SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
ananta deveśa jagan-nivāsa
tvam akṣaraṁ sad-asat tat paraṁ yat
tvam ādi-devaḥ puruṣaḥ purāṇas
tvam asya viśvasya paraṁ nidhānam
‘O Infinite! Devas’-Lord! Universe’s Abode! Thou art the Imperishable, the Effect and the Cause, and What that is beyond. Thou art the Original Lord, the Ancient Purusha, the Superb Prop of the Kosmos.’
Ananta=Endless = Infinite.
Nivāsa=Abode=Rest.
Aksharam= Undeclining=Imperishable=the Category of Jivātmas, or individual souls as declared in such Śrutis as:
‘The illuminated (soul) is neither born nor dieth.’[1. Kaṭh: Up°: I-2-18: ‘Najāyate mriyatevā vipaśchit.’]
Thou art Thyself the Effect (sat) and the Cause (asat): This refers to the Category of Prakṛiti, or matter.
Sat is with reference to matter’s existence in its manifested or differentiated state=Effect. And asat with reference to its latent or undifferentiated state (or indiscernible state) =Cause. The Effect is when there are names, forms and parts, distinguishing objects; the Cause, when all names, forms and parts are obliterated.
What that is beyond is in reference to the mukt-ātmas, or liberated souls who are beyond both the above-mentioned Categories of (bound) souls and matter. Thou Thyself art this also.
Hence, ‘Thou art the original Lord, the Ancient Purusha, and the Prop Supreme of the Kosmos.’
Nidhānam=Rest or Receptacle, for all the Kosmos is rested in Thee; —meaning that as soul is to body, Thou art the Highest Support of the Kosmos.
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