Bhagavad-Gita: Chapter 1-3
Visada Yoga: Lamenting the Consequence of War
Chapter one introduces the scene, the setting , the circumstances
and the characters involved determining the reasons for the
revelation of the Bhagavad-Gita. The scene is the holy land
ofKuruksetra in India. The setting is a battlefield. The
circumstance is war. The main character is Lord Krishna. The
supporting character is Prince Arjuna and the witnesses are 4
million soldiers. After naming the principle commanders on both
sides , Arjunas growing dejection isrevealed due to his apprehension
of losing the lives of friends and family members in the course of
the impending battle and the subsequent sins attached to warfare.
Thus chapter oneis entitled: Visada Yoga or Lamenting the
Consequense of War.
Dhrýtarastra said: O Sanjaya what did my sons desirous of battle
and the sons of Pandu do after assembling at the holy land of
righteousness Kuruksetra ?
Verse 2 Sanjaya said: At that time King Duryodhana after seeing
the army of the Pandavas arranged in military phalanx approaching
near his respected preceptor Dronacarya spoke these words.
O respected perceptor, please behold the mighty army of the
Pandavas arranged in military phalanx by your intelligent disciple,
Dhrstadyumna the son of Drupada.
In these military divisions are great bowmen equal to Bhima and
Arjuna in battle such as Satyaki, King Virata and the mighty chariot
Dhýrstaketu, Cekitana, the powerful King of Kasi, Purujit,
Kuntibhoja and King Saibya are the noblest of men.
The valiant Yudhamanyu, the courageous Uttamauja, Abhimanyu the
son of Subhadra and the sons of Draupadi; certainly are all mighty
O best of the twice born brahmanas please note those who are
especially qualified amongst us to lead my military forces, for your
information I am naming them.
Your respected self and Bhisma and Karna and the always
victorious in battle Krýpa and Asvatama, Vikaýna, Bhurisrava and
Jayadratha the king of Sindhu.
All of them equipped with many weapons, expert in military
science are prepared to risk their lives for my sake as well as a
great many other heroes.
Our army protected by the strength of Bhisma is unlimited; but
the army of the Pandavas being protected by the strength of Bhisma
All of you must certainly fully protect Bhisma foremost at all
strategic points situated respectively in your various formations.
Then Bhisma, the valiant grandsire of the Kuru dynasty roaring
like a lion, blew his conch shell very loudly for increasing
Thereafter conchshells, bugles, trumpets, kettledrums and cow
horns suddenly were all simultaneously sounded and that combined
sound became tumultuous.
Thereafter both Lord Krishna and Arjuna stationed on a
magnificent chariot harnessed by white horses resounded their
Lord Krishna blew His conchshell Pancajanya and Arjuna blew his
conchshell Devadatta and Bhima that activator of incredible prowess
blew the great conchshell Paundra.
Verses 16, 17, 18
King Yudhisthira, son of Kunti blew his conchshell Anantavijaya
and Nakula and Sahadeva blew their conchshells Sughosa and
Manipuspaka. O king, the expert bowman King of Kasi, the mighty
chariot warrior Sikhandi, Dhrýtadyumna and King Virata, the
unconquerable Satyaki and King Drupada of Pancala, the sons of
Draupadi and Abhimanyu, the mighty armed son of Subhadra, all blew
their respective conchshells.
The uproarious vibration resounding in the sky as well as the
land shattered the hearts of the sons of Dhrýtarastra. Verse 20
O King, thereafter while about to engage in the releasing of
weapons, Arjuna on whose banner Hanuman is pictured, having observed
the sons of Dhrýtarastra ready for battle, at that time taking up
his bow and spoke these words unto Lord Krishna.
Arjuna said: O Krishna please place my chariot between both of
the armies so that I may lookupon those warriors arrayed for battle
with whom I have to fight in preperation for combat.
Let I see those warriors who have assembled here in this battle
as well wishers of the evil minded Duryodhana .
Sanjaya said, O Dhrýtarastra , thus being addressed by Arjuna,
Lord Krishna drew up that finest of chariots between both of the
In front of Bhishma, Drona and all the kings of the world and
said, behold Arjuna all the assembled members of the Kuru dynasty.
Thereafter Arjuna sitiuated therein could observe in both armies
fatherly elders, grand-fatherly elders, teachers, maternal uncles,
brothers, sons, grandsons, friends, fathers in law and well wishers.
After seeing all his kinsman present Arjuna became overwhelmed
with compassion and thenstricken by grief spoke thus:
Arjuna said: O Krishna seeing all these kinsman assembled ready
for battle the limbs of my body are weakening and my mouth is drying
My whole body is trembling my hair is standing on end, my bow
Gandiva is slipping from my hands and my skin is burning.
O Krishna I am unable to keep composed, my mind is unsteady and
I see dire indications of inauspicious omens.
O Krishna I do not see any good in slaying kinsman in this
battle, nor do I desire victory, nora kingdom or even happieness.
Verses 32, 33, 34, 35
O Krishna, of what value are kingdoms, what value is living for
happiness if they for whom our kingdom, material pleasure and
happieness is desired: preceptors, fatherly elders, sons; and
grandfaterly elders, maternal uncles, fathers in law, grandsons,
brothers in law and relatives are all present on this battle field
ready to give up their kingdoms and very lives. O Krishna even if
they want to take my life I do not wish to take their lives. O
Krishna what to speak for the sake of the earth, even for the
rulership of the three worlds; in exchange for slaying the sons of
Dhritarastra what happieness will be derived by us?
O Krishna by killing these aggressors sin will surely come upon
us; therefore it is not properof us to slay the sons of Dhrýtarastra
along with our family members; since how by slaying our own kinsmen
will we be happy.
Verse 37, 38
O Krishna although these men their hearts afflicted by greed do
not see the sinful reaction inquarreling with friends and the crime
of destroying family members; why should we not refrain from this
sinful act understanding this grevious crime of destroying family
With the destruction of the family the spiritual traditions of
the family perish forever; when spiritual values are destroyed then
unrighteousness predominates the entire society.
O Krishna, when unrighteousness is predominant then women in the
family become degraded and from the degradation of womanhood O
Krishna; undesirable progeny comes into existence.
Such undesirable population certainly creates a hellish
situation for both the family and the destroyers of the family.
Their anscestors certainly fall down due to the cessation of
performing offerings of food and water.
Such heinous deeds by all those destroyers of the family gives
rise to a population of undesirable progency completely eradicating
the time honored spiritual tradtions of the family and nobilty of
O Krishna, I have heard from the learned that those persons
whose spiritual family traditions have been destroyed, perpetually
become residents in hell.
Alas, how strange it is that we have resolved to commit great
sin. Just because of greed for royal luxuries we are prepared to
slay our own kinsmen.
Even if the sons of Dhrýtarastra armed with weapons in hand slay
I unarmed and unresisting on the battlefield that would be
considered better for me.
Sanjaya said: Thus having spoken Arjuna cast aside his bow and
arrows on the battlefield and sat down on the seat of the chariot
his mind overwhelmed with deep sorrow.
Thus ends the Bhagavad-Gita Trust translation of the
Bhagavad-Gita, chapter one, entitled: Visada Yoga: Lamenting the
Consequence of War.
Sankhya Yoga: The Eternal Reality of the Souls
In chapter two Prince Arjuna accepts Lord Krishna as his
spiritual master and requests the Lord to instruct him how to
mitigate his lamentation and grief. This chapter is considered as an
overview of the complete Bhagavad-Gita as points from all of the
chapters are mentioned. Special emphasis is given regarding
knowledge of the soul. Since such predominance and importance has
been placed on the immortal nature of the soul existing within all
living entities chapter two is entitled: Sankhya Yoga or The Eternal
Reality of the Souls Immortality.
Sanjaya said: Lord Krishna thus spoke these words unto
griefstricken Arjuna, whose saddened eyes were brimming with tears
being overwhelmed by compassion.
Lord Krishna said: O Arjuna from where has this illusion of
yours appeared in this moment of crisis? This is not befitting
honorable men nor conducive to the attainment of heavenly spheres
and is the cause of infamy.
O Arjuna do not yield to unmanliness, this is not worthy of you.
O chastiser of enemies giving up this base weakness of heart rise
Arjuna said: O Krishna how can I counterattack with arrows in
battle, Bhishma and Drona who are worthy of respect, O annihilator
It is better to live in this world by begging, without slaying
our great and elevated superiors;otherwise by slaying our superiors
the wealth and pleasureable things we are bound to enjoywill be
tainted with blood.
We do not know what is better for us whether we conquer them or
they conquer us; those sons of Dhrýtarastra, whom by slaying we
would not desire to live are gathered before us.
Now my natural qualities are beseiged by weakness and
apprehension and my thinking bewildered regarding righteousness. I
am asking you to please state what is definitely good for me. I am
your disciple, surrendered to you, kindly instruct me.
Even after obtaining a properous and unrivaled kingdom on the
Earth and supremacy of eventhe demigods; I do not see that which can
dispel this grief of mine draining my senses.
Sanjaya said: Having addressed Lord Krishna thus, Arjuna that
chastiser of enemies said: I shall not fight O Krishna, and became
O Dhrýtarastra, thereafter situated between the armies, Lord
Krishna as if smiling, spoke these words unto the grieving Arjuna.
Lord Krishna said: you are mourning for those not worthy of
sorrow; yet speaking like one knowledgeable. The learned neither
laments for the dead or the living.
Certainly never at any time did I not exist, nor you, nor all
these kings and certainly never shall we cease to exist in the
Just as in the physical body of the embodied being is the
process of childhood, youth and oldage; similarly by the
transmigration from one body to another the wise are never deluded.
O Arjuna, only the interaction of the senses and sense objects
give cold, heat,pleasure and pain. These things are
temporary,appearing and disappearing; therefore try to tolerate
them. O noblest of men, that person of wise judgement equipoised in
happiness and distress, whomcannot be disturbed by these is
certainly eligible for liberation.
In the unreal there is no duration and in the real there is no
cessation; indeed the conclusion between both the two has been
analyzed by knowers of the truth.
But know that by whom this entire body is pervaded, is
indestructible. No one is able to causethe detruction of the
The embodied soul is eternal in existence, indestructible and
infinite, only the material body is factually perishable; therefore
fight O Arjuna.
Anyone who thinks the soul is the slayer and anyone who thinks
the soul is slain both of them are in ignorance; the soul never
slays nor is slain.
The soul never takes birth and never dies at any time nor does
it come into being again when the body is created. The soul is
birthless, eternal, imperishable and timeless and is never destroyed
when the body is destroyed.
O Arjuna, one who knows the soul as eternal, unborn,
undeteriorating and indestructable; how does that person cause death
to anyone and whom does he slay?
Just as a man giving up old worn out garments accepts other new
apparrel, in the same way the embodied soul giving up old and worn
out bodies verily accepts new bodies.
Weapons cannot harm the soul, fire cannot burn the soul, water
cannot wet and air cannot dry up the soul.
The soul is indestructible, the soul is incombustible, insoluble
and unwitherable. The soul is eternal, all-prevading, unmodifiable,
immovable and primordial.
It is declared that the soul is imperceptible, the soul is
inconceivable, the soul is immutable; therefore understanding the
soul as such, it is improper for you to lament.
O mighty armed one, even if you think the soul always takes
birth or is always subject to death even then you should not lament.
For one who has taken birth, death is certain and for one who is
dead, birth is certain; therefore you ought not to lament for an
O Arjuna, of created beings before birth is unknown, between
birth and death is known and after death is again unknown; therefore
what is the cause for lamentation?
Some see the soul as amazing and others describe the soul as
amazing; similarly others also hear of the soul as amazing and some
even after having heard still have no knowledge of it.
O Arjuna, this eternal soul within the body of every living
entity is immortal; therefore you should not lament for any being.
Moreover considering your righteousness you should not falter;
indeed for upholders of justice there does not exist a more
appropriate endeavor then a battle for righteousness.
O Arjuna, happy are the upholders of justice who achieve a
battle of this kind presented by its own accord and which is a wide
open path to the heavenly planets.
However if you do not engage in this war of righteousness then
abandoning your natural spiritual duty and reputation you will incur
Also all people will speak of your infamy for all time and for
respected persons infamy is worse than death.
The mighty chariot warriors will consider that you retired from
the battlefield out of fear and for those whom you have been held in
great esteem you will fall into disgrace.
Your enemies will speak many malicious and insulting words
discrediting your prowess. Alaswhat could be more painful than that?
Either being slain you will attain the heavenly worlds or by
gaining victory you will enjoy theEarth; therefore O Arjuna,
confident of success rise up and fight.
Being equipoised in happieness and unhappieness, profit and
loss, victory and defeat; thereafter prepare for battle and in this
way you will not incur sinful reaction.
O Arjuna I have explained to you this spiritual intelligence
regarding the nature of the soul; now listen to this science of
actions without fruitive desires by which spiritual intelligence is
endowed completely releasing you from the bondage of reactions from
In this yoga there is no loss in any endeavor, there is no
dimunition of result and even the slightest effort performed
righteously saves one from the greatest of danger.
In this yoga O Arjuna, spiritual intelligence is firmly resolved
and exclusive; but the intellectof those full of material desires
indeed has unlimited diverse branches.
Verse 42, 43
O Arjuna, men of limited understanding presume speculative
interpretations of the Vedic scriptures, advocating that there is no
divine principle in creation; full of lascivious desires, aiming to
attain the lush heavenly worlds; they glorify only the statements in
the Vedas whichare pleasing to their senses; performing numerous
ostentatious rituals productive of good birth, wealth and power
insuring sense enjoyment and worldly pleasures.
Their resolve deluded by contemplating sense enjoyments and
worldly pleasures by such ideas do not attain the spiritual
intelligence to concentrate their minds on the Supreme Lord.
O Arjuna, the Vedic scriptures deal with subjects in the three
modes of the material nature. Become self-realized, transcendent to
the three modes in pure spiritual consciousness, free fromduality
and free from conceptions of acquisition and preservation.
All that is served in a well of water is better served by a vast
lake; similarly all the purposes inall Vedic scriptures are realized
to he who knows the Ultimate Truth.
You certainly have the right for prescribed activities but never
at anytime in their results. You should never be motivated by the
results of the actions, nor should there be any attachment innot
doing your prescribed activities.
O Arjuna, established in the science of yoga in actions, perform
your activities giving up attachment and become equipoised in both
success and failure. This equanimity is known as the science of
uniting the individual consciousness with the Ultimate
O Arjuna, by spiritual intelligence discard fruitive actions
which certainly are abominable and aspire for the refuge of the
science of uniting the individual consciousness with the Ultimate
Consciousness by this spiritual intelligence . Those impelled by
fruitive results are wretched.
One endowed with spiritual intelligence can get rid of both
positive and negative reactions inthis very life; therefore be
diligent in the science of uniting the individual consciousness
withthe Ultimate Consciousness; in all activities the science of
uniting the individual consciouness with the Ultimate Consciousness
is superlative genius.
Endowed with spiritual intelligence wise men giving up the
results arising from actions certainly liberate themselves from the
bondage of birth and death attaining the state of complete
When your spiritual intelligence overcomes this myriad of
delusion at that time you will become indifferent towards all that
has been heard and all that is to be heard.
When your spiritual intelligence, unaffected and uninfluenced by
karmic interpretations of the Vedas remains steady; at that time you
will achieve the pure spiritual state by the science of uniting the
individual consciousness with the Ultimate Consciousness.
Arjuna said: O Krishna what are the signs of one properly
situated in perfect knowledge? Of one absorbed in pure spiritual
consciousness? How does one steadfast in this consciousness talk?
How does he sit? How does he walk?
Lord Krishna said, O Arjuna when gives up all desires for sense
gratification produced withinthe mind and becoming satisfied by the
realization of the self in the pure state of the soul; then it is
said one is properly situated in perfect knowledge.
One whose mind is undisturbed by distress, without desires for
happiness, free from attachment, fear and anger; that sage is known
as steadfast in consciousness.
One who without attachment in every respect, neither rejoices
nor curses obtaining correspondingly good or evil; he is established
in perfect knowledge.
When one completely withdraws the senses similarly as the
tortise withdraws its limbs, from the objects of the senses he is
established in perfect knowledge.
An embodied being by restricting the senses may refrain from the
objects of sense enjoyment; but the taste for enjoyment remains;
however even this desire for sense enjoyment ceases forone realizing
the Ultimate Consciousness.
O Arjuna the senses are so turbulent they can forcibly lead
astray the mind of even a vigilant person of sound judgement.
Keeping under control all the senses, the self controlled should
meditate on Me; since for onewhose senses have been brought under
control is established in perfect knowledge.
While concentrating on objects of the senses a person developes
attachment to the sense objects; from attachment desires are born,
from desire anger arises.
From anger delusion occurs, from delusion bewilderment of
memory, after forgetfulness of memory the loss of spiritual
intelligence and losing spiritual intelligence one perishes.
But that self-controlled being who follows the Vedic injunctions
while amidst objects of the senses, freed from attachment and
aversion, with senses governed by the self; attains the precious
mercy of the Ultimate Personality.
When one attains the precious mercy of the Ultimate Personality;
certainly the end of all miseries occurs and very soon this happy
minded person has his spiritual intelligence fully established.
One with an uncontrolled mind cannot have spiritual
intelligence, one devoid of spiritual intelligence never meditates
on the Ultimate Truth and for one who never meditates on the
Ultimate Truth there is no peace and for one destitute of peace
where is happiness?
Whichever among the various senses the wandering mind becomes
engrossed in that sense certainly leads astray his intelligence like
the wind snatches away a boat on the water.
Therefore one whom has his senses subdued fully from the objects
of the senses, O mighty armed Arjuna is established in perfect
What is night for all living entities then the self-controlled
is wakeful and that in which all living beings are awake, that is
night for the introspective sage.
That sage achieves peace whom approaching all kinds of enjoyable
sense objects remains unaffected; like unto the ocean being always
being filled by approaching rivers and not that person desirious of
That person attains peace who giving up all material desires for
sense gratification lives free from attachment, free from false ego
and sense of proprietorship.
O Arjuna, having gained the realization of the Ultimate Truth,
one is never again deluded and even at the moment of death, being
situated in this state, liberation from the material existence and
attainment of the Ultimate Consciousness is assured.
Thus ends the Bhagavad-Gita Trust translation of the
Bhagavad-Gita, chapter two entitled: Sankhya Yoga: The Eternal
Reality of the Souls Immortality.
Karma Yoga: The Eternal Duties of a Human Being
Chapter three establishes the fact from various points of view
that performance of prescribed duties is obligatory for everyone.
Here Lord Krishna categorically and comprehensively explains how it
is the duty of each and every member of humanity to carry out their
functionsand responsibilities respectively in life according to the
rules and regulations within the society in which one lives. Futher
it is explained why such duties must be performed, what benefit is
gained by performing them and what occurs by not performing them.
Also is givenwhat actions lead to salvation and what actions are the
cause of bondage. As these instructions are specifically related to
duty chapter three is entitled: Karma Yoga or The Eternal Duties of
Arjuna said: O Krishna if spiritual intelligence is considered
better by you than fruitive activities; then why O Krishna are you
engaging I in such horrendous activities?
My spiritual intelligence is certainly becoming confused by your
words of conflicting conclusions; therefore ascertaining one of
them, please reveal definitly that by which I may obtain the
Lord Krishna said,O sinless one, in this world, two kinds of
faith werejust previously declared by Me; the science of the
individual consciousness attaining communion with the Ultimate
Consciousness by the path of knowledge for the empiric philosophers
and the science of the individual consciousness attaining communion
with the Ultimate Consciousness by the path of action for the yogis.
A person can never achieve freedom from reactions to activities
without first performing prescribed Vedic duties; neither can
perfection be attained by renouncing them as well.
One cannot remain without engaging in activity at any time, even
for a moment; certainly all living entities are helplessly compelled
to action by the qualities endowed by material nature.
Anyone who having controlled the five working sense organs
remains thinking within the mind about sense objects, that foolish
being is known as a hypocrite.
But anyone who regulates the senses by the mind O Arjuna, begins
the science of uniting the individual consciousness with the
Ultimate Consciousness by the actions of the working sense organs
without desire for results; he is superior.
You should perform your prescribed Vedic activities since
actions are better than renouncing actions; by ceasing activity even
your bodily maintenance will not possible.
O Arjuna this whole world is bound by actions except for actions
sacrificed unto the SupremeLord; being free from attachment
perfectly engage in actions for the purpose of sacrifice.
In the beginning of creation, Brahma after generating all beings
as a result of the performance of sacrifice unto the Supreme Lord
said: by the performance of sacrifice may you evolve and prosper;
let sacrifice bestow all that is desirable for you.
By this sacrifice unto the Supreme Lord the demigods are
propitiated; the demigods being propitiated will mutually propitiate
you and you will obtain supreme blessings.
The demigods being satisfied by the performance of sacrifice
unto the Ultimate Personality will grant unto you all the deisred
necessities of life; therefore he who enjoys these given necessities
without offering them first unto the Supreme Lord, that person is
certainly a thief.
Spiritual persons partaking of vegetarian remnants offerred in
sacrifice unto the Supreme Lord get relief from all varieties of
sins; but those who prepare food for their own consumption, those
sinners eat only sin.
Living entities come into being from food, food is produced from
rainfall, rainfall occurs fromthe performance of sacrifice unto the
Supreme Lord, the performance of sacrifice unto the Supreme Lord
originates from prescribed Vedic activities.
One should understand that actions originate from the Vedic
scriptures, the Vedic scriptures originate directly from the Supreme
Lord; therefore the all prevading Ultimate Truth is established
eternally in performing sacrifice unto the Supreme Lord.
O Arjuna, one who in this world does not apply the procedures
prescribed and established bythe Vedic scriptures; that person
living in sin wastes their human life captivated by sense
But one who remains ecstatic within the self; self illuminated
and fully satisfied within the self only; activities do not exist
In this world for him no purpose is gained by discharge of
actions neither is any sin incurred by non-discharge of actionsand
among all living beings never needs to depend upon anyone.
Therefore without attachment, without interuption, perfectly
perform prescribed actions; since by performing prescribed actions a
person achieves the highest good.
By performing prescribed activities King Janaka and others
certainly realized complete perfection; likewise you should perform
as well considering for the sake of benefiting the welfare of the
Whichever and however a great personality conducts himself
common men do also; whateverhe accepts as authority that and that
alone certainly all the world will follow.
O Arjuna, in the spiritual worlds, the heavenly worlds and the
material worlds there is no prescribed duty for Me; neither anything
to be obtained or unobtained; yet still I am engagedin prescribed
O Arjuna if ever I would not engage in prescribed activities
certainly all men would follow My path in all respects.
If I cease to perform prescribed actions the inhabitants of all
the worlds would be put into ruin and I would be the cause of
unvirtuous population and would destroy all these living entities.
O Arjuna, just as the ignorant act attached to activities; even
so the wise being unattached should act desiring to benefit the
welfare of the world.
The wise should not create discord in the intelligence of the
foolish who are attached to fruitive actions; being unattached he
should perfectly perform all his prescribed activities, keeping them
All activities are being enacted by the senses of the material
nature without exception; but theunrealized, deluded by false
identification of being the body, thus thinks: "I am the doer."
But O mighty armed one, a knower of the truth of the fruitive
actions of the senses and their diverse functions; he observing that
it is the senses engaging in sense objects, does not become
Beguiled by the false identification of the bodily senses of the
material nature they become entangled in fruitive activities. One in
perfect knowledge should not disturb those unintelligent persons
Surrendering completely all activities unto Me, with
consciousness firmly established in knowledge of the self being
without any desire for gain, free from proprietorship, fight without
Those human beings who always execute regularly these
injunctions of Mine with full faith,without envy; all of them become
free from the bondage of reactions from actions.
However those who out of envy do not execute regularly this
injunction of Mine, know it wellthat they are deluded by all types
of knowledge, deviated from the purpose of human existence and
devoid of spiritual consciousness.
Even a knowledgeable person acts according to his own nature;
all living entities are controlled by their own natures. What can
Attraction and aversion of the senses to their corresponding
sense objects is unavoidable; oneshould not be controlled by them;
since they are obstacles in one's path.
Performing one's natural prescribed duty tinged with faults is
far better than performing anothers prescribed duty perfectly; even
death in performing one's natural prescribed duty isbetter; for
performing prescribed duties of others is fraught with danger.
Arjuna said: what is it that incites one to commit sinful acts
even against one's will as if compelled by force?
Lord Krishna said: it is lust which becomes anger arising from
the mode of passion; know thislust to be insatiable, extremely
sinful and the greatest enemy in this world.
Just as fire is covered by smoke, as a mirror by dust and the
embryo is covered by the womb; so this knowledge is covered by that
O Arjuna, the discrimination of even the knowledgeable is
covered by this perpetual enemy in the form of lust, which is like
an unsatiable fire.
It is declared that the senses, the mind and the intelligence
are the stronghold of this lust, covering one's discrimination this
enemy of lust deludes the living entities.
Therefore O Arjuna, first you must bring the senses under
control and directly destroy this lust, which is the embodiment of
sin and the destroyer of knowledge and realization.
It is declared the sense are superior but more than the senses
the mind is superior but more than the mind the intelligence is
superior and more than the intelligence that which is superior is
the individual consciousness.
Thus knowing the individual consciousness to be superior to the
intelligence, O mighty armed one, steady the mind by self
realization and conquer this insatiable enemy in the form of lust.
Thus ends the Bhagavad-Gita Trust translation of the
Bhagavad-Gita, chapter three entitled: Karma Yoga: The Eternal
Duties of a Human Being.