Bhagavad Gita - Chapter 3 - Shloka (Verse) 41

व्याख्या--'तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ'--इन्द्रियोँको विषयोंमें भोग-बुद्धिसे प्रवृत्त न होने देना, अपितु केवल निर्वाह-बुद्धिसे अथवा साधन-बुद्धिसे प्रवृत्त होने देना ही उनको वशमें करना है। तात्पर्य है कि इन्द्रियोंकी विषयोंमें रागपूर्वक प्रवृत्ति न हो और द्वेषपूर्वक निवृत्ति न हो। (गीता 18। 10) रागपूर्वक प्रवृत्ति और द्वेषपूर्वक निवृत्ति होनेसे राग-द्वेष पुष्ट हो जाते हैं और न चाहते हुए भी मनुष्यको पतनकी ओर ले जाते हैं। इसलिये प्रवृत्ति और निवृत्ति अथवा कर्तव्य और अकर्तव्यको जाननेके लिये शास्त्र ही प्रमाण है। (गीता 16। 24) शास्त्रके अनुसार कर्तव्यका पालन और अकर्तव्यका त्याग करनेसे इन्द्रियाँ वशमें हो जाती है।काम को मारनेके लिये सबसे पहले इन्द्रियोंका नियमन करनेके लिये कहनेका कारण यह है कि जबतक मनुष्य इन्द्रियोंके वशमें रहता है तबतक उसकी दृष्टि तत्त्वकी ओर नहीं जाती; और तत्त्वकी ओर दृष्टि गये बिना अर्थात् तत्त्वका अनुभव हुए बिना 'काम' का सर्वथा नाश नहीं होता।मनुष्यकी प्रवृत्ति इन्द्रियोंसे ही होती है। इसलिये वह सबसे पहले इन्द्रियोँके विषयोंमें ही फँसता है, जिससे उसमें उन विषयोंकी कामना पैदा हो जाती है। कामना-सहित कर्म करनेसे मनुष्य पूरी तरह इन्द्रियोंके वशमें हो जाता है और इससे उसका पतन हो जाता है। परन्तु जो मनुष्य इन्द्रियोँको वशमें करके निष्काम-भावपूर्वक कर्तव्य-कर्म करता है, उनका शीघ्र ही उद्धार हो जाता है।
'एनम् ज्ञानविज्ञाननाशनम्'--'ज्ञान'पदका अर्थ शास्त्रीय ज्ञान भी लिया जाता है; जैसे--ब्राह्मणके स्वाभाविक कर्मोंके अन्तर्गत 'ज्ञानम्'पद शास्त्रीय ज्ञानके लिये ही आया है। (गीता 18। 42)। परन्तु यहाँ प्रसङ्गके अनुसार 'ज्ञान' का अर्थ विवेक (कर्तव्य-अकर्तव्यको अलग-अलग जानना) लेना ही उचित प्रतीत होता है। 'विज्ञान' पदका अर्थ विशेष ज्ञान अर्थात् तत्त्वज्ञान (अनुभव-ज्ञान, असली ज्ञान या बोध) है।विवेक और तत्त्वज्ञान--दोनों ही स्वतःसिद्ध हैं। तत्त्व-ज्ञानका अनुभव तो सबको नहीं है, पर विवेकका अनुभव सभीको है। मनुष्यमें यह विवेक विशेषरूपसे है। अर्जुनके प्रश्न-(मनुष्य न चाहता हुआ भी पाप क्यों करता है?) में आये 'अनिच्छन्नपि' पदसे भी यही सिद्ध होता है कि मनुष्यमें विवेक है और इस विवेकसे ही वह पाप और पुण्य-दोनोंको जानता है और पाप नहीं करना चाहता। पाप न करनेकी इच्छा विवेकके बिना नहीं होती। परन्तु यह 'काम' उस विवेकको ढक देता है और उसको जाग्रत् नहीं होने देता।विवेक जाग्रत् होनेसे मनुष्य भविष्यपर अर्थात् परिणामपर दृष्टि रखकर ही सब कार्य करता है। परन्तु कामनासे विवेक ढक जानेके कारण परिणामकी ओर दृष्टि ही नहीं जाती। परिणामकी तरफ दृष्टि न जानेसे ही वह पाप करता है।इस प्रकार जिसका अनुभव सबको है उस विवेकको भी जब यहकाम जाग्रत् नहीं होने देता तब जिसका अनुभव सबको नहीं है उस तत्त्वज्ञानको तो जाग्रत् होने ही कैसे देगा इसलिये यहाँ 'काम' को ज्ञान (विवेक) और विज्ञान (बोध) दोनोंका नाश करनेवाला बताया गया है।वास्तवमें यहकाम ज्ञान और विज्ञानका नाश (अभाव) नहीं करता, प्रत्युत उन दोनोंको ढक देता है अर्थात् प्रकट नहीं होने देता। उन्हें ढक देनेको ही यहाँ उनका नाश करना कहा गया है। कारण कि ज्ञान-विज्ञानका कभी नाश होता ही नहीं। नाश तो वास्तवमें 'काम' का ही होता है। जिस प्रकार नेत्रोंके सामने बादल आनेपरबादलोंने सूर्यको ढक दिया' ऐसा कहा जाता है, पर वास्तवमें सूर्य नहीं ढका जाता, प्रत्युत नेत्र ढके जाते हैं, उसी प्रकार 'कामनाने ज्ञान-विज्ञानको ढक दिया' ऐसा कहा तो जाता है, पर वास्तवमें ज्ञान-विज्ञान ढके नहीं जाते, प्रत्युत बुद्धि ढकी जाती है।

जब कि ऐसा है इसलिये हे भरतर्षभ तू पहले इन्द्रियोंको वशमें करके ज्ञान और विज्ञानके नाशक इस ऊपर बतलाये हुए वैरी पापाचारी कामका परित्याग कर। अभिप्राय यह कि शास्त्र और आचार्यके उपदेशसे जो आत्माअनात्मा और विद्याअविद्या आदि पदार्थोंका बोध होता है उसका नाम ज्ञान है एवं उसका जो विशेषरूपसे अनुभव है उसका नाम विज्ञान है अपने कल्याणकी प्राप्तिके कारणरूप उन ज्ञान और विज्ञानको यह काम नष्ट करनेवाला है इसलिये इसका परित्याग कर।

Since it is established that they [the senses] are the shelter of desire, He states that it [desire] along with its shelter must be shunned, using "since" (yataḥ - referring to tasmāt). "Therefore"—meaning because the senses and so forth are the shelter. "First"—meaning in the state prior to the restraint of desire. When they [the senses] are controlled, the control of the mind and intellect is accomplished, because without the activity of the others [the senses], the activity of that [mind/intellect] is fruitless—this is the purport.

Since desire is the root of sin, it is to be inferred that it is denoted by that word [pāpmānam - the sinful one].

Regarding the necessity of abandoning desire, He establishes its hostility as the reason with "knowledge," etc. He makes known the difference in meaning between the words "knowledge" (jñāna) and "realization" (vijñāna) with "knowledge," etc.

"Therefore"—because the senses and so forth are the abode—you, "first" (pūrvam)—in the state prior to the restraint of desire, or before being deluded—having "restrained" (niyamya), i.e., subdued, the senses, "kill" (prajahi)—i.e., abandon from the presence of the self—the "sinner" (pāpmānaṁ), i.e., the one of sinful conduct, desire. The abandonment of desire is itself the killing, not the cutting off of a head with a weapon. Similarly, in the conclusion "kill the enemy" (jahi śatrum), the meaning is also "abandon" only.

By this, the statement made by some—which is not mentioned in the [Shankara] Bhashya—that "prajahi means kill forcefully, i.e., destroy," is refuted. "Hi"—[means] because it is the destroyer of knowledge (jñāna) and realization (vijñāna). The word "hi" indicates that this adjective is pregnant with a reason. And thus, supplying "because" (yasmāt) is not even required. By this, the view that "hi means 'evidently' (prasphuṭam)" is refuted.

"Knowledge" (jñāna) is the understanding of the Self, etc., from the scripture and the teacher; "realization" (vijñāna) is the specific experience of that. It is the "destroyer" (nāśanam) of those two, knowledge and realization, which are the causes for attaining the highest good. However, regarding those who describe it thus: "Knowledge is regarding the Self and realization is scriptural; or knowledge is born of the instruction of scripture and teacher, and realization is profound meditation (nididhyāsana)—according to the Shruti 'having known, one should practice wisdom' (vijñāya prajñāṁ kurvīta)"—in their explanation, the first view is plagued by dissatisfaction (aruci). The seed of the dissatisfaction is that 'knowledge' was previously explained by themselves as 'discriminative knowledge'. And since that is indeed regarding the Self and scriptural, there is the fault of repetition in the word 'realization'. But the second view should be understood as not contradictory, by interpreting the Bhashya's phrase "realization is the specific experience of that" as referring to profound meditation (nididhyāsana).

In accordance with "by this is this covered," "knowledge is covered by this," and "covering knowledge," the meaning of "destroyer" (nāśanam) is "that which brings about non-perception" (adarśana-sampādakam). Because it is recalled [in grammar]: "The root ṇaś is in the sense of non-perception." Upon the arising of knowledge and realization, since the obstructive nature of ignorance-as-covering (āvaraṇa) is established [as removed], it is plausible that desire—arising as a mere appearance due to ignorance-as-projection (vikṣepa) caused sometimes by the strength of Prarabdha karma—possesses the quality of "destroying knowledge and realization" for that duration. Or, [it means] for seekers of liberation striving for the attainment of knowledge and realization which are the means to liberation, having controlled the senses, desire—which covers knowledge and realization—must be killed. And thus, by explaining "destroying" as "covering," there is no room for the doubt regarding the impossibility of the destruction of [established] knowledge and realization—arising from the erroneous meaning that "it is a killer in the literal sense"—nor for the answer to that [doubt].

"Even by the [other] Bharatas this enemy was abandoned; but you are the Bull of Bharatas"—indicating this, He says "O Bull of Bharatas" (Bharatarṣabha).

For the purpose of killing [the enemy], He states the enemy's abode with "The senses," etc.

"By these, covering knowledge"—for indeed, knowledge becomes covered by the intellect, etc., when they are engaged in objects.

For the enemy perishes when his abode is taken away (hṛta).

"Therefore" (tasmāt). Since the senses are its abode—like a hill-fort, etc., of a vassal [rebel chief]—therefore, having "restrained" (niyamya), i.e., subdued, those very [senses], "kill" (prajahi), i.e., destroy forcefully, this desire—"hi" meaning certainly. Just as kings, having taken control of hill-forts, etc., kill the vassal stationed there, so is it [here].

The reason for it being fit to be killed is "the sinner" (pāpmānam), meaning the very terrible one.

Even regarding that, the reason is "the destroyer of knowledge and realization." [It is] the destruction of "knowledge" (jñāna)—which is born of scripture and the teacher's instruction and is indirect (parokṣa)—and of "realization" (vijñāna)—which is born of the maturation of profound meditation (nididhyāsana) and is direct (aparokṣa).

Since, for one engaged in Jñāna Yoga—which consists of the cessation of all operations of the senses—this enemy in the form of desire causes aversion towards the Self by directing him towards sense-objects;

"therefore" (tasmāt), you—who are prone to the operation of the senses due to being conjoined with matter (prakṛti)—"in the beginning" (ādau), i.e., at the very time of commencing the means of liberation, having "restrained" the senses in Karma Yoga—which consists of the operation of the senses—"kill" (prajahi), i.e., destroy, this "sinner," the enemy in the form of desire, "the destroyer of knowledge and realization"—meaning the destroyer of knowledge regarding the essential nature of the Self (ātma-svarūpa) and of the knowledge regarding the discrimination of that (viveka).

He states the principal one among the opponents of knowledge...

Since it is so, "Therefore, you..." "In the beginning" (ādau), meaning indeed before delusion [occurs], having restrained the senses, the mind, and the intellect, "kill" (prajahi), i.e., destroy, this sinful desire; "hi" means clearly (sphuṭam) or evidently.

Alternatively, "prajahi" means abandon.

"Knowledge" (jñāna) is regarding the Self; "Realization" (vijñāna) is scriptural; [it is] the destroyer of those two. Alternatively, "Knowledge" is born from the instruction of scripture and the teacher; "Realization" is born from profound meditation (nididhyāsana).

As per the Shruti: "The wise one, having known Him alone, should practice wisdom."

Now, among the instruments which are the abodes of desire within the self—namely the senses, the mind, and the intellect—the control of the senses first is taught as a means for conquering desire by the verse beginning with "Therefore" (tasmāt).

"Therefore"—this refers to the difficulty of the contextually relevant Jñāna Yoga as described; this is stated [in the Ramanuja Bhashya] with "Since," etc. The designation "You" (tvam) refers to Arjuna's state at that time; with this intention, it is said: "You who are prone to the operation of the senses due to being conjoined with matter."

By "In the beginning" (ādau), he states what is intended: "liberation" [at the time of commencing the means for liberation]. Here, regulation of the senses does not mean the total cessation of activity, because that is impossible in the beginning, and this has been elaborated upon even earlier. And regulation of the senses for the sake of Karma Yoga has been stated earlier in "But he who [controls] the senses by the mind..." (3.7). Therefore, here too it should be described in the same way; with this intention, it is said "conforming to the operation of the senses," etc.

That both "knowledge" (jñāna) and "realization" (vijñāna) are regarding the Self is established by the context. And in that regard—just as in "Among Brahmins the learned (vidvāṁsaḥ), and among the learned the wise (kṛtabuddhayaḥ)" (Manu 1.97)—there is no repetition because the subjects are the "essential nature" (svarūpa) and the "discrimination of that" (tad-viveka); with this intention, it is said "essential nature of the Self," etc. Vijñāna means knowledge by discriminating (vivicya), i.e., knowledge in a distinguished manner.

The "essential nature" of the Self is qualified by inwardness, knowledge, bliss, etc. "Discrimination" (viveka) here is the group of differentiating attributes such as atomic size, eternity, knowership, enjoyership, agency, etc. Alternatively, "There is some Self distinct from the body"—this much is intended here by "essential nature"; and inwardness, etc., are also intended as "discrimination" like atomic size. Or, all that [object of knowledge] is "essential nature," and "discrimination" means the instrument of discrimination, i.e., the scripture; thus [both] the object of proof (prameya) and the means of proof (pramāṇa) are stated.

"This sinner" (enam pāpmānaṁ)—since this is an anaphoric reference (anvādeśa), the word "sinner" refers to the contextually present desire. It is designated by the word "sinner" because it is an object of prohibition, it is opposed to knowledge, and it yields undesirable results; having this intention, it is said [in the Bhashya]: "the enemy in the form of desire."

जैसा कि पहले भी कहा जा चुका है श्रीकृष्ण बिना पर्याप्त तर्क दिये किसी सत्य का प्रतिपादन मात्र नहीं करते। अब वे यहाँ भी युक्तियुक्त विवेचन के पश्चात् इन्द्रियों को वश में करने का उपदेश देते हैं जिसके सम्पादन से अन्तकरण में स्थित कामना को नष्ट किया जा सकता है।इच्छा को यहाँ पापी कहने का कारण यह है कि वह अपने स्थूल रूप में हमें अत्यन्त निम्न स्तर के जीवन को जीने के लिए विवश कर देती है। धुएँ के समान सात्त्विक इच्छा होने पर भी हमारा शुद्ध अनन्तस्वरूप पूर्णरूप से प्रगट नहीं हो पाता। अत सभी प्रकार की इच्छाएँ कमअधिक मात्रा में पापयुक्त ही कही गयी हैं।चिकित्सक को किसी रोगी के लिए औषधि लिख देना सरल है परन्तु यदि वह औषधि आकाशपुष्प से बनायी जाती हो तो रोगी कभी स्वस्थ नहीं हो सकता इसी प्रकार गुरु का शिष्य को इन्द्रिय संयम का उपदेश देना तो सरल है परन्तु जब तक वे उसका कोई साधन नहीं बताते तब तक उनका उपदेश आकाश पुष्प से बनी औषधि के समान ही असम्भव समझा जायेगा।हम किस वस्तु का आश्रय लेकर इस इच्छा का त्याग करें इस प्रश्न का उत्तर है

He states the means of preventing this [desire/anger] with "Therefore," etc. Therefore, one should control the senses in the beginning.

One should not initially accept anger, etc., in the senses. Since it destroys "knowledge" (jñāna), i.e., knowledge of Brahman, and "realization" (vijñāna), i.e., action filled with God (Bhagavan-mayī kriyā), therefore abandon this "sinner," anger.

Alternatively—having done the "destroying" (nāśanam), i.e., warding off, "by knowledge" (jñānena), i.e., by the mind, and "by realization" (vijñānena), i.e., by the intellect—this is [used as] an adverb. The purport is: one should not grasp with resolve (saṅkalpa) that which has arisen in the senses, or one should not determine (niścaya) that which has been resolved.

Why is "The senses," etc., stated when it was not asked? To this, he says: "For the sake of killing." For indeed, Arjuna asked about the "strong one" [impelling force] for this very purpose. Due to hearing two verbs, it is not [immediately] apparent towards what the instrumentality of the senses, etc., is directed. Due to proximity, it appears to be towards "deluding," but it appears otherwise too; hence he says "by these."

He explains that with "by the intellect, etc." Although stated generally as senses, etc., the specific grasp as "intellect, etc." [in the commentary] is to make known their predominance.

With "Therefore you," etc., the restraint of the senses is taught for the purpose of killing desire.

He explains that with "taken away" (hṛta). "Perishes" means it becomes capable of being destroyed.

"Since it is so, therefore"—since desire, abiding in the senses, deludes the embodied soul; "therefore," you, "in the beginning" (ādau)—before delusion [occurs], or before the restraint of desire [is fully established]—having "restrained" (niyamya), i.e., subdued, the "senses" (indriyāṇi), i.e., ears, etc.

For indeed, when they are subdued, the subduing of the mind and intellect is also accomplished; because resolve (of the mind) and determination (of the intellect) are causes of disaster only through the channel of the activity of the external senses.

Therefore, although having previously pointed out "the senses, the mind, and the intellect" separately, here only "the senses" is stated. Or, those two [mind and intellect] are also included under the characteristic of "senses."

"O Bull of Bharatas"—by being born in a great lineage, you are capable. "Kill" (prajahi), i.e., abandon, "the sinner" (pāpmānaṁ), i.e., this enemy desire which is the root of all sins. "Hi" means clearly. Or, "prajahi" means kill forcefully; because of the conclusion [later in verse 43] "kill the enemy." "Knowledge" (jñāna) is born of the instruction of scripture and the teacher and is indirect (parokṣa); "Realization" (vijñāna) is direct (aparokṣa), which is the fruit of that. It is the "destroyer" of those two, knowledge and realization, which are the causes for attaining the highest good.

This enemy deludes through these [senses] which serve as limbs; "kill him by restraining these"—He states this with "Therefore."

Since he deludes through the senses, "therefore," "in the beginning" (ādau), having "restrained" (niyamya) the senses from their objects and established them under your own control—O "Bull of Bharatas,"

who are capable of controlling these!—"kill" (prajahi), i.e., kill forcefully, abandon, "the sinner" (pāpmānaṁ), i.e., this one of the nature of sin, "the destroyer of knowledge and realization"—"knowledge" being scriptural and of the nature of devotion (bhakti), and "realization" being the experience of the essential nature—the agent of destruction of those two, who acts as an obstacle to the experience of My essential nature even now.

"Therefore," you, having "restrained" (niyamya), i.e., subdued, the senses "in the beginning" (ādau), i.e., first of all—O Bull of Bharatas—"kill" (prajahihi), i.e., abandon, the "sinner" (pāpmānaṁ), i.e., the desire of sinful conduct. [Abandon] "this" (enam) enemy under discussion, [which is] "the destroyer of knowledge and realization." "Knowledge" (jñāna) is the understanding of the Self, etc., from scripture and the teacher. "Realization" (vijñāna) is the specific experience of that. "Kill," i.e., abandon from oneself, the "destroyer" (nāśanam), i.e., the agent of destruction, of those two—knowledge and realization—which are the causes for attaining the highest good.

It has been said, "Having restrained the senses in the beginning, kill the enemy, desire." In that context, relying on what support should one kill desire? This is stated [next].

Now, stating its [desire's] abode, He speaks of the means of victory with the two [verses] beginning with "The senses" (indriyāṇi).

तस्मात् therefore? त्वम् you? इन्द्रियाणि the senses? आदौ in the beginning? नियम्य having controlled? भरतर्षभ O best of the Bharatas? पाप्मानम् the sinful? प्रजहि kill? हि surely? एनम् this? ज्ञानविज्ञाननाशनम् the destroyer of knowledge and realisation (wisdom).Commentary Jnana is knowledge obtained through the study of scriptures. This is indirect knowledge or Paroksha Jnana. Vijnana is direct knowledge or personal experience or Anubhava through Selfrealisation or Aparoksha Jnana. Control the senses first and then kill desire.

Since this is so, therefore, O scion of the Bharata dynasty, adau niyamya, after first controlling; indriyani, the organs; prajahihi, renounce; enam, this one, the enemy under consideration; which is papmanam, sinful-which is desire that is accustomed to sinning; and jnana-vijnana-nasanam, a destroyer of learning and wisdom, jnana, learning, means knowledge about the Self etc. from the scripures and a teacher. Vijnana, wisdom, means the full experience of that.
Renounce, i.e. discard, from yourself the destroyer of those two-learning and wisdom, which are the means to the achievement Liberation.
It has been said, 'After first controlling the organs, renounce desire the enemy'. As to that, by taking the support of what should one give up desire? This is being answered:

For whatever reason a person engaged in Jnana Yoga, which is of the nature of abandoning the activities of all the senses, should control this enemy in the shape of desire which turns him away from the self through creating infatuation for objects of the senses - for the same reason, you, who are yoked to the activities of the senses by reason of being in conjunction with the Prakrti, should, in the beginning itself, i.e., at the very beginning of the practice of the means for release, control the senses by the practice of Karma Yoga, which provides for the regulation of the working of the senses. And then you must destroy, i.e., slay this sinful enemy, which is in the shape of desire and which destroys knowledge and discrimination, i.e., knowledge relating to the nature of the self and of the discriminative power, which is the means to gain this knowledge.
Sri Krsna speaks of that which is most important among the adversaries: