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Gita : Ch-3. Slo-43.

Srimad Bhagavad-Gita :

Chapter-3. ( Karma-yogam )

Slokam-43. ( Thus, knowing the atma to be superior to intelligence, O brave and strong Arjuna, steady the mind by self-realisation and conquer this insatiable enemy, in the form of lust. )

evam  buddheh  param  buddhva  samstabhyatmanamatmana,

jahi  satrum  mahabaho  kamarupam  durasadam.

mahabaho  =  O,  strong  brave   Arjuna;

evam  buddheh  param   =   thus  superior  of  intelligence;

atmanam  buddhva  =  knowing  the  atma,  by  atma,  the   intelligence (the  vivekam/discrimination  and  vicharam/ realisation );

atmanam  samstbhya  =  keep  the  atma  steady  without  oscillations;  (controlling  the  mind   from,  vishayas)    

kamarupam  durasadam   =  destroy  the  enemy  which  is   wicked  and  in  the   form  of   lust.

The method of destroying the great enemy known as kama or lust is learned through the knowledge of Vedic scriptures received by the words of the spiritual master. Controlling the five senses is the key step allowing one to benefit from this Vedic knowledge. Without restraint of the senses one has no possibility of conquering kama. The senses are superior to the physical body, the mind is superior to senses, the intellect is superior to the mind and the atma or soul is superior to the intellect. Moksa or liberation from the cycle of birth and death is not possible from studying various verses in diverse Vedic scriptures in different contexts. In the Gunopasamhara section of Brahma Sutras it is stated that the Supreme Lord should be meditated upon after recollecting in the mind the entire range of attributes and qualities possessed by the Supreme Lord. In the Vedas which are apaurusaheya which means not of human origins and also in the Mahabharata and Garuda Purana it is stated that: Whatever attributes have been revealed in the Vedic scriptures regarding the Supreme Lord Krishna and His authorised incarnations and whoever is able to actually perceive Him realising these attributes in their hearts, in such persons alone does bhakti or devotion become established and never to others. 

Therefore the Supreme Lord Krishna should be understood to be superior to everything as He existed before the creation of everything. One who fully understands this and acts in accordance with this understanding is eligible for moksa and never others. The previous verse is not referring to the living being because the words bhudher yah paratas tu sah mean: that which is superior to the intellect is the atma. This is because the desire for sense gratification is overcome by atma tattva or soul realisation and also without perceiving the Supreme Being how will the living being expect to overcome kama. Thus it is clear that knowledge pertaining to the Supreme Lord is what is important. The word atmanam means the mind and the word atmana means the intellect and they are for realising the atma. 

Among living beings the demigods are superior to humans. Indra is the chief of the demigods. Shiva the presiding deity of the mind and ego is superior to Indra. Above Shiva is Brahma the presing diety of the intellect and discrimination. Superior to Brahma are all the avatars expansions of Lord Krishna in the spiritual realms and superior to them is the Supreme Lord Krishna Himself. There is nothing equal or superior to Krishna. Knowing the order of gradation and destroying the powerful enemy of kama at the very root one becomes qualified for moksa and attain the spiritual worlds of Lord Krishna which are imperceptible to the vision and conception of humans. An important purpose of Vedic scriptures is to show the order of gradation. The function of the higher deity cannot be performed by a lower deity. To show their area of predominance they each have their respective places and assigned function. In some cases a deity on a lower level is seen to be relegating the duties of a higher level; but this can be understood in the same way that a son sometimes relegates the duties of a father. The Shabda Nirnaya states: traditionally the use of such similes repeatedly are able to convey the conclusive meaning for comprehension. The Brahma Tarka states: that where similar examples are repeated the similarity of their meanings is understood and becomes conclusive from continuous hearing. 

Now this topic is being concluded. Modifications such as desire which is instigated by the senses and agitates the body and lust which is inflamed by the sense objects and overpowers the mind are both only operating under the intellect. But the atma or soul is not subject to modification and is the witness to all these changes. Thus realising the atma which is transcendental to all these one should control the sense by the atma, steer the mind by the atma and direct the intellect by the atma. Although kama or lust is extremely difficult to conquer and exerts very powerful activity with firm conviction and determination one must completely terminate and eradicate this most pernicious enemy in the form of kama and free oneself from the ravages of delusion. 

Worshipping the spiritual masters in disciplic succession whom with devotion through the performance of prescribed Vedic activities have attained moksa or liberation and have attested that the eternally blissful Supreme Lord Krishna, the originator of all should be propitiated through all activities. 

So it should understood that kama or lust is able to dominate even the intellect and thus is antagonistic to jnana yoga or the cultivation of Vedic spiritual knowledge. So one must with firm resolve restrain the senses right from the very beginning and keeping the mind resolutely established in the atma or soul, destroy this powerful enemy known as kama eradicating it at the very root. 

Now in conclusion Lord Krishna establishes the fact that one should try to their utmost to destroy the powerful enemy known as kama or lust. Knowing that kama is the mightiest enemy one must by withdrawing the senses, keeping the mind steady and the intellect resolute in sattva guna the mode of goodness then slay this enemy kama which will attack your mind and senses in various ways causing one to fall into delusion before oen becomes powerless to resist. Kama is extremely difficult to overpower and is tenacious and formidable yet if one dedicates all actions to Lord Krishna with their mind fixed on Him they can overcome it. So knowledge of Vedic wisdom and meditation on the Supreme Lord are combined the pancea to neutralise kama from its location in the senses, mind and intellect and then destroy the great enemy known as kama. This path of selfless action unattached without conception of rewards should be practiced according to one's capacity and knowledge as a means of gradually achieving renunciation.  

 Thus    ends    Slokam-43,  Chapter-3, Karma-yogam,  and  discussions.  

Next : Chapter-4. ( Jnana-karma-sanyasa-yogam ).

To be continued  ...


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Gita : Ch-10. Slo-12 & 13.

Srimad  Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam)

Slokam-12 & 13.


arjuna uvaca :

param  brahma  param  dhama  pavitram  paramam  bhavan,

purusham  sasvatam  divyam  adidevamajam  vibhum.

arjuna uvaca :  arjuna  said;

param  brahma  param  dhama  =  supreme  brahmam  and  supreme  place  to  attain (sustenance );

paramam  pavitram  bhavan  =  supreme  and  purest  are  yourself;

tvam  sasvatam  divyam  purusham  =  you  are  the  divine  permanent purushan;

adi-devam-ajam  =  very  first  supreme  lord  and  unborn ( svayambhu );

vibhum  =  all  pervading,  ( said )  as;


ahustvamrshayah  sarve  devarshirnaradastatha,

asito  devalo  vyasah  svayam  caiva  bravishi me.

sarve  rshayah  =  all  rishi-s  and;

tatha  devarshih  naradah  =  also  deva  rishi  narada  and;

asitah  devalah  =  asitan  and  devala;

vyasah  ahu  =  and  vyasa  too  say;

svayam  eva  =  now  you  are  your  own;

me  bravishi  ca  =  also  explained,  ( the  above,  that  way said ) to  me.


Gita : Ch-13. Slo-13. Discussion-3.

Bhagavad-Gita :
Chapter-13. ( Kshetra-kshetrajna-vibhaga-yogam )

Slokam-13. ( I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahmam, the spirit, and it lies beyond the cause and effect of this material world.)

jneyam  yat  tat  pravakshyami  yatjnatvamrtamasnute,

anadimat  param   brahma  na  sat  tannasaducyate.

jneyam  yat  =   (which )  the  one  which  is  to  be  known  ( knowledge );
yat  jnatva  =  ( if  )  that  one  is  known ( knowing  that  knowledge );
amrtam  asnute  =  results  in  gaining  amrtatvm;
tat  pravakshyami  =  that  I  will  tell ( teach )  you;
anadimat  param   brahma  =  that  is  the  beginningless   Para-brahmam  ( the Supreme  abode ) ;
tat  sat  na  asat  na  =  that  either  sat ( cause ) or  asat  ( effect );
ucyate  =  cannot  be  said ( called ).

Discussion -3.
The use of the term innermost self to refer to the brahman does not create any contradiction bec…

Gita : Ch-5. Slo-27 & 28.

(Very important slokam-s, Here Lord narrates the details of meditation)

Srimad Bhagavad-Gita:

Chapter-5. ( Karma-sanyasa-yogam )

Slokam-27 & 28. (  Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils—thus controlling the mind, senses and intelligence, the tranecendentalist becomes free from desire, fear and anger. One who is always in this state is certainly liberated.)


Sparsan    krtva    bahirbahyan     cakshuscaivantare     bhruvoh,

pranapanau    samau    krtva     nasabhyantaracarinau.

( 28 ).

Yatendriyamanobuddhiah    muniahmokshaparayanah,

vigatecchabhayakrodhah    yah    sada     mukta    eva    sah.


bahirbahyan     sparsan  =  unnecessary   external    sense     objects,    such    as    sound, etc.;

bahiah    krtva  =   do    not    allowing    to   enter    within,   by    determination,   setting   them    outside;

cakshuah    ca  =  keeping …