FolioCorpusBhagavad-gītā

Bhagavad-gītā 3.41

तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ । पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् ॥ ४१ ॥
tasmāt tvam indriyāṇy ādau
[tasmaat tvam indriyaany aadau]
niyamya bharatarṣabha
[niyamya bharatarshabha]
pāpmānaṁ prajahi hy enaṁ
[paapmaanam prajahi hy enam]
jñāna-vijñāna-nāśanam
[jnaana-vijnaana-naashanam]
Word-for-word
tasmāt — therefore tvam — you indriyāṇi — senses ādau — in the beginning niyamya — by regulating bharata - ṛṣabha — O chief amongst the descendants of Bharata pāpmānam — the great symbol of sin prajahi — curb hi — certainly enam — this jñāna — of knowledge vijñāna — and scientific knowledge of the pure soul nāśanam — the destroyer .
Blended reading (Sanskrit + English inline)
tasmāt tvam indriyāṇy ādau
tasmāt
therefore
tvam
you
indriyāṇi
senses
ādau
in the beginning
niyamya bharatarṣabha
niyamya
by regulating
bharata - ṛṣabha
O chief amongst the descendants of Bharata
pāpmānaṁ prajahi hy enaṁ
pāpmānam
the great symbol of sin
prajahi
curb
hi
certainly
enam
this
jñāna-vijñāna-nāśanam
jñāna
of knowledge
vijñāna
and scientific knowledge of the pure soul
nāśanam
the destroyer .
Important Words
  • ādau — in the beginning
    Locative of ādi — at the beginning. The single most strategic word of the verse. Not midway, not late — *ādau*. The whole campaign turns on intervention at the first opening.
  • niyamya — by regulating
    Gerund of ni-√yam — same root as niyama, yama. Same word as 3.7 — bind the senses to their proper post. The verse repeats this verb because the discipline is not theoretical.
  • pāpmānam — the great symbol of sin
    From pāpman — sin personified. The same root as pāpa (3.36) and mahā-pāpmā (3.37). Kāma is being addressed in the chapter's harshest noun, just before being commanded to be slain.
  • prajahi — curb (slay)
    Imperative of pra-√han — to fully strike down. *Slay*. The verb is martial; the verse is a battlefield command. Arjuna, the archer, is being told to aim *inside*.
  • vijñāna — and scientific knowledge of the pure soul
    From vi-√jñā — fully knowing, realized knowledge. Paired in this verse with jñāna (theoretical understanding). Kāma is the destroyer (nāśanam) of *both* — not just understanding, but also realization. The vi- intensifier marks the deeper grade of knowing.
  • nāśanam — the destroyer
    From √naś, to perish — agentive: *the destroyer*. The same root as naṣṭān in 3.32. Kāma is the active ruiner of the very knowledge by which it could be defeated. Hence the urgency of *ādau*.
Therefore, O Arjuna, best of the Bhāratas, in the very beginning curb this great symbol of sin [lust] by regulating the senses, and slay this destroyer of knowledge and self-realization.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
The first practical order. Begin with the outermost garrison — the senses. Restrain them, then attack kāma. The strategy is from the outside in: indriya-saṁyama first, deeper conquest after. Calling Arjuna 'Bharatarṣabha' summons his warrior identity.
Further notes (विवरण · Vivaraṇa)
The verbs intensify: niyamya (restrain) for senses, prajahi (slay) for kāma — a sharp escalation. 'Jñāna-vijñāna' pairs theoretical knowledge with realized discernment. Compare BG 7.2 where Kṛṣṇa promises to teach both together. Killing the enemy of both is the precondition of any spiritual maturity.
Prose order (अन्वय · Anvaya)
हे भरत-ऋषभ! तस्मात् त्वम् आदौ इन्द्रियाणि नियम्य ज्ञान-विज्ञान-नाशनम् एनम् पाप्मानम् हि प्रजहि।
he bharata-ṛṣabha! tasmāt tvam ādau indriyāṇi niyamya jñāna-vijñāna-nāśanam enam pāpmānam hi prajahi|
Therefore, O bull of the Bharatas, having first restrained the senses, slay this sinful one — the destroyer of knowledge and discernment.
Word split (पदच्छेद · Padaccheda)
तस्मात् त्वम् इन्द्रियाणि आदौ नियम्य भरत-ऋषभ । पाप्मानम् प्रजहि हि एनम् ज्ञान-विज्ञान-नाशनम् ॥
tasmāt tvam indriyāṇi ādau niyamya bharata-ṛṣabha | pāpmānam prajahi hi enam jñāna-vijñāna-nāśanam ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
तस्मात् tasmāt dem. (demonstrative) pron. (pronoun) abl.sg. (ablative singular), adverbial therefore
त्वम् tvam युष्मद् pron. (pronoun) nom.sg. (nominative singular) you
इन्द्रियाणि indriyāṇi इन्द्रिय (n.) acc.pl. (accusative plural) the senses
आदौ ādau आदि (m.) loc.sg. (locative singular), adverbial at the outset, first
नियम्य niyamya नि+√यम् abs. (absolutive) having restrained
भरत-ऋषभ bharata-ṛṣabha भरत + ऋषभ voc.sg. (vocative singular)m., karmadhāraya O bull of the Bharatas
पाप्मानम् pāpmānam पाप्मन् (m.) acc.sg. (accusative singular) the sinner / sinful one
प्रजहि prajahi प्र+√हन् impv. 2sg.par. (parasmaipada / active voice) slay!
हि hi ind. (indeclinable), emphatic indeed
एनम् enam dem. (demonstrative) pron. (pronoun) acc.sg. (accusative singular)m. this
ज्ञान-विज्ञान-नाशनम् jñāna-vijñāna-nāśanam ज्ञान + विज्ञान + नाशन acc.sg. (accusative singular)m., upapada tatpuruṣa cpd. (compound) destroyer of jñāna and vijñāna
Purport

The Lord advised Arjuna to regulate the senses from the very beginning so that he could curb the greatest sinful enemy, lust, which destroys the urge for self-realization and specific knowledge of the self. Jñāna refers to knowledge of self as distinguished from non-self, or in other words, knowledge that the spirit soul is not the body. Vijñāna refers to specific knowledge of the spirit soul’s constitutional position and his relationship to the Supreme Soul. It is explained thus in the Śrīmad-Bhāgavatam (2.9.31) : jñānaṁ parama-guhyaṁ me yad vijñāna-samanvitam sa-rahasyaṁ tad-aṅgaṁ ca gṛhāṇa gaditaṁ mayā “The knowledge of the self and Supreme Self is very confidential and mysterious, but such knowledge and specific realization can be understood if explained with their various aspects by the Lord Himself.” Bhagavad-gītā gives us that general and specific knowledge of the self. The living entities are parts and parcels of the Lord, and therefore they are simply meant to serve the Lord. This consciousness is called Kṛṣṇa consciousness. So, from the very beginning of life one has to learn this Kṛṣṇa consciousness, and thereby one may become fully Kṛṣṇa conscious and act accordingly. Lust is only the perverted reflection of the love of God which is natural for every living entity. But if one is educated in Kṛṣṇa consciousness from the very beginning, that natural love of God cannot deteriorate into lust. When love of God deteriorates into lust, it is very difficult to return to the normal condition. Nonetheless, Kṛṣṇa consciousness is so powerful that even a late beginner can become a lover of God by following the regulative principles of devotional service. So, from any stage of life, or from the time of understanding its urgency, one can begin regulating the senses in Kṛṣṇa consciousness, devotional service of the Lord, and turn the lust into love of Godhead – the highest perfectional stage of human life.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
41. Therefore, as a first step, by controlling the senses, O best of the Bharata lineage, kill this demon, which destroys knowledge and intelligence.
Commentary

The rule is that, by conquering the shelters of enemy, the enemy can be conquered. The shelters of lust are the senses, the mind and intelligence, which are respectively increasing difficult to conquer. The senses may be difficult to control, but they are easier to conquer than the other items. Therefore, first the senses should be conquered; you should control the senses. Though the uncontrollable mind wants to steal others’ wives or properties, one should not engage the senses, by carefully considering the situation of the functioning of the senses such as eyes, ear, hands or feet. Kill this ferocious lust (pāpmānam). This means that by restricting the senses, after some time the mind will become freed of lust. [Note: Previously stopping the senses was not recommended, since the mind still will dwell on sense objects. Here Kṛṣṇa is stating that the senses should be controlled by proper engagement, but not stopped, and this will help control the mind from dwelling on enjoyment. Mind and intelligence should also be controlled by suitable engagement, but ultimately, if effort is not made to understand the ātmā and develop taste in the ātmā, all endeavors to control senses, mind and intellect will be futile.]

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
41. Therefore, in the beginning, controlling the senses, O best of the Bhāratas, kill this demon, which destroys scriptural knowledge and realization.
Commentary

This enemy in the form of lust by means of the senses inclined to material enjoyment covers the knowledge of the person striving for knowledge of ātmā who attempts to do so by stopping the actions of all the senses. Therefore, at the beginning of the dawning of knowledge (adau), after first regulating all the senses by engagement through niskāma karma yoga (niyamya), making them favorable to it, you, who possess a body, mind and senses made of matter, destroy (prajāhi) this evil enemy, lust. Do this because this lust covers up knowledge of scripture indicating ātmā distinct from the body (jñāna), and realization of that ātmā (vijñāna).

Bhūrijana Dāsa Gauḍīya
Commentary

Because amongst the senses, the mind and the intelligence, the grossest is the senses. The mind is more subtle and the intelligence still more subtle. The senses are the easiest to control than to control the mind, therefore Krsna recommends that one should start by controlling his senses by regulating them. Vaidhi‑bhakti is the practice for regulating the senses. There is no other way to control the enemy ‑ lust. The intelligence is considered to be the next door neighbor to the Supersoul and its business is to be en garde from maya but the difficult is that the gard has been corrupted by lust. The intelligence has been bought up by lust. When the person who is supposed to be one's gard is employed by the enemy, then one is really in trouble. The intelligence must be continuosly beaten; practically speaking one who is in material consciousness should neglect his intelligence and accept the intelligence of the sastra ‑ because this intelligence has been bought up by the enemy, it is working under the service of lust. And Krsna concludes this Chapter with the final two verses:

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study Key verse
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Regulate the senses – Since the senses are the weakest, they are the easiest to begin conquering lust

with. Therefore destroy lust in senses by following religious regulations

Lust as destroyer of ‘jnana’ (knowledge) and ‘vijnana’ (self-realisation)

PRACTICAL APPLICATION OF TEXT 3.41

One’s senses are influenced by lust when he feels attracted to pleasure and repulsed by pain
The senses send images of desirable and undesirable objects to the mind
Focus of Learning

(a) What are the repositories of lust – Mind and the senses

(b) Mind as center of all sense activities – Reservoir of ideas of sense gratification

(c) Intelligence – Capital and next-door neighbor

(d) Intelligence influences the spirit soul – How?

Lusty intelligence influences the spirit soul to acquire the false ego and identify itself with matter, and thus with the mind and senses
Spirit soul becomes addicted to enjoying the material senses and mistakes this as true happiness

(e) False identification: Manifested in various ways (Ref. SB 10.84.13)

Identifying the body made of three elements with one’s own self
Considering the by-products of the body to be his kinsmen
Considering the land of birth worshipable
Goes to place of pilgrimage simply to take a bath rather than meet men of transcendental knowledge

(a) Analogy: Material world is like ‘Shackles of sex life’ (Maithunya-agara)

This is the punishment for living entities disobedient to the laws of God

(b) Lust – symbol of ignorance, because

Advancement of material civilization on the basis of sense gratification means increasing the duration of material existence
So-called happiness from sense gratification is the ultimate enemy of the sense enjoyer
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
3.41 Since this is so, therefore, O scion of the Bharata dynasty, adau niyamya, after first controlling; indriyani, the organs; prajahihi, renounce; enam, this one, the enemy under consideration; which is papmanam, sinful-which is desire that is accustomed to sinning; and jnana-vijnana-nasanam, a destroyer of learning and wisdom, jnana, learning, means knowledge about the Self etc. from the scripures and a teacher. Vijnana, wisdom, means the full experience of that. Renounce, i.e. discard, from yourself the destroyer of those two-learning and wisdom, which are the means to the achievement Liberation. It has been said, 'After first controlling the organs, renounce desire the enemy'. As to that, by taking the support of what should one give up desire? This is being answered:
Śrī Rāmānujācārya Classical
Translation
3.41 For whatever reason a person engaged in Jnana Yoga, which is of the nature of abandoning the activities of all the senses, should control this enemy in the shape of desire which turns him away from the self through creating infatuation for objects of the senses - for the same reason, you, who are yoked to the activities of the senses by reason of being in conjunction with the Prakrti, should, in the beginning itself, i.e., at the very beginning of the practice of the means for release, control the senses by the practice of Karma Yoga, which provides for the regulation of the working of the senses. And then you must destroy, i.e., slay this sinful enemy, which is in the shape of desire and which destroys knowledge and discrimination, i.e., knowledge relating to the nature of the self and of the discriminative power, which is the means to gain this knowledge. Sri Krsna speaks of that which is most important among the adversaries:
Śrī Abhinavagupta Classical
Translation
3.41 Or the passage jnana-vijnana-nasana may be an adverb [modifying the verb 'must avoid'] meaning 'by destroying it i.e., by keeping it off by means of knowledge (thought) i.e., by means of the mind and by means of superior knowledge (superior thought) i.e., by means of the intellect.' The intention is this : One must not allow, in the fancy, [the wrath] risen in the sense-organs, and must not make any resolve about [the foe], fancied. The logic in this regard (in the above means) [ the Lords ] explains in a couple of verses:
Swami Sivananda Classical
Translation
3.41 Therefore, O best of the Bharatas (Arjuna), controlling the senses first, do thou kill this sinful thing, the destroyer of knowledge and realisation.
Commentary

3.41 तस्मात् therefore? त्वम् you? इन्द्रियाणि the senses? आदौ in the beginning? नियम्य having controlled? भरतर्षभ O best of the Bharatas? पाप्मानम् the sinful? प्रजहि kill? हि surely? एनम् this? ज्ञानविज्ञाननाशनम् the destroyer of knowledge and realisation (wisdom).Commentary Jnana is knowledge obtained through the study of scriptures. This is indirect knowledge or Paroksha Jnana. Vijnana is direct knowledge or personal experience or Anubhava through Selfrealisation or Aparoksha Jnana. Control the senses first and then kill desire.

Swami Gambhīrānanda Classical
Translation
3.41 Therefore, O scion of the Bharata dynasty, after first controlling the organs, renounce this one [A variant reading is, 'prajahi hi-enam, completely renounce this one'.-Tr.] which is sinful and a destroyer of learning and wisdom.
Shri Purohit Swami Classical
Translation
3.41 Therefore, O Arjuna, first control thy senses and then slay desire, for it is full of sin, and is the destroyer of knowledge and of wisdom.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Abhaya (Fearlessness)
Related verses
BG 3.43 BG 6.26 BG 2.61 SB 11.20.21 SB 7.15.22 SB 5.11.17 CC Madhya 22.147 CC Madhya 19.159 CC Antya 20.12 Kaṭha Upaniṣad 1.3.10Kaṭha Upaniṣad 1.3.13
Concepts
Maya
Related lectures
Personal Guidance
Therefore, control the senses from the very beginning, slay this destroyer of knowledge and realization.
Practical Applications
  • Don't wait until the craving is full-grown; control at first arising.
  • Pre-commit to your sādhana so you don't decide in the heat.
  • Treat early sense-discipline as merciful self-protection.
Reflection Questions
  • Where am I waiting too long to intervene with my own desires?
  • What pre-commitment would protect me?
Analogy

A flood is fought at the dyke, not at the dining room. Kāma is fought at the senses' first opening, not after it has already filled the house. Move the line of defense outward as far as possible.

Stories
Haridāsa Ṭhākura's All-Night Chanting

When the courtesan was sent at midnight to seduce Haridāsa Ṭhākura, he did not engage her, dismiss her, or scold her — he kept chanting. He told her gently that his fixed number of rounds for that day was incomplete, and that he would speak with her when finished. Hour after hour she waited, listening, until her heart turned and she became his disciple.

Verse 3.41 — *indriyāṇy ādau niyamya* — is precisely Haridāsa's strategy. He controlled the senses *at the very beginning*. He did not enter the argument with kāma; he did not test his strength; he simply kept the first gate closed, and the enemy converted itself into a devotee.

📝 My note

Source: vedabase.io

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