ಏವಂ ಬುದ್ಧೇಃ ಪರಂ ಬುದ್ಧ್ವಾ ಸಂಸ್ತಭ್ಯ ಆತ್ಮಾನಮ್ ಆತ್ಮನಾ |
ಜಹಿ ಶತ್ರುಂ ಮಹಾಬಾಹೋ ಕಾಮರೂಪಂ ದುರಾಸದಮ್ || ೩.೪೩ ||

EvaM buddhEH paraM buddhvA saMstabhya AtmAnam AtmanA |
jahi shatruM mahAbAhO kAmarUpaM durAsadam || 3.43 ||

Having thus perceived Him, who is higher than buddhi, and having restrained the mind by reason, O the mighty armed, slay the enemy called desire (or lust) which is difficult to overcome.

Thus ends “Karma Yoga”, the Third chapter of Sri Bhagavadgeeta

shree bhArateeramaNa mukhyaprANa antargata shree krishNArpaNam astu

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ಇಂದ್ರಿಯಾಣಿ ಪರಾಣಿ ಆಹುಃ ಇಂದ್ರಿಯೇಭ್ಯಃ ಪರಂ ಮನಃ |
ಮನಸಃ ತು ಪರಾ ಬುದ್ಧಿಃ ಯಃ ಬುದ್ಧೇಃ ಪರತಃ ತು ಸಃ || ೩.೪೨ ||

iMdriyANi parANi AhuH iMdriyEbhyaH paraM manaH |
manasaH tu parA buddhiH yaH buddhEH parataH tu saH || 3.42 ||

The senses are greater than the body, the mind is greater than senses, buddhi is greater than even mind, but He (the Supreme Lord) is far greater than buddhi.

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ತಸ್ಮಾತ್ ತ್ವಂ ಇಂದ್ರಿಯಾಣಿ ಆದೌ ನಿಯಮ್ಯ ಭರತ-ಋಷಭ |
ಪಾಪ್ಮಾನಂ ಪ್ರಜಹಿ ಹಿ ಏನಂ ಜ್ಞಾನ ವಿಜ್ಞಾನ ನಾಶನಮ್ || ೩.೪೧ ||

tasmAt tvaM iMdriyANi Adau niyamya bharata-RuShabha |
pApmAnaM prajahi hi EnaM j~jAna vij~jAna nAshanam || 3.41 ||

Therefore, O the Best of the Bharatas, having first restrained the senses, you must slay him (lust) out, the evil thing; because, he is destructive of both knowledge and wisdom.

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ಇಂದ್ರಿಯಾಣಿ ಮನಃ ಬುದ್ಧಿಃ ಅಸ್ಯ ಅಧಿಷ್ಠಾನಂ ಉಚ್ಯತೇ |
ಏತೈಃ ವಿಮೋಹಯತಿ ಏಷಃ ಜ್ಞಾನಂ ಆವೃತ್ಯ ದೇಹಿನಮ್ || ೩.೪೦ ||

iMdriyANi manaH buddhiH asya adhiShThAnaM uchyatE |
EtaiH vimOhayati EShaH j~jAnaM AvRutya dEhinam || 3.40 ||

The senses, the mind, and the thought are said to be his (lust or desire) abode; by means of these, obstructing knowledge, he deludes the dweller in the body.

Senses are the strong hold of desire; desire brings them in contact with the objects, bewilders the mind & thought and prevents the acquisition of true knowledge; or if acquired, renders it inefficient for the higher purpose.

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ಆವೃತಂ ಜ್ಞಾನಂ ಏತೇನ ಜ್ಞಾನಿನಃ ನಿತ್ಯವೈರಿಣಾ |
ಕಾಮರೂಪೇಣ ಕೌಂತೇಯ ದುಷ್ಪೂರೇಣ ಅನಲೇನ ಚ || ೩.೩೯ ||

AvRutaM j~jAnaM EtEna j~jAninaH nityavairiNA |
kAmarUpENa kauMtEya duShpUrENa analEna cha || 3.39 ||

Even the knowledge of a learned man is completely obscured by this constant enemy in the form of lust, O Arjuna, who is hard to gratify and is never satisfied.

When overwhelmed by lust, even the knowledge acquired by the study of scriptures cannot become sufficiently firm and clear to enable the individual to rise to that serenity of mind and stability of conviction, that are necessary for receiving the light of revelation.

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ಧೂಮೇನ ಆವ್ರಿಯತೇ ವಹ್ನಿಃ ಯಥಾ ಆದರ್ಶಃ ಮಲೇನ ಚ |
ಯಥಾ ಉಲ್ಬೇನ ಆವೃತಃ ಗರ್ಭಃ ತಥಾ ತೇನ ಇದಂ ಆವೃತಮ್ || ೩.೩೮ ||

dhUmEna AvriyatE vahniH yathA AdarshaH malEna cha |
yathA ulbEna AvRutaH garbhaH tathA tEna idaM AvRutam || 3.38 ||

Just as the flame is covered with smoke, as a mirror is covered with dust, as an embryo is wrapped in amnion, so is this (the true knowledge with respect of the Supreme) enveloped by that (lust or desire)

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कामः एषः क्रॊधः एषः रजॊगुण-समुद्भवः ।
महाशनः महापाप्मा विद्धि एनं इह वैरिणम् ॥ ३.३७ ॥

ಶ್ರೀ ಭಗವಾನ್ ಉವಾಚ :-

ಕಾಮಃ ಏಷಃ ಕ್ರೋಧಃ ಏಷಃ ರಜೋಗುಣ-ಸಮುದ್ಭವಃ |
ಮಹಾಶನಃ ಮಹಾಪಾಪ್ಮಾ ವಿದ್ಧಿ ಏನಂ ಇಹ ವೈರಿಣಮ್ || ೩.೩೭ ||

shree bhagavAn uvAcha :-

kAmaH EShaH krOdhaH EShaH rajOguNa-samudbhavaH |
mahAshanaH mahApApmA viddhi EnaM iha vairiNam || 3.37 ||

Sri Krishna said: It is lust, it is anger, sprung out of the quality of Rajas; he is unquenchable, he is the great sinner; know him to be the enemy

Is it possible to extinguish lust by giving all that is urged by it? The Lord in answer describes its character to show the impossibility of such a course. The more the gratification is offered, the more it craves, and satisfaction is impossible. The lust is the prolific source of all sinful dispositions and activities, coming in the way of achieving the high purpose of human life, here and hereafter.

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अथ कॆन प्रयुक्तः अयं पापं चरति पुरुषः ।
अनिच्छन् अपि वार्ष्णॆय बलात् इव नियॊजितः ॥ ३.३६ ॥

ಅರ್ಜುನ ಉವಾಚ :-

ಅಥ ಕೇನ ಪ್ರಯುಕ್ತಃ ಅಯಂ ಪಾಪಂ ಚರತಿ ಪುರುಷಃ |
ಅನಿಚ್ಛನ್ ಅಪಿ ವಾರ್ಷ್ಣೇಯ ಬಲಾತ್ ಇವ ನಿಯೋಜಿತಃ || ೩.೩೬ ||

arjuna uvAcha :-

atha kEna prayuktaH ayaM pApaM charati puruShaH |
anicChan api vArShNEya balAt iva niyOjitaH || 3.36 ||

Arjuna says: O Varshneya, then impelled by whom does the person commit sin, unwilling though he be, as if he were constrained by force?

What is the force next to the Lord and the gods that impels man to action, especially the evil action? Which is it that is so strong as to overwhelm him and hurry him into evil ways?

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ಶ್ರೇಯಾನ್ ಸ್ವಧರ್ಮಃ ವಿಗುಣಃ ಪರಧರ್ಮಾತ್ ಸು-ಅನುಷ್ಠಿತಾತ್ |
ಸ್ವಧರ್ಮೇ ನಿಧನಂ ಶ್ರೇಯಃ ಪರಧರ್ಮಃ ಭಯ ಆವಹಃ || ೩.೩೫ ||

shrEyAn swadharmaH viguNaH paradharmAt su-anuShThitAt |
swadharmE nidhanaM shrEyaH paradharmaH bhaya AvahaH || 3.35 ||

Performing one’s own duty is more meritorious even if it is defective, than perfectly performing the duty of another. It is better even to die doing one’s own duty, since the duty of another brings fear.

One’s own duty: The duty which one has to perform as enjoined upon caste or order (rank in the society) one belongs to.
Defective: Not duly performed in all its details
Duty of another: The duty laid down for some other caste and order
Brings fear: Transgression and violation of the sacred laws, for which punishment awaits

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ಇಂದ್ರಿಯಸ್ಯ ಇಂದ್ರಿಯಸ್ಯಾರ್ಥೇ ರಾಗದ್ವೇಷೌ ವ್ಯವಸ್ಥಿತೌ |
ತಯೋಃ ನ ವಶಂ ಆಗಚ್ಛೇತ್ ತೌ ಹಿ ಅಸ್ಯ ಪರಿಪಂಥಿನೌ || ೩.೩೪ ||

iMdriyasya iMdriyasyArthE rAgadvEShau vyavasthitau |
tayOH na vashaM AgacChEt tau hi asya paripaMthinau || 3.34 ||

If all beings act only in conformity with their own nature and if the restraint of mind serves no purpose, then the rule of conduct laid down in verse 3.30 and the declaration of consequences of its observance or neglect would be devoid of purpose. To this objection the Lord says:

With reference to the object of every sense, Like and Dislike necessarily rise up; one should not come under the power of both of these; since they are his obstructers.

Though the restraint of mind may not at once appear useful, still he should endeavor not to come under the influence of these passions; since they stand in the way of his attaining the highest good.

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