SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam – Original
nAsthi budhdhir ayukthasya na chAyukthasya bhAvanA |
na chAbhAvayatha: SAnthir aSAnthasya kutha: sukham ||
ayukthasya – for the one whose mind/heart is not fixed on me
budhdhi: – knowledge about the self
na asthi – does not occur;
ayukthasya – for one who does not have that knowledge (about self)
bhAvanA – meditation on the self
na cha (asthi) – does not materialize;
abhAvayatha: – for one who does not meditate on self
SAnthi: – detachment in worldly pleasures
na cha (asthi) – does not occur;
aSAnthasya – for the one who does not have detachment in worldly pleasures
kutha: sukham – how will he get the ultimate bliss?
For the one whose mind/heart is not fixed on me, knowledge about the self does not occur; for one who does not have that knowledge (about self) meditation on the self does not materialize; for one who does not meditate on self, detachment in worldly pleasures does not occur; for the one who does not have detachment in worldly pleasures, how will he get the ultimate bliss?
Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam
‘To the unconcentrated (a-yukta), there is no illumination, and to the un-illuminated, there can be no contemplation. To the uncontemplating, there is no tranquility, and to the untranquil, where is bliss?’
To him who does not concentrate his mind in Me (a-yukta) and who essays to control the senses by his own effort, no clear illumination (or distinct consciousness) can develop; ergo, he can have no contemplation (bhāvanā). Then, to him who cannot contemplate on the distinct (nature of) ātmā, there can be no tranquility, or the supplanting or suppression of the inclinations after sense-objects.
To him, then, who is untranquil, and who is immersed in sense-appetites, how can eternal and transcendental blessedness come?
Again, as stated aforesaid, the disastrous consequences that would flow from not governing the senses, are pointed out:
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