Bhagvad Gita - Chapter: 3 Karma Yogah

इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ |
तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ||34||

Attachment and aversion for sense objects are fixed in every sense; let none come under their sway, for they are his foes.

Rāga: Attachment or attraction.
Dveṣa: Aversion or dislike.
Paripanthinau: Opponents or obstructors.

Attachment and aversion bind the senses, Krishna explains. He advises moderation, warning Arjuna not to succumb to emotional extremes, portraying them as obstacles to spiritual progress and inner balance.

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Karma Yogah - Better is one’s own duty, though deficient, than the duty of another, well performed. Better is death in one’s own duty; the duty of another invites danger.

श्रेयान्स्वधर्मो विगुण: परधर्मात्स्वनुष्ठितात् |
स्वधर्मे निधनं श्रेय: परधर्मो भयावह: ||35||

Better is one’s own duty, though deficient, than the duty of another, well performed. Better is death in one’s own duty; the duty of another invites danger.

Svadharma: One’s own duty or nature.
Paradharma: Another’s duty or nature.
Bhayāvahaḥ: Fearful or dangerous.

Krishna asserts that it’s better to follow one’s own path imperfectly than to excel in another’s. He promotes authenticity and encourages Arjuna to act according to his own dharma, warning of the dangers of imitation.

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अर्जुन उवाचअथ केन प्रयुक्तोऽयं पापं चरति पूरुष: |
अनिच्छन्नपि वार्ष्णेय बलादिव नियोजित: ||36||

Arjuna said: O Varshneya, by what is one impelled to sinful acts, even unwillingly, as if engaged by force?

Varṣṇeya: Descendant of Vrishni (Krishna).
Prayuktaḥ: Impulsed or engaged.
Pāpaṁ: Sin or wrongdoing.

Arjuna inquires about the forces compelling people toward sin, even unwillingly. This question reflects the common human struggle with desire, setting the stage for Krishna’s explanation of the nature of destructive impulses.

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श्रीभगवानुवाचकाम एष क्रोध एष रजोगुणसमुद्भव: |
महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ||37||

{The Blessed Lord said} It is lust and anger, born of the mode of passion. They are all-devouring and sinful. Know this as the enemy here.

Kāma: Desire or lust.
Krodha: Anger or wrath.
Rajo-guṇa: Mode of passion or nature of desire.

Krishna identifies desire and anger, born of passion, as the enemies leading to sin. This psychological insight introduces the concept of internal adversaries, urging Arjuna to recognize and overcome these inner obstacles.

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धूमेनाव्रियते वह्निर्यथादर्शो मलेन च |
यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ||38||

As fire is covered by smoke, a mirror by dust, or a fetus by the womb, so is knowledge covered by it.

Dhūmena: By smoke.
Adarśaḥ: Mirror or reflection.
Ulbena: Covering or concealment.

Krishna explains that desire clouds wisdom, much like smoke obscures fire. This analogy highlights the distorting effect of unchecked desires on clarity, emphasizing the need for self-control to uncover true insight.

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आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा |
कामरूपेण कौन्तेय दुष्पूरेणानलेन च ||39||

O son of Kunti, knowledge is covered by this eternal enemy of the wise, in the form of insatiable desire, which is like fire.

Nityavairiṇā: Eternal enemy.
Kāmarūpeṇa: In the form of desire.
Kaunteya: Son of Kunti (Arjuna).

Krishna describes desire as an unquenchable fire, eternally hungry and destructive. This image warns Arjuna of the dangers of unchecked desires, portraying them as barriers to true wisdom and self-awareness.

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इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते |
एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ||40||

The senses, the mind, and the intellect are said to be its abode; through these, it deludes the embodied soul, covering his knowledge.

Dehinam: Embodied soul.
Āvṛtya: Covering or enveloping.
Vimohayati: Deludes or confuses.

Desire, Krishna says, operates through the senses, mind, and intellect, clouding judgment. This comprehensive view of desire’s impact highlights the need for vigilance in guarding these faculties to prevent inner conflict.

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