Bhagavad Gita Teachings

Verse 2.29-30

Dr. Prasad

Some look upon this Spirit as a wonder, another describes it as wonderful, and others hear of it as a wonder. Even after hearing about it very few people know what the Spirit is. (See also KaU 2.07) (2.29)

O Arjuna, the Spirit that dwells in the body of all beings is eternally indestructible. Therefore, you should not mourn for anybody. (2.30)

Gita as it is

Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all. (2.29)

O descendant of Bharata, he who dwells in the body can never be slain. Therefore you need not grieve for any living being. (2.30)

PROFESSOR S. RADHAKRISHNAN

(29) One looks upon Him as a marvel, another likewise speaks of Him as a marvel; another hears of Him as a marvel; and even after hearing, no one whatsoever has known Him.

(30) The dweller in the body of every one, O Bharata (Arjuna), is eternal and can never be slain, Therefore thou shouldst not grieve for any creature.

Swami Gambhirananda

Someone visualizes It as a wonder; and similarly indeed, someone else talks of It as a wonder; and someone else hears of It as a wonder. And someone else indeed, does not realize It even after hearing about It. (2.29)

O descendant of Bharata, this embodied Self existing in everyone’s body can never be killed. Therefore you ought not to grieve for all (these) beings. (2.30)

Verse 2.31-38

Dr. Prasad

Considering also your duty as a warrior you should not waver like this. Because there is nothing more auspicious for a warrior than a righteous war. (2.31)

Only the fortunate warriors, O Arjuna, get such an opportunity for an unsought war that is like an open door to heaven. (2.32)

If you will not fight this righteous war, then you will fail in your duty, lose your reputation, and incur sin. (2.33)

People will talk about your disgrace forever. To the honored, dishonor is worse than death. (2.34)

The great warriors will think that you have retreated from the battle out of fear. Those who have greatly esteemed you will lose respect for you. (2.35)

Your enemies will speak many unmentionable words and scorn your ability. What could be more painful to you than this? (2.36)

You will go to heaven if killed on the line of duty, or you will enjoy the kingdom on the earth if victorious. Therefore, get up with a determination to fight, O Arjuna. (2.37)

Treating pleasure and pain, gain and loss, and victory and defeat alike, engage yourself in your duty. By doing your duty this way you will not incur sin. (2.38)

Gita as it is

Considering your specific duty as a ksatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation. (2.31)

O Partha, happy are the ksatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets. (2.32)

If, however, you do not perform your religious duty of fighting, then you will certainly incur sins for neglecting your duties and thus lose your reputation as a fighter. (2.33)

People will always speak of your infamy, and for a respectable person, dishonor is worse than death. (2.34)

The great generals who have highly esteemed your name and fame will think that you have left the battlefield out of fear only, and thus they will consider you insignificant. (2.35)

Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you? (2.36)

O son of Kunti, either you will be killed on the battlefield and attain the heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore, get up with determination and fight. (2.37)

Do thou fight for the sake of fighting, without considering happiness or distress, loss or gain, victory or defeat–and by so doing you shall never incur sin. (2.38)

PROFESSOR S. RADHAKRISHNAN

(31) Further, having regard for thine own duty, thou shouldst not falter, there exists no greater good for a Ksatriya than a battle enjoined by duty.

(32) Happy are the Ksatriyas, O Partha (Arjuna), for whom such a war comes of its own accord as an open door to Heaven.

(33) But if thou doest not this lawful battle, then thou wilt fail thy duty and glory and will incur sin.

(34) Besides, men will ever recount thy ill fame and for one who has been honoured. Ill-fame is worse than death.

(35) The great warriors will think that thou hast abstained from battle through fear and they by whom thou wast highly esteemed will make light of thee.

(36) Many unseemly words will be uttered by thy enemies, slandering thy strength. Could anything be sadder than that?

(37) Either slain thou shalt go to heaven; or victorious thou shalt enjoy the earth; therefore arise, O Son of Kunti (Arjuna), resolved on battle.

(38) Treating alike pleasure and pain, gain and loss, victory and defeat, then get ready for battle. Thus thou shalt not incur sin.

Swami Gambhirananda

Even considering your own duty you should not waver, since there is nothing else better for a Ksatriya than a righteous battle. (2.31)

O son of Partha, happy are the Ksatriyas who come across this kind of a battle, which presents itself unsought for and which is an open gate to heaven. (2.32)

On the other hand, if you will not fight this righteous battle, then, forsaking your own duty and fame, you will incur sin. (2.33)

People also will speak of your unending infamy. And to an honored person infamy is worse than death. (2.34)

The great chariot-riders will think of you as having desisted from the fight out of fear; and you will fall into disgrace before them to whom you had been estimable. (2.35)

And your enemies will speak many indecent words while denigrating your might/ What can be more painful than that? (2.36)

Either by being killed you will attain heaven, or by winning you will enjoy the earth. Therfore, O Arjuna, rise up with determination for fighting. (2.37)

Treating happiness and sorrow, gain and loss, and conquest and defeat with equanimity, then engage in battle. Thus you will not incur sin. (2.38)

Verse 2.39-41

Dr. Prasad

The science of transcendental knowledge has been imparted to you, O Arjuna. Now listen to the science of selfless service (Seva), endowed with which you will free yourself from all Karmic bondage, or sin. (2.39)

No effort is ever lost in selfless service, and there is no adverse effect. Even a little practice of the discipline of selfless service protects one from the great fear of repeated birth and death. (2.40)

A selfless worker has resolute determination for God-realization, but the desires of the one who works to enjoy the fruits of work are endless. (2.41)

Gita as it is

Thus far I have described this knowledge to you through analytical study. Now listen as I explain it in terms of working without fruitive results. O son of Prtha, when you act in such knowledge you can free yourself from the bondage of works. (2.39)

In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.(2.40)

Those who are on this path are resolute in purpose, and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched. (2.41)

PROFESSOR S. RADHAKRISHNAN

(39) This is the wisdom of the Samkhya given to thee, O Partha (Ariuna). Listen now to the wisdom of the Yoga. If your intelligence accepts it, thou shalt cast away the bondage of works.

(40) In this path, no effort is ever lost and no obstacle prevails; even a little of this righteousness (dharma) saves from great fear.

(4I) In this, O joy of the kurus (Arjuna), the resolute (decided) understanding is single; but the thoughts of the irresolute (undecided) are many-branched and endless.

Swami Gambhirananda

O Partha, this wisdom has been imparted to you from the standpoint of Self-realization. But listen to this (wisdom) from the standpoint of Yoga, endowed with which wisdom you will get rid of the bondage of action. (2.39)

Here there is no waste of attempt; nor is there (any) harm. Even a little of this righteousness saves (one) from great fear. (2.40)

O scion of the Kuru dynasty, in this there is a single, one-pointed conviction. The thoughts of irresolute ones have many branches indeed, and are innumerable. (2.41)

Verse 2.42-46

Dr. Prasad

The misguided ones who delight in the melodious chanting of the Veda without understanding the real purpose of the Vedas think, O Arjuna, as if there is nothing else in the Vedas except the rituals for the sole purpose of obtaining heavenly enjoyment. (2.42)

They are dominated by material desires, and consider the attainment of heaven as the highest goal of life. They engage in specific rites for the sake of prosperity and enjoyment. Rebirth is the result of their action. (2.43)

The resolute determination of Self-realization is not formed in the minds of those who are attached to pleasure and power, and whose judgment is obscured by ritualistic activities. (2.44)

A portion of the Vedas deals with three modes – goodness, passion, and ignorance – of material Nature. Become free from pairs of opposites, be ever balanced and unconcerned with the thoughts of acquisition and preservation. Rise above these three modes, and be Self-conscious, O Arjuna. (2.45)

To a Self-realized person the Vedas are as useful as a small reservoir of water when the water of a huge lake becomes available. (2.46)

Gita as it is

Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this. (2.42-43)

In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination for devotional service to the Supreme Lord does not take place. (2.44)

The Vedas deal mainly with the subject of the three modes of material nature. O Arjuna, become transcendental to these three modes. Be free from all dualities and from all anxieties for gain and safety, and be established in the self. (2.45)

All purposes served by a small well can at once be served by a great reservoir of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them. (2.46)

PROFESSOR S. RADHAKRISHNAN

(42-43) The undiscerning who rejoice in the letter of the Veda, who contend that there is nothing else, whose nature is desire and who are intent on heaven, proclaim these flowery words that result in rebirth as the fruit of actions and (lay down) various specialized rites for the attainment of enjoyment and power.

(44) The intelligence which discriminates between right and wrong, of those who are devoted to enjoyment and power and whose minds are carried away by these words (of the Veda) is not well-established in the Self (or concentration).

(45) The action of the three-fold modes is the subject matter of the Veda; but do thou become free, O Ariuna, from this threefold nature; be free from the dualities (the pairs of opposites), be firmly fixed in purity, not caring for acquisition and preservation, and be possessed of the Self.

(46) As is the use of a pond in a place flooded with water everywhere, so is that of all the Vedas for the Brahmin who understands.

Swami Gambhirananda

O son of Partha, those undiscerning people who utter this flowery talk – which promises birth as a result of rites and duties, and full of various special rites meant for the attainment of enjoyment and affluence -, they remain engrossed in the utterances of the Vedas and declare that nothing else exists; their minds are full of desires and they have heaven as the goal. (2.42 -43)

One pointed conviction does not become established in the minds of those who delight in enjoyment and affluence, and whose intellects are carried away by that (speech). (2.44)

O Arjuna, the Vedas have the three qualities as their object. You become free from worldliness, free from the pairs of, ever-poised in the quality of sattva, without (desire for) acquisition and protection and self-collected. (2.45)

A Brahmana with realization has that much utility in all the Vedas as a man has in a well when there is flood all around. (2.46)

Verse 2.47-54

Dr. Prasad

You have control over doing your respective duty only, but no control or claim over the results. The fruits of work should not be your motive, and you should never be inactive. (2.47)

Do your duty to the best of your ability, O Arjuna, with your mind attached to the Lord, abandoning worry and selfish attachment to the results, and remaining calm in both success and failure. The selfless service is a yogic practice that brings peace and equanimity of mind. (2.48)

Work done with selfish motives is inferior by far to the selfless service. Therefore be a selfless worker, O Arjuna. Those who work only to enjoy the fruits of their labor are verily unhappy, because one has no control over the results. (2.49)

A Karma-yogi or the selfless person becomes free from both vice and virtue in this life itself. Therefore, strive for selfless service. Working to the best of one’s abilities without becoming selfishly attached to the fruits of work is called Karma-yoga or Seva. (2.50)

Karma-yogis are freed from the bondage of rebirth due to renouncing the selfish attachment to the fruits of all work, and attain blissful divine state of salvation or Nirvana. (2.51)

When your intellect will completely pierce the veil of confusion, then you will become indifferent to what has been heard and what is to be heard from the scriptures. (2.52)

When your intellect, that is confused by the conflicting opinions and the ritualistic doctrine of the Vedas, shall stay steady and firm on concentration of the Supreme Being, then you shall attain union with the Supreme in trance. (2.53)

Arjuna said: O Krishna, what are the marks of an enlightened person whose intellect is steady? What does a person of steady intellect think and talk about? How does such a person behave with others, and live in this world? (2.54)

Gita as it is

You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty. (2.47)

Perform your duty equipoised, O Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga. (2.48)

O Dhananjaya, keep all abominable activities far distant by devotional service, and in that consciousness surrender unto the Lord. Those who want to enjoy the fruits of their work are misers. (2.49)

A man engaged in devotional service rids himself of both good and bad actions even in this life. Therefore strive for yoga, which is the art of all work. (2.50)

By thus engaging in devotional service to the Lord, great sages or devotees free themselves from the results of work in the material world. In this way they become free from the cycle of birth and death and attain the state beyond all miseries [by going back to Godhead]. (2.51)

When your intelligence has passed out of the dense forest of delusion, you shall become indifferent to all that has been heard and all that is to be heard. (2,52)

When your mind is no longer disturbed by the flowery language of the Vedas, and when it remains fixed in the trance of self-realization, then you will have attained the divine consciousness. (2.53)

Arjuna said: O Krsna, what are the symptoms of one whose consciousness is thus merged in transcendence? How does he speak, and what is his language? How does he sit, and how does he walk? (2.54)

PROFESSOR S. RADHAKRISHNAN

(47) To action alone hast thou a right and never at all to its fruits; let not the fruits of action be thy motive; neither let there be in thee any attachment to inaction.

(48) Fixed in yoga, do thy work, O Winner of wealth (Arjuna), abandoning attachment, with an even mind in success and failure, for evenness of mind is called yoga.

(49) Far inferior indeed is mere action to the discipline of intelligence (buddhiyoga), O Winner of wealth (Ariuna), seek refuge in intelligence. Pitiful are those who seek for the fruits (of their action).

(50) One who has yoked his intelligence (with the Divine) (or is established in his intelligence) casts away even here both good and evil. Therefore strive for yoga, yoga is skill in action.

(51) The wise who have united their intelligence (with the Divine) renouncing the fruits which their action yields and freed from the bonds of birth reach the sorrowless state.

(52) When thy intelligence shall cross the turbidity of delusion, then shalt thou become indifferent to what has been heard and what is yet to be heard.

(53) When thy intelligence, which is bewildered by the Vedic texts, shall stand unshaken and stable (samadhi), then shalt thou attain to insight (yoga).

(54) Arjuna said: What is the description of the man who has this firmly founded wisdom, whose being is steadfast in spirit, O Kesava (Krsna)? How should the man of settled intelligence speak, how should he sit, how should he walk?

Swami Gambhirananda

Your right is for action alone, never for the results. Do not become the agent of the results of action. May you not have any inclination for inaction. (2.47)

By being established in Yoga, O Dhananjaya (Arjuna) undertake actions, casting off attachments and remaining equipoised in success and failure. Euanimity is called Yoga. (2.48)

O Dhananjaya, indeed, action is quite inferior to the Yoga of wisdom. Take resort to wisdom. Those who thirst for rewards are pitiable. (2.49)

Possessed of wisdom, one rejects here both virtue and vice. Therefore devote yourself to (Karma-) yoga. Yoga is skillfulness in action. (2.50)

Because, by giving up the results produced by actions, the men of knowledge who are devoted to wisdom and are freed from the bondage of birth, reach the state beyond evils. (2.51)

When your mind will go beyond the turbility of delusion, then you will acquire dispassion for what has to be heard and what has been heard. (2.52)

When your mind that has become bewildered by hearing will become unshakable and steadfast in the Self, then you will attain Yoga that arises from discrimination. (2.53)

Arjuna said: O Kesava, what is the description of a man of steady wisdom who is Self-absorbed? How does the man of steady wisdom speak? How does he sit? How does he move about? (2.54)

Verse 2.55-59

Dr. Prasad

Lord Krishna said: When one is completely free from all desires of the mind and is satisfied with the Supreme Being by the joy of Supreme Being, then one is called an enlightened person, O Arjuna. (2.55)

A person whose mind is unperturbed by sorrow, who does not crave pleasures, and who is completely free from attachment, fear, and anger, is called an enlightened sage of steady intellect. (2.56)

The mind and intellect of a person become steady who is not attached to anything, who is neither elated by getting desired results, nor perturbed by undesired results. (2.57)

When one can completely withdraw the senses from the sense objects as a tortoise withdraws its limbs into the shell for protection from calamity, then the intellect of such a person is considered steady. (2.58)

The desire for sensual pleasures fades away if one abstains from sense enjoyment, but the craving for sense enjoyment remains in a very subtle form. This subtle craving also completely disappears from the one who knows the Supreme Being. (2.59)

Gita as it is

The Supreme Personality of Godhead said: O Partha, when a man gives up all varieties of desire for sense gratification, which arise from mental concoction, and when his mind, thus purified, finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness. (2.55)

One who is not disturbed in mind even amidst the threefold miseries or elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.(2.56)

In the material world, one who is unaffected by whatever good or evil he may obtain, neither praising it nor despising it, is firmly fixed in perfect knowledge.(2.57)

One who is able to withdraw his senses from sense objects, as the tortoise draws its limbs within the shell, is firmly fixed in perfect consciousness (2.58).

The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness. (2.59)

PROFESSOR S. RADHAKRISHNAN

(55) The blessed Lord said: When a man puts away all the desires of his mind O Partha (Arjuna), and when his spirit is content in itself, then is he called stable in intelligence.

(56) He whose mind is untroubled in the midst of sorrows and is free from eager desire amid pleasures, he from whom passion, fear, and rage have passed away, he is called a sage of settled intelligence.

(57) He who is without affection on any side, who does not rejoice or loathe as he obtains good or evil, his intelligence is-firmly set (in wisdom).

(58) He who draws away the senses from the objects of sense on every side as a tortoise draws in his limbs (into the shell), his intelligence is firmly set (in wisdom).

(59) The objects of sense turn away from the embodied soul who abstains from feeding on them but the taste for them remains. Even the taste turns away when the Supreme is seen.

Swami Gambhirananda

The Blessed lord said: O Partha, when one fully renounces all the desires that have entered the mind, and remains satisfied in the Self alone by the Self, then he is called a man of steady wisdom. (2.55)

That monk is called a man of steady wisdom when his mind unperturbed in sorrow, he is free from longing for delights, and has gone beyond attachment, fear and anger. (2.56)

The wisdom of that person remains established, who has no attachment for anything anywhere, who neither welcomes nor rejects anything what ever good or bad when he comes across it. (2.57)

And when this one fully withdraws the senses from the object of the senses, as a tortoise wholly (withdraws) the limbs, then his wisdom remains established. (2.58)

The objects recede from an abstinent man, with the exception of the taste (for them). Even the taste of this person falls away after realizing the absolute. (2.59)

Verse 2.60-63

Dr. Prasad

Restless senses, O Arjuna, forcibly carry away the mind of even a wise person striving for perfection. (2.60)

One should fix one’s mind on God with loving contemplation after bringing the senses under control. One’s intellect becomes steady when one’s senses are under complete control. (2.61)

One develops attachment to sense objects by thinking about sense objects. Desire for sense objects comes from attachment to sense objects, and anger comes from unfulfilled desires. (2.62)

Delusion or wild idea arises from anger. The mind is bewildered by delusion. Reasoning is destroyed when the mind is bewildered. One falls down from the right path when reasoning is destroyed. (2.63)

Gita as it is

The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the mind even of a man of discrimination who is endeavoring to control them. (2.60)

One who restrains his senses, keeping them under full control, and fixes his consciousness upon Me, is known as a man of steady intelligence. (2.61)

While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises. (2.62)

From anger, complete delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost one falls down again into the material pool. (2.63)

PROFESSOR S. RADHAKRISHNAN

(60) Even though a man may ever strive (for perfection) and be ever so discerning, O Son of Kunti (Arjuna), his impetuous senses will carry off his mind by force.

(61) Having brought all (the senses) under control, he should remain firm in yoga intent on Me; for he, whose senses are under control, his intelligence is firmly set.

(62) When a man dwells in his mind on the objects of sense, attachment to them is produced. From attachment springs desire and from desire comes anger.

(63) From anger arises bewilderment, from bewilderment loss of memory; and from loss of memory, the destruction of intelligence and from the destruction of intelligence he perishes.

Swami Gambhirananda

For, O son of Kunti, the turbulent organs violently snatch away the mind of an intelligent person, even while he is striving diligently. (2.60)

Controlling all of them, one should remain concentrated on Me as the supreme. For the wisdom of one whose organs are under control becomes steadfast. (2.61)

In the case of a person who dwells on objects, there arises attachment for them. From attachment grows hankering, from hankering springs anger. (2.62)

From anger follows delusion; from delusion, failure of memory; from failure of memory, the loss of understanding; from loss of understanding he perishes. (2.63)

Verse 2.64-73

Dr. Prasad

A disciplined person, enjoying sense objects with senses that are under control and free from attachments and aversions, attains tranquillity. (2.64)

All sorrows are destroyed upon attainment of tranquillity. The intellect of such a tranquil person soon becomes completely steady and united with the Supreme. (2.65)

There is neither Self-knowledge, nor Self-perception to those who are not united with the Supreme. Without Self-perception there is no peace, and without peace there can be no happiness. (2.66)

Because the mind, when controlled by the roving senses, steals away the intellect as a storm takes away a boat on the sea from its destination the spiritual shore of peace and happiness. (2.67)

Therefore, O Arjuna, one’s intellect becomes steady whose senses are completely withdrawn from the sense objects. (2.68)

A yogi, the person of self-restraint, remains wakeful when it is night for all others. It is night for the yogi who sees when all others are wakeful. (2.69)

One attains peace, within whose mind all desires dissipate without creating any mental disturbance, as river waters enter the full ocean without creating any disturbance. One who desires material objects is never peaceful. (2.70)

One who abandons all desires, and becomes free from longing and the feeling of ‘I’ and ‘my’, attains peace. (2.71)

O Arjuna, this is the superconscious state of mind. Attaining this state, one is no longer deluded. Gaining this state, even at the end of one’s life, a person becomes one with the Absolute. (2.72).

Gita as it is

But a person free from all attachment and aversion and able to control his senses through regulative principles of freedom can obtain the complete mercy of the Lord. (2.64)

For one thus satisfied [in Krsna consciousness], the threefold miseries of material existence exist no longer; in such satisfied consciousness, one’s intelligence is soon well established. (2.65)

One who is not connected with the Supreme [in Krsna consciousness] can have neither transcendental intelligence nor a steady mind, without which there is no possibility of peace. And how can there be any happiness without peace? (2.66)

As a boat on the water is swept away by a strong wind, even one of the roaming senses on which the mind focuses can carry away a man’s intelligence. (2.67)

Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.(2.68)

What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage. (2.69)

A person who is not disturbed by the incessant flow of desires–that enter like rivers into the ocean, which is ever being filled but is always still–can alone achieve peace, and not the man who strives to satisfy such desires.(2.70)

A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego–he alone can attain real peace.(2.71)

That is the way of the spiritual and godly life, after attaining which a man is not bewildered. If one is thus situated even at the hour of death, one can enter into the kingdom of God.(2.72)

PROFESSOR S. RADHAKRISHNAN

(64) But a man of disciplined mind, who moves among the objects of sense, with the senses under control and free from attachment and aversion, be attains purity of Spirit.

(65) And in that purity of spirit, there is produced for him an end of all sorrow; the intelligence of such a man of pure spirit is soon established (in the peace of the self).

(66) For the uncontrolled, there is no intelligence; nor for the uncontrolled is there the power of concentration and for him without concentration, there is no peace and for the unpeaceful, how can there be happiness?

(67) When the mind runs after the roving senses, it carries away the understanding, even as a wind carries away a ship on the waters.

(68) Therefore, O Mighty-armed (Arjuna), he whose senses are all withdrawn from their objects his intelligence is firmly set.

(69) What is night for all beings is the time of waking for, the disciplined soul; and what is the time of waking for all beings is night for the sage who sees (or the sage of vision).

(70) He unto whom all desires enter as waters into the sea, which, though ever being filled is ever motionless, attains to peace and not he who hugs his desires.

(71) He who abandons all desires and acts free from longing without any sense of mineness or egotism, he attains to peace.

(72) This is the divine state (brahmisthiti) O Partha (Ariuna), having attained thereto, one is (not again) bewildered; fixed in that state at the end (at the hour of death) one can attain to the bliss of God (brahmanirvana).

Swami Gambhirananda

But by perceiving objects with the organs that are free from attraction and repulsion, and are under control, the self-controlled man attains serenity. (2.64)

When there is serenity, there follows eradication of all his sorrows, because the wisdom of one who has serene mind soon becomes firmly established. (2.65)

For the unsteady there is no wisdom, and there is no meditation for the unsteady man. And for an unmeditative man there is no peace. How can there be happiness for one without peace? (2.66)

For the mind which follows in the wake of the wandering senses, that (mind) carries away his wisdom like the wind (diverting) a boat on the waters. (2.67)

Therefore, O mighty-armed one, his wisdom becomes established whose organs are completely withdrawn from the objects. (2.68)

The self-restrained man keeps awake during that which is night for all creatures. That during which creatures keep awake, it is night to the seeing sage. (2.69)

The man attains peace, into whom all desires enter the same way as waters flow into a sea that remains unchanged (even) when being filled up from all sides. Not so one who is desirous of objects. (2.70)

The man attains peace, who after rejecting all desires, moves about free from hankering, without the idea of (‘me’ and) ‘mine’, and devoid of pride. (2.71)

O Partha, this is the state of being established in Brahman. One does not become deluded after attaining this. One attains identification with Brahman by being established in this state even in the closing years of one’s life. (2.72)

CHAPTER 3

PATH OF SERVICE
Verse 3.01-06

Dr. Prasad

Arjuna asked: If You consider that acquiring transcendental knowledge is better than working, then why do You want me to engage in this horrible war, O Krishna? You seem to confuse my mind by apparently conflicting words. Tell me, decisively, one thing by which I may attain the Supreme. (3.01-02)

Lord Krishna said: In this world I have stated a twofold path of spiritual discipline in the past. The path of Self-knowledge for the contemplative ones, and the path of unselfish work (Seva, Karma-yoga) for all others. (3.03)

One does not attain freedom from the bondage of Karma by merely abstaining from work. No one attains perfection by merely giving up work, because no one can remain actionless even for a moment. Everyone is driven to action helplessly indeed by the forces of Nature. (3.04-05)

Anyone, who restrains the senses but mentally dwells upon the sense objects, is called a pretender. (3.06)

Gita as it is

Arjuna said: O Janardana, O Kesava, why do You want to engage me in this ghastly warfare, if You think that intelligence is better than fruitive work? (3.01)

My intelligence is bewildered by Your equivocal instructions. Therefore, please tell me decisively which will be most beneficial for me. (3.02)

The Supreme Personality of Godhead said: O sinless Arjuna, I have already explained that there are two classes of men who try to realize the self. Some are inclined to understand it by empirical, philosophical speculation, and others by devotional service. (3.03)

Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection. (3.04)

Everyone is forced to act helplessly according to the qualities he has acquired from the modes of material nature; therefore no one can refrain from doing something, not even for a moment. (3.05)

One who restrains the senses of action but whose mind dwells on sense objects certainly deludes himself and is called a pretender. (3.06)

PROFESSOR S. RADHAKRISHNAN

(1) Arjuna said: If thou deemest that (the path of) understanding is more excellent than (the path of) action, O Janardana (Krsna), why then dost thou urge me to do this savage deed, O Kesava (Krsana)?

(2) With an apparently confused utterance thou seemest to bewilder my intelligence. Tell (me) then decisively the one thing by which I can attain to the highest good.

(3) The Blessed Lord said: O, blameless One, in this world a two-fold way of life has been taught of yore by Me, the path of knowledge for men of contemplation and that of works for men of action.

(4) Not by abstention from work does a man attain freedom from action; nor by mere renunciation does he attain to his perfection.

(5) For no one can remain even for a moment without doing work; every one is made to act helplessly by the impulses born of nature.

(6) He who restrains his organs of action but continues in his mind to brood over the objects of sense, whose nature is deluded is said to be a hypocrite (a man of false conduct).

Swami Gambhirananda

O Janardana (Krsna), if it be Your opinion that Wisdom is superior to action, why then do you urge me to horrible action? (3.01)

You bewilder my understanding, as it were, by a seemingly conflicting statement ! Tell me for certain one of these by which I may attain the highest Good. (3.02)

O unblemished one, two kinds of steadfastness in this world were spoken by Me in the days of yore – through the Yoga of Knowledge for the men of realization; through the Yoga of Action for the yogis. (3.03)

A person does not attain freedom from action by abstaining from action; nor does he attain fulfillment merely through renunciation. (3.04)

Because no one ever remains even for a moment without doing work. For all are made to work under compulsion by the gunas born of Nature. (3.05)

One who, after withdrawing the organs of action, sits mentally recollecting the objects of the senses, that one, of deluded mind, is called a hypocrite. (3.06)

Verse 3.07-09

Dr. Prasad

The one who controls the senses by the trained and purified mind and intellect, and engages the organs of action to selfless service is considered superior. (3.07)

Perform your obligatory duty, because working is indeed better than sitting idle. Even the maintenance of your body would not be possible without work. (3.08)

Work other than those done as a selfless service (Seva) binds human beings. Therefore, becoming free from selfish attachment to the fruits of work, do your duty efficiently as a service to Me. (3.09)

Gita as it is

On the other hand, if a sincere person tries to control the active senses by the mind and begins karma-yoga [in Krsna consciousness] without attachment, he is by far superior. (3.07)

Perform your prescribed duty, for doing so is better than not working. One cannot even maintain one’s physical body without work. (3.08)

Work done as a sacrifice for Visnu has to be performed, otherwise work causes bondage in this material world. Therefore, O son of Kunti, perform your prescribed duties for His satisfaction, and in that way you will always remain free from bondage. (3.09)

PROFESSOR S. RADHAKRISHNAN

(7) But he who controls the senses by the mind, O Ariuna, and without attachment engages the organs of action in the path of work, he is superior.

(8) Do thou thy allotted work, for action is better than inaction; even the maintenance of thy physical life cannot be effected without action.

(9) Save work done as and for a sacrifice this world is in bondage to work. Therefore, O son of Kunti (Arjuna), do thy work as a sacrifice, becoming free from all attachment.

Swami Gambhirananda

But, O Arjuna, one who engages in Karmayoga with the organs of action, controlling the organs with the mind and becoming unattached, – that one excels. (3.07)

You perform the obligatory duties, for action is superior than in action. And through inaction, even the maintenance of your body will not be possible. (3.08)

This man becomes bound by actions other than that action meant for God. Without being attached, O son of Kunti, you perform actions for Him. (3.09)

Verse 3.10-18

Dr. Prasad

In the beginning the creator created human beings together with selfless service (Seva, sacrifice) and said: By serving each other you shall prosper and the sacrificial service shall fulfill all your desires. (3.10)

Nourish the celestial controllers with selfless service, and they will nourish you. Thus nourishing one another you shall attain the Supreme goal. (3.11)

The celestial controllers, served by selfless service, will give you all desired objects. One who enjoys the gift of celestial controllers without sharing with others is, indeed, a thief. (3.12)

The righteous who eat after feeding others are freed from all sins, but the impious who cook food only for themselves without first offering to God, or sharing with others verily eat sin. (3.13)

The living beings are born from food grains, grains are produced by sacrificial work or duty performed by farmers and other field workers. Duty is prescribed in the scriptures. Scriptures (such as the Vedas, the Holy Bible, the Holy Koran) come from the Supreme Being. Thus the all-pervading Supreme Being or God is ever present in selfless service. (3.14-15)

The one who does not help to keep the wheel of creation in motion by sacrificial duty (Seva), and rejoices sense pleasures, that sinful person lives in vain. (3.16)

The one who rejoices the Supreme Being, who is delighted with the Supreme Being, and who is content with the Supreme Being alone, for such a Self-realized person there is no duty. Such a person has no interest, whatsoever, in what is done or what is not done. A Self-realized person does not depend on anybody, except God, for anything. (3.17-18)

Gita as it is

In the beginning of creation, the Lord of all creatures sent forth generations of men and demigods, along with sacrifices for Visnu, and blessed them by saying, ” Be thou happy by this yajna [sacrifice] because its performance will bestow upon you everything desirable for living happily and achieving liberation.” (3.10)

The demigods, being pleased by sacrifices, will also please you, and thus, by cooperation between men and demigods, prosperity will reign for all.(3.11)

In charge of the various necessities of life, the demigods, being satisfied by the performance of yajna [sacrifice], will supply all necessities to you. But he who enjoys such gifts without offering them to the demigods in return is certainly a thief.(3.12)

The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin. (3.13)

All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajna [sacrifice], and yajna is born of prescribed duties.(3.14)

Regulated activities are prescribed in the Vedas, and the Vedas are directly manifested from the Supreme Personality of Godhead. Consequently the all-pervading Transcendence is eternally situated in acts of sacrifice.(3.15)

My dear Arjuna, one who does not follow in human life the cycle of sacrifice thus established by the Vedas certainly leads a life full of sin. Living only for the satisfaction of the senses, such a person lives in vain.(3.16)

But for one who takes pleasure in the self, whose human life is one of self-realization, and who is satisfied in the self only, fully satiated — for him there is no duty. (3.17)

A self-realized man has no purpose to fulfill in the discharge of his prescribed duties, nor has he any reason not to perform such work. Nor has he any need to depend on any other living being. (3.18)

PROFESSOR S. RADHAKRISHNAN

(10) In ancient days the Lord of creatures created men along with sacrifice and said, “By this shall ye bring forth and this shall be unto you that which will yield the milk of your desires.”

(11) By this foster ye the gods and let the gods foster you; thus fostering each other you shall attain to the supreme good.

(12) Fostered by sacrifice the gods will give you the enjoyments you desire. He who enjoys these gifts without giving to them in return is verily a thief.

(13) The good people who eat what is left from the sacrifice are released from all sins but those wicked people who prepare food for their own sake -verily they eat sin.

(I4) From food creatures come into being; from rain is the birth of food; from sacrifice rain comes into being and sacrifice is born of work.

(15) Know the origin of karma (of the nature of sacrifices) to be in Brahma (the Veda) and the Brahma springs from the Imperishable. Therefore the Brahma, which comprehends all, ever centres round the sacrifice.

(I6) He who does not, in this world, help to turn the wheel thus set in motion, is evil in his nature, sensual in his delight, and he, O Partha (Arjuna), lives in vain.

(17) But the man whose delight is in the Self alone. Who is content with the Self, who is satisfied with the Self, for him there exists no work that needs to be done.

(18) Similarly, in this world he has no interest whatever to gain by the actions that he has done and none to be gained by the actions that he has not done. He does not depend on all these beings for any interest of his.

Swami Gambhirananda

In the days of yore, having created the beings together with the sacrifices, Prajapati said: “ By this you multiply. Let this be your yielder of coverted objects of desire.” (3.10)

“you nourish the gods with this. Let those gods nourish you. Nourishing one another, you shall attain the supreme Good.” (3.11)

“Being nourished by sacrifices, the gods will indeed give you the coveted enjoyments. He is certainly a thief who enjoys what have been given by them without offering (these) to them.” (3.12)

By becoming partakers of the remnants of sacrifices, they become freed from all sins. But the unholy persons who cook for themselves, they incur sin. (3.13)

From food are born the creatures; the origin of food is from rainfall; rainfall originates from sacrifice; sacrifice has action in origin. (3.14)

Know that action has the Vedas as its origin; the Vedas have the Immutable as their source. Hence, the all-pervading Vedas are for ever based on sacrifice. (3.15)

O Partha, he lives in vain who does not follow here the wheel thus set in motion., whose life is sinful, and who indulges in the senses. (3.16)

But, that man who rejoices only in the Self and is satisfied with the Self, and is contented only in the Self, – for him there is no duty to perform. (3.17)

For him there is no concern here at all with performing an action; nor any (concern) with non-performance. Moreover, for him there is no dependence on any object to serve any purpose. (3.18)

Verse 3.19-24

Dr. Prasad

Always perform your duty efficiently and without any selfish attachment to the results, because by doing work without attachment one attains Supreme. (3.19)

King Janaka and others attained perfection of Self-realization by selfless service (Karma-yoga) alone. You should also perform your duty with a view to guide people, and for the welfare of the society. (3.20)

Because whatever noble persons do, others follow. Whatever standard they set up, the world follows. (3.21)

O Arjuna, there is nothing in the three worlds – heaven, earth, and the lower regions – that should be done by Me, nor there is anything unobtained that I should obtain, yet I engage in action. (3.22)

Because, if I do not engage in action relentlessly, O Arjuna, people would follow My path in everyway. These worlds would perish if I do not work, and I shall be the cause of confusion and destruction of all these people. (3.23-24)

Gita as it is

Therefore, without being attached to the fruits of activities, one should act as a matter of duty, for by working without attachment one attains the Supreme. (3.19)

Kings such as Janaka attained perfection solely by performance of prescribed duties. Therefore, just for the sake of educating the people in general, you should perform your work. (3.20)

Whatever action a great man performs, common men follow. And whatever standards he sets by exemplary acts, all the world pursues. (3.21)

O son of Prtha, there is no work prescribed for Me within all the three planetary systems. Nor am I in want of anything, nor have I a need to obtain anything–and yet I am engaged in prescribed duties. (3.22)

For if I ever failed to engage in carefully performing prescribed duties, O Partha, certainly all men would follow My path. (3.23)

If I did not perform prescribed duties, all these worlds would be put to ruination. I would be the cause of creating unwanted population, and I would thereby destroy the peace of all living beings. (3.24)

PROFESSOR S. RADHAKRISHNAN

(19) Therefore, without attachment, perform always the work that has to be done, for man attains to the highest by doing work without attachment.

(20) It was even by works that Janaka and others attained to perfection. Thou shouldst do works also with a view to the maintenance of the world.

(21) Whatsoever a great man does, the same is done by others as well. Whatever standard be sets, the world follows.

(22) There is not for me, O Partha (Arjuna), any work in the three worlds which has to be done nor anything to be obtained which has not been obtained; yet I am engaged in work.

(23) For, if ever I did not engage in work unwearied, O Partha (Arjuna), men in every way follow my path.

(24) If I should cease to work, these worlds would fall in ruin and I should be the creator of disordered life and destroy these people.

Swami Gambhirananda

Therefore, remaining unattached, always perform the obligatory duty, for, by performing (one’s) duty without attachment, a person attains the Highest. (3.19)

For Janaka and others strove to attain Liberation through action itself. You ought to perform (your duty) also with a view to preventing mankind from going astray. (3.20)

Whatever a superior person does. Another person that very thing ! Whatever he upholds as authority, an ordinary person follows that. (3.22)

In all the three worlds, O Partha, there is no duty whatsoever for Me (to fill); nothing remains unachieved or to be achieved. Still do I continue in action. (3.23)

For O Partha, if at any time I do not continue vigilantly in action, men will follow My path in every way.

These worlds will be ruined if I do not perform action. And I shall become the agent of intermingling (of castes), and shall be destroying these beings. (3.24)

Verse 3.25-26

Dr. Prasad

As the ignorant work with attachment to the fruits of work, so the wise should work without attachment, for the welfare of the society. (3.25)

The wise should not unsettle the mind of the ignorant ones who are attached to the fruits of work, but the enlightened one should inspire others by performing all works efficiently without selfish attachment. (See also 3.29) (3.26)

Gita as it is

As the ignorant perform their duties with attachment to results, the learned may similarly act, but without attachment, for the sake of leading people on the right path. (3.25) So as not to disrupt the minds of ignorant men attached to the fruitive results of prescribed duties, a learned person should not induce them to stop work. Rather, by working in the spirit of devotion, he should engage them in all sorts of activities [for the gradual development of Krsna consciousness]. (3.26)

PROFESSOR S. RADHAKRISHNAN

(25) As the unlearned act from attachment to their work should the learned also act, O Bharata (Arjuna), but without any attachment, faith the desire to maintain the world-order.

(26) Let him (jnanin) not unsettle the minds of the ignorant who are attached to action. The enlightened man doing all works in a spirit of yoga should set others to act (as well).

Swami Gambhirananda

O scion of the Bharata dynasty, as the unenlightened people act with attachment to work, so should the enlightened person act, without attachment, being desirous of prevention of people from going astray. (3.25)

The enlightened man should not create any disturbance in the beliefs of the ignorant, who are attached to work. Working, while himself remaining diligent, he should make them do all the duties. (3.26)

Verse 3.27-33

Dr. Prasad

The forces of Nature do all works. But due to delusion of ignorance people assume themselves to be the doer. (See also 5.09, 13.29, and 14.19) (3.27)

The one who knows the truth about the role of the forces of Nature in getting work done does not become attached to the work. Such a person knows that it is the forces of Nature that get their work done by using our organs as their instruments. (3.28)

But those who are deluded by the illusive power (Maya) of Nature become attached to the works done by the forces of Nature. The wise should not disturb the mind of the ignorant whose knowledge is imperfect. (See also 3.26) (3.29)

Do your duty dedicating all works to God in a spiritual frame of mind free from desire, attachment, and mental grief. (3.30)

Those who always practice this teaching of Mine with faith and are free from cavil become free from the bondage of Karma. But those who carp at this teaching and do not practice it, consider them ignorant, senseless, and lost. (3.31-32)

All beings follow their nature. Even the wise act according to their own nature. What, then, is the value of sense restraint? (3.33)

Gita as it is

The spirit soul bewildered by the influence of false ego thinks himself the doer of activities that are in actuality carried out by the three modes of material nature. (3.27)

One who is in knowledge of the Absolute Truth, O mighty-armed, does not engage himself in the senses and sense gratification, knowing well the differences between work in devotion and work for fruitive results. (3.28)

Bewildered by the modes of material nature, the ignorant fully engage themselves in material activities and become attached. But the wise should not unsettle them, although these duties are inferior due to the performers’ lack of knowledge. (3.29)

Therefore, O Arjuna, surrendering all your works unto Me, with full knowledge of Me, without desires for profit, with no claims to proprietorship, and free from lethargy, fight. (3.30)

Those persons who execute their duties according to My injunctions and who follow this teaching faithfully, without envy, become free from the bondage of fruitive actions. (3.31)

But those who, out of envy, disregard these teachings and do not follow them are to be considered bereft of all knowledge, befooled, and ruined in their endeavors for perfection. (3.32)

Even a man of knowledge acts according to his own nature, for everyone follows the nature he has acquired from the three modes. What can repression accomplish? (3.33)

PROFESSOR S. RADHAKRISHNAN

(27) While all kinds of work are done by the modes of nature, be whose soul is bewildered by the self-sense thinks “I am the doer.”

(28) But he who knows the true character of the two distinctions (of the soul) from the modes of nature acid their works, O Mighty-armed (Arjuna), understanding that it is the modes which are acting on the modes, does not get attached.

(29) Those who are misled by the modes of nature get attached to the works produced by them. But let no one who knows the whole unsettle the minds of the ignorant who know only a part.

(30) Resigning all thy works to Me, with thy consciousness fixed in the Self, being free from desire and egoism, fight, delivered from thy fever.

(31) Those men, too, who, full of faith and free from cavil constantly follow this teaching of Mine are released from (the bondage of) works.

(32) But those who slight My teaching and do not follow it, know them to be blind to all wisdom, lost and senseless.

(33) Even the man of knowledge acts in accordance with his own nature. Beings follow their nature. What can repression accomplish?

Swami Gambhirananda

While actions are being done in every way by the gunas (qualities) of Nature, one who is deluded by egotism thinks thus: “I am the doer”. (3.27)

But, O mighty-armed one, the one who is a knower of the facts about the varieties of the gunas (qualities) and actions, does not become attached, thinking thus; ‘The organs rest (act) on the objects of the organs’. (3.28)

Those who are wholly deluded by the gunas of Nature become attached to the activities of the gunas. The knower of the All should not disturb those of dull intellect, who do not know the All. (3.29)

Devoid of the fever of the soul, engage in battle by dedicating all actions to Me, with (your) mind intent on the Self, and becoming free from expectations and egoism. (3.30)

Those men who ever follow this teaching of Mine, with faith and without cavil, they also become freed from actions. (3.31)

But those who, decrying this, do not follow My teaching, Know them – who are deluded about all knowledge and who are devoid of discrimination – to have gone to ruin. (3.32)

Even a man of wisdom behaves according to his own nature. What can restraint do? (3.33)

Verse 3.34-35

Dr. Prasad

Attachments and aversions for the sense objects remain in the senses. One should not come under the control of these two, because they are two major stumbling blocks, indeed, on one’s path of Self-realization. (3.34)

One’s inferior natural work is better than superior unnatural work. Death in carrying out one’s natural work is useful. Unnatural work produces too much stress. (See also 18.47) (3.35)

Gita as it is

There are principles to regulate attachment and aversion pertaining to the senses and their objects. One should not come under the control of such attachment and aversion, because they are stumbling blocks on the path of self-realization. (3.34)

It is far better to discharge one’s prescribed duties, even though faultily, than another’s duties perfectly. Destruction in the course of performing one’s own duty is better than engaging in another’ duties, for to follow another’s path is dangerous. (3.35)

PROFESSOR S. RADHAKRISHNAN

(34) For (every) sense attachment and aversion are fixed (in regard) to the objects of (that) sense. Let no one come under their sway for they are his (two) waylayers.

(35) Better is one’s own law though imperfectly earned out than the law of another carried out perfectly. Better is death in (the fulfillment of) one’s own law for to follow another’s law is perilous.

Swami Gambhirananda

Attraction and repulsion are ordained with regard to the objects of all the organs. One should not come under the sway of these two because they are his adversaries. (3.34)

One’s own duty, though defective, is superior to another’s duty well performed. Death is better while engaged in one’s own duty; another’s duty is fraught with fear. (3.35)

Verse 3.36-41

Dr. Prasad

Arjuna said: O Krishna, what impels one to commit sin as if unwillingly and forced against one’s will? (3.36)

Lord Krishna said: It is the lust born out of passion that becomes anger when unfulfilled. Lust is insatiable and is a great devil. Know this as the enemy. (3.37)

As the fire is covered by smoke, as a mirror by dust, and as an embryo by the amnion; similarly, Self-knowledge gets covered by different degrees of this insatiable lust, the eternal enemy of the wise. (3.38-39)

The senses, the mind, and the intellect are said to be the abode of lust; with these it deludes a person by veiling the Self-knowledge. (3.40)

Therefore, O Arjuna, by controlling the senses first, kill this devil of material desire that destroys Self-knowledge and Self-realization. (3.41)

Gita as it is

Arjuna said: O descendant of Vrsni, by what is one impelled to sinful acts, even unwillingly, as if engaged by force? (3.36)

The Supreme Personality of Godhead said: It is lust only, Arjuna, which is born of contact with the material mode of passion and later transformed into wrath, and which is the all-devouring sinful enemy of this world. (3.37)

As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, the living entity is similarly covered by different degrees of this lust. (3.38)

Thus the wise living entity’s pure consciousness becomes covered by his eternal enemy in the form of lust, which is never satisfied and which burns like fire.(3.39)

The senses, the mind and the intelligence are the sitting places of this lust. Through them lust covers the real knowledge of the living entity and bewilders him.(3.40)

Therefore, O Arjuna, best of the Bharatas, in the very beginning curb this great symbol of sin [lust] by regulating the senses, and slay this destroyer of knowledge and self-realization. (3.41)

PROFESSOR S. RADHAKRISHNAN

(36) Arjuna said: But by what is a man impelled to commit sin, as if by force, even against his will, O Varsneya (Krsna)?

(37) The Blessed Lord said: This is craving, this is wrath, born of the mode of passion, all devouring and most sinful. Know this to be the enemy here.

(38) As fire is covered by smoke, as a mirror by dust, as an embryo is enveloped by the womb, so is this covered by that (passion).

(39) Enveloped is wisdom, O Son of Kunti (Arjuna), by this insatiable fire of desire, which is the constant foe of the wise.

(40) The senses, the mind and the Intelligence are said to be its seat. Veiling wisdom by these, it deludes the embodied (soul).

(41) Therefore, O Best of Bharatas (Arjuna) control thy senses from the beginning and slay this sinful destroyer of wisdom and discrimination.

Swami Gambhirananda

Now then, O scion of the Vrsni dynasty (Krsna), impelled by what does this man commit sin even against his wish, being constrained by force, as it were? (3.36)

This desire, this anger, born of the quality of rajas, is a great devourer, a great sinner. Know this to be the enemy here. (3.37)

As fire is enveloped by smoke, as a mirror by dirt, and as a fetus remains enclosed in the womb, so is this shrouded by that. (3.38)

O son of Kunti, Knowledge is covered by this constant enemy of the wise, in the form of desire which is an insatiable fire. (3.39)

The organs, mind, and the intellect are said to be its abode. This one diversely deludes the embodied being by veiling Knowledge with the help of these. (3.40)

Therefore, O scion of the Bharata dynasty, after first controlling the organs, renounce this one which is sinful and a destroyer of learning and wisdom. (3.41)

Verse 3.42-43

Dr. Prasad

The senses are said to be superior to the body, the mind is superior to the senses, the intellect is superior to the mind, transcendental knowledge is superior to the intellect, and the Self is superior to transcendental knowledge. (3.42)

Thus, knowing the Self to be superior to the intellect, and controlling the mind by the intellect that is purified by spiritual practices, one must kill this mighty enemy, lust, O Arjuna. (3.43)

Gita as it is

The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence.(3.42)

Thus knowing oneself to be transcendental to the material senses, mind and intelligence, O mighty-armed Arjuna, one should steady the mind by deliberate spiritual intelligence [Krsna consciousness] and thus–by spiritual strength–conquer this insatiable enemy known as lust. (3.43)

PROFESSOR S. RADHAKRISHNAN

(42) The senses, they say, are great, greater than the senses is the mind, greater than the mind is the intelligence but greater than the intelligence is He.

(43) Thus knowing Him who is beyond the intelligence, steadying the (lower) self by the Self, smite, O Mighty-armed (Arjuna), the enemy in the form of desire, so hard to get at.

Swami Gambhirananda

They say that the organs are superior (to the gross body); the mind is superior to the organs; but the intellect is superior to the mind. However, the one who is superior to the intellect is He. (3.42)

Understanding the Self thus as superior to the intellect, and completely establishing (the Self) in spiritual absorption with the (help of) mind, O mighty armed one, vanquish the enemy in the form of desire, which is difficult to subdue. (3.43)