"Karma Yoga"

Everyone must engage in some kind of activity in this material world. However, activity can either bind a person to this world, or free him. Acting for the pleasure of the Almighty, without selfish impulses, a person can be freed from the action of the law of karma and achieve transcendental knowledge of the soul and the Almighty.
Everyone is looking for his own way. The dog sniffs at every corner. A bird listens to every sound. Fishes plow the oceans, either rising to the surface itself, or descending into unknown depths.
And a person, every time he sees another happy person, is trying to understand if this is not my purpose. We are looking for the external signs of our path, it seems to us that it should go through wealth, fame, health, respect.
We are trying to understand the lines on the hand, the date of birth or the astrological chart. But our own mind is afraid to tell us the truth, which consists in the fact that our path does not lie through success, which makes a person proud and cynical, but through trials that cleanse the heart of illusions. This is a world of temporary success, which means defeat. It seems to be very sad, not at all.
The secret is that one who has learned to pass defeats correctly becomes a real winner. Every time trouble comes to us, we must become noble and endure this test steadily, realizing that this is a test for nobility.
A noble person is able to take 100% responsibility for what happens to him. If our nobility is inferior, then we will begin to blame others for our troubles, and our exam will fail.

TEXT 1


arjuna uvcha jyayashi 
chet pocketas te 
mata buddhir janardana 
tat kim karmani ghore mam 
niyojayashi kesava
arjunah uvaca - Arjuna said; jyayasi - the best; even - if; pockets - fruitive activities; those are for you; mata - considered; buddhih - the mind; janardana - O Krishna; tat - therefore; kim - why; karmani - in action; ghore - in the terrible; mam - me; niyojayasi - you engage; kesava - O Krishna.
Arjuna said: O Janardana, O Keshava, if you think that activity at the level of the mind is better than activity for the sake of its fruits, then why do you want to draw me into this terrible war?

TEXT 2


vyamishreneva vakyena 
buddhim mohayasiva me 
tad ekam vada nishchityya 
yena shreyo 'ham apnuyam
vyamisrena - ambiguous; willow - as it were; vakyena - by speech; buddhim - the mind; mohayashi - you are embarrassed; willow - as it were; me — mine; tat - that; ekam - one; vada - say it; niscitya - having determined; yena - by whom; sreyah — the true good; aham - I; apnuyam - I will receive.
Your conflicting instructions confused my mind. Therefore, I ask you, tell me specifically which path will lead me to the true good?

TEXT 3


sri-bhagavan 
uvcha loke 'smin dvi-vidha nishtha 
pura procta mayanagha 
jnana-yogena sankhyanam 
karma-yogena yoginam
sri-bhagavan uvaca - the Supreme Lord said; loke - in the world; asmin - in this; dvi-vidha - comprising two kinds; nistha - faith; pura - which was earlier; procta - described; maya - by Me; anagha - O sinless one; jnana-yogena - by the connecting method of knowledge; sankhyanam — impersonalist philosophers; karma-yogena - by the connecting method of devotional service; yogis - devotees.
The Supreme Lord said: O sinless Arjuna, as I have already said, there are two types of people who seek to know their Self. Some devote themselves to philosophical thoughts, while others devote themselves to the Lord.

TEXT 4


on the pockets of anarambhan 
naishkarmyam purusho 'string 
on ca sannyasanad eva 
siddhim samadhigaccchati
na - not; pockets - prescribed duties; anarambhat - from failure; naiskarmyam - freedom from consequences; purusah - man; asnute - gains; na - not; ca — also; sannyasanat - because of detachment; eva - actually; siddhim - perfection; samadhigaccati - acquires.
Just refraining from activity, a person will not be freed from karma, and the vow to renounce the world alone will not help him achieve perfection.

TEXT 5


na hi kashchit ksanam api 
jatu tishthaty akarma- 
krit karyate hy avashah karma 
sarvah prakrti-jair gunaih
na - not; hi - unconditionally; kaschet - anyone; ksanam - the moment; api - even; jatu - ever; tisthati - abides; akarma-krit - inactive; karyate - forced to perform; hi - unconditionally; avasah - helpless; karma - activity; sarvah - all; prakrti-jaih - generated by the modes of material nature; gunaih - by qualities.
All creatures are helpless in front of nature and forced to act in accordance with the qualities acquired under the influence of the material modes, so no one can refrain from actions even for a moment.

TEXT 6


karmendriyani samyamya 
ya aste manasa smaran 
indriyarthan vimudhatma 
mithyacharah sa uchate
karma-indriyani - the five organs of activity; samyamya - subjugating; yah - which; aste - abides; manasa - with the mind; smaran - pondering; indriya-arthan — objects of the senses; vimudha - is foolish; atma — one whose soul; mithya-acarah - the pretender; sah — he; ucyate - is called.
One who outwardly holds the senses from activity, but at the same time constantly thinks about the objects of feelings, deceives himself and is called a pretender.

TEXT 7


yas tv indriyani manasa 
niyamyarabhate 'rjuna 
karmendriyai karma- 
yogam asaktah sa visisyate
yah - which; tu - however; indriyani — sense organs; manasa - with the mind; niyamya - by curbing; arabhate - begins; arjuna - O Arjuna; karma-indriyaih - by the organs of activity; karma-yogi - devotional service; asaktah - without attachment; sah — he; visisyate - transcends.
But a sincere person who, with the help of his mind, is trying to curb his senses and abandoning worldly attachments, begins to engage in karma yoga [in Krishna consciousness], is far superior to him.

TEXT 8


niyatam kuru karma tvam 
karma jyayo hy akarmanah 
sarira-yatrapi ca te 
na prasiddhyed akarmanah
niyatam - prescribed; kuru - do it; karma — duties; tvam - you; karma - activity; jyayah - better; hi - unconditionally; akarmanah - inaction; sarira - of the body; yatra - maintenance; api - even; ca — also; those of yours; na - not; prasiddhyet - will be achieved; akarmanah - from inaction.
Do your duty honestly, for such a course of action is better than inaction. Without working, a person cannot satisfy even the most urgent needs of his body.

TEXT 9


yajnarthat karmano 'nyatra 
loko' yam karma-bandhanah 
tad-artham karma kaunteya 
mukta-sangah samachara
yajna-arthat - with the goal of only satisfying the Yagya (Visnu); pockets - activities; anyatra - in a different way; lokah - the world; ayam - this; karma-bandhanah - slavery of activity; tat - of that; artham - with purpose; karma - activity; kaunteyaE <$!> O son of Kunti; mukta-sangah - free from attachment; samachara - do it perfectly.
Any duties should be performed as a sacrifice to Lord Vishnu, otherwise they will attach a person to the material world. Therefore, O son of Kunti, do your duty for the satisfaction of Vishnu, and you will be freed forever from material slavery.

TEXT 10


saha-yajnah prajah srishtva 
purovacha prajapatih 
anena prasavishyadhvam 
esha v'st ishta-kama-dhuk
saha - together; yajnah - with sacrifices; prajah - living entities; srstva - by creating; pura - in bygone times; uvaca - said; praja-patih - the Lord, the lord of all living entities; anena — by this; prasavisyadhvam - prosper; esah - this; vah - yours; astu - let it be; ishta - all that is desired; kama-dhuk - the giver.
At the dawn of creation, the Lord, the lord of all beings, created people and demigods along with sacrifices in honor of Vishnu and blessed them, saying: “Be happy by performing this yajna [sacrifice], for it will give you everything you wish so that you can live comfortably and eventually gained liberation. "

TEXT 11


devan bhavayatanena 
te viva bhavayantu wah 
parasparam bhavayantah 
sreyaah param avapsyatha
devan — the demigods; bhavayata - satisfying; anena - by this (sacrifice); te — te; devah - the demigods; bhavayantu - may they give a blessing; vah - to you; parasparam - mutually; bhavayantah - pleased; sreyah — blessing; param - the highest; avapsyatha - receive.
“Satisfied with your sacrifices, the demigods will be pleased with you, and then, through such interaction between people and demigods, prosperity will reign in the world.”

TEXT 12


ishtan bhogan hi v deva 
dasyante yajna-bhavitah 
tair datan apradayaibhyo 
yo bhunkte wall eva sah
istan — desired; bhogan — life benefits; hi - unconditionally; vah - to you; devah - the demigods; dasyante - give; yajna-bhavitah - satisfied with the sacrifices; taiih - by those; dattan - data; apradaya - without offering; ebhyah - to these (demigods); yah - which; bhunkte - enjoys; walls - a thief; eva - of course; sah - he.
“As a reward for a yagya, the demigods, who are subject to all the blessings of this world, will give you everything you need for life. But one who enjoys these benefits without sacrificing them to the demigods is certainly a thief. ”

TEXT 13


yajna-sistashinah Santo 
Muchyante sarva-kilbishaih 
bhunjate te tv agham papa 
ye pachanty atma-karanat
yajna-sista - food taken after performing the yajna; asinah - those who eat; santah - devotees; muzyante - are freed; sarva-kilbisaih - from all kinds of sin; bhunjate — eat; those are they; tu - but; agham — grave sin; papah — sinners; ye - which; pachanti - cook food; atma-karanat - out of a desire to enjoy it ourselves.
“The faithful servants of the Lord are freed from all kinds of sin, for they eat food that has been sacrificed to the Lord. Those who prepare food in order to enjoy it themselves, truly, eat only sin. ”

TEXT 14


annad bhavanti bhutani 
parjanyad anna-sambhavah 
yajnad bhavati parjanyo 
yajnah karma-samudbhavah
annat - from cereals; bhavanti - occur; bhutani - material bodies; parjanyat - from the rain; anna - cereals eaten; sambhavah - arising; yajnat - from the sacrifice; bhavati - is happening; parjanyah - rain; yajnah - the performance of yajna; karma - from fulfilling the prescribed duties; samudbhavah - what is happening.
The bodies of all creatures feed on cereals that grow thanks to the rains. It rains when people perform yagya, and yagya is born from fulfilling the duties prescribed by the Vedas.

TEXT 15


karma brahmodbhavam viddhi 
brahmakshara-samudbhavam 
tasmat sarva-gatam brahma 
nityam yajne pratisthitam
karma - activity; brahma - from the Vedas; udbhavam - born; viddhi — know that; brahma - Veda; aksara - by the Supreme Brahman (Personality of Godhead); samudbhavam - manifested; tasmat - therefore; sarva-gatam - the omnipresent; brahma — the transcendental principle; nityam - forever; yajne - in sacrifice; pratisthitam - present.
The regulations governing human activities are contained in the Vedas that come directly from the Supreme Personality of Godhead. Therefore, the omnipresent Divine principle is forever present in the act of sacrifice.

TEXT 16


evam pravartitam chakram 
nanuvartayatiha yah 
aghayur indriyaramo 
mogham partha sa jivati
evam - like that; pravartitam - prescribed by the Vedas; chakram - the cycle; na - not; anuvartayati - accepts; iha - here (in this life); yah - which; agha-ayuh — one whose life is full of sin; indriya-aramah - who enjoys sensual pleasures; mogham - for nothing; partha - O son of Prtha (Arjuna); sah — he; jivati ​​- lives.
O Arjuna, one who, having received the human body, does not perform the cycle of sacrifices prescribed by the Vedas, undoubtedly leads a life full of sin. Striving only for sensual pleasures, such a person lives life in vain.

TEXT 17


yas tv atma-ratir eva syad 
atma-tryptash ca manavah 
atmany eva cha santustas 
tasya karyam na vidyate
yah - which; tu - but; atma-ratih - deriving pleasure in oneself; eva - unconditionally; syat - will be; atma-triptah - self-satisfied; ca - i; manavah - man; atmani - in oneself; eva - only; ca - i; santustah - completely pacified; tasya — him; karyam - duty; na - not; vidyate - exists.
But for a self-satisfied person who takes pleasure in himself, who has devoted his life to comprehending his “I” and does not want anything, there are no obligations.

TEXT 18


naiva tasya kritenartho 
nakriteneha kaschana 
na chasya sarva-bhutesu 
kashchid artha-vyapasrayah
na - not; eva - unconditionally; tasya — him; kritena - performance of duty; arthah - the goal; on - no; acritena - by default; iha - here (in this world); kascana - anything; na - not; ca - i; asya - him; sarva-bhutesu - among all beings; kaschet - any; artha - for profit; vyapasrayah - taking refuge.
Performing the duties prescribed by the Vedas, a person who has realized his true “I” does not pursue any goals, but he has no reason to neglect his duties. Living in this world, he is not dependent on any other creatures.

TEXT 19


tasmad asaktah satatam 
karyam karma samachara 
asakto hi acharan karma 
param apnoti purushah
tasmat - therefore; asaktah - devoid of attachment; satatam - always; karyam - which is duty; karma - activity; samachara - do it; asaktah - without attachment; hi - unconditionally; acaran - the perpetrator; karma - activity; param - the Supreme; apnoti - reaches; purusah - man.
Therefore, a person must act out of a sense of duty, not striving for the fruits of his labor, - so he will come to the Almighty.

TEXT 20


karmanaiva hi samsiddhim 
asthita janakadayah 
loka-sangraham evapi 
sampashyan kartum arhasi
karmana - by activity; eva - even; hi - certainly; samsiddhim - perfection; asthitah - attained; janaka-adayah - Janaka and others (kings); loka-sangraham - ordinary people; eva api - also; sampasyan - taking into account; kartum - act; arhasi - you deserve it.
Kings such as Janaka achieved perfection only by fulfilling their duties. So you should do your own thing, if only to set an example to the rest.

TEXT 21


yad yad acarati shreshthas 
tat tad evetaro janah 
sa yat pramanam kurute 
lokas tad anuvartate
yat yat - all that; acarati - does; sresthah - a person respected by all; tat - to that; tat - and only to that; eva - unconditionally; itarah - ordinary; janah - man; sah — he; yat - which; pramanam - an example; kurute - gives; lokah - the world; tat - to that; anuvartate - it follows.
Whatever the great man does, ordinary people follow his example. And no matter what norms he sets by his behavior, the whole world adheres to them.

TEXT 22



na me parthasti kartavyam 
tricu lokeshu kincana 
nanavaptam avaptavyam 
varta eva ca karmani
na - not; me - Mine; partha - O son of Prtha; asti - exists; kartavyam - duty; trishu - in three; locesu - in planetary systems; kincana - anything; na - not; anavaptam - desired; avaptavyam - what should be achieved; varte - doing; eva - unconditionally; ca — also; karmani - in the prescribed duties.
O son of Prtha, in all three worlds there is no such thing that I would have to do. I do not need anything and do not strive for anything, and yet I always fulfill My duty.

TEXT 23


yadi hi aham na varteyam 
jatu pocket atandritah 
mother wartmanuvartante 
manusyah partha sarvasah
yadi - if; hi - unconditionally; aham - I; na - not; varteyam - I will do; jatu - ever; karmani - in the prescribed duties; atandritah - zealous; mom is mine; vartma — the path; anuvartante - accept; manusyah - people; partha - O son of Prtha; sarvasah - in every way.
Indeed, if I cease to strictly fulfill My duties, O Partha, people will undoubtedly follow My example.

TEXT 24


utsideiur ime loka 
on kuryam karma ched aham 
sankarasya ca card syam 
upahanyam imah prajah
utsideyuh - would perish; ime - these; lokah — worlds; na - not; kuryam - would not do; karma — prescribed duty; even - if; aham - I; sankarasya - of undesired posterity ca - i; card - creator; syam - would become; upahanyam - would destroy; imah - these; prajah - beings.
If I did not fulfill My duties, all these worlds would be doomed to death. I would cause unwanted offspring to be born and thereby disturb the peace of all living things.

TEXT 25


saktah karman avidvamso 
yatha kurvanti bharata 
kuryad vidvams tathasaktash 
chikirshur loka-sangraham
saktah - being affectionate; karmani - in the performance of prescribed duties; avidvamsah - ignorant people; yatha - how; kurvanti - they do; bharata - O descendant of Bharata; kuryat - let him do it; vidvan - a person who has knowledge; tatha - like that; asaktah - without attachment; chikirsuh - who wants to lead him; loka-sangraham - the people.
The ignoramuses fulfill their prescribed duties, striving for the fruits of their labor, while one who has perfect knowledge should do the same, not for self-interest, but in order to direct people to the true path.

TEXT 26


na buddhi-bhedam janayed 
ajnanam karma-sanguinam 
joshayet sarva-karmani 
vidvan yuktah samakaran
na - not; buddhi-bhedam - the division of the mind; janayet - must give birth; ajnanam - of the ignorant; karma-sanguinam - attached to activities; joshayet - let him make you commit; sarva — everything; karmani - action; vidvan - one who has knowledge; yuktah - busy; samacharan - a practitioner.
In order not to confuse the minds of ignoramuses tied to the fruits of his labor, the sage should not encourage them to stop all activities. On the contrary, he should engage in their various activities [so that they can gradually develop Krsna consciousness].

TEXT 27


prakrteh kriyamanani 
gunaih karmani sarvasah 
ahankara-vimudhatma 
kartaham iti manyyate
prakrteh - of material nature; kriyamanani - the done; gunaih - by the gunas; karmani - action; sarvasah - in every way; ahankara-vimudha - misled by a false ego; atma - the eternal soul; card - performing actions; aham - I; iti - like that; Manyate - thinks.
Misled by a false ego, the conditioned soul considers himself to perform actions that actually are performed by the three modes of material nature.

TEXT 28


tattva-vit tu maha-baho 
guna-karma-vibhagayoh 
guna guneshu vartanta 
iti matva na sajjate
tattva-vit - knowing the Absolute Truth; tu - but; maha-baho - O mighty-armed; guna-karma — activities carried out under the influence of material energy; vibhagayoh - in the differences; gunah - feelings; gunesu - in pleasures; vartante - act; iti - like that; matva - having decided; na - not; sajjate - becomes attached.
O mighty-armed one, the one who has understood the Absolute Truth will never follow his feelings and will not seek sensual pleasures, since he knows the difference between activities related to devotional service to the Lord and activities for the sake of its fruits.

TEXT 29


prakriter guna-sammudhah 
sajjante guna-karmasu 
tan akritsna-vido 
mandan kritsna-vin na vichalayet
prakrteh - of material nature; guna - with the gunas; sammudhah - deceived (by identification with matter); sajjante - become entangled; guna-karmasu - in material activities; tan - teh; akritsna-vidah - people without knowledge; mandan - lazy people to understand their spiritual nature; krtsna-vit - one who has true knowledge; na - not; vichalayet - should bother.
Deceived by the modes of nature, ignorant people are immersed in material attachment and become attached to it. However, the sage should not bother them, although he understands that due to a lack of knowledge they are engaged in activities of a lower order.

TEXT 30


mayi sarvani karmani 
sannyasyadhyatma-cetasa 
nirashir nirmamo bhutva 
yudhyasva vigata-jvarah
mayi - in Me; sarvani - everything; karmani - activities; sannyasya - of the renounced; adhyatma — who has attained the science of the Supreme Soul; cetasa - by consciousness; nirashi - not seeking personal gain; nirmamah - freed from possessive claims; bhutva - becoming; yudhyasva - fight; vigata-jvarah - shaking off his apathy.
Therefore, O Arjuna, dedicate all your actions to Me and know Me to the end. Drop the desire for personal gain and, abandoning all proprietary claims, shake off your apathy and fight!

TEXT 31


ye me matam idam nityam 
anutisthanti manavah 
sraddhavanto 'nasuyanto 
muzyante te' pi karmabhih
ye - which; me - Mine; matam - instruction; idam is that; nityam - forever (as an eternal duty); anutisthanti - perform regularly; manavah - people; sraddha-vantah - possessing faith and devotion; anasuyantah - free from enmity and envy; muzyante - are freed; those are they; api - even; karmabhih - from under the rule of the law of karma.
Those who fulfill their duties following My instructions, who sacredly honor My teachings and have no hostile feelings for anyone, are freed from the slavery of karma.

TEXT 32


ye tv etad abhyasuyanto 
nanutishthanti me matam 
sarva-jnana-vimudhams tan 
viddhi nashtan acetasah
ye - which; tu - however; etat is; abhyasuyantah - envious; na - not; anutisthanti - performed regularly; me - Mine; matam - instruction; sarva-jnana - without any knowledge; vimudhan - completely bewildered; tan - them; viddhi - understand; nashtan - doomed to death; acetasah - of those who are Krsna conscious.
Those who, out of anger and envy, reject My instructions, are deprived of all knowledge, hopelessly stupid, and all their attempts to achieve perfection are doomed to failure.

TEXT 33


sadrisham cheshtate svasyah 
prakriter jnanavan api 
prakritim yanti bhutani 
nigrahah kim karisyati
sadrisham - according to; cestate - is trying; svasyah - by his own; prakrteh - the totality of the modes of material nature; jnana-van - one who has knowledge; api - although; prakrtim - nature; yanti - pass; bhutani - living entities; nigrahah - resistance; kim - what; karisyati - will do.
Even a learned person acts according to his nature, for all beings are forced to act in accordance with the qualities that the three gunas have endowed them. So what's the point of suppressing your nature?

TEXT 34


indriyasyendriyasyarthe 
raga-dvesau vyavasthau 
tayor na vasham agachchet 
tau hy asya paripanthinau
indriyasya - of the senses; indriyasya arthhe - in the objects of sense enjoyment; raga - attachment; dvesau - and hostility; vyavasthitau - subject to the precepts of the sastras; taioh - theirs; na - not; vasam - under authority; agacchet - let him come; tau - these; hi - unconditionally; asya - him; paripanthinau - obstacles.
The attachment and hostility arising as a result of the interaction of feelings with objects of perception can be learned to regulate by observing certain rules. One should not follow the lead of attachment and hostility, for they are an obstacle to the spiritual path.

TEXT 35


sreyan sva-dharmo vigunah 
para-dharmat sv-anusthitat 
sva-dharma nidhanam sreyah 
para-dharmo bhayavahah
sreyan - much better; sva-dharmah - his duty; vigunah - (even) imperfect; para-dharmat — of another's duty; su-anushthat - performed perfectly; sva-dharma - in the discharge of his duty; nidhanam - death; sreyah — better; para-dharmah - another's duty; bhaya-avahah - is dangerous.
It is much better to fulfill one’s own duties, even if in an imperfect way, than to flawlessly perform others. It is better to die doing your duty than to try to do someone else's, because this path is extremely dangerous.

TEXT 36


arjuna uvaca 
atha kena prayukto 'yam 
papam charati 
purusah anichchann api varshneya 
balad iva niyojitah
arjunah uvaca - Arjuna said; atha - then; kena - by what; prayuktah - compelled; ayam - this; papam — sin; carati - performs; purusah - man; anichchan - not wanting; api - even; varшнейeya - O descendant of Vрининиa; balat - involuntarily; willow - as if; niyojitah - acting.
Arjuna said: O descendant of Vrishni, what power makes a person commit sins even against his will?

TEXT 37


sri-bhagavan 
uvcha kama esha krodha esha 
rajo-guna-samudbhavah 
mahashano maha-papma 
viddhy enam iha vairinam
sri-bhagavan uvaca - the Supreme Lord said; kamah - lust; esah - this; krodhah - anger; esah - this; rajah-guna - the mode of passion; samudbhavah - begotten; maha-asanah - all-consuming; maha-papma - very vicious; viddhi — know that; enam - of this; iha - here (in the material world); vairinam - the worst enemy.
The Supreme Lord said: O Arjuna, this power is nothing but lust, which arises under the influence of the mode of passion, and then turns into anger. Lust is the all-devouring, sinful enemy of all beings in this world.

TEXT 38


dhumenavriyate vahnir 
yathadarsho malena ca 
yatholbenavrito garbhas 
tatha tenedam avritam
dhumena - by smoke; avriyate - is covered; vahnih - fire; yatha - how; adarsah - the mirror; malena - by dust; ca — also; yatha - how; ulbena - by the womb; avritah - covered; garbhah - the germ; tatha - like that; tena - by him (lust); idam is that; avritam - is covered.
Just as fire is covered with smoke, a mirror is covered with dust, and a fetus is covered with a womb, so living beings, each to a different degree, are covered with lust.

TEXT 39


avritam jnanam 
ethena jnanino nitya-vairina 
kama-rupena kaunteya 
dushpurenanalena cha
avritam - covered; jnanam - pure consciousness; etena - by this; jnaninah - one who has knowledge; nitya-vairina — the eternal enemy; kama-rupena — in the form of desire; kaunteya - O son of Kunti; duspurena - insatiable; analena - by fire; ca too.
Thus, the pure consciousness of a living creature, originally possessing perfect knowledge, finds itself in the grip of its eternal enemy - lust, insatiable and burning, like fire.

TEXT 40


indriyani mano buddhir 
asyadhishthanam uchiate 
etair vimohayaty esha 
jnanam avritya dehinam
indriyani - feelings; manah - the mind; buddhih - the mind; asya - of this (lust); adhishthanam - the place of stay; ucyate - is called; etaih - all of these; vimohayati - plunges into illusion; esah - this (lust); jnanam - knowledge; avrtya - covering; dehinam - a being embodied in the body.
The stronghold of lust is feelings, mind and mind. With their help, lust covers the true knowledge of a living being and plunges it into an illusion.

TEXT 41


tasmat tvam indriyany adau 
niyamya bharatarshabha papmanam prajahi 
hy enam 
jnana-vijnana-nashanam
tasmat - therefore; tvam - you; indriyani - feelings; adau - at the beginning; niyamya - subjugating; bharata-risabha - O best of Bharat; papmanam - the root of sin; prajahi - curb; hi - unconditionally; enam - of this; jnana - knowledge; vijnana - and the science of the pure soul; nashanam - the destroyer.
Therefore, O best of Bharat, first of all tear out the main root of sin and vice [lust]. Subjugating your feelings, defeat this enemy of knowledge and spiritual perfection.

TEXT 42


indriyani parany ahur 
indriebhyah param manah 
manasas tu para buddhir 
yo buddheh paratas tu sah
indriyani — sense organs; parani - standing higher; ahuh - they say; indriyebhyah - of the senses; param - standing above; manah - the mind; manasah - of the mind; tu - same; couple - standing higher; buddhih - the mind; yah - which; buddheh - of the mind; paratah - above; tu - same; sah - he.
The senses are higher than inanimate matter, the mind is above the senses, the mind is above the mind, and above the mind it [the soul].

TEXT 43


evam buddheh param buddhva samstabhyatmanam 
atmana 
jahi satrum maha-baho 
kama-rupam durasadam
evam - like that; buddheh - of the mind; param - that which is higher; buddhva - having realized; samstabhya - pacifying; atmanam - the mind; atmana - by the spiritualized mind; jahi - conquer; satrum - of the enemy; maha-baho - O mighty-armed; kama-rupam - having taken on the form of desire; durasadam - inaccessible.
O mighty-armed Arjuna, realizing his superiority over material feelings, mind and mind, a person should curb the mind with the help of a spiritualized mind [immersed in Krishna consciousness], and thus overcome his insatiable enemy with spiritual power - lust.