SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam – Original
yO mAm paSyathi sarvathra sarvam cha mayi paSyathi |
thasyAham na praṇaSyAmi sa cha mE na praṇaSyathi ||
word-by-word meaning
ya: – whosoever
mAm – me
sarvathra paSyathi – sees (my qualities) in all AthmAs
sarvam cha – all AthmAs
mayi – in me
paSyathi – seeing (their qualities)
thasya – for him
aham – I
na praNaSyAmi – will not hide my presence
sa: cha – he too
mE – for me
na praNaSyathi – will not hide his presence
Simple Translation
Whosoever sees me in all AthmAs and all AthmAs in me, I will not hide my presence to him (I am not lost for him) and he too will not hide his presence for me (he is not lost for me).
Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam
‘Whoso perceives Me everywhere, and perceives all in Me, to him I am never lost, nor to Me is he lost.'[2. Cp. IV-35. —(Nehābhikrama etc.) ‘lost’ means ‘lost sight of’, for says Amarakośa: vināśas-syād-adarśanam.]
Even more advanced (in yoga) is he who approaches nearer to My nature, in the manner declared in the Śruti:—
‘Stainless, he attains to supreme equality (or sameness).'[3. ‘Nirañjanah paramam sāmyam-upaiti’. Mund: Up: iii-1-3.]
Whoso thus realizes that ātma-nature, when viewed in its essence, in its state of purity or exemption from all good and evil, is equal, or comparable, to Me; whoso, so seeing, realizes again that I am in all ātma-principle, and realizes that all ātma-principle is in Me, that is to say, realizes that when the nature of ātma is known in one instance (as described) it is known in other cases; to him, who so realizes his own ātma-nature, I do not veil Myself, for My nature is the same as his. On My part, I take him who sees the equality of his own nature with Me as My Ownself; I look upon him to be equal to Myself, and ever reveal Myself to his vision.[4. Equivalent to: ‘I seek him who seeks Me’.]
The still more mature stage of meditation is (now) described:—
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