SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
yo māṁ smarati nityaśaḥ
tasyāhaṁ su-labhaḥ pārtha
‘Whoso, with undivided mind, and constantly, ever ponders on Myself, to such a Yogi, Pārtha! ambitious of eternal union (with Me,) I am easy[1. Sulabhaḥ=I am easy, or I am easily accessible. This is the 823rd name of god. The easy accessibility is further proved by verse IX-26: ‘Patram phushpam phalam toyam &c.’].’
Nityaśaḥ=ever, means: ever since the time the aspirant devoted himself to Me as his Aim.
Satatam=constantly, means: at all times.
Whoso ponders on Me, implies: that I have become to him the Object of intense impassioned Love, so much so that the moment I am absent from his thoughts, his very life is in jeopardy.
Hence doth he constantly ruminate on Me.
Nitya-yukto yogi: is the man who yearns for eternal union with Me, —the jñāni—the God-lover. To him, I am easily accessible.
What this postulant, jñāni, seeks, —i.e, his Goal— is Myself, meaning that it is not simply the state like unto Mine in wealth etc., —or what the fortune-seeker attains,— but he gains Myself
I am, again, happily accessible to him this-wise:— I, on My part, would not be able to bear separation of them (My lovers) from Me; and therefore I Myself elect him (vṛiṇe). I carry to fruition the Meditation he adopts for reaching Me; I ward off for him the obstacles which may hamper him in his progress in Meditation; I generate in him the intense love and affection for Me, etc., etc.
Śruti so declares:—
‘He is attainable by him alone whom He elects.’[2. Kath: Up°: II-23. (Yam evai-sha vṛiṇute tena labhyah &c.) also vide, Mund: Up: III-2-3]
And further on, in Gītā itself, it is declared:—
‘Them, ever athirst for union, I, in love, endow with that illumination (buddhi-yoga), by which they may reach Me’ (Bh: Gī: X-10)[3. The Mode of Meditation for the God-seeker, is explained away at full length in Lectures IX, X and XII (read verses IX-14, 15 for example). Read Bhāg: III-25-35.].
Out of feeling grace for them, I occupy the stream of their thoughts; and, by the shining light of knowledge, destroy ignorance-born darkness’ (Bh: Gī: X-II).[4. The Mode of Meditation for the God-seeker, is explained away at full length in Lectures IX, X and XII (read verses IX-14, 15 for example). Read Bhāg: III-25-35.]
Now the remaining part of the Lecture is devoted to show that there is no return for the God-lover (jñāni), and soul-lover (kaivaly-ārthi), but there is return for the fortune-lover (aiśvary-ārthi).
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