Bhagavad-gita As It Is
CHAPTER 3b: Karma-yoga
©1989, The Bhaktivedanta Book Trust
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TEXT 23
yadi hy aham na varteyam
jatu karmany atandritah
mama vartmanuvartante
manusyah partha sarvasah
WORD FOR WORD
yadi -- if; hi -- certainly; aham -- I; na --
do not; varteyam -- thus engage; jatu -- ever;
karmani -- in the performance of prescribed duties;
atandritah -- with great care; mama -- My; vartma --
path; anuvartante -- would follow; manusyah -- all men;
partha -- O son of Prtha; sarvasah -- in all respects.
TRANSLATION
For if I ever failed to engage in carefully performing prescribed duties,
O Partha, certainly all men would follow My path.
PURPORT
In order to keep the balance of social tranquillity for progress in
spiritual life, there are traditional family usages meant for every
civilized man. Although such rules and regulations are for the conditioned
souls and not Lord Krishna, because He descended to establish the
principles of religion He followed the prescribed rules. Otherwise, common
men would follow in His footsteps, because He is the greatest authority.
From the Srimad-Bhagavatam it is understood that Lord Krishna was
performing all the religious duties at home and out of home, as required
of a householder.
TEXT 24
utsideyur ime loka
na kuryam karma ced aham
sankarasya ca karta syam
upahanyam imah prajah
WORD FOR WORD
utsideyuh -- would be put into ruin; ime -- all these;
lokah -- worlds; na -- not; kuryam -- I perform;
karma -- prescribed duties; cet -- if; aham -- I;
sankarasya -- of unwanted population; ca -- and;
karta -- creator; syam -- would be; upahanyam --
would destroy; imah -- all these; prajah -- living entities.
TRANSLATION
If I did not perform prescribed duties, all these worlds would be put to
ruination. I would be the cause of creating unwanted population, and I
would thereby destroy the peace of all living beings.
PURPORT
Varna-sankara is unwanted population which disturbs the peace of
the general society. In order to check this social disturbance, there are
prescribed rules and regulations by which the population can automatically
become peaceful and organized for spiritual progress in life. When Lord
Krishna descends, naturally He deals with such rules and regulations in
order to maintain the prestige and necessity of such important
performances. The Lord is the father of all living entities, and if the
living entities are misguided, indirectly the responsibility goes to the
Lord. Therefore, whenever there is general disregard of regulative
principles, the Lord Himself descends and corrects the society. We should,
however, note carefully that although we have to follow in the footsteps
of the Lord, we still have to remember that we cannot imitate Him.
Following and imitating are not on the same level. We cannot imitate the
Lord by lifting Govardhana Hill, as the Lord did in His childhood. It is
impossible for any human being. We have to follow His instructions, but we
may not imitate Him at any time. The Srimad-Bhagavatam
(10.33.30-31) affirms:
naitat samacarej jatu
manasapi hy anisvarah
vinasyaty acaran maudhyad
yatha 'rudro 'bdhi-jam visam
isvaranam vacah sat yam
tathaivacaritam kvacit
tesam yat sva-vaco-yuktam
buddhimams tat samacaret
"One should simply follow the instructions of the Lord and His empowered
servants. Their instructions are all good for us, and any intelligent
person will perform them as instructed. However, one should guard against
trying to imitate their actions. One should not try to drink the ocean of
poison in imitation of Lord Shiva."
We should always consider the position of the isvaras, or those who
can actually control the movements of the sun and moon, as superior.
Without such power, one cannot imitate the isvaras, who are
superpowerful. Lord Shiva drank poison to the extent of swallowing an
ocean, but if any common man tries to drink even a fragment of such
poison, he will be killed. There are many pseudo devotees of Lord Shiva who
want to indulge in smoking ganja (marijuana) and similar
intoxicating drugs, forgetting that by so imitating the acts of Lord Shiva
they are calling death very near. Similarly, there are some pseudo
devotees of Lord Krishna who prefer to imitate the Lord in His
rasa-lila, or dance of love, forgetting their inability to lift
Govardhana Hill. It is best, therefore, that one not try to imitate the
powerful, but simply follow their instructions; nor should one try to
occupy their posts without qualification. There are so many "incarnations"
of God without the power of the Supreme Godhead.
TEXT 25
saktah karmany avidvamso
yatha kurvanti bharata
kuryad vidvams tathasaktas
cikirsur loka-sangraham
WORD FOR WORD
saktah -- being attached; karmani -- in prescribed duties;
avidvamsah -- the ignorant; yatha -- as much as;
kurvanti -- they do; bharata -- O descendant of Bharata;
kuryat -- must do; vidvan -- the learned; tatha --
thus; asaktah -- without attachment; cikirsuh -- desiring to
lead; loka-sangraham -- the people in general.
TRANSLATION
As the ignorant perform their duties with attachment to results, the
learned may similarly act, but without attachment, for the sake of leading
people on the right path.
PURPORT
A person in Krishna consciousness and a person not in Krishna
consciousness are differentiated by different desires. A Krishna conscious
person does not do anything which is not conducive to development of
Krishna consciousness. He may even act exactly like the ignorant person,
who is too much attached to material activities, but one is engaged in
such activities for the satisfaction of his sense gratification, whereas
the other is engaged for the satisfaction of Krishna. Therefore, the
Krishna conscious person is required to show the people how to act and how
to engage the results of action for the purpose of Krishna consciousness.
TEXT 26
na buddhi-bhedam janayed
ajnanam karma-sanginam
josayet sarva-karmani
vidvan yuktah samacaran
WORD FOR WORD
na -- not; buddhi-bhedam -- disruption of intelligence;
janayet -- he should cause; ajnanam -- of the foolish;
karma-sanginam -- who are attached to fruitive work; josayet
-- he should dovetail; sarva -- all; karmani -- work;
vidvan -- a learned person; yuktah -- engaged;
samacaran -- practicing.
TRANSLATION
So as not to disrupt the minds of ignorant men attached to the fruitive
results of prescribed duties, a learned person should not induce them to
stop work. Rather, by working in the spirit of devotion, he should engage
them in all sorts of activities [for the gradual development of Krishna
consciousness].
PURPORT
Vedais ca sarvair aham eva vedyah. That is the end of all Vedic
rituals. All rituals, all performances of sacrifices, and everything that
is put into the Vedas, including all direction for material
activities, are meant for understanding Krishna, who is the ultimate goal
of life. But because the conditioned souls do not know anything beyond
sense gratification, they study the Vedas to that end. But through
fruitive activities and sense gratification regulated by the Vedic rituals
one is gradually elevated to Krishna consciousness. Therefore a realized
soul in Krishna consciousness should not disturb others in their
activities or understanding, but he should act by showing how the results
of all work can be dedicated to the service of Krishna. The learned
Krishna conscious person may act in such a way that the ignorant person
working for sense gratification may learn how to act and how to behave.
Although the ignorant man is not to be disturbed in his activities, a
slightly developed Krishna conscious person may directly be engaged in the
service of the Lord without waiting for other Vedic formulas. For this
fortunate man there is no need to follow the Vedic rituals, because by
direct Krishna consciousness one can have all the results one would
otherwise derive from following one's prescribed duties.
TEXT 27
prakrteh kriyamanani
gunaih karmani sarvasah
ahankara- vimudhatma
kartaham iti manyate
WORD FOR WORD
prakrteh -- of material nature; kriyamanani -- being done;
gunaih -- by the modes; karmani -- activities;
sarvasah -- all kinds of; ahankara-vimudha -- bewildered by
false ego; atma -- the spirit soul; karta -- doer;
aham -- I; iti -- thus; manyate -- he thinks.
TRANSLATION
The spirit soul bewildered by the influence of false ego thinks himself
the doer of activities that are in actuality carried out by the three
modes of material nature.
PURPORT
Two persons, one in Krishna consciousness and the other in material
consciousness, working on the same level, may appear to be working on the
same platform, but there is a wide gulf of difference in their respective
positions. The person in material consciousness is convinced by false ego
that he is the doer of everything. He does not know that the mechanism of
the body is produced by material nature, which works under the supervision
of the Supreme Lord. The materialistic person has no knowledge that
ultimately he is under the control of Krishna. The person in false ego
takes all credit for doing everything independently, and that is the
symptom of his nescience. He does not know that this gross and subtle body
is the creation of material nature, under the order of the Supreme
Personality of Godhead, and as such his bodily and mental activities
should be engaged in the service of Krishna, in Krishna consciousness. The
ignorant man forgets that the Supreme Personality of Godhead is known as
Hrsikesa, or the master of the senses of the material body, for due to his
long misuse of the senses in sense gratification, he is factually
bewildered by the false ego, which makes him forget his eternal
relationship with Krishna.
TEXT 28
tattva-vit tu maha-baho
guna-karma- vibhagayoh
guna gunesu vartanta
iti matva na sajjate
WORD FOR WORD
tattva-vit -- the knower of the Absolute Truth; tu -- but;
maha-baho -- O mighty-armed one; guna-karma -- of works
under material influence; vibhagayoh -- differences; gunah
-- senses; gunesu -- in sense gratification; vartante -- are
being engaged; iti -- thus; matva -- thinking; na --
never; sajjate -- becomes attached.
TRANSLATION
One who is in knowledge of the Absolute Truth, O mighty-armed, does not
engage himself in the senses and sense gratification, knowing well the
differences between work in devotion and work for fruitive results.
PURPORT
The knower of the Absolute Truth is convinced of his awkward position in
material association. He knows that he is part and parcel of the Supreme
Personality of Godhead, Krishna, and that his position should not be in
the material creation. He knows his real identity as part and parcel of
the Supreme, who is eternal bliss and knowledge, and he realizes that
somehow or other he is entrapped in the material conception of life. In
his pure state of existence he is meant to dovetail his activities in
devotional service to the Supreme Personality of Godhead, Krishna. He
therefore engages himself in the activities of Krishna consciousness and
becomes naturally unattached to the activities of the material senses,
which are all circumstantial and temporary. He knows that his material
condition of life is under the supreme control of the Lord; consequently
he is not disturbed by all kinds of material reactions, which he considers
to be the mercy of the Lord. According to Srimad-Bhagavatam, one
who knows the Absolute Truth in three different features -- namely
Brahman, Paramatma, and the Supreme Personality of Godhead -- is called
tattva-vit, for he knows also his own factual position in
relationship with the Supreme.
TEXT 29
prakrter guna-sammudhah
sajjante guna-karmasu
tan akrtsna-vido mandan
krtsna-vin na vicalayet
WORD FOR WORD
prakrteh -- of material nature; guna -- by the modes;
sammudhah -- befooled by material identification; sajjante
-- they become engaged; guna-karmasu -- in material activities;
tan -- those; akrtsna-vidah -- persons with a poor fund of
knowledge; mandan -- lazy to understand self-realization;
krtsna-vit -- one who is in factual knowledge; na -- not;
vicalayet -- should try to agitate.
TRANSLATION
Bewildered by the modes of material nature, the ignorant fully engage
themselves in material activities and become attached. But the wise should
not unsettle them, although these duties are inferior due to the
performers' lack of knowledge.
PURPORT
Persons who are unknowledgeable falsely identify with gross material
consciousness and are full of material designations. This body is a gift
of the material nature, and one who is too much attached to the bodily
consciousness is called manda, or a lazy person without
understanding of spirit soul. Ignorant men think of the body as the self;
they accept bodily connections with others as kinsmanship, the land in
which the body is obtained is their object of worship, and they consider
the formalities of religious rituals to be ends in themselves. Social
work, nationalism and altruism are some of the activities for such
materially designated persons. Under the spell of such designations, they
are always busy in the material field; for them spiritual realization is a
myth, and so they are not interested. Those who are enlightened in
spiritual life, however, should not try to agitate such materially
engrossed persons. Better to prosecute one's own spiritual activities
silently. Such bewildered persons may be engaged in such primary moral
principles of life as nonviolence and similar materially benevolent work.
Men who are ignorant cannot appreciate activities in Krishna
consciousness, and therefore Lord Krishna advises us not to disturb them
and simply waste valuable time. But the devotees of the Lord are more kind
than the Lord because they understand the purpose of the Lord.
Consequently they undertake all kinds of risks, even to the point of
approaching ignorant men to try to engage them in the acts of Krishna
consciousness, which are absolutely necessary for the human being.
TEXT 30
mayi sarvani karmani
sannyasyadhyatma-cetasa
nirasir nirmamo bhutva
yudhyasva vigata-jvarah
WORD FOR WORD
mayi -- unto Me; sarvani -- all sorts of; karmani --
activities; sannyasya -- giving up completely; adhyatma --
with full knowledge of the self; cetasa -- by consciousness;
nirasih -- without desire for profit; nirmamah -- without
ownership; bhutva -- so being; yudhyasva -- fight;
vigata-jvarah -- without being lethargic.
TRANSLATION
Therefore, O Arjuna, surrendering all your works unto Me, with full
knowledge of Me, without desires for profit, with no claims to
proprietorship, and free from lethargy, fight.
PURPORT
This verse clearly indicates the purpose of the Bhagavad-gita. The
Lord instructs that one has to become fully Krishna conscious to discharge
duties, as if in military discipline. Such an injunction may make things a
little difficult; nevertheless duties must be carried out, with dependence
on Krishna, because that is the constitutional position of the living
entity. The living entity cannot be happy independent of the cooperation
of the Supreme Lord, because the eternal constitutional position of the
living entity is to become subordinate to the desires of the Lord. Arjuna
was therefore ordered by Sri Krishna to fight as if the Lord were his
military commander. One has to sacrifice everything for the good will of
the Supreme Lord, and at the same time discharge prescribed duties without
claiming proprietorship. Arjuna did not have to consider the order of the
Lord; he had only to execute His order. The Supreme Lord is the soul of
all souls; therefore, one who depends solely and wholly on the Supreme
Soul without personal consideration, or in other words, one who is fully
Krishna conscious, is called adhyatma-cetas. Nirasih means that one
has to act on the order of the master but should not expect fruitive
results. The cashier may count millions of dollars for his employer, but
he does not claim a cent for himself. Similarly, one has to realize that
nothing in the world belongs to any individual person, but that everything
belongs to the Supreme Lord. That is the real purport of mayi, or
"unto Me." And when one acts in such Krishna consciousness, certainly he
does not claim proprietorship over anything. This consciousness is called
nirmama, or "nothing is mine." And if there is any reluctance to
execute such a stern order, which is without consideration of so-called
kinsmen in the bodily relationship, that reluctance should be thrown off;
in this way one may become vigata-jvara, or without feverish
mentality or lethargy. Everyone, according to his quality and position,
has a particular type of work to discharge, and all such duties may be
discharged in Krishna consciousness, as described above. That will lead
one to the path of liberation.
TEXT 31
ye me matam idam nityam
anutisthanti manavah
sraddhavanto 'nasuyanto
mucyante te 'pi karmabhih
WORD FOR WORD
ye -- those who; me -- My; matam -- injunctions;
idam -- these; nityam -- as an eternal function;
anutisthanti -- execute regularly; manavah -- human beings;
sraddha-vantah -- with faith and devotion; anasuyantah --
without envy; mucyante -- become free; te -- all of them;
api -- even; karmabhih -- from the bondage of the law of
fruitive actions.
TRANSLATION
Those persons who execute their duties according to My injunctions and who
follow this teaching faithfully, without envy, become free from the
bondage of fruitive actions.
PURPORT
The injunction of the Supreme Personality of Godhead, Krishna, is the
essence of all Vedic wisdom and therefore is eternally true without
exception. As the Vedas are eternal, so this truth of Krishna
consciousness is also eternal. One should have firm faith in this
injunction, without envying the Lord. There are many philosophers who
write comments on the Bhagavad-gita but have no faith in Krishna.
They will never be liberated from the bondage of fruitive action. But an
ordinary man with firm faith in the eternal injunctions of the Lord, even
though unable to execute such orders, becomes liberated from the bondage
of the law of karma. In the beginning of Krishna consciousness, one
may not fully discharge the injunctions of the Lord, but because one is
not resentful of this principle and works sincerely without consideration
of defeat and hopelessness, he will surely be promoted to the stage of
pure Krishna consciousness.
TEXT 32
ye tv etad abhyasuyanto
nanutisthanti me matam
sarva-jnana-vimudhams tan
viddhi nastan acetasah
WORD FOR WORD
ye -- those; tu -- however; etat -- this;
abhyasuyantah -- out of envy; na -- do not;
anutisthanti -- regularly perform; me -- My; matam --
injunction; sarva-jnana -- in all sorts of knowledge;
vimudhan -- perfectly befooled; tan -- they are;
viddhi -- know it well; nastan -- all ruined;
acetasah -- without Krishna consciousness.
TRANSLATION
But those who, out of envy, disregard these teachings and do not follow
them are to be considered bereft of all knowledge, befooled, and ruined in
their endeavors for perfection.
PURPORT
The flaw of not being Krishna conscious is clearly stated herein. As there
is punishment for disobedience to the order of the supreme executive head,
so there is certainly punishment for disobedience to the order of the
Supreme Personality of Godhead. A disobedient person, however great he may
be, is ignorant of his own self, and of the Supreme Brahman, Paramatma and
the Personality of Godhead, due to a vacant heart. Therefore there is no
hope of perfection of life for him.
TEXT 33
sadrsam cestate svasyah
prakrter jnanavan api
prakrtim yanti bhutani
nigrahah kim karisyati
WORD FOR WORD
sadrsam -- accordingly; cestate -- tries; svasyah --
by his own; prakrteh -- modes of nature; jnana-van --
learned; api -- although; prakrtim -- nature; yanti
-- undergo; bhutani -- all living entities; nigrahah --
repression; kim -- what; karisyati -- can do.
TRANSLATION
Even a man of knowledge acts according to his own nature, for everyone
follows the nature he has acquired from the three modes. What can
repression accomplish?
PURPORT
Unless one is situated on the transcendental platform of Krishna
consciousness, he cannot get free from the influence of the modes of
material nature, as it is confirmed by the Lord in the Seventh Chapter
(7.14). Therefore, even for the most highly educated person on the mundane
plane, it is impossible to get out of the entanglement of maya
simply by theoretical knowledge, or by separating the soul from the body.
There are many so-called spiritualists who outwardly pose as advanced in
the science but inwardly or privately are completely under particular
modes of nature which they are unable to surpass. Academically, one may be
very learned, but because of his long association with material nature, he
is in bondage. Krishna consciousness helps one to get out of the material
entanglement, even though one may be engaged in his prescribed duties in
terms of material existence. Therefore, without being fully in Krishna
consciousness, one should not give up his occupational duties. No one
should suddenly give up his prescribed duties and become a so-called
yogi or transcendentalist artificially. It is better to be situated
in one's position and to try to attain Krishna consciousness under
superior training. Thus one may be freed from the clutches of Krishna's
maya.
TEXT 34
indriyasyendriyasyarthe
raga-dvesau vyavasthitau
tayor na vasam agacchet
tau hy asya paripanthinau
WORD FOR WORD
indriyasya -- of the senses; indriyasya arthe -- in the
sense objects; raga -- attachment; dvesau -- also
detachment; vyavasthitau -- put under regulations; tayoh --
of them; na -- never; vasam -- control; agacchet --
one should come; tau -- those; hi -- certainly; asya
-- his; paripanthinau -- stumbling blocks.
TRANSLATION
There are principles to regulate attachment and aversion pertaining to the
senses and their objects. One should not come under the control of such
attachment and aversion, because they are stumbling blocks on the path of
self-realization.
PURPORT
Those who are in Krishna consciousness are naturally reluctant to engage
in material sense gratification. But those who are not in such
consciousness should follow the rules and regulations of the revealed
scriptures. Unrestricted sense enjoyment is the cause of material
encagement, but one who follows the rules and regulations of the revealed
scriptures does not become entangled by the sense objects. For example,
sex enjoyment is a necessity for the conditioned soul, and sex enjoyment
is allowed under the license of marriage ties. According to scriptural
injunctions, one is forbidden to engage in sex relationships with any
women other than one's wife. All other women are to be considered as one's
mother. But in spite of such injunctions, a man is still inclined to have
sex relationships with other women. These propensities are to be curbed;
otherwise they will be stumbling blocks on the path of self-realization.
As long as the material body is there, the necessities of the material
body are allowed, but under rules and regulations. And yet, we should not
rely upon the control of such allowances. One has to follow those rules
and regulations, unattached to them, because practice of sense
gratification under regulations may also lead one to go astray -- as much
as there is always the chance of an accident, even on the royal roads.
Although they may be very carefully maintained, no one can guarantee that
there will be no danger even on the safest road. The sense enjoyment
spirit has been current a very long, long time, owing to material
association. Therefore, in spite of regulated sense enjoyment, there is
every chance of falling down; therefore any attachment for regulated sense
enjoyment must also be avoided by all means. But attachment to Krishna
consciousness, or acting always in the loving service of Krishna, detaches
one from all kinds of sensory activities. Therefore, no one should try to
be detached from Krishna consciousness at any stage of life. The whole
purpose of detachment from all kinds of sense attachment is ultimately to
become situated on the platform of Krishna consciousness.
TEXT 35
sreyan sva-dharmo vigunah
para-dharmat sv-anusthitat
sva-dharme nidhanam sreyah
para-dharmo bhayavahah
WORD FOR WORD
sreyan -- far better; sva-dharmah -- one's prescribed
duties; vigunah -- even faulty; para-dharmat -- than duties
mentioned for others; su-anusthitat -- perfectly done;
sva-dharme -- in one's prescribed duties; nidhanam --
destruction; sreyah -- better; para-dharmah -- duties
prescribed for others; bhaya-avahah -- dangerous.
TRANSLATION
It is far better to discharge one's prescribed duties, even though
faultily, than another's duties perfectly. Destruction in the course of
performing one's own duty is better than engaging in another's duties, for
to follow another's path is dangerous.
PURPORT
One should therefore discharge his prescribed duties in full Krishna
consciousness rather than those prescribed for others. Materially,
prescribed duties are duties enjoined according to one's psychophysical
condition, under the spell of the modes of material nature. Spiritual
duties are as ordered by the spiritual master for the transcendental
service of Krishna. But whether material or spiritual, one should stick to
his prescribed duties even up to death, rather than imitate another's
prescribed duties. Duties on the spiritual platform and duties on the
material platform may be different, but the principle of following the
authorized direction is always good for the performer. When one is under
the spell of the modes of material nature, one should follow the
prescribed rules for his particular situation and should not imitate
others. For example, a brahmana, who is in the mode of goodness, is
nonviolent, whereas a ksatriya, who is in the mode of passion, is
allowed to be violent. As such, for a ksatriya it is better to be
vanquished following the rules of violence than to imitate a
brahmana who follows the principles of nonviolence. Everyone has to
cleanse his heart by a gradual process, not abruptly. However, when one
transcends the modes of material nature and is fully situated in Krishna
consciousness, he can perform anything and everything under the direction
of a bona fide spiritual master. In that complete stage of Krishna
consciousness, the ksatriya may act as a brahmana, or a
brahmana may act as a ksatriya. In the transcendental stage,
the distinctions of the material world do not apply. For example,
Visvamitra was originally a ksatriya, but later on he acted as a
brahmana, whereas Parasurama was a brahmana but later on he
acted as a ksatriya. Being transcendentally situated, they could do
so; but as long as one is on the material platform, he must perform his
duties according to the modes of material nature. At the same time, he
must have a full sense of Krishna consciousness.
TEXT 36
arjuna uvaca
atha kena prayukto 'yam
papam carati purusah
anicchann api varsneya
balad iva ni yojitah
WORD FOR WORD
arjunah uvaca -- Arjuna said; atha -- then; kena --
by what; prayuktah -- impelled; ayam -- one; papam --
sins; carati -- does; purusah -- a man; anicchan --
without desiring; api -- although; varsneya -- O descendant
of Vrsni; balat -- by force; iva -- as if; niyojitah
-- engaged.
TRANSLATION
Arjuna said: O descendant of Vrsni, by what is one impelled to sinful
acts, even unwillingly, as if engaged by force?
PURPORT
A living entity, as part and parcel of the Supreme, is originally
spiritual, pure, and free from all material contaminations. Therefore, by
nature he is not subject to the sins of the material world. But when he is
in contact with the material nature, he acts in many sinful ways without
hesitation, and sometimes even against his will. As such, Arjuna's
question to Krishna is very sanguine, as to the perverted nature of the
living entities. Although the living entity sometimes does not want to act
in sin, he is still forced to act. Sinful actions are not, however,
impelled by the Supersoul within, but are due to another cause, as the
Lord explains in the next verse.
TEXT 37
sri-bhagavan uvaca
kama esa krodha esa
rajo-guna-samudbhavah
mahasano maha-papma
viddhy enam iha vairinam
WORD FOR WORD
sri-bhagavan uvaca -- the Personality of Godhead said; kamah
-- lust; esah -- this; krodhah -- wrath; esah --
this; rajah-guna -- the mode of passion; samudbhavah -- born
of; maha-asanah -- all-devouring; maha-papma -- greatly
sinful; viddhi -- know; enam -- this; iha -- in the
material world; vairinam -- greatest enemy.
TRANSLATION
The Supreme Personality of Godhead said: It is lust only, Arjuna, which is
born of contact with the material mode of passion and later transformed
into wrath, and which is the all-devouring sinful enemy of this world.
PURPORT
When a living entity comes in contact with the material creation, his
eternal love for Krishna is transformed into lust, in association with the
mode of passion. Or, in other words, the sense of love of God becomes
transformed into lust, as milk in contact with sour tamarind is
transformed into yogurt. Then again, when lust is unsatisfied, it turns
into wrath; wrath is transformed into illusion, and illusion continues the
material existence. Therefore, lust is the greatest enemy of the living
entity, and it is lust only which induces the pure living entity to remain
entangled in the material world. Wrath is the manifestation of the mode of
ignorance; these modes exhibit themselves as wrath and other corollaries.
If, therefore, the mode of passion, instead of being degraded into the
mode of ignorance, is elevated to the mode of goodness by the prescribed
method of living and acting, then one can be saved from the degradation of
wrath by spiritual attachment.
The Supreme Personality of Godhead expanded Himself into many for His
ever-increasing spiritual bliss, and the living entities are parts and
parcels of this spiritual bliss. They also have partial independence, but
by misuse of their independence, when the service attitude is transformed
into the propensity for sense enjoyment, they come under the sway of lust.
This material creation is created by the Lord to give facility to the
conditioned souls to fulfill these lustful propensities, and when
completely baffled by prolonged lustful activities, the living entities
begin to inquire about their real position.
This inquiry is the beginning of the Vedanta-sutras, wherein it is
said, athato brahma-jijnasa: one should inquire into the Supreme.
And the Supreme is defined in Srimad- Bhagavatam as janmadyasya
yato 'nvayad itaratas ca, or, "The origin of everything is the Supreme
Brahman." Therefore the origin of lust is also in the Supreme. If,
therefore, lust is transformed into love for the Supreme, or transformed
into Krishna consciousness -- or, in other words, desiring everything for
Krishna -- then both lust and wrath can be spiritualized. Hanuman, the
great servitor of Lord Rama, exhibited his wrath by burning the golden
city of Ravana, but by doing so he became the greatest devotee of the
Lord. Here also, in Bhagavad-gita, the Lord induces Arjuna to
engage his wrath upon his enemies for the satisfaction of the Lord.
Therefore, lust and wrath, when they are employed in Krishna
consciousness, become our friends instead of our enemies.
TEXT 38
dhumenavriyate vahnir
yathadarso malena ca
yatholbenavrto garbhas
tatha tenedam avrtam
WORD FOR WORD
dhumena -- by smoke; avriyate -- is covered; vahnih
-- fire; yatha -- just as; adarsah -- mirror; malena
-- by dust; ca -- also; yatha- just as; ulbena -- by
the womb; avrtah -- is covered; garbhah -- embryo;
tatha -- so; tena -- by that lust; idam -- this;
avrtam -- is covered.
TRANSLATION
As fire is covered by smoke, as a mirror is covered by dust, or as the
embryo is covered by the womb, the living entity is similarly covered by
different degrees of this lust.
PURPORT
There are three degrees of covering of the living entity by which his pure
consciousness is obscured. This covering is but lust under different
manifestations like smoke in the fire, dust on the mirror, and the womb
about the embryo. When lust is compared to smoke, it is understood that
the fire of the living spark can be a little perceived. In other words,
when the living entity exhibits his Krishna consciousness slightly, he may
be likened to the fire covered by smoke. Although fire is necessary where
there is smoke, there is no overt manifestation of fire in the early
stage. This stage is like the beginning of Krishna consciousness. The dust
on the mirror refers to a cleansing process of the mirror of the mind by
so many spiritual methods. The best process is to chant the holy names of
the Lord. The embryo covered by the womb is an analogy illustrating a
helpless position, for the child in the womb is so helpless that he cannot
even move. This stage of living condition can be compared to that of the
trees. The trees are also living entities, but they have been put in such
a condition of life by such a great exhibition of lust that they are
almost void of all consciousness. The covered mirror is compared to the
birds and beasts, and the smoke-covered fire is compared to the human
being. In the form of a human being, the living entity may revive a little
Krishna consciousness, and, if he makes further development, the fire of
spiritual life can be kindled in the human form of life. By careful
handling of the smoke in the fire, fire can be made to blaze. Therefore
the human form of life is a chance for the living entity to escape the
entanglement of material existence. In the human form of life, one can
conquer the enemy, lust, by cultivation of Krishna consciousness under
able guidance.
TEXT 39
avrtam jnanam etena
jnanino nitya-vairina
kama-rupena kaunteya
duspurenanalena ca
WORD FOR WORD
avrtam -- covered; jnanam -- pure consciousness;
etena -- by this; jnaninah -- of the knower;
nitya-vairina -- by the eternal enemy; kama-rupena -- in the
form of lust; kaunteya -- O son of Kunti; duspurena -- never
to be satisfied; analena -- by the fire; ca -- also.
TRANSLATION
Thus the wise living entity's pure consciousness becomes covered by his
eternal enemy in the form of lust, which is never satisfied and which
burns like fire.
PURPORT
It is said in the Manu-smrti that lust cannot be satisfied by any
amount of sense enjoyment, just as fire is never extinguished by a
constant supply of fuel. In the material world, the center of all
activities is sex, and thus this material world is called
maithunya-agara, or the shackles of sex life. In the ordinary
prison house, criminals are kept within bars; similarly, the criminals who
are disobedient to the laws of the Lord are shackled by sex life.
Advancement of material civilization on the basis of sense gratification
means increasing the duration of the material existence of a living
entity. Therefore, this lust is the symbol of ignorance by which the
living entity is kept within the material world. While one enjoys sense
gratification, it may be that there is some feeling of happiness, but
actually that so-called feeling of happiness is the ultimate enemy of the
sense enjoyer.
TEXT 40
indriyani mano buddhir
asyadhisthanam ucyate
etair vimohayaty esa
jnanam avrtya dehinam
WORD FOR WORD
indriyani -- the senses; manah -- the mind; buddhih
-- the intelligence; asya -- of this lust; adhisthanam --
sitting place; ucyate -- is called; etaih -- by all these;
vimohayati -- bewilders; esah -- this lust; jnanam --
knowledge; avrt ya -- covering; dehinam -- of the embodied.
TRANSLATION
The senses, the mind and the intelligence are the sitting places of this
lust. Through them lust covers the real knowledge of the living entity and
bewilders him.
PURPORT
The enemy has captured different strategic positions in the body of the
conditioned soul, and therefore Lord Krishna is giving hints of those
places, so that one who wants to conquer the enemy may know where he can
be found. Mind is the center of all the activities of the senses, and thus
when we hear about sense objects the mind generally becomes a reservoir of
all ideas of sense gratification; and, as a result, the mind and the
senses become the repositories of lust. Next, the intelligence department
becomes the capital of such lustful propensities. Intelligence is the
immediate next-door neighbor of the spirit soul. Lusty intelligence
influences the spirit soul to acquire the false ego and identify itself
with matter, and thus with the mind and senses. The spirit soul becomes
addicted to enjoying the material senses and mistakes this as true
happiness. This false identification of the spirit soul is very nicely
explained in the Srimad-Bhagavatam (10.84.13):
yasyatma-buddhih kunape tri-dhatuke
sva-dhih kalatradisu bhauma ijya-dhih
yat-tirtha-buddhih salile na karhicij
janesv abhijnesu sa eva go-kharah
"A human being who identifies this body made of three elements with his
self, who considers the by-products of the body to be his kinsmen, who
considers the land of birth worshipable, and who goes to the place of
pilgrimage simply to take a bath rather than meet men of transcendental
knowledge there, is to be considered like an ass or a cow."
TEXT 41
tasmat tvam indriyany adau
niyamya bharatarsabha
papmanam prajahi hy enam
jnana- vijnana-nasanam
WORD FOR WORD
tasmat -- therefore; tvam -- you; indriyani --
senses; adau -- in the beginning; niyamya -- by regulating;
bharata-rsabha -- O chief amongst the descendants of Bharata;
papmanam -- the great symbol of sin; prajahi -- curb;
hi -- certainly; enam -- this; jnana -- of knowledge;
vijnana -- and scientific knowledge of the pure soul;
nasanam -- the destroyer.
TRANSLATION
Therefore, O Arjuna, best of the Bharatas, in the very beginning curb this
great symbol of sin [lust] by regulating the senses, and slay this
destroyer of knowledge and self-realization.
PURPORT
The Lord advised Arjuna to regulate the senses from the very beginning so
that he could curb the greatest sinful enemy, lust, which destroys the
urge for self-realization and specific knowledge of the self. Jnana
refers to knowledge of self as distinguished from non-self, or in other
words, knowledge that the spirit soul is not the body. Vijnana
refers to specific knowledge of the spirit soul's constitutional position
and his relationship to the Supreme Soul. It is explained thus in the
Srimad-Bhagavatam (2.9.3 1):
jnanam parama-guhyam me
yad vijnana-samanvitam
sa-rahasyam tad-angam ca
grhana gaditam maya
"The knowledge of the self and Supreme Self is very confidential and
mysterious, but such knowledge and specific realization can be understood
if explained with their various aspects by the Lord Himself."
Bhagavad-gita gives us that general and specific knowledge of the
self. The living entities are parts and parcels of the Lord, and therefore
they are simply meant to serve the Lord. This consciousness is called
Krishna consciousness. So, from the very beginning of life one has to
learn this Krishna consciousness, and thereby one may become fully Krishna
conscious and act accordingly.
Lust is only the perverted reflection of the love of God which is natural
for every living entity. But if one is educated in Krishna consciousness
from the very beginning, that natural love of God cannot deteriorate into
lust. When love of God deteriorates into lust, it is very difficult to
return to the normal condition. Nonetheless, Krishna consciousness is so
powerful that even a late beginner can become a lover of God by following
the regulative principles of devotional service. So, from any stage of
life, or from the time of understanding its urgency, one can begin
regulating the senses in Krishna consciousness, devotional service of the
Lord, and turn the lust into love of Godhead -- the highest perfectional
stage of human life.
TEXT 42
indriyani parany ahur
indriyebhyah param manah
manasas tu para buddhir
yo buddheh paratas tu sah
WORD FOR WORD
indriyani -- senses; parani -- superior; ahuh -- are
said; indriyebhyah -- more than the senses; param --
superior; manah -- the mind; manasah -- more than the mind;
tu -- also; para -- superior; buddhih --
intelligence; yah -- who; buddheh -- more than the
intelligence; paratah -- superior; tu -- but; sah --
he.
TRANSLATION
The working senses are superior to dull matter; mind is higher than the
senses; intelligence is still higher than the mind; and he [the soul] is
even higher than the intelligence.
PURPORT
The senses are different outlets for the activities of lust. Lust is
reserved within the body, but it is given vent through the senses.
Therefore, the senses are superior to the body as a whole. These outlets
are not in use when there is superior consciousness, or Krishna
consciousness. In Krishna consciousness the soul makes direct connection
with the Supreme Personality of Godhead; therefore the hierarchy of bodily
functions, as described here, ultimately ends in the Supreme Soul. Bodily
action means the functions of the senses, and stopping the senses means
stopping all bodily actions. But since the mind is active, then even
though the body may be silent and at rest, the mind will act -- as it does
during dreaming. But above the mind is the determination of the
intelligence, and above the intelligence is the soul proper. If,
therefore, the soul is directly engaged with the Supreme, naturally all
other subordinates, namely, the intelligence, mind and senses, will be
automatically engaged. In the Katha Upanisad there is a similar
passage, in which it is said that the objects of sense gratification are
superior to the senses, and mind is superior to the sense objects. If,
therefore, the mind is directly engaged in the service of the Lord
constantly, then there is no chance that the senses will become engaged in
other ways. This mental attitude has already been explained. param
drstva nivartate. If the mind is engaged in the transcendental service
of the Lord, there is no chance of its being engaged in the lower
propensities. In the Katha Upanisad the soul has been described as
mahan, the great. Therefore the soul is above all -- namely, the
sense objects, the senses, the mind and the intelligence. Therefore,
directly understanding the constitutional position of the soul is the
solution of the whole problem.
With intelligence one has to seek out the constitutional position of the
soul and then engage the mind always in Krishna consciousness. That solves
the whole problem. A neophyte spiritualist is generally advised to keep
aloof from the objects of the senses. But aside from that, one has to
strengthen the mind by use of intelligence. If by intelligence one engages
one's mind in Krishna consciousness, by complete surrender unto the
Supreme Personality of Godhead, then, automatically, the mind becomes
stronger, and even though the senses are very strong, like serpents, they
will be no more effective than serpents with broken fangs. But even though
the soul is the master of intelligence and mind, and the senses also,
still, unless it is strengthened by association with Krishna in Krishna
consciousness, there is every chance of falling down due to the agitated
mind.
TEXT 43
evam buddheh param buddhva
samstabhyatmanam atmana
jahi satrum maha-baho
kama-rupam durasadam
WORD FOR WORD
evam -- thus; buddheh -- to intelligence; param --
superior; buddhva -- knowing; samstabhya -- by steadying;
atmanam -- the mind; atmana -- by deliberate intelligence;
jahi -- conquer; satrum -- the enemy; maha-baho -- O
mighty-armed one; kama-rupam -- in the form of lust;
durasadam -- formidable.
TRANSLATION
Thus knowing oneself to be transcendental to the material senses, mind and
intelligence, O mighty-armed Arjuna, one should steady the mind by
deliberate spiritual intelligence [Krishna consciousness] and thus -- by
spiritual strength -- conquer this insatiable enemy known as lust.
PURPORT
This Third Chapter of the Bhagavad-gita is conclusively directive
to Krishna consciousness by knowing oneself as the eternal servitor of the
Supreme Personality of Godhead, without considering impersonal voidness
the ultimate end. In the material existence of life, one is certainly
influenced by propensities for lust and desire for dominating the
resources of material nature. Desire for overlording and for sense
gratification is the greatest enemy of the conditioned soul; but by the
strength of Krishna consciousness, one can control the material senses,
the mind and the intelligence. One may not give up work and prescribed
duties all of a sudden; but by gradually developing Krishna consciousness,
one can be situated in a transcendental position without being influenced
by the material senses and the mind -- by steady intelligence directed
toward one's pure identity. This is the sum total of this chapter. In the
immature stage of material existence, philosophical speculations and
artificial attempts to control the senses by the so-called practice of
yogic postures can never help a man toward spiritual life. He must be
trained in Krishna consciousness by higher intelligence.
Thus end the Bhaktivedanta Purports to the Third Chapter of the
Srimad Bhagavad-gita in the matter of Karma-yoga, or the
Discharge of One's Prescribed Duty in Krishna Consciousness.
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