Bhagavad Gita - Chapter 3 - Shloka (Verse) 38

व्याख्या--'धूमेनाव्रियते वह्निः'-- जैसे धुएँसे अग्नि ढकी रहती है, ऐसे ही कामनासे मनुष्यका विवेक ढका रहता है अर्थात् स्पष्ट प्रतीत नहीं होता।
विवेक बुद्धिमें प्रकट होता है। बुद्धि तीन प्रकारकी होती है--सात्त्विकी, राजसी और तामसी। सात्त्विकी बुद्धिमें कर्तव्य-अकर्तव्य ठीक-ठीक ज्ञान होता है, राजसी बुद्धिमें कर्तव्य-अकर्तव्यका ठीक-ठीक ज्ञान नहीं होता और तामसी बुद्धिमें सब वस्तुओंका विपरीत ज्ञान होता है (गीता 18। 30 32)। कामना उत्पन्न होनेपर सात्त्विकी बुद्धि भी धुएँसे अग्निके समान ढकी जाती है, फिर राजसी और तामसी बुद्धिका तो कहना ही क्या है ! सांसारिक इच्छा उत्पन्न होते ही पारमार्थिक मार्गमें धुआँ हो जाता है। अगर इस अवस्थामें सावधानी नहीं हुई तो कामना और अधिक बढ़ जाती है। कामना बढ़नेपर तो पारमार्थिक मार्गमें अँधेरा ही हो जाता है।उत्पत्ति विनाशशील जड वस्तुओंमें प्रियता, महत्ता, सुखरूपता, सुन्दरता, विशेषता आदि दीखनेके कारण ही उनकी कामना पैदा होती है। यह कामना ही मूलमें विवेकको ढकनेवाली है। अन्य शरीरोंकी अपेक्षा मनुष्य-शरीरमें विवेक विशेषरूपसे प्रकट है; किन्तु जड पदार्थोंकी कामनाके कारण वह विवेक काम नहीं करता। कामना उत्पन्न होते ही विवेक धुँधला हो जाता है। जैसे धुँएसे ढकी रहनेपर भी अग्नि काम कर सकती है, ऐसे ही यदि साधक कामनाके पैदा होते ही सावधान हो जाय तो उसका विवेक काम कर सकता है।प्रथमावस्थामें ही कामनाको नष्ट करनेका सरल उपाय यह है कि कामना उत्पन्न होते ही साधक विचार करे कि हम जिस वस्तुकी कामना करते हैं, वह वस्तु हमारे साथ सदा रहनेवाली नहीं है। वह वस्तु पहले भी हमारे साथ नहीं थी और बादमें भी हमारे साथ नहीं रहेगी तथा बीचमें भी उस वस्तुका हमारेसे निरन्तर वियोग हो रहा है। ऐसा विचार करनेसे कामना नहीं रहती।

यह काम किस प्रकार वैरी है सो दृष्टान्तोंसे समझाते हैं जैसे प्रकाशस्वरूप अग्नि अपने साथ उत्पन्न हुए अन्धकाररूप धूएँसे और दर्पण जैसे मलसे आच्छादित हो जाता है तथा जैसे गर्भ अपने आवरणरूप जेरसे आच्छादित होता है वैसे ही उस कामसे यह ( ज्ञान ) ढका हुआ है।

He introduces the next verse with "Katham" (How/In what way). The use of multiple illustrations is for the sake of ease of comprehension.

To establish that "innate" smoke acts as a covering for fire, which is of the nature of light, he qualifies it [smoke] with "Aprakashatmakena" (by that which is of the nature of non-illumination/darkness).

He clarifies its [desire's] hostility.

Just as fire, which is of the nature of light, is covered by smoke, which is innate [born with it] and of the nature of non-light; or just as a mirror is covered by dirt; and just as a fetus is covered by the ulba—the womb-enveloping placenta (jarāyu)—so is this knowledge covered by that desire (kāma).

By the first example, the covering of knowledge in the form of the illumination of the Self's nature is to be understood; by the second, [the covering of knowledge] in the form of reflecting the true nature of objects [is to be understood]; and by the third, the covering of knowledge in the form of reasoning and deliberation (ūhāpoha) is to be understood.

How is he [desire] an opponent? [Because] "This is covered by it."

Just as fire covered by smoke, although of the nature of light, is not capable of being seen clearly by others, so is the Supreme Self (Paramātmā).

Just as a mirror covered by dirt does not serve as a cause for the manifestation of other objects, so the inner faculty (antaḥkaraṇa), covered by desire, does not serve as a cause for the manifestation of the Supreme Self and so forth.

Just as a fetus becomes bound by being wrapped in the ulba (womb-membrane), so is the living being (jīva) covered by desire.

He elaborates on the very hostility of this [desire] with the words beginning with "by smoke," etc.

By ulba is meant the jarāyu (womb-membrane) that wraps the fetus. By that desire, this "knowledge"—which is to be described later—is covered.

Since that which is to be covered is of a threefold nature, the three examples should be understood as corresponding to them.

Just as fire is covered by smoke, and just as a mirror [is covered] by dirt, and just as a fetus covered by the ulba (womb-membrane), so is this multitude of living beings covered by that desire.

[He] states the mode of covering.

He shows the hostility of desire with the words "by smoke," etc.

Just as fire is covered or concealed by innate smoke, or just as a mirror by adventitious dirt, and just as a fetus is covered, being obstructed on all sides, by the ulba—the skin enveloping the womb—

so is this [knowledge] covered by that desire in all [these] three ways.

The prakāra (manner, way) of vairitvam (hostility, enmity) is ucyate (stated) – dhūmena (by smoke) iti. Tatra (There), yathā (as) ityantam (up to this point) is ekaṃ vākyam (one sentence). In the phrase ādarśo malena ca (and a mirror by dirt), the word yathā (as) is anuṣaktaḥ (understood) from the cakārāt (from the letter 'ca'); iti vyañjanāya (to indicate this), yathā dhūmena (as by smoke) ityuktam (this was said).

Because in the pūrvasmin śloke (previous verse) anger (krodhasya api) is also described (vyapadeśāt) as being another state of desire (kāmāvasthāntaratva), and ca uttaratra (and later) the continuation (anuvṛtteḥ) of that (tasya eva) by the words 'kāmarūpeṇa', 'kāmarūpam' (3.43) iti (thus), atra api (here also) kāmaḥ eva parāmṛśyate (desire alone is referred to) by tacchabdena (that word), iti vyañjanāya (to indicate this), tena kāmena (by that desire) ityuktam (this was said).

Idam (This), iti sāmānyanirdeśe api (even though it is a general statement as 'this'), because the acceptance of a non-sentient thing (acidgrahaṇa) is impossible (asambhavāt), and because the acceptance of all knowers of the field (sarvakṣetrajñagrahaṇa) is appropriate (aucityāt), and because the word idam is related to what is to be stated later (vakṣyamāṇaparatvāt api), and because of the naturalness of being related to popular perception (lokapratītiparatvasvārasyāt ca), āvaraṇam (the covering) of kṣetrajñānām (the knowers of the field/selves) is ucyate (said) iha (here), itivad (like) 'yayā kṣetrajñaśaktiḥ sā veṣṭitā' (by which the power of the knower of the field is enveloped) ityādinā (and so on) – iti abhiprāyeṇa (with this intention) idaṃ jantujātam (this host of living beings) ityuktam (was said).

By the word jantu (living being), because being embodied (śarīritvasya) is intended (vivakṣitatvāt), fitness for covering (āvaraṇārhatvaṃ) is shown (darśitam). The word jāta (host, class) is used pradarśanāya (for showing) the general subject matter (sāmānyaviṣayatve) of the neuter gender instruction (napuṃsakanirdeśasya). The adoption of the three examples (dṛṣṭāntatrayopādānam) is darśayitum (to show) the sahajatvam (naturalness) due to being connected with beginningless latent impressions (anādivāsanānubandhitvena), and the repeated arrival (āgamam punaḥ punaḥ) even of that which is removed (nivṛttasya api) due to the condition (upādhivaśāt), and the impossibility of removing (nivartayitum aśakyatvam ca) by one's own will (svecchayā).

यहाँ तीन दृष्टान्त यह समझाने के लिये दिये गये हैं कि किस प्रकार काम और क्रोध हमारे विचार की सार्मथ्य को आवृत कर देते हैं। शास्त्रों में इसे पुनरुक्ति दोष माना गया है। किन्तु गीता में यह दोष नहीं मिलता। भगवद्गीता में कहीं पर भी अनावश्यक या निरर्थक पुनरुक्ति नहीं है। इसे ध्यान में रखकर इस श्लोक को समझने का प्रयत्न करें तो ज्ञात होगा कि यहाँ दिये तीनों दृष्टान्तों में सूक्ष्म भेद है। वाच्यार्थ से कहीं अधिक अर्थ इस श्लोक में बताया गया है।जगत् की अनित्य वस्तुओं के साथ आसक्ति के कारण मनुष्य की विवेचन सार्मथ्य आच्छादित हो जाती है। हमारी आसक्तियाँ अथवा इच्छाएँ तीन भागों में विभाजित की जा सकती हैं। अत्यन्त निम्न स्तर की इच्छाएँ मुख्यत शारीरिक उपभोगों के लिये दूसरे हमारी महत्त्वाकांक्षाएँ हो सकती हैं सत्ता धन प्रसिद्धि और कीर्ति पाने के लिये। इनसे भिन्न तीसरी इच्छा हो सकती है आत्मविकास और आत्मसाक्षात्कार की। ये तीन प्रकार की इच्छाएँ गुणों के प्राधान्य से क्रमश तामसिक राजसिक और सात्त्विक कहलाती हैं। तीन दृष्टान्तों के द्वारा इन तीन प्रकार की इच्छाओं से उत्पन्न विभिन्न प्रकार के आवरणों को स्पष्ट किया गया है।जैसे धुयें से अग्नि अनेक बार धुयें से अग्नि की चमकती ज्वाला पूर्णत या अंशत आवृत हो जाती है। इसी प्रकार सात्त्विक इच्छाएँ भी अनन्त स्वरूप आत्मा के प्रकाश को आवृत सी कर लेती हैं।जैसे धूलि से दर्पण रजोगुण से उत्पन्न विक्षेपों के कारण बुद्धि पर पड़े आवरण को इस उदाहरण के द्वारा स्पष्ट किया गया है। धुएँ के आवरण की अपेक्षा दर्पण पर पड़े धूलि को दूर करने के लिये अधिक प्रयत्न की आवश्यकता होती है। बहते हुये वायु के एक हल्के से झोंके से ही धुआँ हट जाता है जबकि तूफान के द्वारा भी दर्पण स्वच्छ नहीं किया जा सकता। केवल एक स्वच्छ सूखे कपड़े से पोंछकर ही उसे स्वच्छ करना सम्भव है। धुँए के होने पर भी कुछ मात्रा में अग्नि दिखाई पड़ती है परन्तु धूलि की मोटी परत जमी हुई होने पर दर्पण में प्रतिबिम्ब बिल्कुल नहीं दिखाई पड़ता।जैसे गर्भाशय से भ्रूण तमोगुण जनित अत्यन्त निम्न पशु जैसी वैषयिक कामनाएँ दिव्य स्वरूप को पूर्णत आवृत कर देती हैं जिसे समझने के लिए यह भ्रूण का दृष्टांत दिया गया है। गर्भस्थ शिशु पूरी तरह आच्छादित रहता है और उसके जन्म के पूर्व उसे देखना संभव भी नहीं होता। यहाँ आवरण पूर्ण है और उसके दूर होने के लिये कुछ निश्चित काल की आवश्यकता होती है। इसी प्रकार तामसिक इच्छाओं से उत्पन्न बुद्धि पर के आवरण को हटाने के लिए जीव को विकास की सीढ़ी पर चढ़ते हुए दीर्घकाल तक प्रतीक्षा करनी पड़ती है।इस प्रकार इन भिन्नभिन्न प्रकार की इच्छाओं से उत्पन्न विभिन्न तारतम्य में अनुभव में आने वाले आवरणों को स्पष्ट किया गया है।इस श्लोक में केवल सर्वनामों का उपयोग करके कहा गया है कि उसके द्वारा यह आवृत है। अब अगले श्लोक में इन दोनों सर्वनामों उसके द्वारा और यह को स्पष्ट किया गया है

"By smoke," etc. By the three examples, the quality of being a grievous affliction (or difficult to approach), the quality of being ineffective [in function], and the quality of being a source of disgust are stated [respectively].

"This" (ayam) refers to the Self (Atman).

Since the answer to the question has undoubtedly been given, what is the use of the subsequent reply?" Anticipating this, he states the connection of the two verses with "How" (katham).

Upon the inquiry as to how that desire is opposed to liberation, He speaks [the verse beginning with] "by smoke," etc.—this is to be supplied.

Because the intended meaning is not explicit, he explains "this" (idam). [It refers to] the triad of objects characterized as the Lord (Īśvara), the inner faculty (antaḥkaraṇa), and the individual soul (jīva).

With the expectation "by what and like what?", he explains the first three quarters [of the verse] with "just as" (yathā). The Supreme Self is covered by desire; though He is Himself all-knowing, He is not known by others—this is to be supplied.

[The mirror does not reflect] the "other," i.e., the face, etc. By the word "etc." in "Supreme Self, etc.," the individual soul (jīva) is grasped. Regarding bondage, the agency of the covering is the same. "Bound" means contracted, that is to say, incapable of action. Ulba is the womb-enveloping membrane.

The meaning is that the individual soul (jīva), covered by desire, is not capable of the knowledge of the Lord and so forth.

He clarifies its very hostility, due to it being a great sinner, through examples. In this context, prior to the commencement of the body, since the inner faculty (antaḥkaraṇa) has not obtained its modifications, desire is 'subtle'. Being manifested in the inner faculty which has obtained its modifications and is delimited by the gross body through the karma that originates the body, it becomes 'gross'. That very [desire], being repeatedly increased during the state of contemplating objects, becomes 'grosser'. That very [desire], attaining extreme excess during the state of enjoying objects, becomes 'grossest'.

Regarding the first state, the example is: "Just as fire, which is of the nature of light, is covered by smoke, which is innate and of the nature of non-light." Regarding the second state, the example is: "Just as a mirror [is covered] by dirt," which is not innate but accumulates after the mirror's origin. The word "and" (ca) is to indicate an internal difference in characteristics and to carry forward the verb "is covered." Regarding the third state, the example is: "Just as a fetus is covered, obstructed on all sides, by the ulba—the jarāyu or the skin enveloping the womb which is very gross; so is 'this' covered by that desire in all [these] three ways."

Here, fire, even though covered by smoke, performs its own function such as burning. However, a mirror covered by dirt does not perform its own function of catching reflections because only the attribute of clarity is concealed, though it is still perceived in its own form. But a fetus covered by the ulba neither performs its own function such as stretching hands and feet, nor is it perceived in its own form—this is the distinction.

Since this [desire] is an enemy, it turns away [covers] his knowledge, whereby delusion arises; He states this with the three [examples] beginning with "by smoke."

Just as fire is covered by smoke, a mirror is covered by dirt, and a fetus is covered by the ulba—the womb-enveloping membrane—so is this knowledge covered by that desire.

Here, regarding the description of the three beginning with fire in the examples, the purport is this: By the former example, knowledge consisting of the 'heat' (anguish) for God (Bhagavat-tāpa) is suggested. By the second, knowledge in the form of attaining one's own true nature fit for service (sevā) is suggested. By the third, knowledge consisting of the origin of the seed-sentiment (bīja-bhāva) is suggested.

Just as fire, which is of the nature of light, is covered by innate smoke which is of the nature of non-light; or just as a mirror [is covered] by dirt; and just as a fetus is covered, i.e., concealed, by the ulba, meaning the membrane (jarāyu) enveloping the womb; so is "this" covered by that [desire].

(Question:) What, then, is denoted by the word "this" (idam), which is said to be covered by desire?

He states the hostility of desire with the words "by smoke," etc.

Just as by the innate [smoke] which acts as a limiting adjunct (upādhi) born from the contact with wet fuel; or by adventitious dirt; or by the ulba—the skin enveloping the womb—which covers on all sides, the fetus [is covered]; so is the world covered by desire.

धूमेन by smoke? आव्रियते is enveloped? वह्निः fire? यथा as? आदर्शः a mirror? मलेन by dust? च and? यथा as? उल्बेन by the amnion? आवृतः enveloped? गर्भः embryo? तथा so? तेन by it? इदम् this? आवृतम् enveloped.Commentary This means the universe. This also means knowledge. That means desire.

Yatha, as; vahnih, fire, which is naturally bright; avriyate, is enveloped; dhumena, by smoke, which is born concomitantly (with fire) and is naturally dark; or as adarsah, a mirror; is covered malena, by dirt; ca, and; garbhah, a foetus; is avrtah, enclosed; ulbena, in the womb by the amnion; tatha, so; is idam, this; avrtam, shrouded; tena, by that.
Again, what is that which is indicated by the word idam (this), and which is covered by desire? The answer is:

As a fire is enveloped by smoke, as a mirror by dust and as an embryo by the membrance, so are the embodied beings covered by this desire.
Sri Krsna teaches the mode of this envelopement: