SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam – Original
SrI bhagavAn uvAcha
pArtha naivEha nAmuthra vinASas thasya vidhyathE |
na hi kalyANakruth kaSchidhdurgathim thAtha gachchathi ||
word-by-word meaning (based on puththUr krishNamAchArya swAmy’s thamizh translation)
pArtha – Oh son of kunthI!
thasya – for the one who started performing yOga, but slipped subsequently
iha – in the worldly pleasures
amuthra – in the enjoyment of liberation
vinASa: – destruction (i.e., not attaining what he desired, attaining what is not desired)
naiva vidhyathE – do not occur:
thAtha – dear!
kalyANakruth kaSchith – one who is engaged in self realisation
dhurgathim – undesirable state
na hi gachchathi – will not attain (it is obvious)
Simple Translation (based on puththUr krishNamAchArya swAmy’s thamizh translation)
Oh son of kunthI! For the one who started performing yOga, but slipped subsequently, destruction (i.e., not attaining what he desired, attaining what is not desired) in the worldly pleasures and the enjoyment of liberation do not occur; dear! it is obvious that, one who is engaged in self realisation will not attain the undesirable state.
Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam
Śrī Bhagavān[2. Epithetic for God. (From intro to Chapter 1: Bhagavān is He Who has the 6 chief attributes, described earlier in this Proem. Vide Vishṇu Purāṇa VI-5, 79: ‘Jñana-śakti-balaiśvarya-vīrya-tejāmsy-aśeshataḥ‘, etc.); also read Vish: Pur: VI-73 to 79. ‘Bha‘ implies the Cherisher and Supporter of the Universe, ‘Ga‘ implies, the Leader, Impeller or Creator. ‘Bhaga‘ indicates the six properties, dominion, might, glory, splendour, wisdom and dispassion. ‘Va‘ implies that the Spirit dwells in all, and all dwells in It.] (Lord Kṛishṇa) replies:—
‘Neither here nor in the next (world), Pārtha! is there destruction for him. Verily none, Beloved! who is a doer of good work, goes the evil way.'[3. Cp. Bh: Gita: II-40: n-~h- ābhikrama-nāśo2sti. &c,’]
Neither here (in the present life) nor there (in the life to come) is there loss for him, who, in all earnestness engages in yoga, but who may fall away therefrom.
Destruction means deprivation or forfeiture of the material enjoyment of svarga, on the one hand, and spiritual (Brahma-)enjoyments on the other hand, either of which he could have aspired for.
Destruction means the intervention of undesirable obstacles, in the shape of evils.
But, when one has performed even a little of the yoga of this super-excellent character (described already), he will not indeed find himself at a loss, neither in the past, nor the present, nor the future.
How can it be so? Answer:—
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