SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam – Original
aham vaiSvAnarO bhUthvA prANinAm dhEham ASritha: |
prANApAnasamAyuktha: pachAmyannam chathurvidham ||
word-by-word meaning
aham – I
vaiSvAnara: bhUthvA – being the jAtarAgni (fire of digestion)
prANinAm – all creatures’
dhEham ASritha: – being present in the bodies
chathur vidham annam – four types of food (those which are consumed by chewing, sipping, licking and drinking)
prANApAna samAyuktha: – being with vital airs like prANa, apAna etc
pachAmi – digest
Simple Translation
Being the jAtarAgni (fire of digestion), being present in the bodies of all creatures, being with vital airs like prANa, apAna etc, I digest the four types of food (those which are consumed by chewing, sipping, licking and drinking).
Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam
‘Becoming Vaiśvānara, I do take possession of the bodies of living creatures; and joined with Prāṇa and Apāna, do digest the four-fold food.’
Vaiśvānara=the digesting heat in the stomach. That, I become in the bodies of all living beings (prāṇayaḥ), and joined with the varieties of vital breath, viz., Prāṇa and Apāna, digest the four classes of food which they eat, viz: that which is (1) chewed (khādya), (2) sucked (śoshya), (3) licked (lehya) and (4) drunk (peya).
Inasmuch as the moon, and fire (Vaiśvānara) constitute Parama-purusha’s expressed glory, the expressions ‘I, becoming the moon’ (XV-13), ‘Becoming Vaiśvānara’ (XV-14) etc., are meant to indicate the predicated relation those objects stand to Him. That such relation subsists with reference to all things is next proved:
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