SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam – Original
na thadh asthi pruthivyAm vA dhivi dhEvEshu vA puna: |
sathvam prakruthijair muktham yadhEbhi: syAth thribhir guNai: ||
pruthivyAm vA – among humans in this earth
dhivi dhEvEshu vA puna: – among celestials in the heaven
Ebhi: thribhi: prakruthijai: guNai: muktham – freed from these three qualities which are materialistic
yath sathvam syAth – any creature
thath na asthi – such creature is not present.
Among humans on this earth and celestial in the heaven, there exists no such creature which is freed from these three qualities which are materialistic.
Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam
‘No being exists either on earth, or above amid the Devas, exempt from these triple matter-born Guṇas.’
On earth = among men; above in the higher regions amongst the Devas = celestials. All from Brahmā down to the plant, there is not one creature which is free from these three qualities (guṇas), begotten of matter.
Thus, Tyāga —Renunciation— referred to in the Śruti:
‘By Tyāga they obtain Immortality’[1. ], as the Means to Moksha, does not differ from what the term Sannyāsa signifies. Both mean Renunciation in the sense that works ought to be performed, but all idea of agentship therein (personality) should be sacrificed. Sacrifice (1) of fruit for work done (2) of the idea of arrogation of work to self, and (3) of one’s own authorship of work, are to be realized by the reflection which sacrifices to, or ascribes to, Paramapurusha alone, all Authorship. This reflection is evoked under the dominating influence of Satva-guṇa alone. In order to apprise one that this Guṇa is worthy of culture, the effects of the other Guṇas, Rajas and Tamas have also had to be dwelt upon.
And now, that complexion of work —as the Guṇas modify, so as to fit itself to the several spheres of life in which the natures and occupations of Brāhmaṇas etc., find expression— will be illustrated, in order to show that all work performed as means to Moksha is of the nature of worship to Paramapurusha, and to show that when work is performed in this view the fruition thereof becomes Himself the Goal:
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