SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam – Original
thadhithi anabhisandhAya palam yagyathapa:kriyA: |
dhAnakriyAS cha vividhA: kriyanthE mOkshakAnkshibhi: ||
mOksha kAnkshibhi: – by those [brAhmaNas, kshathriyas, vaiSyas] who desire mOksham
vividhA: – many ways
yagya thapa: kriyA: – yagyas and penances
dhAna kriyA: cha – and charities
thath ithi – with the recital of “thath” (which is the name of brahmam)
palam anabhisandhAya – without expecting result [other than mOksham]
kriyanthE – performed.
With the recital of “thath” (which is the name of brahmam), yagyas, penances and charities are performed in many ways without expecting result [other than mOksham] by those [brAhmaNas, kshathriyas, vaiSyas] who desire mOksham.
Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam
‘With TAT, are acts of Yajña, Tapas, and of Gift, performed by Moksha-aspirants, wishing not for fruit.’
Whatever acts, Veda-learning, Yajña, Tapas and Gifts are done by the Moksha-aspiring Three Castes, they are designated by the word TAT, since they are means to attain Brahm, —TAT Signifying Brahm. That TAT signifies Brahm is evident from such authority as:
‘Sa(ḥ), Vaḥ, Kaḥ, Kim, yat Tat, (denote) the Most Supreme.’[1. Vish: Sah: Nāma: (Mahā-bhā: Anu: Parva, 149 92)]
Hence the connection of the symbol TAT, has been shown by showing that it signifies the Moksha-leading acts, Veda-learning, Yajña etc. Its connection with the Three Castes also is shown, because of their following them.
In order now to show how the symbol SAT is connected with them, the etymology of that term as in vogue in the world, is (first) examined:
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