Bhagavad Gita - Chapter 3 - Shloka (Verse) 37

व्याख्या--'रजोगुणसमुद्भवः'-- आगे चौदहवें अध्यायके सातवें श्लोकमें भगवान् कहेंगे कि तृष्णा (कामना) और आसक्तिसे रजोगुण उत्पन्न होता है और यहाँ यह कहते हैं कि रजोगुणसे काम उत्पन्न होता है। इससे यह समझना चाहिये कि रागसे काम उत्पन्न होता है और कामसे राग बढ़ता है। तात्पर्य यह है कि सांसारिक पदार्थोंको सुखदायी माननेसे राग उत्पन्न होता है, जिससे अन्तःकरणमें उनका महत्त्व दृढ़ हो जाता है। फिर उन्हीं पदार्थोंका संग्रह करने और उनसे सुख लेनेकी कामना उत्पन्न होती है। पुनः कामनासे पदार्थोंमें राग बढ़ता है। यह क्रम जबतक चलता है, तबतक पाप-कर्मसे सर्वथा निवृत्ति नहीं होती।
'काम एष क्रोध एषः'-- मेरी मनचाही हो-- यही काम है (टिप्पणी प0 188.1)। उत्पत्ति-विनाशशील जड-पदार्थोंके संग्रहकी इच्छा, संयोगजन्य सुखकी इच्छा, सुखकी आसक्ति--ये सब कामके ही रूप हैं।
पाप-कर्म कहीं तो 'काम' के वशीभूत होकर और कहीं 'क्रोध' के वशीभूत होकर किया गया दीखता है। दोनोंसे अलग-अलग पाप होते हैं। इसलिये दोनों पद दिये। वास्तवमें काम अर्थात् उत्पत्ति-विनाशशील पदार्थोंकी कामना, प्रियता, आकर्षण ही समस्त पापोंका मूल है (टिप्पणी प0 188.2)। कामनामें बाधा लगनेपर काम ही क्रोधमें परिणत हो जाता है। इसलिये भगवान्ने एक कामनाको ही पापोंका मूल बतानेके लिये उपर्युक्त पदोंमें एकवचनका प्रयोग किया है।
कामनाकी पूर्ति होनेपर 'लोभ' उत्पन्न होता होता है (टिप्पणी प0 188.3) और कामनामें बाधा पहुँचानेपर (बाधा पहुँचानेवालेपर)क्रोध उत्पन्न होता है। यदि बाधा पहुँचानेवाला अपनेसे अधिक बलवान् हो तो 'क्रोध' उत्पन्न न होकर 'भय' उत्पन्न होता है। इसलिये गीतामें कहीं-कहीं कामना और क्रोधके साथ-साथ भय की भी बात आयी है; जैसे-- 'वीतरागभयक्रोधाः' (4। 10) और 'विगतेच्छाभयक्रोधः' (5। 28)।

यह काम जो सब लोगोंका शत्रु है जिसके निमित्तसे जीवोंको सब अनर्थोंकी प्राप्ति होती है वहीं यह काम किसी कारणसे बाधित होनेपर क्रोधके रूपमें बदल जाता है इसलिये क्रोध भी यही है। यह काम रजोगुणसे उत्पन्न हुआ है अथवा यों समझो कि रजोगुणका उत्पादक है क्योंकि उत्पन्न हुआ काम ही रजोगुणको प्रकट करके पुरुषको कर्ममें लगाया करता है। तथा रजोगुणके कार्य सेवा आदिमें लगे हुए दुःखित मनुष्योंका ही यह प्रलाप सुना जाता है कि तृष्णा ही हमसे अमुक काम करवाती है इत्यादि। तथा यह काम बहुत खानेवाला है। इसलिये महापापी भी है क्योंकि कामसे ही प्रेरित हुआ जीव पाप किया करता है। इसलिये इस कामको ही तू इस संसारमें वैरी जान।

Now He introduces the reply with "Shrinu" (Listen...). He clarifies its enmity with "Sarva..." (all-disaster-causing). [Objection:] Why is that which is not the immediate subject being introduced? To this, he says "Yam" (That whom you ask...).

To determine the meaning of the word 'Bhagavan', he cites a Puranic verse: "Aishvaryasya..." (Of Lordship...). The word "Samagrasya" (Of the total/full) connects with each attribute (Lordship, etc.). The word "Atha" [in the Puranic context] is a synonym for "Tatha" and implies conjunction. By the word "Moksha" (Liberation), "Knowledge," which is its means, is intended.

He states the purport of the cited verse with "Aishvaryadi...". He is denoted by the word "Bhagavan"—this is the connection.

In that very place, he recites another Puranic sentence: "Utpattim..." (Origin...). "Bhutanam" (Of beings) connects with each term like Origin etc. The words "Origin" and "Dissolution" imply the "Cause," because mere action can be the object of another agent (Purusha). "Agati" (Coming) and "Gati" (Going) indicate future prosperity and adversity.

He states the purport of the other sentence as well with "Utpattyadi...". The realization expressed by "Vetti" (He knows) is called "Vijnana" (Special Knowledge). The word "Cha" (and) is for the collection of assets like full Lordship etc.

What did the Lord, characterized by the stated attributes, say? He states that with "Kama" (Lust...).

He elucidates Kama's enmity towards the whole world with "Yannimitta..." (Caused by which...). Even so, how is that itself Anger? To this, He says "Sa esha" (This is it...). To indicate that both Lust and Anger are to be abandoned, He states the cause with "Rajoguna..." (Mode of Passion...).

Having stated the rejectability of Lust etc. through the cause, he indicates its rejectability through the effect as well with "Rajogunasya..." (Of the mode of Passion...). [Objection:] Kama is surely the impeller of the person, not the generator of Rajo-guna? To this, he says "Kamo hi..." (For Lust...). Regarding that very point, he cites popular knowledge following experience as proof with "Trishnaya hi..." (For by thirst...).

He shows its manifold objects without distinction between worthy and unworthy with "Mahashanah" (Voracious...). He indicates the action resulting from having many objects with "Atah" (Therefore...). [Objection:] Even if it concerns all objects, why is it "Sin"? To this, he says "Kamena..." (By Lust...). Kama being possessed of the stated adjectives, he states the resultant meaning with "Atah" (Therefore...).

Thus asked, Sri Bhagavan—in whom the six attributes of full Lordship etc., as described in the verse "Full Lordship, Dharma, Fame, Opulence, Knowledge, and Dispassion—these six are called 'Bhaga'", exist eternally and without obstruction; and who "Knows the origin and dissolution of beings, their coming and going, and knowledge and ignorance, He is to be denoted by the word Bhagavan"—Vasudeva, who possesses such special knowledge (Vijnana) regarding origin etc. and is denoted by the word 'Bhagavan', spoke, i.e., gave the answer—

"Kama" (This is Lust...). The enemy you asked about is this Lust, the enemy caused by whom the world meets with all disasters. [Objection:] Is not Anger also seen in the world as a cause of disaster? To this, He says: That very Lust, when obstructed by some cause, transforms into Anger; hence, "Anger is also this very one"—He says this because even as the "son of the enemy," it is an enemy.

"Rajoguna-samudbhavah"—meaning, he whose origin is the Mode of Passion. Or, [explaining] how it acts as an enemy, He says: "Rajogunasya samudbhavah"—Lust is the origin (cause) of Rajo-guna; by activating Rajas, it impels the person.

[Objection:] Won't it abandon its enmity when satisfied by sense-enjoyment? To this, He says: "Mahashanah"—meaning he whose food (consumption) is huge. As it is said: "Lust is never pacified by the enjoyment of desires; like fire by oblation, it grows even more." And "Whatever paddy, barley, gold, animals, and women are on earth, all that is not enough for even one person—thinking thus, one should attain peace."

[Objection:] In the world, just as someone becomes an enemy due to one's own offense, so is this one; therefore, if I do not commit an offense against it, [it will not harm me]? To this, He says: "Mahapapma"—because of being voracious, it is "Mahapapma" (Great Sinner/Very Fierce); it is extremely fierce, it destroys even without offense and destroys even one who has helped it; this is the meaning.

Therefore, know Lust alone to be the supreme enemy. And knowing this, strive to eliminate it; this is the sentiment.

He who is the powerful impeller is this "Kama" (Lust). Anger is also this very one, because it is born from that. For it has been stated, "From lust, anger is born" (Gita 2.62).

Even where anger arises due to causes like blasphemy against the Guru, there too, it is caused solely by the desire (Kama) to avoid the blasphemy, which is caused by devotion.

Those who speak otherwise do not know the subtle truth due to conflict (of arguments). And it is said: "Without desire, anger and the like are never born in any way."

"Mahashanah" (Voracious)—for that which is to be enjoyed by Kama is vast. "Mahapapma" (Great Sinner)—because it is the cause of great sins like killing a Brahmin, etc. "Vairi" (Enemy)—because it opposes all goals of human life.

Here, the Lord gave the answer established by the Sruti "This person consists of Kama alone," saying "Kama esha" (This is Lust). This well-known Kama—as per the Sruti "He desired: 'May I have a wife, then may I be born (have progeny), then may I have wealth, then may I perform action'"—is a specific mental modification that acts as the cause of intense longing in the form of "May this be mine, may this be mine," and brings about instability of the mind. And it is of the very nature of the mind; because [the Sruti passage] begins with "Desire, determination..." and concludes with "All this is mind alone."

This very Kama, when obstructed by some cause, transforms into the form of Anger; therefore, Anger, though of the nature of inflammation, is also this very one. Know this very enemy situated within this body.

Why an enemy? Because "Rajoguna-samudbhavah"—'Rajas' is the natural mode of the nature of coloring (passion); its 'gunas' (qualities), which are its effects, are thirst and attachment; he whose origin is from these very two is such. Being an effect of Rajas, its sole fruit is sorrow; hence it is an enemy. Or [alternatively], he from whom arises the Mode of Passion, characterized by greed, activity, etc.

[Objection:] "Kama, being the desire for objects, is pacified by the offering of objects; or it turns away by itself upon the certainty of the object's unavailability, like a blind man's desire to see forms?" Anticipating this, He says "Mahashano Mahapapma". "Mahashanah"—He whose food (consumption) is "Mahat," meaning impossible to be given (satisfied); he is such. As it is stated: "Lust is never pacified by the enjoyment of desires; like fire by oblation, it grows even more." And "Whatever paddy, barley, gold, animals, and women are on earth, all that is not enough for even one person—thinking thus, one should attain peace."

Similarly, "Mahapapma"—very fierce. Indeed, just as that [sinner] does not turn away even when warned thousands of times, so is this one difficult to cure. Due to being "Mahashana," this enemy cannot be managed by 'Dana' (charity/appeasement). Nor by 'Sama' (conciliation) or 'Bheda' (division), because of being very fierce. Therefore, it is certainly to be killed (Danda).

The Blessed Lord said: Of "Asya"—this person who is associated with Prakriti consisting of Gunas existing in states of rising and being overpowered, and who has commenced Jnana Yoga; "Rajoguna-samudbhavah"—meaning generated by ancient latent impressions (Vasanas); "Ayam Kamah"—this Lust, concerning objects like sound etc., is a "Mahashanah" (voracious) enemy; it drags him towards all objects.

"Esha eva" (This very one)—when its movement is obstructed, transforming into the form of anger towards the sentient beings who are the cause of the obstruction, becomes "Mahapapma" (Great Sinner) and impels him towards violence against others, etc.

Know "Enam"—this one, born of the mode of passion, innate (sahaja), the opponent of Jnana Yoga—to be the enemy.

Here, the Blessed Lord gives the answer with "Kama esha" (This is lust), etc. The cause which was asked by you is this Kama (Lust) alone. [Objection:] "But surely, 'Anger' (Krodha) was also mentioned by You earlier in the verse 'Indriyasya indriyasya' (3.34)?" [Answer:] True. That (Anger) is not separate from this (Lust); rather, this very Kama alone, "Esha" (this one), when obstructed by something, transforms into the nature of Anger. Therefore, although Anger was mentioned separately before, it is born of Kama alone; with this intention, it is spoken of here by unifying it with Kama.

"It is born of Rajo-guna"—so it is stated. By this, it is indicated that when Rajo-guna is brought to decay by the increase of Sattva-guna, Kama also decays.

Know this Kama to be the "Vairinam" (enemy) "Iha"—in the path of liberation. And this must indeed be killed by the method to be described. Since it cannot be conciliated by "Dana" (gifts/charity), He says "Mahashanah"—he whose "Ashana" (consumption) is "Mahat" (great). The meaning is: difficult to satisfy. Nor can it be conciliated by "Sama" (peaceful negotiation), because it is "Mahapapma"—very fierce (or great sinner).

"Atha" (Then/Now)—Expanding, as an answer to the question, the very meaning that was stated briefly in "Indriyasya" (3.34) etc., the Lord said "Kama esha" (This is Lust) etc. Rajo-guna acts as the sprinkling of water for the germination of the sprouts of Lust, Anger, etc., from the seeds which are the latent impressions (Vasanas) of sense-experience. [Objection:] In this doctrine, Lust etc. are properties of the Self (Atma-dharma) in the form of specific cognitions, whereas Rajas is a quality of Nature (Prakriti-guna); how can the property of one thing be effective in another? [Answer regarding this:] It is stated [in the Bhashya] "Of one associated with Prakriti consisting of Gunas." The idea is: Just as blisters etc. appear on the palm due to contact with fire which is the substrate of heat, similarly Lust etc. arise in the Self due to association with Prakriti which is the substrate of the Gunas.

[Objection:] Then, due to association with Prakriti consisting of the three Gunas, why do not the effects of Sattva etc., such as Knowledge, also occur simultaneously? [Answer:] Regarding this, it is stated "Existing in states of rising and suppression...". The connection of the word "Asya" (of this one) [in the Bhashya] is through the modification of the word "Ayam" (this one) mentioned in the previous verse (3.36). The objection "How can one in whom Rajo-guna is predominant be even at the mere commencement of Jnana Yoga?" is refuted by the possibility of the arising of Sattva-guna in small measure at times in between, due to the sequence of rising and suppression—having this intention, it is stated "Of one who has commenced Jnana Yoga." The word "Arabdha" (commenced) is a past participle (Kta) used in the active sense (Kartari), similar to "Bhuktah Brahmanah" (The Brahmins have eaten).

By the word "Eshah" (This), the instigator of sinful conduct, which is the subject of the question, is referred to. By "Tenaiva" (By that very...), the meaning stated in the two verses "Sadrisham cheshtate" (3.33) and "Indriyasya..." (3.34) is also recalled here—with this intention, the two adjectives starting with "Prachina" (Ancient...) are stated. The idea is that the previously mentioned 'Attachment' and 'Aversion' themselves, having attained different states, are designated here by the words 'Lust' and 'Anger'.

The explanation of "Mahashanatva" (being voracious) is "It attracts him to objects"—therefore, he whose "Ashana" (food/enjoyment) is "Mahat" (great) is "Mahashana." Due to the repetition of the indication "Eshah" (This is...), there is a split in the sentence (Vakya-bheda). And therein, the subject matter of the two sentences is the same single entity, (described) through different aspects. Otherwise, to the question "Who is the instigator in sinful conduct?", the designation should have been "This is Lust and Anger" (in the dual or conjunctive). And subsequently, it should have been said "Know these two to be enemies here." But later, in all six verses, references like "By that", "By this form of Kama", "Of this", "This one", "Who is Kama-form" are made in the singular everywhere, and reference is made only to Kama, not to Anger as separate from Kama. Therefore, Kama alone is intended here as appearing as Anger due to a difference in state; and the sentence split is appropriate as it concerns those two states. The two terms "Mahashana" and "Mahapapma" also appropriately refer to both of them respectively based on predominance (Kama is voracious, Anger is sinful)—keeping all this in mind, he says "Esha eva" (This very one...) etc.

"Pratihata-gati" (Whose movement is obstructed)—this is stated as the cause for the transformation called Anger. To show the difference in object of the 'Anger-state' from the 'Lust-state' (which is regarding objects like sound) of the same single entity, and to avoid over-extension (Atiprasanga), "Pratihata" etc. is stated. He explains "Mahapapmata" (Great Sinfulness) with "Impels towards violence to others etc." He who possesses great sin as his effect is "Mahapapma." For it is well known, "An angry man may kill even his gurus."

Having presented the cause named 'Rajo-guna' mentioned in this verse, and the cause named 'Vasana' which deserves the designation of the previously mentioned word 'Prakriti', the pronoun "Enam" (This one) refers to that which is qualified by being the effect of both—with this intention, the two terms "Rajoguna-samudbhavam" (Born of Rajo-guna) and "Sahajam" (Innate) are stated. Regarding "Iha vairinam" (Enemy here): The word "Iha" (Here) refers to the subject of Jnana Yoga which is desired to be known but is fraught with negligence—with this intention, it is stated "The opponent of Jnana Yoga."

यह काम यह क्रोध काम अर्थात् इच्छा ही मनुष्य के ह्रदय में स्थित राक्षस है। आत्म अज्ञान ही बुद्धि में इच्छा रूप में व्यक्त होता है। इस श्लोक में काम और क्रोध इन दोनों को भिन्न नहीं समझना चाहिये। किसी परिस्थिति विशेष में काम ही क्रोध का रूप ले लेता है। मन का वह विक्षेप जो किसी वस्तु को प्राप्त करने की अत्यन्त अधीरता के रूप में व्यक्त होता है काम कहलाता है। सामान्यत इच्छा अपने से भिन्न किसी अप्राप्त वस्तु के लिये ही होती हैं। जगत् में असंख्य व्यक्तियों और परिस्थितियों के मध्य सदैव इच्छा का पूर्ण होना सम्भव नहीं होता और इस प्रकार हमारे और इच्छित वस्तु के बीच कोई विघ्न आता है तो प्रतिहत इच्छा ही क्रोध का रूप ले लेती है।इस प्रकार काम अथवा क्रोध ही वह राक्षस है जो हमें परिस्थितियों के साथ समझौता करने को विवश कर देता है। आदर्शों को भुलाकर हमें पापाचरण में प्रवृत्त करता है। हमारी निम्न कोटि की इच्छायें जितनी प्रबल होगी उतना ही पापपूर्णं हमारा जीवन होगा। कामनाएं हमारे विवेक को आच्छादित कर देती हैं। काम के उत्पन्न होने पर उससे ही असंख्य प्रकार की दुखदायक वृत्तियां उत्पन्न होती हैं। इन सब के वश में होना अज्ञान और उनके ऊपर शासन करना ज्ञान है।अब भगवान् दृष्टांतों के द्वारा समझाते हैं कि किस प्रकार हमारा शत्रु यह काम हमारे विवेक को आच्छादित करता है

Here is the answer: With the idea that although Dharma exists in the heart, this disturbance/havoc is caused by an adventitious covering, and not by the absence of that Dharma—

He says "Kama esha" (This is Lust). By the two "Etat" words (referring to the repetition of "Esha" with both Kama and Krodha in this recension), the extreme non-difference between these two is indicated. And these two, Lust and Anger, are eternally connected and exist with mutual inseparability; therefore, he explains them as a single form.

And "Esha" (This one) is the "Ashanah"—the devourer—of "Mahas," i.e., great happiness/light; and due to being the cause of great sin, Anger indeed is the bestower of sin. And the wise one should know this enemy.

If the question was about the strongest object (among many forces), then the answer (singling out Kama) would not be consistent; therefore, he explains the resolution with "Yastu" (He who is...) etc. "The person impelling towards sins asked by you"—this is the implied completion of the sentence. In such a construction, Anger (Krodha) would also become equal to Lust (Kama), and if that were so, the subsequent follow-up regarding Kama alone would be contradictory; therefore, he explains "Krodha eshah" (This is Anger) differently with "Krodho 'pi" (Anger also...).

Is Kama alone spoken of as such (as Anger) in a primary sense? No, we say; rather, it is used figuratively—with this sentiment he says "Tat" (That...). Why is it that? To this, he says "Kamat" (From Kama...). [Objection:] There is no such rule; for when one gets angry at a blasphemer upon hearing blasphemy against the Guru, the rise of anger is seen even in the absence of lust (desire). To this, he says "Yatrapi" (Even where...). The grammatical analysis there is "desire for non-blasphemy caused by devotion." The phrase "caused by devotion" is used to demonstrate the principle "From attachment arises desire" (Gita 2.62).

He refutes the interpretation of "Others" (like Shankara)—that "Kama itself, obstructed by something, transforms into the form of Anger"—with "Ye tu" (But those who...). Due to the confusion arising from the characteristic of having the same internal organ as the material cause, and the characteristic of immediate succession, they do not know the subtle and extreme difference between Lust and Anger. For indeed, a quality cannot be the material cause (Upadana) of another quality, but only an instrumental cause (Nimitta). Proof was stated earlier through Anvaya (positive concomitance); now he states it through Vyatireka (negative concomitance) as well with "Uktam cha" (And it is said...).

"Mahashana" (Voracious eater)—since this is difficult to apply literally to Kama, it is figurative; so he says "Mahashana" etc. The object of enjoyment is the 'Vishaya'. Since what is to be consumed/enjoyed by Kama is "Mahat" (vast), therefore it is "Mahashana"—this is the meaning. Having described it as the cause of sin with "Kama eshah," how is it spoken of as "Mahapapma" (Great Sin itself)? Therefore, this is not a Karmadharaya compound, but a Bahuvrihi compound meaning "from whom great sin arises"—with this sentiment he says "Mahabrahma..." (Great Brahmin-killing etc.). After the word "Mahat" (Great), the word "Papa" (Sin) should be supplied.

Since it (Kama) lacks the agency of actual killing etc., how is it an enemy? To this, he says "Sarva..." (All...). "Sarva" means the complete goal of human life, i.e., Liberation (Moksha).

To Arjuna who asked thus, the Blessed Lord gave the answer established by Sruti passages like "Now indeed they say: This person consists of Kama alone" and "The Self was alone in the beginning... He desired: 'May I have a wife, then may I carry out action'..." etc., saying "Kama esha" (This is Lust). The cause asked by you, the forceful impeller onto the path of evil, is this Kama alone, the great enemy, due to whom all disasters befall living beings.

[Objection:] "But Anger is also seen as an impeller in acts like black magic?" To this, He says "Krodha eshah" (This is Anger). Kama itself, obstructed by some cause, transforms into the form of Anger; hence Anger is also this Kama alone. The meaning is that by eliminating this single great enemy, all human goals are attained.

To know the means of its removal, He states its cause: "Rajoguna-samudbhavah"—Rajo-guna, which is of the nature of pain and activity, is the "Samudbhava," i.e., cause, of whom. Therefore, due to following the nature of the cause, the effect (Kama) is also like that. Although Tamo-guna is also its cause, Rajas is indicated because it is predominant in painful activity. By this, it is implied that when Rajas is diminished by the Sattvic mode, Kama also diminishes.

Or [Alternative interpretation]: How is it the impeller onto the path of evil? To this, He says: From whom arises the "Samudbhava" (origin) of Rajo-guna, which is characterized by activity etc. (is Kama). For Kama, being of the nature of desire for objects, arises itself, activates Rajas, and impels the person into sorrowful action; therefore, the intention is that it must certainly be killed.

[Objection:] There are four means: Conciliation (Sama), Charity (Dana), Dissension (Bheda), and Punishment (Danda). Among them, Punishment is to be used only when the first three are impossible, not by force alone? Anticipating this, He qualifies it to show the impossibility of the three: "Mahashano Mahapapma" (Voracious, Great Sinner). "Mahashanah"—because his food is "Mahat" (great/huge). As per the Smriti: "Whatever paddy, barley, gold, animals, and women are on earth, all that is not enough for even one person—thinking thus, one should attain peace." Therefore, it cannot be appeased by 'Dana'. Nor by 'Sama' and 'Bheda', because it is "Mahapapma"—extremely fierce. Indeed, impelled forcibly by it, one commits sin even knowing the undesirable result. Therefore, "Viddhi"—know—"Enam" (this) Kama to be the enemy "Iha" (here) in Samsara.

All this has been elaborated by the Vartikakara (Sureshvara) in the explanation of the Sruti "Atmaivedamagra asit" (The Self was alone in the beginning...): "Regarding activity and withdrawal of the qualified aspirant as described—given his independence, why does he engage in the path of Samsara?... And why does he not [engage] in the path characterized by withdrawal which destroys the evil of Samsara completely? It must be stated by whom this helpless one is impelled... He engages even knowing the result is disastrous; except for dependence [on Kama], such activity is never seen anywhere... Therefore, for the man desiring the highest good, the impeller in undesirable action must be stated for the sake of its refutation—for this purpose, the subsequent Sruti proceeds... 'This person has not attained the human goals and is filled with complete disaster'—thus the ignorant one desired unattained goals through means. Similarly, he wishes to abandon the evils sheltering in himself; being possessed of Kama born of ignorance—thus says the Sruti 'Atho khalu'... No actions of anyone are seen here without desire. Whatever a creature does, all that is the activity of Kama... The Smriti statement 'This is Lust, This is Anger' etc. [confirms this]. Therefore, no impeller other than Kama is perceived. "Akamatah" (Without desire...) is the statement of Manu. The rest is clear.

The Lord gives the answer to this question. "The Jiva is deluded by the portion of the Lord (Maya) which consists of Rajo-guna, whose sole nature is distinct organs (senses) that are distracted, situated amidst the three Gunas manifested for the variety of the world; (and thus) he engages in that (sin). Therefore, one should abandon the distracting actions caused by that Guna, with the prior knowledge of its nature"—He says this with "Kama esha" (This is Lust) etc.

"Esha" refers to worldly (Laukika) lust. "Rajoguna-samudbhavah"—he whose origin is from Rajo-guna. It is the hater and enemy of all. This very Kama, having attained another state, becomes Anger (Krodha); that too is "Rajoguna-samudbhavah." It is "Mahashanah," meaning difficult to satisfy.

For this very reason, it is stated in Srimad Bhagavatam (9.19.14): "Lust is never pacified by the enjoyment of desires; like fire by oblation, it grows even more." Moreover, what to speak of it being "Mahapapma"—of the nature of great sin and an obstacle to the worship of God.

"Iha"—in this Samsara, after accepting a body, know this to be the enemy. By the word "Iha" (here), the sentiment is that upon the termination of this body, in the Alaukika (transcendental realm), this very thing (as divine love) will be for the purpose [of service].

Full Lordship (Aishvarya), Dharma, Fame, Opulence (Shri), Knowledge, and Dispassion—these six are called 'Bhaga'" (Vishnu Purana 6.5.74). He in whom this sextet of Lordship etc. exists eternally, unobstructed, and in totality—Vasudeva; and "He who knows the origin and dissolution of beings, their coming and going, and knowledge and ignorance, He is to be denoted by the word Bhagavan" (Vishnu Purana 6.5.78)—thus, Vasudeva, who possesses the special knowledge regarding origin etc., is denoted by 'Bhagavan'; He said:

"Kama eshah" (This is Lust)—It is the enemy of the whole world, caused by whom living beings meet with all disasters. That very Lust, when obstructed by something, transforms into the form of Anger. Therefore, Anger is also this very one (Lust). "Rajoguna-samudbhavah"—'Rajas' is that quality, hence 'Rajo-guna'; he whose "Samudbhava" (origin) is from that is "Rajoguna-samudbhavah" (born of the Mode of Passion). Or, [it means] he from whom the origin of Rajo-guna takes place. For Lust, having arisen, activates Rajo-guna and impels the person [to action]. Indeed, the lament of miserable people engaged in the effects of Rajo-guna, such as servitude, is heard as: "I was driven to act indeed by thirst (craving)." "Mahashanah"—he whose "Ashana" (consumption) is "Mahat" (huge) is "Mahashana." For that very reason, he is "Mahapapma" (Great Sinner/Cause of Sin); for a creature commits sin only when impelled by Lust. Therefore, "Viddhi"—know—"Enam" (this) Lust to be the "Vairinam" (enemy) "Iha"—in this Samsara.

How is it an enemy? He explains this through illustrations [in the next verse].

The answer therein is "Kama eshah" (This is Lust). The initial manifestation of attachment (Raga) is "Kama" (Lust); the very nature of various desires is the cause and impeller here. And the initial manifestation of aversion (Dvesha), which is a transformation of that very (Lust), should be understood as "Krodha" (Anger).

"Rajoguna-samudbhavah"—Lust is indeed [born of Rajas]; although it would be proper to say that Anger is "Tamoguna-samudbhavah" (born of the Mode of Ignorance), yet since Tamas is the cause in the transformation (result), it was not stated so [explicitly]. Therefore, it (Anger) is called "Kamanuja" (the younger brother of Lust).

And Lust is its elder brother, the destroyer of intelligence, difficult to satisfy, and great sin; engaged by force indeed by that, one becomes the doer of all actions. Thus, generally, Rajasic and Tamasic attachment and aversion, and the sin caused by them, constitute the "Enemy"—this is the meaning of the answer.

Here, although Anger is also established (as an enemy), the mention of the enmity of Lust alone is to be understood in the context of Partha's (Arjuna's) situation facing war, with the intention of pointing out his "desire" (Kama) for the lives, etc., of his various relatives.

कामः desire? एषः this? क्रोधः anger? एषः this? रजोगुणसमुद्भवः born of the Rajoguna? महाशनः alldevouring? महापाप्मा allsinful? विद्धि know? एनम् this? इह here? वैरिणम् the foe.Commentary Bhagavan Bhaga means the six attributes? viz.? Jnana (knowledge)? Vairagya (dispassion)? Kirti (fame)? Aishvarya (divine manifestations and excellences)? Sri (wealth)? and Bala (might). He who possesses these six attributes and who has a perfect knowledge of the origin and the end of the universe is Bhagavan or the Lord.The cause of all sin and wrong action in this world is desire. Anger is desire itself. When a desire is not gratified? the man becomes angry against those who stand as obstacles on the path of fulfilment.The desire is born of the ality of Rajas. When desire arises? it generates Rajas and urges the man to work in order to possess the object. Therefore? know that this desire is mans foe on this earth. (Cf.XVI.21).

Esah, this; kamah, desire, is the enemy of the whole world, because of which the creatures incur all evil. This desire when obstructed in any way turns into anger. Therefore, krodhah, anger, is also identical with this (desire). It is rajoguna-samudbhavah, born of the ality of rajas; or, it is the origin of the ality of rajas. For, when desire comes into being, it instigates a person by arousing rajas. People who are engaged in service etc., which are effects of rajas, and who are stricken with sorrow are heard to lament, 'I have been led to act by desire indeed!' It is mahaasanah, a great devourer, whose food is enormous. And hence, indeed, it is maha-papma, a great sinner. For a being commits sin when goaded by desire. Therefore, viddhi, know; enam, this desire; to be vairinam, the enemy; iha, here in this world.
With the help of examples the Lord explains how it is an enemy:

The Lord said The highly ravenous desire is born of the Guna Rajas originating from old subtle impressions. It has for its objects sound and other sense contacts. It is a foe to him who is practising Jnana Yoga, as he is joined with Prakrti constituted of the Gunas which rise and subside periodically. It attracts him towards the objects of the senses. It is this desire alone which, when hampered, develops into anger towards those persons who are the cause of such hindrance. It is a powerful cause of sin. It incites the aspirant to do harm to others. Know this, which is born of the Guna called Rajas, as the natural enemy of Jnana Yogins.