SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam – Original
bhogaiSvarya prasakthAnAm thayApahrutha chEthasAm |
vyavasAyAthmikA budhdhi: samAdhau na vidhIyathE ||
bhogaiSvarya prasakthAnAm – for those ignorant who are focussed on enjoying svargam etc
thayA – due to those words/discussions
apahrutha chEthasAm – having a destroyed intelligence
vyavasAyAthmikA – firm faith that is focussed on the true nature of self
budhdhi: – knowledge in karma yOga (as explained before)
samAdhau – in their mind
na vidhIyathE – does not arise
Due to those discussions, for those ignorant who are focussed on enjoying svargam etc, in their mind, knowledge in karma yOga (as explained before) towards firm faith that is focussed on the true nature of self, does not arise.
Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam
‘To those, covetous of pelf and power, with hearts enslaved by them, no settled conviction can arise in their minds.’
Pushpitàm=Flowery, or that, whose fruit is no more than the flower itself. And therefore the flowery language is that which is pleasant to hear (like it is pleasant to look on a flower) -a mere superficial pleasure (an empty talk). This, the unwise or those of little understanding prate;- this, which has concern with the acquirement of pelf and power.
Veda-vāda-ratāh: those who are addicted to those parts of the Vedas which treat of rewards like Svarga etc. (sensuous enjoyments).
N-ānyad astiti vādinaḥ: are those who contend that no higher goal exists surpassing svarga and similar states.
Kāmātmānaḥ: are those whose minds are engrossed in appetites (material).
Svarga-parāḥ: are those whose attention is entirely given to Svarga, or who ever ruminate on thoughts of Svarga.
Janma-karma-phala-pradām: that which relates to acts which would bring about the fruit that would result again in re-birth. Kriyā-viśesha-bahuḷām:- (passages) full of discussing the manifold rites or sacrificial acts (required to complete a Sacrifice), in the absence, because, of tatva-jñāna=knowledge of (spiritual) Principles.
All this talk is with reference to the goal, viz., of acquiring opulence and power.
To those then, whose hearts are captivated by pelf and power, and whose light of understanding is dimmed and dazed by the discourses on subjects relating to these aims, no certain resolve, as that which was mentioned (verse 41, ante), can enter their minds (samādhi).
Samādhi means mind, for the mind is that in which ātma-jñāna or knowledge of ātmā is collected, rested or gathered together (samādhīyate). The sense is that at no time, to such people, comes that understanding or wisdom or conviction, which looks on work as the means to moksha (freedom from material connections),-work which may be performed, founded or based upon real definite convictions regarding ātmā.
Hence the moksha-aspirant ought not to connect himself with kāmya-karmas (acts or rites which bring carnal desires).
Why do the Vedas, then, which, more than a thousand mothers and fathers, are supposed to have much tender regard and concern in the matter of souls’ Salvation, busy themselves in lengthily expounding such rites (works) as would produce but poor harvest (compared with moksha) and re-births following in their train? And how can such Veda-ordained rites be considered as fit to be rejected? The reply is:
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