SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam – Original
yuktha: karmaphalam thyakthvA SAnthim Apnothi naishtikIm |
ayuktha: kAmakAreNa phalE sakthO nibadhyathE ||
word-by-word meaning
yuktha: – one who is focussed on AthmA without desire in other matters
karma palam – results of karma (actions) such as reaching heavenly abode etc
thyakthvA – giving up
(by practicing such actions)
naishtikIm – eternal
SAnthim – bliss in the form of enjoying the self
ApnOthi – attains;
ayuktha: – one who is engaged in other matters and not focussed on AthmA
kAma kAraNa – efforts in relation to lust through objects of senses such as Sabdha (sound) etc
palE – results of karma (actions) such as reaching heavenly abode etc
saktha: – engaging
(by practicing such actions)
nibadhyathE – becomes a samsAri (bound soul).
Simple Translation
One who is focussed on AthmA without desire in other matters, giving up the results of karma (actions) such as reaching heavenly abode etc, attains eternal bliss in the form of enjoying the self (by practicing such actions); one who is engaged in other matters and not focussed on AthmA,efforts in relation to lust through objects of senses such as Sabdha (sound) etc, engaging in the results of karma (actions) such as reaching heavenly abode etc, becomes a samsAri (bound soul) (by practicing such actions).
Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam
‘The yuktaḥ, forsaking actions’ fruit, attains to everlasting rest. The a-yuktaḥ, prompted by lust, clings to fruit thereof, and remains bound.’
Yuktaḥ is the right performer of action, or he who does not desire for other fruition save ātma, —in other words, who centres all his love in ātma. He resigns fruit of works, and performs work merely for the purpose of self-purification. And he attains permanent peace, i.e., the eternal beatitute of ātma-enjoyment.
A-yuktaḥ is the wrong performer of action, or he who desires for other fruits than ātma, or who is averse to obtaining ātma-vision. Incited by lust, he hungers for fruit. The acts of such a person therefore perpetually bind him down. That is, he becomes a constant samsāri[1. Lit: that which ‘runs or courses’; means the circuit or circle of wordly existence, mundane life, material existence, matter-tied or matter-consorting existence, conditioned secular career, or matter-soul existence, coursing through a transmigratory revolution of births and deaths alternating. In Indian terms, Purusha consorting with Prakriti (or spirit-matter combination).] (the creature of incessant material limitations).
Hence, he who is weaned from attachment to fruit shall (credit or) attribute all action to matter, —manifesting itself in the shape of the senses— and act for effecting ātma’s deliverance from bondage.
(After saying how agency of action may be imputed to the senses etc., or parts or members of the body), it is now shown how agency of action may be attributed to the body itself, an aggregate of matter.
archived in http://githa.koyil.org
pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.