SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam – Original
indhriyasyEndhriyasyArthE rAgadhvEshau vyavasthithau
word-by-word meaning (based on puththUr krishNamAchArya swAmy’s thamizh translation)
indhriyasya – gyAna indhriyams (organs of knowledge- sensory organs which gather knowledge such as ears)
indhriyasya – karma indhriyams (organs of action – sensory organs which are engaged in action such as mouth)
arthE – in objects of such organs such as Sabdham (sound) etc and speech etc
rAgadhvEshau – kAma (lust) and krOdha (anger)
vyavasthithau – are firmly and unavoidably situated
Simple Translation (based on puththUr krishNamAchArya swAmy’s thamizh translation)
kAma (lust) and krOdha (anger) are firmly and unavoidably situated in objects of organs of knowledge and organs of action.
Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam
‘Loves and hates are rooted in the objects of every sense.’
The objects of the senses of knowledge (or perception) viz., hearing etc, are respectively, sound etc., and the objects of the senses of action, viz., tongue etc., are respectively, speech etc. For each of these objects, one has affection or love, or desire to enjoy, generated by ancient indurated habits (vāsana=predilection or reminiscence).
And hate or aversion is inevitably present in the same objects, as soon as there is the least hindrance in the way, preventing enjoyment thereof.
Such loves and hates hold down the person who would pass through the Jñāna-Yoga course, —who would subjugate his senses. The loves and hates hold him in their (iron) grip, and drive the man to the committal of acts conforming with the (material) nature (he has inherited).
He is thus turned from his purpose of realizing the bliss of ātmā-nature and is lost.1
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