SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam – Original
manmanA bhava madhbhaktha: madhyAjI mAm namaskuru |
mAm Evaishyasi yukthvaivam AthmAnam mathparAyaNa: ||
word-by-word meaning (based on puththUr krishNamAchArya swAmy’s thamizh translation)
manmanA bhava – have your mind fixed on me.
madhbhaktha bhava – (that too) have great love towards me.
madhyAjI bhava – (that too) worship me.
mAm – me
namaskuru – bow unto.
math parAyaNa – have me as your ultimate resting place.
Evam – in this manner
AthmAnam yukthvA – by training the mind/heart
mAm Eva Eshyasi – you will certainly attain me.
Simple Translation (based on puththUr krishNamAchArya swAmy’s thamizh translation)
Have your mind fixed on me. (that too) Have great love towards me. (that too) Worship me. Bow unto me. Have me as your ultimate resting place. By training the mind/heart in this manner, you will certainly attain me.
Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam
‘Fix your heart on Me, be My beloved, be My worshipper, and bend yourself to Me. Mind thus devoted, and giving yourself up to Me, you shall gain Myself.’
Man-manāh=My-minded or your heart set on Me. This means, let your heart ceaselessly, like the continuous stream of poured oil, be fixed on Me; —Me, the Lord of all; —Me, the Sole Asylum of all excellences, exempt from fault; —Me, the Omniscient; —Me, of Indomitable Will; —Me, the sole Cause of the Universe; —Me, the Parabrahma the Purushottama; —Me of the lotus-like clear and large eyes, and of uniform blue cloud-hue; —Me of a resplendence as if a thousand suns had simultaneously shone; —Me, the Nectar-Ocean of loveliness, of arms four, broad and stout, and of effulgent orange-hued raiment,1 —Me, ornate in immaculate diadem, fish-shaped ear-rings, garlands, bracelets, wristlets etc., —Me, again, the Ocean of infinite Mercy, Compassion, Beauty, Sweetness, Dignity, Bounty, Affection etc., —Me, the Asylum of all the globes, regardless of differences; —Me, the Sovereign Paramount.
Further, such a heart should be permeated with absorbing love for Me. He is Mad-bhaktah or My beloved. Again let him be madyāji=’My worshipper: worship resulting from the delights of enjoying Me in love. Yajna=worship, means the fullness of service that a loving leige renders to his beloved master. Service is of three kinds:—
(1). Aupachārika (=externals of worship such as waving lighted camphor, fanning etc.,) (2) sāmsparśika, (tactual service, as garlanding, smearing sandal-paste, perfumes etc.,) and (3) ābhyavahārika (=offerings, food, fruit, milk etc.). Yāga is thus rendering all kinds of pleasing services. The meaning is: let thy mind be tutored as to be ever bent on doing such loving service’.
And further bend yourself, or prostrate to Me. This means: let your mind, —not satisfied with services rendered out of infinite love created by thy communal bliss with Me— be bent in homage and humility to Me, your Inner Soul.
Mat-parāyaṇah or one who has given himself up, is he to whom I am the Supreme Seat (or State or Rest), or he who, independently of Me, would not exist, and therefore relies on Me.
Thus disciplining your mind to be one-pointed towards Me, render it strong enough to be able to revel in the delights of communing with Me. Possessed of such a mind and heart (manas) thou shalt attain to Myself. The term ātmā (in the verse) stands for manas or mind.
The import of the verse is: that if with such a prepared manas, you should meditate on Me, you should enjoy Me, you should serve Me, you should prostrate to Me, and should trust to Me Solely, you should gain Myself.
Thus, then, in conclusion, you shall carry on all your worldly duties required for your bodily subsistence, and scriptural duties, —viz: daily, casual etc., rites— as if all was done to please Me, as done by one who is essentially My leige, and done, being actuated to do so, by Myself. Thou shall ever in love be engaged in singing My praises, in My services, in bowings etc. You shall contemplate that the Universe is under My rule and guidance, and subsists as essentially My appendage. You shall ponder and reflect over the multitude of My loveable Attributes.
Occupying yourself daily, thus, in devotion of the aforesaid description, you shall reach Myself.
OM TAT SAT
Thus closes The Ninth Discourse,
Or The Book of Kingly Wisdom, Kingly Mystery,
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,
The Bhagavad Gītā.
archived in http://githa.koyil.org
- Along with other texts, read
‘yuvā-suvāsāh parivītā āgāt’ Yajus, brāhmaṇa: VI-1-3, with reference to the personality of God. ↩