Gita: Chap 03

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Verse 1

arjuna uvācha
jyāyasī chet karmaṇas te matā buddhir janārdana
tat kiṁ karmaṇi ghore māṁ niyojayasi keśhava

arjuna        uvācha
Arjun said    superior
jyāyasī    chet                    karmaṇas    te               matā         buddhir                                   janārdana
if         than fruitive action    by you      is considered    intellect    he who looks after the public, Krishna    then
tat    kiṁ       karmaṇi     ghore    māṁ              niyojayasi                                      keśhava
why    action    terrible    me       do you engage    Krishna, the killer of the demon named Keshi
---

Arjuna said, "O Krsna, if you deem knowledge to be superior to action, why then do you urge me to engage in this terrible deed?"

Verse 2

vyāmiśhreṇeva vākyena buddhiṁ mohayasīva me
tad ekaṁ vada niśhchitya yena śhreyo ’ham āpnuyām

vyāmiśhreṇeva                   vākyena    buddhiṁ      mohayasīva                 me
by your apparently ambiguous    words      intellect    I am getting bewildered    as it were
tad    ekaṁ         vada    niśhchitya     yena          śhreyo      ’ham                āpnuyām
my     therefore    one     please tell    decisively    by which    the highest good    I
---

You confuse my mind with statements that seem to contradict each other; tell me for certain the one way by which I could reach the highest good.

Verse 3

śhrī bhagavān uvācha
loke’smin dvi-vidhā niṣhṭhā purā proktā mayānagha
jñāna-yogena sāṅkhyānāṁ karma-yogena yoginām

śhrī                     bhagavān        uvācha
the Blessed Lord said    in the world    this
loke’smin       dvi-vidhā    niṣhṭhā       purā         proktā                   mayānagha
two kinds of    faith        previously    explained    by me (Shree Krishna)    sinless
jñāna-yogena                     sāṅkhyānāṁ                                 karma-yogena                  yoginām
through the path of knowledge    for those inclined toward contemplation    through the path of action    of the yogis
---

The Lord said, "In this world, a two-fold way was of yore laid down by Me, O sinless one: Jnana Yoga for the Sankhyas and Karma Yoga for the Yogins."

Verse 4

na karmaṇām anārambhān naiṣhkarmyaṁ puruṣho ’śhnute
na cha sannyasanād eva siddhiṁ samadhigachchhati

na     karmaṇām      anārambhān            naiṣhkarmyaṁ                     puruṣho     ’śhnute
not    of actions    by abstaining from    freedom from karmic reactions    a person    attains
na     cha    sannyasanād        eva     siddhiṁ       samadhigachchhati
not    and    by renunciation    only    perfection    attains
---

No one experiences freedom from action (Naiskarmya) by abstaining from work; and no one ever attains success through mere renunciation of work.

Verse 5

na hi kaśhchit kṣhaṇam api jātu tiṣhṭhatyakarma-kṛit
kāryate hyavaśhaḥ karma sarvaḥ prakṛiti-jair guṇaiḥ

na     hi           kaśhchit    kṣhaṇam     api     jātu    tiṣhṭhatyakarma-kṛit
not    certainly    anyone      a moment    even    ever    can remain
kāryate           hyavaśhaḥ        karma        sarvaḥ      prakṛiti-jair    guṇaiḥ
without action    are performed    certainly    helpless    work             all
---

No one can remain still for even a moment without doing work; for everyone is compelled to act, despite themselves, by the Gunas born of Nature.

Verse 6

karmendriyāṇi sanyamya ya āste manasā smaran
indriyārthān vimūḍhātmā mithyāchāraḥ sa uchyate

karmendriyāṇi           sanyamya    ya     āste      manasā         smaran
the organs of action    restrain    who    remain    in the mind    to remember
indriyārthān     vimūḍhātmā     mithyāchāraḥ    sa      uchyate
sense objects    the deluded    hypocrite       they    are called
---

He who, controlling the organs of action, lets his mind dwell on the objects of the senses, is a deluded person and a hypocrite.

Verse 7

yas tvindriyāṇi manasā niyamyārabhate ’rjuna
karmendriyaiḥ karma-yogam asaktaḥ sa viśhiṣhyate

yas    tvindriyāṇi    manasā        niyamyārabhate    ’rjuna
who    but            the senses    by the mind       control
karmendriyaiḥ    karma-yogam    asaktaḥ                  sa          viśhiṣhyate
begins           Arjun          by the working senses    karm yog    without attachment
---

But he who, subduing his senses by the mind, O Arjuna, begins to practice Karma Yoga through the organs of action and who is free from attachment, excels.

Verse 8

niyataṁ kuru karma tvaṁ karma jyāyo hyakarmaṇaḥ
śharīra-yātrāpi cha te na prasiddhyed akarmaṇaḥ

niyataṁ       kuru       karma           tvaṁ    karma     jyāyo       hyakarmaṇaḥ
constantly    perform    Vedic duties    you     action    superior    certainly
śharīra-yātrāpi    cha       te             na      prasiddhyed    akarmaṇaḥ
than inaction      bodily    maintenance    even    and            your
---

You must perform your obligatory action; for action is superior to non-action (Jñāna Yoga). For a person following non-action, not even the sustenance of the body is possible.

Verse 9

yajñārthāt karmaṇo ’nyatra loko ’yaṁ karma-bandhanaḥ
tad-arthaṁ karma kaunteya mukta-saṅgaḥ samāchara

yajñārthāt                   karmaṇo        ’nyatra    loko              ’yaṁ    karma-bandhanaḥ
for the sake of sacrifice    than action    else       material world    this    bondage through one’s work
tad-arthaṁ    karma              kaunteya    mukta-saṅgaḥ               samāchara
that          for the sake of    action      Arjun, the son of Kunti    free from attachment
---

This world is held in the bondage of work only when work is not performed as a sacrifice. O Arjuna, you must perform work for this purpose, free from attachment.

Verse 10

saha-yajñāḥ prajāḥ sṛiṣhṭvā purovācha prajāpatiḥ
anena prasaviṣhyadhvam eṣha vo ’stviṣhṭa-kāma-dhuk

saha-yajñāḥ    prajāḥ        sṛiṣhṭvā     purovācha    prajāpatiḥ
along with     sacrifices    humankind    created      in beginning
anena    prasaviṣhyadhvam    eṣha       vo                     ’stviṣhṭa-kāma-dhuk
said     Brahma              by this    increase prosperity    these
---

In the beginning, the Lord of all beings created man along with the sacrifice and said, "By this shall you prosper; this shall be the cow of plenty, granting all your desires."

Verse 11

devān bhāvayatānena te devā bhāvayantu vaḥ
parasparaṁ bhāvayantaḥ śhreyaḥ param avāpsyatha

devān             bhāvayatānena      te                       devā     bhāvayantu        vaḥ
celestial gods    will be pleased    by these (sacrifices)    those    celestial gods    will be pleased
parasparaṁ    bhāvayantaḥ    śhreyaḥ                 param         avāpsyatha
you           one another    pleasing one another    prosperity    the supreme
---

By this, please the gods, and they will support you. Thus, nourishing each other, you may obtain the highest good.

Verse 12

iṣhṭān bhogān hi vo devā dāsyante yajña-bhāvitāḥ
tair dattān apradāyaibhyo yo bhuṅkte stena eva saḥ

iṣhṭān     bhogān                 hi           vo          devā                  dāsyante      yajña-bhāvitāḥ
desired    necessities of life    certainly    unto you    the celestial gods    will grant    satisfied by sacrifice
tair       dattān            apradāyaibhyo       yo         bhuṅkte    stena     eva        saḥ
by them    things granted    without offering    to them    who        enjoys    thieves    verily
---

The gods, pleased by the sacrifice, will bestow upon you the enjoyments you desire. He who enjoys the bounty of the gods without giving them anything in return is but a thief.

Verse 13

yajña-śhiṣhṭāśhinaḥ santo muchyante sarva-kilbiṣhaiḥ
bhuñjate te tvaghaṁ pāpā ye pachantyātma-kāraṇāt

yajña-śhiṣhṭāśhinaḥ                         santo     muchyante          sarva-kilbiṣhaiḥ
of remnants of food offered in sacrifice    eaters    saintly persons    are released
bhuñjate        te           tvaghaṁ    pāpā    ye     pachantyātma-kāraṇāt
all kinds of    from sins    enjoy      they    but    sins
---

Pious people who eat the remnants of sacrifices are freed from all sins, whereas those who are sinful and cook only for their own sake will only incur sin.

Verse 14

annād bhavanti bhūtāni parjanyād anna-sambhavaḥ
yajñād bhavati parjanyo yajñaḥ karma-samudbhavaḥ

annād        bhavanti    bhūtāni          parjanyād     anna-sambhavaḥ
from food    subsist     living beings    from rains    of food grains
yajñād        bhavati                              parjanyo            yajñaḥ    karma-samudbhavaḥ
production    from the performance of sacrifice    becomes possible    rain      performance of sacrifice
---

All beings arise from food; food is produced from rain; rain comes from sacrifice; and sacrifice is born of action.

Verse 15

karma brahmodbhavaṁ viddhi brahmākṣhara-samudbhavam
tasmāt sarva-gataṁ brahma nityaṁ yajñe pratiṣhṭhitam

karma     brahmodbhavaṁ    viddhi        brahmākṣhara-samudbhavam
duties    in the Vedas     manifested    you should know
tasmāt       sarva-gataṁ                    brahma                 nityaṁ       yajñe            pratiṣhṭhitam
The Vedas    from the Imperishable (God)    directly manifested    therefore    all-pervading    The Lord
---

Know that activity springs from Brahman, i.e., the physical body; Brahman arises from the imperishable Self; therefore, the all-pervading Brahman is ever established in sacrifice.

Verse 16

evaṁ pravartitaṁ chakraṁ nānuvartayatīha yaḥ
aghāyur indriyārāmo moghaṁ pārtha sa jīvati

evaṁ    pravartitaṁ        chakraṁ    nānuvartayatīha    yaḥ
thus    set into motion    cycle      not                follow
aghāyur         indriyārāmo    moghaṁ           pārtha                             sa        jīvati
in this life    who            sinful living    for the delight of their senses    vainly    Arjun, the son of Pritha
---

He who does not follow the wheel thus set in motion here, lives in sin, satisfying the senses, O Arjuna; he lives in vain.

Verse 17

yas tvātma-ratir eva syād ātma-tṛiptaśh cha mānavaḥ
ātmanyeva cha santuṣhṭas tasya kāryaṁ na vidyate

yas    tvātma-ratir    eva                    syād         ātma-tṛiptaśh    cha               mānavaḥ
who    but             rejoice in the self    certainly    is               self-satisfied    and
ātmanyeva      cha            santuṣhṭas    tasya    kāryaṁ       na     vidyate
human being    in the self    certainly     and      satisfied    his    duty
---

But the man whose delight is only in the Self, who is satisfied with the Self, who rejoices in the Self, for him nothing remains to be accomplished.

Verse 18

naiva tasya kṛitenārtho nākṛiteneha kaśhchana
na chāsya sarva-bhūteṣhu kaśhchid artha-vyapāśhrayaḥ

naiva    tasya     kṛitenārtho    nākṛiteneha             kaśhchana
not      indeed    his            by discharge of duty    gain
na     chāsya                       sarva-bhūteṣhu    kaśhchid      artha-vyapāśhrayaḥ
not    without discharge of duty    here              whatsoever    never
---

He has no purpose to gain from work done or left undone, nor does he have to rely on any end.

Verse 19

tasmād asaktaḥ satataṁ kāryaṁ karma samāchara
asakto hyācharan karma param āpnoti pūruṣhaḥ

tasmād       asaktaḥ               satataṁ       kāryaṁ    karma     samāchara
therefore    without attachment    constantly    duty      action    perform
asakto        hyācharan    karma         param    āpnoti         pūruṣhaḥ
unattached    certainly    performing    work     the Supreme    attains
---

Therefore, do your work without attachment, which ought to be done. For, a person who works without attachment attains the Supreme.

Verse 20

karmaṇaiva hi sansiddhim āsthitā janakādayaḥ
loka-saṅgraham evāpi sampaśhyan kartum arhasi

karmaṇaiva                                 hi      sansiddhim    āsthitā       janakādayaḥ
by the performance of prescribed duties    only    certainly     perfection    attained
loka-saṅgraham                evāpi                            sampaśhyan    kartum         arhasi
King Janak and other kings    for the welfare of the masses    only          considering    to perform
---

Indeed, Janaka and others reached perfection through Karma Yoga alone. Even recognizing its necessity for guiding the world, you must perform action.

Verse 21

yad yad ācharati śhreṣhṭhas tat tad evetaro janaḥ
sa yat pramāṇaṁ kurute lokas tad anuvartate

yad         yad     ācharati    śhreṣhṭhas      tat          tad       evetaro    janaḥ
whatever    does    the best    that (alone)    certainly    common    people     they
sa           yat         pramāṇaṁ    kurute    lokas    tad        anuvartate
whichever    standard    perform     world     that     pursues
---

Whatever a great man does, others do too. Whatever standard he sets, the world follows it.

Verse 22

na me pārthāsti kartavyaṁ triṣhu lokeṣhu kiñchana
nānavāptam avāptavyaṁ varta eva cha karmaṇi

na     me      pārthāsti    kartavyaṁ    triṣhu    lokeṣhu         kiñchana
not    mine    Arjun        is           duty      in the three    worlds
nānavāptam    avāptavyaṁ    varta             eva             cha             karmaṇi
any           not           to be attained    to be gained    I am engaged    yet
---

For me, Arjuna, there is nothing in all the three worlds that ought to be done, nor is there anything unaccomplished that ought to be accomplished. Yet I continue to work.

Verse 23

yadi hyahaṁ na varteyaṁ jātu karmaṇyatandritaḥ
mama vartmānuvartante manuṣhyāḥ pārtha sarvaśhaḥ

yadi    hyahaṁ       na    varteyaṁ    jātu           karmaṇyatandritaḥ
if      certainly    I     not         thus engage    ever
mama                                       vartmānuvartante    manuṣhyāḥ    pārtha    sarvaśhaḥ
in the performance of prescribed duties    carefully           my           path      follow
---

If I did not continue to work unweariedly, O Arjuna, people would follow my path.

Verse 24

utsīdeyur ime lokā na kuryāṁ karma ched aham
sankarasya cha kartā syām upahanyām imāḥ prajāḥ

utsīdeyur       ime          lokā      na     kuryāṁ       karma                ched    aham
would perish    all these    worlds    not    I perform    prescribed duties    if      I
sankarasya                  cha    kartā          syām        upahanyām        imāḥ         prajāḥ
of uncultured population    and    responsible    would be    would destroy    all these    living entities
---

If I do not do the work, these people will be lost; and I will be causing chaos in life and thereby ruining all these people.

Verse 25

saktāḥ karmaṇyavidvānso yathā kurvanti bhārata
kuryād vidvāns tathāsaktaśh chikīrṣhur loka-saṅgraham

saktāḥ      karmaṇyavidvānso    yathā           kurvanti      bhārata
attached    duties              the ignorant    as much as    act
kuryād                     vidvāns      tathāsaktaśh    chikīrṣhur    loka-saṅgraham
scion of Bharat (Arjun)    should do    the wise        thus          unattached
---

Just as the ignorant, attached to their work, act, O Arjuna, so too the learned should act without any attachment, and only for the welfare of the world.

Verse 26

na buddhi-bhedaṁ janayed ajñānāṁ karma-saṅginām
joṣhayet sarva-karmāṇi vidvān yuktaḥ samācharan

na     buddhi-bhedaṁ                janayed          ajñānāṁ            karma-saṅginām
not    discord in the intellects    should create    of the ignorant    who are attached to fruitive actions
joṣhayet                            sarva-karmāṇi    vidvān        yuktaḥ      samācharan
should inspire (them) to perform    all              prescribed    the wise    enlightened
---

He should not bewilder the minds of the ignorant who are attached to work; rather, he should himself perform work with devotion and cause others to do the same.

Verse 27

prakṛiteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśhaḥ
ahankāra-vimūḍhātmā kartāham iti manyate

prakṛiteḥ             kriyamāṇāni    guṇaiḥ                karmāṇi       sarvaśhaḥ
of material nature    carried out    by the three modes    activities    all kinds of
ahankāra-vimūḍhātmā                                                             kartāham    iti    manyate
those who are bewildered by the ego and misidentify themselves with the body    the doer    I      thus
---

Actions are being performed in every way by the Gunas of Prakrti; he whose nature is deluded by egoism, however, thinks, 'I am the doer.'

Verse 28

tattva-vit tu mahā-bāho guṇa-karma-vibhāgayoḥ
guṇā guṇeṣhu vartanta iti matvā na sajjate

tattva-vit                 tu     mahā-bāho           guṇa-karma-vibhāgayoḥ
the knower of the Truth    but    mighty-armed one    from guṇas and karma
guṇā           guṇeṣhu                                                           vartanta                                                          iti            matvā    na         sajjate
distinguish    modes of material nature in the shape of the senses, mind, etc    modes of material nature in the shape of objects of perception    are engaged    thus     knowing    never
---

But he who knows the truth about the division of the Gunas and works, O mighty-armed one, through his knowledge that the Gunas 'operate on their own products,' is not attached.

Verse 29

prakṛiter guṇa-sammūḍhāḥ sajjante guṇa-karmasu
tān akṛitsna-vido mandān kṛitsna-vin na vichālayet

prakṛiter             guṇa-sammūḍhāḥ                     sajjante    guṇa-karmasu
of material nature    by the modes of material nature    deluded     become attached
tān                      akṛitsna-vido    mandān                       kṛitsna-vin     na                        vichālayet
to results of actions    those            persons without knowledge    the ignorant    persons with knowledge    should not unsettle
---

Those who are deluded by the Gunas of Prakrti are attached to the works of the Gunas. But he who knows the whole truth should not disturb the ignorant who do not know the whole truth.

Verse 30

mayi sarvāṇi karmāṇi sannyasyādhyātma-chetasā
nirāśhīr nirmamo bhūtvā yudhyasva vigata-jvaraḥ

mayi       sarvāṇi    karmāṇi    sannyasyādhyātma-chetasā
unto me    all        works      renouncing completely
nirāśhīr                            nirmamo                                               bhūtvā               yudhyasva    vigata-jvaraḥ
with the thoughts resting on God    free from hankering for the results of the actions    without ownership    so being     fight
---

Surrender all your actions to Me, with a mind focused on the Self, free from desire and selfishness, and fight with the heat of excitement abated.

Verse 31

ye me matam idaṁ nityam anutiṣhṭhanti mānavāḥ
śhraddhāvanto ’nasūyanto muchyante te ’pi karmabhiḥ

ye     me    matam        idaṁ     nityam        anutiṣhṭhanti    mānavāḥ
who    my    teachings    these    constantly    abide by         human beings
śhraddhāvanto          ’nasūyanto             muchyante      te       ’pi     karmabhiḥ
with profound faith    free from cavilling    become free    those    also    from the bondage of karma
---

Those men who, full of faith, ever practice this teaching of Mine and those who receive it without cavil—even they are released from karma.

Verse 32

ye tvetad abhyasūyanto nānutiṣhṭhanti me matam
sarva-jñāna-vimūḍhāns tān viddhi naṣhṭān achetasaḥ

ye       tvetad    abhyasūyanto    nānutiṣhṭhanti    me     matam
those    but       this            cavilling         not    follow
sarva-jñāna-vimūḍhāns    tān          viddhi                       naṣhṭān    achetasaḥ
my                       teachings    in all types of knowledge    deluded    they are
---

But those who slander it, and those who do not practice this teaching of Mine—know them to be utterly senseless and devoid of all knowledge, and thus lost.

Verse 33

sadṛiśhaṁ cheṣhṭate svasyāḥ prakṛiter jñānavān api
prakṛitiṁ yānti bhūtāni nigrahaḥ kiṁ kariṣhyati

sadṛiśhaṁ      cheṣhṭate    svasyāḥ         prakṛiter          jñānavān    api
accordingly    act          by their own    modes of nature    the wise    even
prakṛitiṁ    yānti     bhūtāni              nigrahaḥ      kiṁ     kariṣhyati
nature       follow    all living beings    repression    what    will do
---

Even the man of knowledge acts according to his nature; all beings follow their own nature. What will repression accomplish?

Verse 34

indriyasyendriyasyārthe rāga-dveṣhau vyavasthitau
tayor na vaśham āgachchhet tau hyasya paripanthinau

indriyasyendriyasyārthe    rāga-dveṣhau            vyavasthitau
of the senses              in the sense objects    attachment
tayor       na          vaśham     āgachchhet    tau              hyasya           paripanthinau
aversion    situated    of them    never         be controlled    should become    those
---

Each sense has a fixed attachment to and aversion for its corresponding object, but one should not come under their sway, for they are enemies.

Verse 35

śhreyān swa-dharmo viguṇaḥ para-dharmāt sv-anuṣhṭhitāt
swa-dharme nidhanaṁ śhreyaḥ para-dharmo bhayāvahaḥ

śhreyān    swa-dharmo       viguṇaḥ               para-dharmāt                        sv-anuṣhṭhitāt
better     personal duty    tinged with faults    than another’s prescribed duties    perfectly done
swa-dharme                  nidhanaṁ    śhreyaḥ    para-dharmo                     bhayāvahaḥ
in one’s personal duties    death       better     duties prescribed for others    fraught with fear
---

Better is one's own duty, even if done poorly, than the duty of another done well. It is better to die while performing one's own duty; the duty of another is full of fear.

Verse 36

arjuna uvācha
atha kena prayukto ’yaṁ pāpaṁ charati pūruṣhaḥ
anichchhann api vārṣhṇeya balād iva niyojitaḥ

arjuna        uvācha
Arjun said    then
atha       kena        prayukto    ’yaṁ    pāpaṁ     charati     pūruṣhaḥ
by what    impelled    one         sins    commit    a person    unwillingly
anichchhann    api                                                  vārṣhṇeya    balād    iva        niyojitaḥ
even           he who belongs to the Vrishni clan, Shree Krishna    by force     as if    engaged
---

Arjuna said, "But, O Krsna, what impels one to commit sin, even against their own will, as if constrained by force?"

Verse 37

śhrī bhagavān uvācha
kāma eṣha krodha eṣha rajo-guṇa-samudbhavaḥ
mahāśhano mahā-pāpmā viddhyenam iha vairiṇam

śhrī                     bhagavān    uvācha
the Supreme Lord said    desire      this
kāma     eṣha    krodha                 eṣha       rajo-guṇa-samudbhavaḥ
wrath    this    the mode of passion    born of    all-devouring
mahāśhano         mahā-pāpmā    viddhyenam    iha                      vairiṇam
greatly sinful    know          this          in the material world    the enemy
---

The Lord said, "It is desire, it is wrath, born of the guna of rajas; it is a great devourer, an impeller of sin. Know this to be the enemy here."

Verse 38

dhūmenāvriyate vahnir yathādarśho malena cha
yatholbenāvṛito garbhas tathā tenedam āvṛitam

dhūmenāvriyate    vahnir        yathādarśho    malena     cha
by smoke          is covered    fire           just as    mirror
yatholbenāvṛito    garbhas    tathā      tenedam        āvṛitam
by dust            also       just as    by the womb    is covered
---

As a fire is enveloped by smoke, as a mirror is covered by dust, and as an embryo is encased in the amniotic sac, so is this world enveloped by desire.

Verse 39

āvṛitaṁ jñānam etena jñānino nitya-vairiṇā
kāma-rūpeṇa kaunteya duṣhpūreṇānalena cha

āvṛitaṁ    jñānam       etena      jñānino        nitya-vairiṇā
covered    knowledge    by this    of the wise    by the perpetual enemy
kāma-rūpeṇa               kaunteya                  duṣhpūreṇānalena    cha
in the form of desires    Arjun the son of Kunti    insatiable          like fire
---

The knowledge of the intelligent self is enveloped by this constant enemy, O Arjuna, which is of the nature of desire and is difficult to gratify and insatiable.

Verse 40

indriyāṇi mano buddhir asyādhiṣhṭhānam uchyate
etair vimohayatyeṣha jñānam āvṛitya dehinam

indriyāṇi     mano        buddhir          asyādhiṣhṭhānam    uchyate
the senses    the mind    the intellect    of this            dwelling place
etair             vimohayatyeṣha    jñānam     āvṛitya    dehinam
are said to be    by these          deludes    this       knowledge
---

The senses, the mind, and the intellect are said to be its instruments; by these, it overpowers the embodied self, enveloping its knowledge.

Verse 41

tasmāt tvam indriyāṇyādau niyamya bharatarṣhabha
pāpmānaṁ prajahi hyenaṁ jñāna-vijñāna-nāśhanam

tasmāt       tvam    indriyāṇyādau    niyamya                  bharatarṣhabha
therefore    you     senses           in the very beginning    having controlled
pāpmānaṁ                           prajahi       hyenaṁ    jñāna-vijñāna-nāśhanam
Arjun, the best of the Bharatas    the sinful    slay      certainly
---

Therefore, O Arjuna, control your senses from the outset and slay this sinful thing that destroys both knowledge and discernment.

Verse 42

indriyāṇi parāṇyāhur indriyebhyaḥ paraṁ manaḥ
manasas tu parā buddhir yo buddheḥ paratas tu saḥ

indriyāṇi    parāṇyāhur    indriyebhyaḥ    paraṁ              manaḥ
senses       superior      are said        than the senses    superior
manasas     tu               parā    buddhir     yo           buddheḥ    paratas               tu               saḥ
the mind    than the mind    but     superior    intellect    who        than the intellect    more superior    but
---

They say that the senses are high, the mind is higher than the senses, the intellect is higher than the mind, but what is greater than the intellect is that (desire).

Verse 43

evaṁ buddheḥ paraṁ buddhvā sanstabhyātmānam ātmanā
jahi śhatruṁ mahā-bāho kāma-rūpaṁ durāsadam

evaṁ    buddheḥ               paraṁ       buddhvā    sanstabhyātmānam    ātmanā
thus    than the intellect    superior    knowing    subdue              the lower self (senses, mind, and intellect)
jahi                     śhatruṁ    mahā-bāho    kāma-rūpaṁ          durāsadam
by higher self (soul)    kill       the enemy    mighty-armed one    in the form of desire
---

Thus, knowing that which is higher than the intellect and fixing the mind with the help of the intellect in Karma Yoga, O Arjuna, slay this enemy which takes the form of desire, and which is difficult to overcome.


Gita: Chap 03

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