SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam – Original
yagyE thapasi dhAnE cha sthithi: sadhithi chOchyathE |
karma chaiva thadarthIyam sadhithyEvAbhidhIyathE ||
yagyE – In yagya (sacrifice)
thapasi – in thapas (penance)
dhAnE cha – in dhAnam (charity)
sthithi: cha – [those thraivarNikas – brAhmaNas, kshathriyas and vaiSyas] to remain firm
sath ithi uchyathE – is said to be “sath”.
thadharthIyam Eva karma cha – the rituals/actions which are meant for those thraivarNikas
sath ithi Eva – as “sath” only
abhidhIyathE – said.
It is said to be “sath” [those thraivarNikas – brAhmaNas, kshathriyas and vaiSyas] to remain firm in yagya (sacrifice), thapas (penance) and dhAnam (charity). The rituals/actions which are meant for those thraivarNikas are also said as “sath” only.
Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam
‘To be implanted in Yajña, Tapas and Gifts, is called SAT; and all acts on that account are by Sat itself designated.’
Hence the settlement of the three Vaidika Castes in Yajña, Tapas and Gifts, (because they follow and observe them), is called SAT (good), since they are of an auspicious character. And these acts, Yajña &c. which are for the sake of the Three Castes, are themselves called SAT.
Hence the relation to (1) Vedas, (2) Vaidika works and (3) The Three Castes implied by the word Brāhmaṇa, of the symbols OM, TAT, and SAT, is denotative of how these differ from what are non-Vedas, and from such as are not Vaidikas.
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