SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam – Original
naiva kinchith karOmIthi yukthO manyEtha thathvavith |
paSyan SruNvan spruSan jigrannaSnan gachchan svapan Svasan ||
pralapan visrujan gruNhannunmishan nimishannapi |
indhriyANIndhriyArthEshu varthantha ithi dhArayan ||
word-by-word meaning
thathvavith – One who knows AthmA truly
yuktha: – karma yOgi
paSyan – while seeing the form with eyes
SruNvan – While hearing the sound with ears
spruSan – while feeling the touch with skin
jigran – while smelling the fragrance with nose
aSnan – while tasting the flavour with tongue
gachchan – while walking with the feet
svapan – while sleeping
Svasan – while breathing
pralapan – while speaking with the mouth
visrujan – while discharging stool, urine using excretory organs
gruNhan – while taking with hands
unmishan – while opening the eyes
nimishan api – while closing the eyes
indhriyArthEshu – for Sabdham (sound) etc which are objects for the senses
indhriyANi – those senses
varththanthE – are engaged
ithi – knowing that
dhArayan – firmly
aham – I
kinchith – any (of these activities of the senses)
naiva karOmi – not performing
ithi – saying
manyEtha – contemplates
Simple Translation
The karma yOgi who truly knows AthmA (self) knowing firmly that while seeing the form with eyes, hearing the sound with ears, feeling the touch with skin, smelling the fragrance with nose, tasting the flavour with tongue, walking with the feet, while sleeping, while breathing, speaking with the mouth, discharging stool, urine using excretory organs, taking with hands, while opening the eyes and while closing the eyes, for Sabdham (sound) etc which are objects for the senses, only those senses are engaged and contemplates saying “I (the self) am not performing any (of these activities of the senses)”.
Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam
‘Knowing that the senses abide in their appropriate objects, the truth-seeing yukta (karma-yogi), shall reflect (thus): ‘naught, do I do,’ though he be seeing or hearing, touching or smelling, eating or walking, sleeping or breathing, talking; ‘answering’[1. Answering means answering the calls of nature, and other excretions from the body.] or grasping, opening the eyes or closing (them)[2. Cp. Īśa-Up. ‘Kurvann-ev-eha karmāṇi etc.’].’
Thus, he who is edified concerning ātma-nature, shall reflect thus:— ‘Though the senses of perception, —the auditory etc.;— the senses of action, the voice etc., —and the prāṇās (life-breaths)— all function within their several corresponding objects, I virtually do not do any of those actions. For I am in reality the conscious entity (and not any of these), and doer-ship for (such) me is derived from the senses, prāṇās etc., union with which has been forced by (past) deeds; and it, (doer-ship or actor-ship), is not an essential attribute of ātma-nature’. Thus shall the ātma-knowing man reflect.
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