Author Archives: Śrīvēnkatēśa Rāmānujaḍāsan

18.78 yathra yOgESvara: krishNO

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Chapter 18

<< Chapter 18 Verse 77

SlOkam – Original

yathra yOgESvara: krishNO yathra pArthO dhanurdhara: |
thathra SrIrvijayO bhUthirdhruvA nIthirmathirmama ||

word-by-word meaning (based on puththUr krishNamAchArya swAmy’s thamizh translation)

yathra – where
yOgESvara: – one who commands all glories
krishNa: – krishNa (is present)
yathra – where
dhanurdhara: – holding the bow
pArtha: – arjuna (is present)
thathra – there
SrI: – all wealth
vijaya: – victory
bhUthi: – glories
nIthi: – virtues
dhruvA – (remain) well established
mama: mathi: – this is my opinion.

Simple Translation (based on puththUr krishNamAchArya swAmy’s thamizh translation)

Where there is krishNa who commands all glories, where there is arjuna who is holding the bow, all wealth, victory, glories and virtues remain well established; this is my opinion.

Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam

‘(In short), I trow that where there dwells Yoga’s Lord, Kṛishṇa, (and) where the bow-bearer Pārtha, there shall eternally dwell Fortune and Victory, Power and Virtue.’

Yogeśvara = Yoga’s Lord i.e, The Lord or Designer of all the various dispensations or combinations (yoga) appropriate to the singular natures characteristic of the sum of Sentient and Insentient existences, —Superior and Inferior— composing the Universe); the Lord, to Whose Will is subject the diversities of all existences —save Himself—consisting in their several essential natures; in (their periods of) duration; &c., and in (their) modes of operation.

Kṛishṇa = The son of Vasudeva.

(And) where the bow-bearer1 Pārtha, (dwells); the son of His (Kṛishṇa’s) paternal-aunt —whose sole Refuge is His Foot-Couple.2

(Where these Personages dwell, or read, heard or spoken of, together,3) there do ever (or permanently) dwell Fortune (śrīḥ), Victory (vijaya), Power (or Prosperity, bhūti) and Virtue (or Law or Righteousness, nīti).

OM TAT SAT

Thus closes the Eighteenth Discourse,

Named, Moksh-opadeśa-Yoga,

or

The Book of the Teaching of Salvation,

With Śri Rāmānuja’s Commentary thereon,

In the colloquy between Śri Kṛishṇa and Arjuna,

In the Science of Yoga,

In the Gnosis4 of the Upanishads,

Or the Chants of Śrī Bhagavān,

The Bhagavad-Gītā.

BOW TO BLEST RĀMĀNUJA.

>> Back to Preface

archived in http://githa.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

  1. Indicating that Arjuna is now ready to do the Lord’s bidding, contrasting with his unwillingness shown before (read Bh: Gi: 1-47
  2. Shows that Refuge in God is the cardinal virtue that God recognizes, not mere consanguinity.
  3. Esoterically, these personages are Nārāyaṇa and Nara, dwelling together as Teacher and Pupil in eternal companionship. Doubtless connected with Nerens and Nerieds (vide G.P. Tiele’s Outlines of Ancient Religions, P.148
  4. Theosophy (Divine knowledge)

18.78 yatra yogeśvaraḥ kṛṣṇo (Original)

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Chapter 18

<< Chapter 18 Verse 77

Simple

yatra yogeśvaraḥ kṛṣṇo
yatra pārtho dhanur-dharaḥ
tatra śrīr vijayo bhūtir
dhruvā nītir matir mama

‘(In short), I trow that where there dwells Yoga’s Lord, Kṛishṇa, (and) where the bow-bearer Pārtha, there shall eternally dwell Fortune and Victory, Power and Virtue.’

Yogeśvara = Yoga’s Lord i.e, The Lord or Designer of all the various dispensations or combinations (yoga) appropriate to the singular natures characteristic of the sum of Sentient and Insentient existences, —Superior and Inferior— composing the Universe); the Lord, to Whose Will is subject the diversities of all existences —save Himself—consisting in their several essential natures; in (their periods of) duration; &c., and in (their) modes of operation.

Kṛishṇa = The son of Vasudeva.

(And) where the bow-bearer1 Pārtha, (dwells); the son of His (Kṛishṇa’s) paternal-aunt —whose sole Refuge is His Foot-Couple.2

(Where these Personages dwell, or read, heard or spoken of, together,3) there do ever (or permanently) dwell Fortune (śrīḥ), Victory (vijaya), Power (or Prosperity, bhūti) and Virtue (or Law or Righteousness, nīti).

OM TAT SAT

Thus closes the Eighteenth Discourse,

Named, Moksh-opadeśa-Yoga,

or

The Book of the Teaching of Salvation,

With Śri Rāmānuja’s Commentary thereon,

In the colloquy between Śri Kṛishṇa and Arjuna,

In the Science of Yoga,

In the Gnosis4 of the Upanishads,

Or the Chants of Śrī Bhagavān,

The Bhagavad-Gītā.

BOW TO BLEST RĀMĀNUJA.

>> Back to Preface

archived in http://githa.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

  1. Indicating that Arjuna is now ready to do the Lord’s bidding, contrasting with his unwillingness shown before (read Bh: Gi: 1-47
  2. Shows that Refuge in God is the cardinal virtue that God recognizes, not mere consanguinity.
  3. Esoterically, these personages are Nārāyaṇa and Nara, dwelling together as Teacher and Pupil in eternal companionship. Doubtless connected with Nerens and Nerieds (vide G.P. Tiele’s Outlines of Ancient Religions, P.148
  4. Theosophy (Divine knowledge)