SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam – Original
vEdhEshu yagyEshu thapassu chaiva dhAnEshu yath puNyapalam pradhishtam |
athyEthi thath sarvam idham vidhithvA yOgI param sthAnam upaithi chAdhyam ||
word-by-word meaning (based on puththUr krishNamAchArya swAmy’s thamizh translation)
vEdhEshu – to recite vEdhas
yagyEshu – yagyas (sacrifices)
thapassu cha – and different types of thapas (austerities)
dhAnE cha Eva – and to engage in charity
yath puNya palam – the results of that puNya (virtuous deed)
pradhishtam – explained (in SAsthram)
thath sarvam – all those
idham – the glories of mine, the paramapurusha (supreme lord), which are explained in these two chapters (7th and 8th)
vidhithvA – knowing, and by that knowledge
athyEthi – transcends (the results of all such puNya)
yOgI – one who practices bhakthi yOgam (becoming a gyAni)
Adhyam – ancient, beginning-less
paramam – supreme
sthAnam – SrIvaikuNta lOka (the divine abode of SrIman nArAyaNa)
upaithi – attains
Simple Translation (based on puththUr krishNamAchArya swAmy’s thamizh translation)
Whatever results of that puNya (virtuous deed) explained in SAsthram for reciting vEdhas, engaging in yagyas, different types of thapas and charities, one who practices bhakthi yOgam (becoming a gyAni) knows the glories of mine, the paramapurusha (supreme lord), which are explained in these two chapters (7th and 8th), and by that knowledge transcends all those results and attains the ancient, beginning-less supreme SrIvaikuNta lOka (the divine abode of SrIman nArAyaNa).
Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam
‘Whatever fruit is declared for Vedas, Sacrifices, Austerities and Gifts, the yogi transcends all by knowing this; and reaches the state, supreme and primal.’
For Vedas=(or prosecuting the studies of the Vedas, viz.,, Rik, Yajus, Sāma and Atharva.
Yajñas=the various ritualistic Sacrifices.
Tapas=austerities, mortification by fasting, rigorous penances etc.
Dāna=gifts, giving in charity, philanthropic works etc.
All these and such like are merit-bringing.
Whatever rewards are assigned (in the Śāstras) for those pious practices, he, who knows the greatness of the nature of Bhagavān declared in these two discourses, transcends. This is to mean that the knowledge of this brings him so much blissfulness that he makes light of the rewards appointed for Vedas etc., considering them as insignificant as a blade of grass.
Yogi=become yogi or jñāni or God-lover. He reaches the Supreme and Original Abode, the Abode of all the jñānis (saints=redeemed souls).
OM TAT SAT
Thus closes The Eighth Discourse,
Or Communion with the Immortal Parabrahma,
With Śri Rāmānuja’s commentary thereon,
In the colloquy between Śri Kṛishṇa and Arjuna,
In the Science of Yoga,
In the Divine knowledge of the Upanishads,
Or the Chants of Śrī Bhagavān,
The Bhagavad Gītā.
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