In plain words
Sing the Gītā and the thousand Names; meditate without ceasing on the form of Śrīpati; lead the citta into the company of the good; give wealth for the care of the humble.
Students, embodiments of the sacred Ātma!
Śaṅkara's last disciple fitted this śloka into the principle of Bhaja Govindam, speaking in many ways about the Gītā, about dhyāna, about the thousand Names and about sacrifice, and he was content. “Geyaṃ gīta” means he told us to sing the Gītā. What fruit comes from singing this Gītā? Because man falls prey to attachments bound up with the objects of the senses, he is burning in the disease called unrest. To drive away this disease called unrest, he told us to sing the Gītā. The Gītā is God's very messenger. The Gītā itself is the one Mother of the world; the Gītā is a staff for all devotees; the Gītā is the worldly man's way to swim; the Gītā itself is a bundle of mantras, the Gītā itself a page of Vedānta, the Gītā itself the great royal road, the Gītā itself the word of Śrī Sāī. Having told us to sing this sacred Gītā, he next said, “nāmasahasraṃ”. In our Bhārata it is the custom, for the satisfaction of many kinds of devotees, to make names and forms, calling one the Name of Hari, one the Name of Hara, one the Name of Śiva or the Name of Kṛṣṇa, and through them to give God different forms. With just this in view, Śaṅkara's disciple, thinking that whatever name is given, people may be left unsatisfied to some degree, took the Veda for his ground: sahasraśīrṣāḥ puruṣaḥ sahasrākṣa sahasrapāt, that is, the One who dwells in all the hosts of beings is the Lord of all; there is no objection whatever even to such a Lord of all having many forms and many names; whatever form, whatever name you remember, no fault of any kind arises; and sahasranāmaṃ does not mean that God has a thousand names.