Bhagavad Gita - Chapter 3 - Shloka (Verse) 43

व्याख्या-- इन्द्रियाणि पराण्याहुः--शरीर अथवा विषयोंसे इन्द्रियाँ पर हैं। तात्पर्य यह है कि इन्द्रियोंके द्वारा विषयोंका ज्ञान होता है पर विषयोंके द्वारा इन्द्रियोंका ज्ञान नहीं होता। इन्द्रियाँ विषयोंके बिना भी रहती हैं पर इन्द्रियोंके बिना विषयोंकी सत्ता सिद्ध नहीं होती। विषयोंमें यह सामर्थ्य नहीं कि वे इन्द्रियोंको प्रकाशित करें, प्रत्युत इन्द्रियाँ विषयोंको प्रकाशित करती हैं। इन्द्रियाँ वही रहती हैं, पर विषय बदलते रहते हैं। इन्द्रियाँ व्यापक हैं और विषय व्याप्य हैं अर्थात् विषय इन्द्रियोंके अन्तर्गत आते हैं, पर इन्द्रियाँ विषयोंके अन्तर्गत नहीं आतीं। विषयोंकी अपेक्षा इन्द्रियाँ सूक्ष्म हैं। इसलिये विषयोंकी अपेक्षा इन्द्रियाँ श्रेष्ठ, सबल, प्रकाशक, व्यापक और सूक्ष्म हैं।

इस प्रकार बुद्धिसे अति श्रेष्ठ आत्माको जानकर और आत्मासे ही आत्माको स्तम्भन करके अर्थात् शुद्ध मनसे अच्छी प्रकार आत्माको समाधिस्थ करके हे महाबाहो इस कामरूप दुर्जय शत्रुका त्याग कर अर्थात् जो दुःखसे वशमें किया जाता है उस अनेक दुर्विज्ञेय विशेषणोंसे युक्त कामका त्याग कर दे।

He concludes that victory over desire comes from Self-knowledge preceded by the composure of the senses, etc., with the words "Thus," etc. By "having steadied" (saṃstabhya), He indicates that the purified mind alone is the cause for the composure of the mind.

He qualifies the enemy in context with "in the form of desire" (kāmarūpam). He states the reason for it being "difficult to conquer" (durāsadam) with "difficult to know" (durvijñeya).

That [desire] possessing many attributes is not like that [ordinary enemy], being a great devourer, etc. Therefore, it should be discerned that by this, the discipline of action (Karma-niṣṭhā), which acts as the means, has been described predominantly, while the discipline of knowledge (Jñāna-niṣṭhā), which is the goal, [has been described] subordinately.

Here ends the Third Chapter in the commentary composed by Anandagiri.

Anticipating the doubt "What then?", He concludes that victory over desire comes from Self-knowledge preceded by the composure of the senses, etc., with "Thus," etc. "By the self" (ātmanā)—meaning by the purified mind or by the intellect; having completely steadied "the self" (ātmānam)—meaning the mind; having composed it; having known, i.e., realized, the Witness of the intellect; "kill" (jahi), i.e., abandon, the enemy in the form of desire, which is difficult to conquer, difficult to know, and possessed of various attributes, by destroying it at the root.

Addressing him as "O Mighty-armed" (Mahābāho), He indicates that without the means spoken by Me, this [enemy] is unconquerable by [mere] mighty arms, like an external enemy.

Therefore, it should be discerned that by this Third Chapter, the discipline of action (Karma-niṣṭhā), which is the means, has been described predominantly, whereas the discipline of knowledge (Jñāna-niṣṭhā), which is the goal, [has been described] subordinately.

Here ends the Third Chapter in the Gītā-bhāṣyo-tkarṣa-dīpikā composed by the wise Dhanpati, the son of Ramkumar, the ornament of the Datta lineage and disciple of the holy feet of the Paramahamsa Parivrajakacharya Balaswami.

He states the fruit of Yoga with "Thus," etc. "The self" (ātmānam) means the mind; which desires even the eternal desires situated in the space within the heart (hārdākāśa). Indeed, in the Dahara Vidya [of the Upanishads], introducing the space within the heart, it is heard: "And whatever of it exists here, and whatever does not, all that one obtains by going there"; thus the existence of desires situated there [is established]. And their truthfulness [is established] by the Shruti: "These are those true desires."

Having "steadied" (saṃstabhya)—i.e., having made devoid of modifications (thoughts)—"the self" (ātmānam), i.e., the mind, "by the self" (ātmanā), i.e., by the mind itself or by the intellect; and having known the Supreme Self which is beyond the intellect; "kill" (jahi), i.e., destroy, the enemy in the form of desire, the "destroyer" (śātayitāram), by destroying it at the root. Addressing him as "O Mighty-armed," He shows that you have the capacity for its destruction.

The meaning is this: As long as the uprooting of ignorance, which is the root of desire, is not done through the knowledge of the Reality of the Self, until then the rootless eradication of desire does not happen; therefore, having known That which is beyond the intellect, desire must be destroyed. And when that is destroyed, the uprooting of the disaster of transmigratory existence (samsāra) occurs.

"Difficult to conquer" (durāsadam) means impossible to destroy, even with difficulty, without the knowledge of the Supreme. Here, the discipline of action (Karma-niṣṭhā), which is the means, has been concluded predominantly. And the discipline of knowledge (Jñāna-niṣṭhā), which is the goal, has been celebrated as subordinate to that.

Thus, having understood that desire—the enemy hostile to knowledge—is beyond even the intellect;

and having established "the self," meaning the mind, in Karma Yoga "by the self," meaning by the intellect;

"kill," i.e., destroy, this enemy in the form of desire, which is difficult to conquer (durāsadam).

He concludes with "Thus," etc. Modifications like desire, etc., born of objects and senses, belong to the intellect alone, whereas the Self is changeless and the witness thereof—having thus known the Self to be higher than the intellect; and having steadied "the self," i.e., the mind, "by the self," i.e., by the intellect characterized by such determination, making it motionless; "kill," i.e., slay, the enemy in the form of desire.

"Difficult to conquer" (durāsadam) means capable of being mastered [only] with difficulty (pain); the meaning is that its course is difficult to know.

"Thus" (iti) is clear. The two objects of the two verbs "having known" and "having steadied" situated in the two quarters [of the verse] are indeed distinct, as appears from the natural flow. Therefore, in that context, the word ātman ending in the second case (ātmānam) refers to the "mind," specified as that which is to be controlled. And the one ending in the third case (ātmanā) refers to the "determination" (adhyavasāya - intellect) which acts as the instrument for controlling the mind.

However, the designation "they say" (āhuḥ in 3.42) is not necessarily with the intention of the Upanishads. For, in accordance with [verses like] "For if even one sense leaks among all the wandering senses, then one's wisdom leaks away through it, like water from a [leather] bag" (Manu 2.99), the intention that "Manu and others say" is also plausible.

Therefore, by [the phrase] "He who is beyond the intellect is He," Desire (Kāma) alone is indicated. Having intended all this, it was stated [in Ramanuja's commentary] beginning from "This is what is stated" up to "the meaning is that it is Desire."

Having stated the establishing of the mind in Karma Yoga—by means of concluding the [topic of the] "perilousness of Jñāna Yoga" which was commenced with "Acts according to..." (3.33)—the purport of the [entire] chapter is also concluded with the verse "Thus" (evam).

"Steadying" (saṃstabhya) the mind prior to the victory over desire means "establishing it in Karma Yoga" alone, and not "having brought it under absolute control"; for "if desire exists, agitation of the mind would also occur"—this was stated earlier. With this intention, it is said [in the commentary]: "having established in Karma Yoga."

"Difficult to conquer" (durāsadam) means impossible to remove—even when the defect [in desire] is seen—by those who have not practiced Karma Yoga, whose sins are not expelled, and who have not grasped the armor of firm Sattva.

With the intention that "destruction" (nāśana) alone is the implied meaning of the statement regarding "killing" (hiṁsanīyatva)—which is based on the superimposition of hostility upon the insentient desire—the explanation of both "kill" (prajahi - 3.41) and "kill" (jahi - 3.43) is given as "destroy" (nāśaya). Here ends the Third Chapter in the Tātparya Candrikā, the commentary on the Śrīmad Bhagavad Gītā Rāmānuja Bhāṣya, among the works of the Lion of Poets and Logicians (Kavi-tārkika-siṃha), the Master of All Systems (Sarva-tantra-svatantra), Śrīmad Veṅkaṭanātha Vedāntācārya.

इस श्लोक के साथ न केवल यह अध्याय समाप्त होता है किन्तु अर्जुन द्वारा मांगी गयी निश्चित सलाह भी इसमें दी गई है। आत्मानुभव रूप ज्ञान के द्वारा ही हम आत्मअज्ञान को नष्ट कर सकते हैं। अज्ञान का ही परिणाम है इच्छा जिसके निवास स्थान हैं इन्द्रियाँ मन और बुद्धि। ध्यान के अभ्यास से जब हम अपना ध्यान बाह्य विषय शरीर मन और बुद्धि से विलग करके स्वस्वरूप में स्थिर करते हैं तब इच्छा की जननी बुद्धि ही समाप्त हो जाती है।शरीर मन आदि उपाधियों के साथ जब तक हमारा तादात्म्य बना रहता है तब तक हम अपने शुद्ध दिव्य स्वरूप को पहचान ही नहीं पाते। इतना ही नहीं बल्कि सदैव दुखी बद्ध परिच्छिन्न अहंकार को ही अपना स्वरूप समझते हैं। स्वस्वरूप के वैभव का साक्षात् अनुभव कर लेने पर हम अपने मन को पूर्णतया वश में रख सकेंगे। गौतम बुद्ध के समान ज्ञानी पुरुष का मन किसी भी प्रकार उसके अन्तकरण में क्षोभ उत्पन्न नहीं कर सकता क्योंकि वह मन ज्ञानी पुरुष के पूर्ण नियन्त्रण में रहता है।यहाँ ध्यान देने की बात है कि गीता में प्रतिपादित तत्त्वज्ञान जीवन की विधेयात्मक संरचना करने की शिक्षा देता है न कि जीवन की सम्भावनाओं की उपेक्षा अथवा उनका नाश। कामना एक पीड़ादायक घाव है जिसको ठीक करने के लिए ज्ञानरूपी लेप का उपचार यहाँ बताया गया है। इस ज्ञान के उपयोग से सभी अन्तरबाह्य परिस्थितियों के स्वामी बनकर हम रह सकते हैं। जो इस लक्ष्य को प्राप्त कर लेता है वही साधक ईश्वरीय पुरुष ऋषि या पैगम्बर कहलाता हैconclusionँ़ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगाशास्त्रेश्रीकृष्णार्जुन संवादे कर्मयोगो नाम तृतीयोऽध्याय।।इस प्रकार श्रीकृष्णर्जुन संवाद के रूप में ब्रह्मविद्या और योगशास्त्रस्वरूप श्रीभगवद्गीतोपनिषद् का कर्मयोग नामक तीसरा अध्याय समाप्त होता है।इस अध्याय का नाम है कर्मयोग। योग शब्द का अर्थ है आत्मविकास की साधना द्वारा अपर निकृष्ट वस्तु को पर और उत्कृष्ट वस्तु के साथ संयुक्त करना। जिस किसी साधना के द्वारा यह लक्ष्य प्राप्त किया जा सकता है उसे ही योग कहते हैं।

Here, He states the reasoning in two verses [beginning with] "The senses," etc. and "Thus," etc. Since the senses are different from the object characterized as the enemy; and the mind is different from them; and there is the distinctness of the intellect even from that; and He whose nature is different even from the intellect is the Self. "Thus, how can there be agitation of the mind, the intellect, or the Self by anger produced in the senses?"—one should reflect in this manner; this is the meaning.

However, for the knowers of the secret [esoteric truth], the intention is this: He who exists beyond the intellect is the "Supreme Ego" (paro'haṅkāraḥ), which is of the nature of non-difference thinking "I am all"; that indeed is the supreme non-difference. And for that very reason, because of being full and perfect, due to the absence of fragmentation, anger and the like do not arise.

Therefore, having grasped the Supreme Ego—which is supreme energy (paramotsāha) and of the nature of Consciousness—kill the enemy, anger, which is [ultimately] non-existent. ..Auspicousness..

He states the resultant meaning. Having known, i.e., realized, that very full Self—who was spoken of by the word "Supreme" (para) in "even the taste of this ceases having seen the Supreme" [2.59]—as being of such nature and beyond the intellect; and having "steadied" (saṃstabhya), i.e., made firm, "the self," i.e., the mind, "by the self," i.e., by the intellect characterized by such determination; "kill" (jahi), i.e., slay, the enemy, the destroyer of all human goals.

"O Mighty-armed"—killing the enemy is easy for one with mighty arms, thus it is a fitting address.

"In the form of desire" (kāmarūpam), i.e., in the form of thirst; "difficult to conquer" (durāsadam), i.e., capable of being mastered [only] with difficulty, possessing many attributes difficult to know—this adjective is for [encouraging] excessive effort.

Here, the discipline of action (Karma-niṣṭhā), which is the means, has been concluded predominantly. And the discipline of knowledge (Jñāna-niṣṭhā), which is the goal, has been celebrated as subordinate to that.

Since the Self is the Highest (Uttama), therefore having known that Highest, one should abandon worldly desire; by that, the fruit is attained—He states this with "Thus" (evam).

"Thus"—in the manner stated by Me, having known the Self which is beyond the intellect as the Supreme, the Excellent; and having "steadied" (saṃstabhya), i.e., composed and brought under one's own control, "the self" (ātmānam), i.e., the mind of immutable nature, "by the self" (ātmanā), i.e., by the immutable nature [of the intellect]; O "Mighty-armed"—who are capable of refuting that!—"kill" (jahi), i.e., abandon, the enemy in the form of desire, the destroyer of such emotion (bhāva), which is "difficult to conquer" (durāsadam), i.e., indestructible by anything other than the knowledge of the essential nature of the Self as such.

How the Yoga of performed actions becomes possible in the Lord [Ishvara], thus has this Karma Yoga been described by Sri Krishna.

Thus," having "known" (buddhvā), i.e., realized, the Self who is "beyond the intellect"; and having "steadied" (saṃstabhya), i.e., made completely motionless, "the self" [mind]—meaning, having completely composed it "by one's own self" (svenaiva ātmanā), i.e., by the purified mind;

"kill" (jahi) "this" (enam) enemy, O Mighty-armed, "in the form of desire" (kāmarūpam), which is "difficult to conquer" (durāsadam)—meaning one whose āsada, i.e., āsādanam (attainment/mastery), is accomplished with difficulty; [an enemy] possessed of many specific attributes difficult to understand.

Here ends the Third Chapter in the Śrīmad Bhagavad Gītā Bhāṣya composed by the Revered Śaṅkara (Śrīmacchaṅkara-bhagavat), the disciple of the Revered Preceptor Śrī Govinda (Śrī Govinda-bhagavat-pūjyapāda), the teacher of wandering paramahamsa ascetics (Paramahaṁsa-parivrājakācārya).

Thus," having "known" Him (buddhvā) who is "beyond the intellect" and not subject to control (avaśa-bhūtam); [and controlling] "the self" (ātmānam), i.e., the mind, "by the self" (ātmanā), i.e., by that [intellect] purified by Yoga. Some say: "Having known the Self, the Person (Puruṣa), who is beyond the intellect."

O Mighty-armed, destroy the enemy in the form of desire. Having "first" killed the enemy in the form of desire, which is the obstacle in destroying these [faults] residing in the intellect, perform your own duty (svadharma).

[Verses:] Desire and anger are the destroyers of the intellect; the restraint of these two is prescribed, and likewise of all the senses.

Therefore, the renunciation of action by the will of Hari is alone conducive to happiness; and "it is to be abandoned by His will"—this is the teaching of His dharma.

For where the Lord Himself causes action to be performed by His own will, how can there be bondage in that? Therefore, doing that is the accepted view.

In Atma-yoga, i.e., the path of Devotion (Bhakti-mārga), whatever is the hint (iṅgitam) of the Lord, no calculation [or hesitation] should be done regarding that by His people—this is what is taught.

एवम् thus? बुद्धेः than the intellect? परम् superior? बुद्ध्वा having known? संस्तभ्य restraining? आत्मानम् the self? आत्मना by the Self? जहि slay thou? शत्रुम् the enemy? महाबाहो O mightyarmed? कामरूपम् of the form of desire? दुरासदम् hard to coner.Commentary Restrain the lower self by the higher Self. Subdue the lower mind by the higher mind. It is difficult to coner desire because it is of a highly complex and incomprehensible nature. But a man of discrimination and dispassion who does constant and intense Sadhana can coner it ite easily. Desire is the ality of Rajas. If you increase the Sattvic ality in you? you can coner desire. Rajas cannot stand before Sattva.Even though desire is hard to coner? it is not impossible. The simple and direct method is to appeal to the Indwelling Presence (God) through prayer and Japa.Thus in the Upanishads of the glorious Bhagavad Gita? the science of the Eternal? the scripture of Yoga? the dialogue between Sri Krishna and Arjuna? ends the third discourse entitledThe Yoga of Action.

Buddhva, understanding; atmanam, the Self; evam, thus; as param, superior; buddheh, to the intellect; and samstabhya, completely establishing; atmana, with the mind, i.e. establishing (the Self) fully in spiritual absorption with the help of your own purified mind; O mighty-armed one, jahi, vanish; this satrum, enemy; kama-rupam, in the form of desire; which is durasadam, difficult to subdue-which can be got hold of with great difficulty, it being possessed of many inscrutable characteristics.

Thus, understanding desire, which is higher than even the intellect, to be the fore antagonistic to Jnana Yoga, and establishing the mind by means of the intellect in Karma Yoga, slay, i.e., destroy this foe, in the shape of desire which is difficult to overcome.