SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
tasmāt tvam indriyāṇy ādau
niyamya bharatarṣabha
pāpmānaṁ prajahi hy enaṁ
jñāna-vijñāna-nāśanam
‘By first constraining[1. Constraint is here used in preference to restraint or repression, to mean that the senses are to be ‘restrained’ from material pursuits, and ‘constrained’ to employ themselves in the performance of Śāstra-enjoined duties.] the senses therefore, O Bharatarshabha[2. Epithet of Arjuna, meaning the Bull (or Lion) of the Bharata race.]!, do thou vanquish this sinner (lust), the destroyer of jñāna[3. The beginnings of ātmā-knowledge, or wisdom collectively.] and vijñāna[4. The thorough, complete or discriminative ātma-knowledge or wisdom, in a distributive sense. For example, to know generally that there is an immortal entity, ātmā, constitutes jñāna, but to know it deeper in its nature as atomic, essentially blissful, and so on, constitutes vijñāna. Or jñāna is previous knowledge, and vijñāna, after-knowledge; vide Commentary on this verse and also on XVIII-42; XVIII-73. Vide also Vilakshaṇa mokshādhikāra nirṇaya, p. 51 (Telugu edition, 1891) on the various kinds of jñāna.].’
One, who is desirous of entering on the Path of jñāna-yoga has to cease from the natural out-going tendencies of the senses; but lust, his foe in that disguise, creates, on the one hand, antipathy for ātmā, and creates on the other hand, love (or sympathy) for sense-delights.
Thou shalt, therefore, accustomed as thou art to the senses working in their own natural spheres, —because of thy intimate union with matter (prakṛiti)— constrain the senses to busy themselves, in their appropriate occupations pertaining to Karma-yoga.
[Discarding (or repelling) lust from thee in this manner] vanquish that foe, the great sinner, the destroyer of jñāna[5. The beginnings of ātmā-knowledge, or wisdom collectively.] and vijñāna[6. The thorough, complete or discriminative ātma-knowledge or wisdom, in a distributive sense. For example, to know generally that there is an immortal entity, ātmā, constitutes jñāna, but to know it deeper in its nature as atomic, essentially blissful, and so on, constitutes vijñāna. Or jñāna is previous knowledge, and vijñāna, after-knowledge; vide Commentary on this verse and also on XVIII-42; XVIII-73. Vide also Vilakshaṇa mokshādhikāra nirṇaya, p. 51 (Telugu edition, 1891) on the various kinds of jñāna.].
Jñāna[7. The beginnings of ātmā-knowledge, or wisdom collectively.] is knowledge relating to ātmā-nature.
Vijñāna[8. The thorough, complete or discriminative ātma-knowledge or wisdom, in a distributive sense. For example, to know generally that there is an immortal entity, ātmā, constitutes jñāna, but to know it deeper in its nature as atomic, essentially blissful, and so on, constitutes vijñāna. Or jñāna is previous knowledge, and vijñāna, after-knowledge; vide Commentary on this verse and also on XVIII-42; XVIII-73. Vide also Vilakshaṇa mokshādhikāra nirṇaya, p. 51 (Telugu edition, 1891) on the various kinds of jñāna.] is deeper, inner or discriminative knowledge of the same.
The chief of the obstacles which hampers the understanding, is (now) mentioned:—
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