Bhagavad Gita Chapter 3 Verse 37 — Karma Yoga
Sanskrit
श्रीभगवानुवाच | काम एष क्रोध एष रजोगुणसमुद्भवः | महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ||३-३७||
Transliteration
śrībhagavānuvāca . kāma eṣa krodha eṣa rajoguṇasamudbhavaḥ . mahāśano mahāpāpmā viddhyenamiha vairiṇam ||3-37||
Hindi Meaning
।।3.37।। श्रीभगवान् ने कहा -- रजोगुण में उत्पन्न हुई यह 'कामना' है, यही क्रोध है; यह महाशना (जिसकी भूख बड़ी हो) और महापापी है, इसे ही तुम यहाँ (इस जगत् में) शत्रु जानो।।
English Meaning
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.
Commentary
When a living entity comes in contact with the material creation, his eternal love for Kṛṣṇa is transformed into lust, in association with the mode of passion. Or, in other words, the sense of love of God becomes transformed into lust, as milk in contact with sour tamarind is transformed into yogurt. Then again, when lust is unsatisfied, it turns into wrath; wrath is transformed into illusion, and illusion continues the material existence. Therefore, lust is the greatest enemy of the living entity, and it is lust only which induces the pure living entity to remain entangled in the material world. Wrath is the manifestation of the mode of ignorance; these modes exhibit themselves as wrath and other corollaries. If, therefore, the mode of passion, instead of being degraded into the mode of ignorance, is elevated to the mode of goodness by the prescribed method of living and acting, then one can be saved from the degradation of wrath by spiritual attachment. The Supreme Personality of Godhead expanded Himself into many for His ever-increasing spiritual bliss, and the living entities are parts and parcels of this spiritual bliss. They also have partial independence, but by misuse of their independence, when the service attitude is transformed into the propensity for sense enjoyment, they come under the sway of lust. This material creation is created by the Lord to give facility to the conditioned souls to fulfill these lustful propensities, and when completely baffled by prolonged lustful activities, the living entities begin to inquire about their real position. This inquiry is the beginning of the Vedānta-sūtras, wherein it is said, athāto brahma-jijñāsā: one should inquire into the Supreme. And the Supreme is defined in Śrīmad-Bhāgavatam as janmādy asya yato ’nvayād itarataś ca, or, “The origin of everything is the Supreme Brahman.” Therefore the origin of lust is also in the Supreme. If, therefore, lust is transformed into love for the Supreme, or transformed into Kṛṣṇa consciousness – or, in other words, desiring everything for Kṛṣṇa – then both lust and wrath can be spiritualized. Hanumān, the great servitor of Lord Rāma, exhibited his wrath by burning the golden city of Rāvaṇa, but by doing so he became the greatest devotee of the Lord. Here also, in Bhagavad-gītā , the Lord induces Arjuna to engage his wrath upon his enemies for the satisfaction of the Lord. Therefore, lust and wrath, when they are employed in Kṛṣṇa consciousness, become our friends instead of our enemies.
Hinglish Commentary
Jab bhi koi jeev maaterial creation ke saath sampark mein aata hai, toh uska Kṛṣṇa ke liye anant prem lust mein badal jata hai, jo ki rajas ke gun ke saath judta hai. Iska matlab hai ki Bhagwan ke liye jo prem hai, wo lust mein badal jata hai, jaise doodh khatte imli ke saath milne par dahi ban jata hai. Jab ye lust puri nahi hoti, toh ye krodh mein badal jata hai; krodh illusion ko janm deta hai, aur ye illusion hi maaterial existence ko aage badhata hai. Isliye, lust jeev ka sabse bada dushman hai, aur ye hi hai jo shuddh jeev ko maaterial duniya mein uljha deta hai. Krodh ignorance ka pradarshan hai, aur ye modes krodh aur dusre prakar ke roop mein dikhte hain. Agar rajas ka gun, ignorance ke mode mein girne ki bajaye, goodness ke mode mein badla jaye sahi jeene aur kaam karne ke tareeke se, toh vyakti krodh ke girne se bacha ja sakta hai spiritual attachment ke zariye. Bhagwan ne apne aap ko anant spiritual bliss ke liye vistar kiya, aur jeev is spiritual bliss ka hissa hain. Unhe kuch independence bhi mili hai, lekin jab wo is independence ka galat istemal karte hain, toh seva bhavna lust ke liye ichha mein badal jati hai. Ye maaterial creation Bhagwan ne isliye banayi hai taaki conditioned souls apni lustful ichhaon ko pura kar sakein, aur jab ye jeev in lustful activities se pareshan hote hain, tab wo apni asli sthiti ke baare mein poochna shuru karte hain. Ye poochtaach Vedānta-sūtras ki shuruaat hai, jahan kaha gaya hai, athāto brahma-jijñāsā: ek vyakti ko Supreme ke baare mein poochna chahiye. Aur Supreme ko Śrīmad-Bhāgavatam mein is tarah se define kiya gaya hai, janmādy asya yato ’nvayād itarataś ca, yaani “Sab kuch ka mool Supreme Brahman hai.” Isliye, lust ka mool bhi Supreme mein hai. Agar ye lust Supreme ke liye prem mein badal jaye, ya Kṛṣṇa consciousness mein badal jaye – yaani Kṛṣṇa ke liye sab kuch chahna – toh lust aur krodh dono ko spiritualize kiya ja sakta hai. Hanumān, jo Lord Rāma ke mahaan sevak hain, unhone apna krodh Rāvaṇa ke sona nagri ko jalakar dikhaya, lekin isi karan wo Bhagwan ke sabse bade bhakt ban gaye. Yahan bhi, Bhagavad-gītā mein, Bhagwan Arjuna ko apne dushmanon par krodh prakat karne ke liye prerit karte hain, taaki wo Bhagwan ki santushti ke liye kaam kare. Isliye, jab lust aur krodh ko Kṛṣṇa consciousness mein istemal kiya jata hai, tab ye hamare dost ban jate hain, na ki dushman.
Chinmaya Commentary
यह काम यह क्रोध काम अर्थात् इच्छा ही मनुष्य के ह्रदय में स्थित राक्षस है। आत्म अज्ञान ही बुद्धि में इच्छा रूप में व्यक्त होता है। इस श्लोक में काम और क्रोध इन दोनों को भिन्न नहीं समझना चाहिये। किसी परिस्थिति विशेष में काम ही क्रोध का रूप ले लेता है। मन का वह विक्षेप जो किसी वस्तु को प्राप्त करने की अत्यन्त अधीरता के रूप में व्यक्त होता है काम कहलाता है। सामान्यत इच्छा अपने से भिन्न किसी अप्राप्त वस्तु के लिये ही होती हैं। जगत् में असंख्य व्यक्तियों और परिस्थितियों के मध्य सदैव इच्छा का पूर्ण होना सम्भव नहीं होता और इस प्रकार हमारे और इच्छित वस्तु के बीच कोई विघ्न आता है तो प्रतिहत इच्छा ही क्रोध का रूप ले लेती है।इस प्रकार काम अथवा क्रोध ही वह राक्षस है जो हमें परिस्थितियों के साथ समझौता करने को विवश कर देता है। आदर्शों को भुलाकर हमें पापाचरण में प्रवृत्त करता है। हमारी निम्न कोटि की इच्छायें जितनी प्रबल होगी उतना ही पापपूर्णं हमारा जीवन होगा। कामनाएं हमारे विवेक को आच्छादित कर देती हैं। काम के उत्पन्न होने पर उससे ही असंख्य प्रकार की दुखदायक वृत्तियां उत्पन्न होती हैं। इन सब के वश में होना अज्ञान और उनके ऊपर शासन करना ज्ञान है।अब भगवान् दृष्टांतों के द्वारा समझाते हैं कि किस प्रकार हमारा शत्रु यह काम हमारे विवेक को आच्छादित करता है