SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
sādhibhūtādhidaivaṁ māṁ
sādhiyajñaṁ ca ye viduḥ
prayāṇa-kāle ’pi ca māṁ
te vidur yukta-cetasaḥ
‘Those, the others, (have to) know Me as Adhibhūta[1. For Mahā-yajñās, read note 2 for verse 3-8.], as Adhidaiva[2. For Mahā-yajñās, read note 2 for verse 3-8.], and as Adhiyajña; and all of them (have to) know Me, at time of death, mind-collected.’
The plural pronoun ‘ye’ = those, the others, is repeated in this verse, in order to show that the pronoun does not relate to the votaries already referred to (in verse 29).
Though a relative pronoun has invariably the force of referring back to a previously noted subject, yet the pronoun in this verse, viz., ‘ye’ (those) has an independent sense, inasmuch as it is indicative of another class of votaries viz., those who seek fortune, the aiśvary-ārthi, to whom the knowledge of Me as identified with Adhibūta, and as identified with Adhidaiva are requisites. To him therefore, the preceding verse has no allusion.
The knowledge of Me as identified with Adhi-yajña, is a knowledge which all the three classes of God-worshippers have to acquire, in common; for it is evident that the obligation to perform the Mahā-yajñās[1. For Mahā-yajñās, read note 2 for verse 3-8.] etc., in the shape of daily and casual duties, devolves equally on all of them.
All of them have also, in common, to know Me (i.e., remember Me) at the time of departure or death, the character of that memory of Me being in accordance with the ideal which each class of the votaries (mentioned) has prescribed to itself as its goal.
That the class who ‘strive for deliverance from dotage and death’ (verse 29 ante) comes in for the above-said memory-requisite at time of death, is indicated by the conjunctive particle ‘cha’ meaning ‘and’ (all of them).
The conclusion from the tenor of the verses above (viz., 29 and 30) is that it is a requisite for the jñāni (the God-sage also, —compatible with the ideal of his own Goal— to know Me as identified with Adhi-yajña, and have My memory at the time of death.[2. The terms Adhibhūta, Adhi-daiva, Adhiyajña, Tad-Brahma, Adhyātma, and all-Karma form the subject-matter of Lecture VIII, following.]
OM TAT SAT
Thus closes The Seventh Discourse,
Named Paramahaṃsa-Vijñāna-Yoga,
or Supreme Saintly Wisdom,
With Śri Rāmānuja’s commentary thereon,
In the colloquy between Śri Kṛishṇa and Arjuna,
In the Science of Yoga,
In the Divine Wisdom of the Upanishads,
or the Chants of Śrī Bhagavān,
The Bhagavad Gītā.
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