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Chapter 03, Verse 34
श्रीभगवानुवाच:
इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ।
तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ॥3.34॥
sri-bhagavan uvaca:
indriyasyendriyasyarthe raga-dvesau vyavasthitau।
tayor na vasam agacchet tau hyasya paripanthinau॥3.34॥
Word-by-Word Analysis
| Word | Meaning |
|---|---|
|
श्रीभगवानुवाच: (sri-bhagavan uvaca) |
The Supreme Lord said: This marks Krishna’s first direct
speech in the Bhagavad Gita, where he begins guiding
Arjuna. |
|
इन्द्रियस्य (indriyasya) |
Of the sense organ |
|
इन्द्रियस्यार्थे (indriyasyarthe) |
For the sense’s object |
|
राग (ragah) |
Attachment or desire |
|
द्वेष (dvesah) |
Aversion or hatred |
|
व्यवस्थितौ (vyavasthitau) |
Are situated |
|
तयोः (tayoh) |
Of these two |
|
न (na) |
Not |
|
वशम् (vasam) |
Under control / influence |
|
आगच्छेत् (agacchet) |
Should come |
|
तौ (tau) |
They (raga and dvesa) |
|
हि (hi) |
Indeed |
|
अस्य (asya) |
Of this person |
|
परिपन्थिनौ (paripanthinau) |
Obstacles, enemies |
Translation:
“Attraction and repulsion in respect of sense objects are felt by embodied souls, one should not come under the sway of the senses and the sense objects, for these are veritable stumbling blocks on the path of self-realisation.”
Context of the Verse:
Prompted by this, Krishna continues to delineate the significance of acting without selfish desires in one’s prescribed duties. Here He explains the psychological reason behind human behavior – that of how the senses are automatically attracted to certain objects and repelled from others. If left unchecked, they keep you from growing spiritually.
Key Teachings in This Verse:
- Natural Instincts: Each sense organ tends to go to particular objects – raga and Dvesa.
- Don’t be a slave: Spiritual growth is the willingness to rise above these urges. Caving into them brings captivity.
- Enemies of Progress: In the Mahayana Buddhism tradition, Raga and Dvesa are viewed as Paripanthinau, “enemies of the path to liberation”.
- Self-Control: It preaches awakening consciousness and self-restraint as a requisite for Karma Yogi.
Relevance to Arjuna:
This verse is meant to prepare Arjuna to do whatever he ought to do – not as he wills. In the field of battle, attachment to kinsmen (Raga) and avoidance of fight (Dvesa) obscure his judgment. Krishna reminds him – and us – that true freedom lies in vanquishing these internal enemies.
Explanation:
Just like sometimes very attractive offers come click on this link. You have a certain reward waiting for you. We don’t fall for that. Some people call us, they want the details of our credit cards, debit cards and give us attractive options. We might get attracted, but we don’t click on such malicious links. We don’t respond to such calls in a similar fashion in this material world.
Unfortunately, when we see any sense object, we feel attraction. That is nature of this body. Something will be attractive something would be repulsive. And our life moto is to chase those things which are attractive and avoid those things which are repulsive. But Krishna is telling no, you should simply know what God desires. Need to do and then just engage myself in the service of God as per the direction of spiritual master. And not fall for the stumbling blocks or sense objects. Their stumbling blocks on the path of self-realization. Try to tolerate it. Just like a married man or woman can get attracted to somebody beyond their life partners, but they don’t go and marry them. They understand it is not right. We may find something very expensive which does not belong to us, but we don’t start enjoying that. We wait for our wealth to grow. Because if I enjoy that, I become a thief. So in a similar fashion, many things would be attractive. Krishna is telling but don’t fall for that. One should strictly follow my injunctions. And tolerate the attraction and repulsion of the sense objects.
Chapter 03, Verse 35
श्रेयान् स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।
स्वधर्मे निधनं श्रेयः परधर्मो भयावहः॥3.35॥
sreyan svadharmo vigunah paradharmat svanusthitat।
svadharme nidhanam sreyah paradharmo bhayavahah॥3.35॥
Word-by-Word Analysis
| Word | Meaning |
|---|---|
|
श्रेयान् (sreyan) |
Better, superior |
|
स्वधर्मः (svadharmo) |
One’s own duty or dharma |
|
विगुणः (vigunah) |
Lacking in quality or imperfect |
|
परधर्मात् (paradharmat) |
Than another’s duty |
|
स्वनुष्ठितात् (svanusthitat) |
Well performed |
|
स्वधर्मे (svadharme) |
In one’s own dharma |
|
निधनम् (nidhanam) |
Death |
|
श्रेयः (sreyah) |
Auspicious, better, more beneficial |
|
परधर्मः (paradharmah) |
Another’s duty |
|
भयावः (bhayavahah) |
Dangerous, fearful |
Translation:
“It is better to perform one’s own duties imperfectly than to master the duties of another. It is better to strive in one’s dharma than to succeed in the dharma of another. Nothing is ever lost in following one’s own dharma, but competition in another’s dharma breeds fear and insecurity.”
Context of the Verse:
This verse is in the context of Sri Krishna’s teachings in Karma Yoga -Yoga of selfless action. Arjuna is perplexed and refuses to do his Kshatriya (warrior) duty – engage in battle and kill his kith and kin. Krishna encourages the need of doing one’s own duty, even if that duty seems to be flawed or difficult.
Key Teachings in This Verse:
- Svadharma Over Perfection: One’s own spiritual or social duties that are not well-performed are better than another’s well-performed duties.
- Fear in Paradharm: Insecurity on practicing the duty of others. It’s out of alignment with who we really are- our soul purpose.
- Dharma versus Authenticity: Another view reflects Authenticity, which means to make an action that is consistent with your deepest beliefs, your inner role and status.
- Courage and Duty: The duty may require risk, trouble or death but it is purification of the spirit and ultimately freeing.
Relevance to Arjuna:
As a Kshatriya, Arjuna is, by nature, duty-bound to uphold righteousness and fight against injustice. Hesitating and trying to escape by renunciation and philosophy, he is allured to take a road that does not belong to him. Krishna tells Arjuna that he has no reason to be afraid of a war, and that all people have a duty and obligation to perform. The wise will not grieve for the dead or for the living. Even if a wise goes to war, he should not feel unhappy, he will be elevated to a higher level.
Explanation:
Arjuna wanted to take the path of Brahmanas, even though he was a Kshatriya. Brahmana is told to follow nonviolence always. But Kshatriya no, even though while fighting, he can be destroyed, one should not resist from doing his duty. because death anyway has to happen. If we do our duty nicely now, we are getting promotion at least if not liberation in the next life. Because we are eternal. So do not do these things. If a small child carries calculator he will not learn, basic calculation would be lost. He should not imitate the advanced students to calculate using scientific calculators in their examinations. No, one should not imitate the duties. At the same time, advanced students should not imitate lower children. Oh, let me also not carry calculator. Then he also will not be able to learn at his level at his required. So thus, everybody should carry their own prescribed duties, even though one may be destroyed doing their duties.
Chapter 03, Verse 36
अर्जुन उवाच:
अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः ।
अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः ॥3.36 ॥
Arjuna Uvaca:
atha kena prayukto yam papam carati purusha ।
anicchann api varsneya balad iva niyojitah ॥3.36 ॥
Word-by-Word Analysis
| Word | Meaning |
|---|---|
|
अर्जुन उवाच (Arjuna Uvaca) |
Arjuna said |
|
अथ (atha) |
Now / Then |
|
केन (kena) |
By what / By whom |
|
प्रयुक्तः (prayuktah) |
Impelled / Prompted |
|
अयम् (ayam) |
This (person) |
|
पापम् (papam) |
Sin / Sinful acts |
|
चरति (carati) |
Does / Commits / Engages in |
|
पूरुषः (purushah) |
Man / Person |
|
अनिच्छन् (anicchan) |
Unwillingly |
|
अपि (api) |
Even / Although |
|
वार्ष्णेय (varsneya) |
O descendant of Vrishni (Arjuna) |
|
बलात् (balat) |
By force / Forcefully |
|
इव (iva) |
As if / Like |
|
नियोजितः (niyojitah) |
Engaged / Compelled |
Translation
“Arjuna said, Oh best of the Vrsni, by what is one impelled to commit sinful acts even against one’s will, driven, as it were, by force.
Context of the Verse:
This verse is a question asked by Arjuna to Krishna and it is the beginning of a new topic. Having been told about selfless action (Karma Yoga), and about the value of duty, Arjuna asks a practical question: What is it that impels a person to commit sinful acts, even unwillingly, as if driven by force? He is trying to comprehend the inner force that appears to drive a man to sin against his will.
Key Teachings in This Verse:
- Weak in Human Nature & Man’s Sin – Even the individuals who do not want to sin and they are inexorably driven as if possessed.
- Foundation for Deeper Work: This verse is the foundation for the description of desire and anger as our inward enemies in the next verses (3.37 etc.), commented out, as they are, M.S. Satsang on the third chapter of the Bhagavad Gita 2 by Sri Madhusudan Das.
- Enquiring Noteworthy: Arjuna’s enquiry demonstrates the significance of enquiringly asking questions in the realm of spirituality.
Relevance to Arjuna:
Arjuna on the battlefield with a self-conflict between moral principles and responsibility. He got in-depth philosophical education, but he is still confused and powerless. He has just experienced his own inner conflict, the same battle we all fight, and the battlefield of our own mind is the very place where Krishna can enlighten us to the reason for our moral vacuum and how to gain control over our desire.
Explanation:
Arjun is asking very important question. Now, Krishna has told, if you do not do Yagya, you are sinful. If you do not eat food, which is offered to me, which is offered in the sacrifice, then again you are committing Agham Papam a gross sinful activity. So, Krishna has described in so many ways, one who does not do his duty, he’s sinful. Now Arjuna is telling Krishna I understood that, there are all these activities which are sinful, but there is something which forces us to do sinful acts. What is that? Something engages us in these activities. Even though I’m not willing to do sin. I want to sacrifice for Krishna, but I cannot do that. I want to control my senses. I don’t want to fall for sense Objects, attraction repulsion. But helplessly, I do that. What is the reason for this? Arjuna scientifically now wants to understand the design of this nature. What is that energy which is forcing us, even though I’m unwilling to commit sense.
Chapter 03, Verse 37
श्रीभगवानुवाच:
काम एष क्रोध एष रजोगुणसमुद्भवः ।
महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ॥3.37॥
Sri Bhagavan uvaca:
kama esa krodha esa rajo-guna-samudbhavah।
mahasano maha-papma viddhyenam iha vairinam॥3.37॥
Word-by-Word Analysis
| Word | Meaning |
|---|---|
|
श्रीभगवानुवाच: (sri-bhagavan uvaca) |
The Supreme Lord said: This marks Krishna’s first direct
speech in the Bhagavad Gita, where he begins guiding
Arjuna. |
|
कामः (kama) |
Lust / Desire |
|
एषः (esah) |
This |
|
क्रोधः (krodhah) |
Anger |
|
एषः (esah) |
This |
|
रजोगुण-समुद्भवः (rajo-guna-samudbhavah) |
Born of the mode of passion (rajas) |
|
महाशनः (mahasanah) |
All-devouring / Gluttonous |
|
महापाप्मा (maha-papma) |
Greatly sinful |
|
विद्धि (viddhi) |
Know |
|
एनम् (enam) |
This (desire and anger) |
|
इह (iha) |
In this world / Here |
|
वैरिणम् (vairinam) |
Enemy |
Translation
“The blessed Lord said: it is lust only Arjuna, which is born of the contact with the material modes of passion and later transformed into wrath and which is the all devouring sinful enemy of this world.”
Context of the Verse:
“This verse is Lord Krishna’s response to Arjuna’s question in the previous verse (3.36) as to why a man acts contrary to his inclinations and is impelled to commit sin. Krishna explains that the true enemy is not someone else, but one’s own inner nature: lust (Kama) and anger (Krodha) – sprung from Rajo-Guṇa (the mode of passion). They are fierce, devouring creatures which direct the soul from its spiritual make-up.
Key Teachings in This Verse:
- Source of Desire: Lust is the mother of sinful indulgences.
- Anger is The By-Product of It: When lust is not met, it becomes anger.
- Rajo-Guṇa: And these were all (born) from the quality of passion, which is all about activity, drive, and attachment.
- Spiritual Enemy: Krishna represents desire and anger, as enemies, that block spiritual advancement.
- Warning & awareness: The first step in controlling these forces, is the awareness of them as danger.
Relevance to Arjuna:
Krishna assists Arjuna (and all of us) in recognizing the internal enemy that saps resolve and causes transgressions. Arjuna is poised to enter a battlefield, but the war that he really battles is the one within himself – against lust, rage and attachment. Krishna directs him to learn the true nature of victory – mastering the very impulses he’s conquered, not merely the enemy standing before him.
Chapter 03, Verse 38
धूमेनाव्रियते वह्निः यथादर्शो मलेन च।
यथोल्बेनावृतो गर्भः तथा तेनेदमावृतम्॥3.38॥
dhumena avriyate vahnih yatha adarsah malena ca।
yatha ulbena avrtah garbhah tatha tena idam avrtam॥3.38॥
Word-by-Word Analysis
| Word | Meaning |
|---|---|
|
धूमेन (dhumena) |
By smoke |
|
आव्रियते (avriyate) |
Is covered |
|
वह्निः (vahnih) |
Fire |
|
यथा (yatha) |
Just as |
|
आदर्शः (adarsah) |
Mirror |
|
मलेन (malena) |
By dust |
|
च (ca) |
And |
|
यथा (yatha) |
Just as |
|
उल्बेन (ulbena) |
By the womb |
|
आवृतः (avrtah) |
Is covered |
|
गर्भः (garbhah) |
Embryo |
|
तथा (tatha) |
In the same way |
|
तेन (tena) |
By that (lust) |
|
इदम् (idam) |
This (wisdom) |
|
आवृतम् (avrtam) |
Is covered |
Translation
“As a mirror is covered by dust, as the embryo is covered by the womb, or as the fire is covered by smoke, the living entity is similarly covered by different degrees of this lust.”
Context of the Verse:
“Those are words spoken by Lord Krishna to Arjuna in the Mahabharata, in a dialogue known as the Bhagavad Gita where Lord Krishna explains the path of Selfless action and obstacles on the path of Self-realization. Having established that desire and anger originate from the mode of passion, He explains how lust covers our intelligence with three progressively harder-to-penetrate metaphors when He explains that lust covers the intelligence beginning with the smoke of lust, down to the dust of lust, to the shroud of womb of lust. These are metaphors for levels of spiritual agnosticism; the inability to see the truth for the desire.
Key Teachings in This Verse:
- Desire is the Concealer of Wisdom: Sexual desire is what that hides the Truth, the external question of desires the lust etc. covers the divine wisdom.
- Metaphorical Illustration:
- Smoke and fire: Partially see- not much ignorance.
- Dust & glass: Plain haze – like ignorance.
- Womb and Fetus: Obscuration- spiritual darkness.
- Three Distinctions: What separates the level of delusion? – That the level of delusion differs according to one’s nature and connection.
- The Call to Purities: To know self, must ’remove’ coverings made by desire.
Relevance to Arjuna:
- Conflict of interests: Arjuna is perplexed by internal interests and desires, (will, desire, association with friends, aversion to sin).
- Spiritual Awakening: Krishna is helping Arjuna understand that the limitation is not the fight, it is the thought process born from desire.
- Call for Action: Detached, without any attachments, can Arjuna perform right-loving action and can he hold on to his Dharma.