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Bhagavad-gītā 3.43

एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना । जहि शत्रुं महाबाहो कामरूपं दुरासदम् ॥ ४३ ॥
evaṁ buddheḥ paraṁ buddhvā
[evam buddheh param buddhvaa]
saṁstabhyātmānam ātmanā
[samstabhyaatmaanam aatmanaa]
jahi śatruṁ mahā-bāho
[jahi shatrum mahaa-baaho]
kāma-rūpaṁ durāsadam
[kaama-roopam duraasadam]
Word-for-word
evam — thus buddheḥ — to intelligence param — superior buddhvā — knowing saṁstabhya — by steadying ātmānam — the mind ātmanā — by deliberate intelligence jahi — conquer śatrum — the enemy mahā - bāho — O mighty-armed one kāma - rūpam — in the form of lust durāsadam — formidable .
Blended reading (Sanskrit + English inline)
evaṁ buddheḥ paraṁ buddhvā
evam
thus
buddheḥ
to intelligence
param
superior
buddhvā
knowing
saṁstabhyātmānam ātmanā
saṁstabhya
by steadying
ātmānam
the mind
ātmanā
by deliberate intelligence
jahi śatruṁ mahā-bāho
jahi
conquer
śatrum
the enemy
mahā - bāho
O mighty-armed one
kāma-rūpaṁ durāsadam
kāma - rūpam
in the form of lust
durāsadam
formidable .
Important Words
  • buddheḥ — to intelligence
    Ablative of buddhi. Paired with param — *superior to intelligence*. Echoes 3.42: the soul is *above* even buddhi. The verse opens by confirming the hierarchy, then immediately tells you what to do with the knowledge: use buddhi *as* an instrument, not as identity.
  • buddhvā — knowing
    Gerund of √budh — having awakened/known. The same root as buddhi. The verse plays on the family: *having buddhi-ed* yourself awake to the truth that you are above buddhi, now steady the lower faculty.
  • saṁstabhya — by steadying
    Gerund of sam-√stambh, to firmly prop. The verb of *bracing* — pinning the mind upright by means of the higher intelligence. The verse is mechanical: this faculty steadies that one.
  • ātmanā — by deliberate intelligence
    Instrumental of ātman. Paired in the verse with ātmānam (accusative) — *steady the [lower] self by the [higher] self*. The lower self (mind) is to be steadied by the higher self (intelligence informed by the soul). The verse compresses the whole psychology into one half-line: the self conquers the self.
  • jahi — conquer
    Imperative of √han — strike. Same verb as in 3.41 (prajahi). The chapter ends as it crescendoed — with a battlefield command. Conquer. The end of the chapter is the start of the campaign.
  • kāma - rūpam — in the form of lust
    Compound. Same as 3.39. The enemy is named one last time in compound form — *kāma-formed*. Knowing the form is the precondition of striking it. The chapter closes with the target painted clearly.
  • durāsadam — formidable
    Compound: dus (hard) + ā-sad (to approach). *Hard to approach*. Kṛṣṇa does not insult the enemy at the close — He honors its strength. The final word of the chapter on kāma respects what Arjuna is about to fight.
Thus knowing oneself to be transcendental to the material senses, mind and intelligence, O mighty-armed Arjuna, one should steady the mind by deliberate spiritual intelligence [Kṛṣṇa consciousness] and thus – by spiritual strength – conquer this insatiable enemy known as lust.
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 chapter's closing imperative. Know the Self as higher than even the buddhi; with that higher Self steady the lower self; then strike down kāma. Inner self-government is the precondition for outer victory — both on the inner battlefield and at Kurukṣetra.
Further notes (विवरण · Vivaraṇa)
Three steps in one verse: jñāna (buddhvā — know), yoga (saṁstabhya — steady), karma (jahi — slay). The whole chapter compressed. 'Ātmānam ātmanā' — steady the lower self by the higher Self — anticipates BG 6.5–6 on the self as friend or enemy. 'Durāsadam' admits the difficulty: this enemy is real and not easily defeated, but defeatable.
Prose order (अन्वय · Anvaya)
हे महा-बाहो! एवम् बुद्धेः परम् बुद्ध्वा, आत्मना आत्मानम् संस्तभ्य, दुरासदम् काम-रूपम् शत्रुम् जहि।
he mahā-bāho! evam buddheḥ param buddhvā, ātmanā ātmānam saṃstabhya, durāsadam kāma-rūpam śatrum jahi|
O mighty-armed, having thus known (the Self) to be beyond even the intellect, having steadied the (lower) self by the (higher) Self, slay this hard-to-conquer enemy in the form of kāma.
Word split (पदच्छेद · Padaccheda)
एवम् बुद्धेः परम् बुद्ध्वा संस्तभ्य आत्मानम् आत्मना । जहि शत्रुम् महा-बाहो काम-रूपम् दुरासदम् ॥
evam buddheḥ param buddhvā saṃstabhya ātmānam ātmanā | jahi śatrum mahā-bāho kāma-rūpam durāsadam ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
एवम् evam ind. (indeclinable), adv. thus
बुद्धेः buddheḥ बुद्धि (f.) abl.sg. (ablative singular) than the intellect
परम् param पर (adj.) acc.sg. (accusative singular)m./n. the higher (one)
बुद्ध्वा buddhvā √बुध् abs. (absolutive) having known
संस्तभ्य saṃstabhya सम्+√स्तम्भ् abs. (absolutive) having steadied / stabilized
आत्मानम् ātmānam आत्मन् (m.) acc.sg. (accusative singular) the self
आत्मना ātmanā आत्मन् (m.) ins.sg. (instrumental singular) by the (higher) Self
जहि jahi √हन् impv. 2sg.par. (parasmaipada / active voice) slay!
शत्रुम् śatrum शत्रु (m.) acc.sg. (accusative singular) the enemy
महा-बाहो mahā-bāho महत् + बाहु voc.sg. (vocative singular)m., bahuvrīhi cpd. (compound) O mighty-armed
काम-रूपम् kāma-rūpam काम + रूप acc.sg. (accusative singular)m., bahuvrīhi cpd. (compound) kāma-formed
दुरासदम् durāsadam दुस् + आसद → दुरासद (adj.) acc.sg. (accusative singular)m. hard to assail
Purport

This Third Chapter of the Bhagavad-gītā is conclusively directive to Kṛṣṇa consciousness by knowing oneself as the eternal servitor of the Supreme Personality of Godhead, without considering impersonal voidness the ultimate end. In the material existence of life, one is certainly influenced by propensities for lust and desire for dominating the resources of material nature. Desire for overlording and for sense gratification is the greatest enemy of the conditioned soul; but by the strength of Kṛṣṇa consciousness, one can control the material senses, the mind and the intelligence. One may not give up work and prescribed duties all of a sudden; but by gradually developing Kṛṣṇa consciousness, one can be situated in a transcendental position without being influenced by the material senses and the mind – by steady intelligence directed toward one’s pure identity. This is the sum total of this chapter. In the immature stage of material existence, philosophical speculations and artificial attempts to control the senses by the so-called practice of yogic postures can never help a man toward spiritual life. He must be trained in Kṛṣṇa consciousness by higher intelligence. Thus end the Bhaktivedanta Purports to the Third Chapter of the Śrīmad Bhagavad-gītā in the matter of Karma-yoga, or the Discharge of One’s Prescribed Duty in Kṛṣṇa Consciousness.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
43. Thus, understanding that the soul is superior to the intelligence, being established in the self by the self, destroy the enemy in the form of lust, which is difficult to conquer.
Commentary

This verse concludes the topic. Understanding that the jivātmā is superior to the intelligence, understanding that it is separate from all coverings, destroy the unconquerable lust by being firms in the self by the self. [Note: Baladeva, Rāmānuja, Madhva and Śrīdhara all take the verse as “fixing the mind by the intelligence.” The justification for Viśvanātha’s version (Śaṅkāra holds the same view) could be that the self is the strongest, and therefore should be established in its position first. But that can only be done by itself, not by something inferior. When the soul is firm, then it controls senses, mind, intelligence and lust..] This chapter chiefly speaks of niṣkāma-karma as a sādhana, and also speaks of jñāna, its goal, in a secondary way. [Note: This refers to the verses starting from verse 39.] This is the commentary on the third chapter of the Gītā, for the joy of the devotees’ minds, following the line of the ācāryas.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
43. Thus, understanding that the soul is distinct from the intelligence, fixing the mind in the soul by the fixed intelligence, destroy the enemy in the form of lust, which difficult to conquer. O Mighty-armed Arjuna. .
Commentary

By My teaching (evam), realizing (buddhvā) that ātmā, possessing condensed bliss and knowledge, which is distinct from and superior to the intelligence (buddheḥ param), because it sets in motion all material things such as the body, making the mind (ātmānam) fixed in that ātmā of bliss and knowledge by such discerning intelligence (ātmanā), destroy the enemy in the form of lust, even though it is difficult to conquer (durāsadam). You are mighty-armed to conquer physically. Now you should conquer lust, O mighty-armed Arjuna. The third chapter explains that one should principally practice niṣkāma karma yoga, and secondarily, jñāna yoga which arises from it, for gaining a vision of the ātmā. Chapter 4

Bhūrijana Dāsa Gauḍīya
Commentary

The way these four sections had fit together: First we heard Arjuna's question about renunciation and work; and then in the 2nd Section, "Niskama karma",we got Krsna's reply that one should work with the spirit of renunciation; then Krsna explained in Section C, the Vedic system that through surrender to the Vedas and Vedic cultur becomes elevated from karma‑kanda to karma‑yoga by performing the prescribed system of sacrifice; and then on the niskama karma‑yoga level one doesn't have any material desires, one is detached, one is in the mode of goodness. And then, should one still do his prescribed duties when one is unattached to the fruits of his work? And the answer was in the Section D ‑ "Yes! You should do your duties! And why? To set the correct example! Therefore My dear Arjuna whether you have material desires or you don't have material desires, you should fight!" Then Arjuna in the final Section asked a very intelligent question to which Krsna answered: "one may have knowledge but beware because at any stage your knowledge can be covered and you will be forced to act against your prescribed duties and do what you shouldn't do ‑ that is LUST! Beware of it! And where is lust born from? It is born of PASSION." The mode of passion is doubled dangerous and even more dangerous than the mode of ignorance and if one accept the mode of passion it will degrade one to the mode of ignorance. Krsna's conclusion is to control the senses, mind and intelligence by getting intelligence trained by regulating the senses and getting one's intelligence trained and fixed up in Krsna consciousness. Krsna has explained in this Chapter, the importance of transcendental knowledge because that is what elevates one from the platform of sakama to niskama, therefore the next Chapter is dedicated to explain transcendental knowledge ‑ the essential ingredient that changes one's consciousness from passion to goodness, from bewilderement to illumination.

QUESTIONS: Sakama karma‑yoga is part of "sambhanda‑jnana", relation with the Supreme; so does this sakama karma‑yoga entails relationship with Krsna or be established in the Absolute platform? Answer: It depends on one's consciousness. One can perform this, desiring to merge with Brahman and be situated on the Absolute platform (that could be one's goal) or if one is fortunate by good association, he can practice bhakti‑yoga to attain the lotus feet of Krsna. He becomes a bhakti‑yogi or karma‑yogi; the two terms are sometimes used interchangeably. The demigods are examples of sakama bhaktas because they have material desires. They work for Krsna give the fruits of their work to Him, but they have material desires. Question: What is the difference between sakama karma and karma‑kanda? Answer: In karma‑kanda the desire is just for the fruit of the work and there is no transcendental objective. Sakama karma‑yoga means that one desires the fruit of his work because he is in passion, yet he accepts that Krsna is the ultimate goal of life. The example of this would be someone who is living outside of temple, he lives with his family, he has a job, he is making a lot of many and he is giving part to Krsna. This person is attached to his work and its fruits and it is a mista make him move to a temple because he may later because upset or bitter because his knowledge was not situated on the right platform to actually be detached. And the paralel with that, the karma‑kandi would be someone who is just working, doing his prescribed duties. He just works and uses all the fruits of his labor for his sense gratification. (END OF NOTES ON CHAPTER THREE)

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

Steady the mind by deliberate spiritual intelligence (Krishna consciousness)

Knowing that the soul is higher than material senses, mind and intelligence, take strength to defeat the enemy
By spiritual strength conquer this insatiable enemy lust
Focus of Learning

(a) Essence of Chapter 3

Do not give up work and prescribed duties all of a sudden
Greatest enemy of conditioned soul – Desire for over-lording and for sense gratification, which are manifestations of lust
Gradually develop Krishna consciousness and then one can be situated in a transcendental position unaffected by mind and senses – by the help of steady intelligence directed towards one’s pure identity
Chapter 3 is conclusively directed towards Krishna consciousness by knowing oneself as the eternal servitor of the Supreme Personality of Godhead and not the impersonal voidness as the ultimate end

(b) In Immature stage – ‘philosophical speculations’ and ‘artificial attempts to control senses by yoga’

fails to help

Recommendation: One must be trained in Krishna Consciousness by higher intelligence

PRACTICAL APPLICATION OF TEXT 3.43

Images of lust arise in the mind and attack the intelligence. If defeated, the intelligence is commandeered to make plans for fulfilling the lusty desires of the mind
Thus lust enters through the senses and conquers the mind and intelligence

(d) Solution to the whole problem

Directly understanding the constitutional position of soul is the real solution
By complete surrender unto the Supreme Personality of Godhead
By intelligence one engages the mind in Krishna consciousness
Analogy: Even though the senses are very strong like serpents, they will no more effective than serpents with broken fangs

(e) CAUTION! Even though the soul is the master of intelligence and mind, and the senses also, still,

unless it is strengthed by association with Krishna in Krishna consciousness, there is every chance

of falling down due to the agitated mind

END OF CHAPTER 3 

SUMMARISED THEME 3D

CONCLUSION – HOW TO FIGHT LUST (3.40 – 3.43)

(a) Regulate senses – Because the intelligence and mind are difficult to control, one begins by

regulating the senses

How to regulate the senses
By devotional service according to sastra
Under guru’s direction

(b) Engage soul in Krishna consciousness – One can attack the lust in mind and intelligence by

contemplating that he is spiritual, superior to the dictates of the senses, mind and intelligence. He

can thus practice acting on the platform of spiritual desire (Krishna consciousness) rather than

material lust

Intelligence is strengthened
Mind is engaged in Krishna consciousness
Mind engages senses which become serpents with broken fangs (Analogy)

(c) If no Krishna consciousness, then:

Senses drag mind
Mind drags intelligence
Intelligence drags soul into sense gratification

SUMMARISED THEME 3C

CHARACTERISTICS OF LUST (3.37 – 3.41)

1. Born of mode of passion (3.37)

2. Changes into wrath (born of the mode of ignorance) (3.37)

3. Forces us to act sinfully (3.37)

4. All-devouring greatest enemy of living entity (3.37)

5. Covers the living entity’s pure consciousness (3.38)

As smoke covers fire
Mirror covered by dust
Embryo covered by womb

6. Lust is never satisfied, like fire (3.39)

7. Sitting places of lust – Senses, Mind and Intelligence (3.40)

8. Covers jnana (knowledge) and vijana (self-realisation) (3.41)

Bhagavad Gita Notes

CHAPTER 3 Appendix

Selected Texts extracted from “Surrender unto Me”

Introduction

“Buddhi-yoga” is bhakti-yoga, but it literally means the yoga of buddhi, intelligence. Taking the

meaning of buddhi as intelligence, Kṛṣṇa’s order would mean that Arjuna, by the use of his intelli-

gence, should avoid all abominable activities. Kṛṣṇa has even emphasized intelligence by using the

word buddhi ten times in the final thirty-three verses of the Second Chapter.

We can thus easily imagine Arjuna concluding that he should renounce fighting and thus keep the

abominable activity of killing his kinsmen far distant by buddhi-yoga, or linking his intelligence to the

Supreme. “But why then,” thinks Arjuna, “is Kṛṣṇa still urging me to fight?”

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
3.43 Buddhva, understanding; atmanam, the Self; evam, thus; as param, superior; buddheh, to the intellect; and samstabhya, completely establishing; atmana, with the mind, i.e. establishing (the Self) fully in spiritual absorption with the help of your own purified mind; O mighty-armed one, jahi, vanish; this satrum, enemy; kama-rupam, in the form of desire; which is durasadam, difficult to subdue-which can be got hold of with great difficulty, it being possessed of many inscrutable characteristics.
Śrī Rāmānujācārya Classical
Translation
3.43 Thus, understanding desire, which is higher than even the intellect, to be the fore antagonistic to Jnana Yoga, and establishing the mind by means of the intellect in Karma Yoga, slay, i.e., destroy this foe, in the shape of desire which is difficult to overcome.
Śrī Abhinavagupta Classical
Translation
3.42-43 Indriyani etc. Evam etc. 'Because the sense-organs are different from the sense-objects that indicate the foe [in estion]; from them the mind is different; from that too different is the intellect; what is instrinsically different from the intellect also is the Self; so due to wrath, risen at the sense-organs, how can there be a disturbance in the mind, in the intellect or in the Self ?' Let one contemplate in this manner. This is what is meant here. This is intention of the experts of the Rahasya [literature] : The Supreme I-consciousness viz., the awareness 'All I am', which remains beyond the intellect, and the essence of which allows no difference-that is indeed the highest identity. Therefore no furstration (or cut) can be for That which is complete all around; hence wrath etc., do not rise [in It]. Therefore, taking hold of the Supreme Energy which in essence is Consciousness, you must slay the foe, the wrath which is ignorance in essence.
Swami Sivananda Classical
Translation
3.43 Thus knowing Him Who is superior to the intellect and restraining the self by the Self, slay thou, O mighty-armed Arjuna, the enemy in the form of desire, hard to coner.
Commentary

3.43 एवम् thus? बुद्धेः than the intellect? परम् superior? बुद्ध्वा having known? संस्तभ्य restraining? आत्मानम् the self? आत्मना by the Self? जहि slay thou? शत्रुम् the enemy? महाबाहो O mightyarmed? कामरूपम् of the form of desire? दुरासदम् hard to coner.Commentary Restrain the lower self by the higher Self. Subdue the lower mind by the higher mind. It is difficult to coner desire because it is of a highly complex and incomprehensible nature. But a man of discrimination and dispassion who does constant and intense Sadhana can coner it ite easily. Desire is the ality of Rajas. If you increase the Sattvic ality in you? you can coner desire. Rajas cannot stand before Sattva.Even though desire is hard to coner? it is not impossible. The simple and direct method is to appeal to the Indwelling Presence (God) through prayer and Japa.Thus in the Upanishads of the glorious Bhagavad Gita? the science of the Eternal? the scripture of Yoga? the dialogue between Sri Krishna and Arjuna? ends the third discourse entitledThe Yoga of Action.

Swami Gambhīrānanda Classical
Translation
3.43 [The Ast, introdcues this verse with, 'Tatah kim, what follows from that?'-Tr.] Understanding the Self thus [Understanding৷৷.thus:that desires can be conered through the knowledge of the Self.] as superior to the intellect, and completely establishing (the Self) is spiritual absorption with the (help of) the mind, O mighty-armed one, vanish the enemy in the form of desire, which is difficult to subdue.
Shri Purohit Swami Classical
Translation
3.43 Thus, O Mighty-in-Arms, knowing Him to be beyond the intellect and, by His help, subduing thy personal egotism, kill thine enemy, Desire, extremely difficult though it be."
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)
Related verses
BG 6.5 BG 2.41 BG 18.66 SB 11.20.21 SB 7.9.45 SB 11.25.32 CC Antya 19.100 CC Madhya 19.170 CC Madhya 22.147 Kaṭha Upaniṣad 1.3.9Kaṭha Upaniṣad 1.3.12
Related lectures
Personal Guidance
Knowing the soul to be transcendent, steady the mind by intelligence, conquer this insatiable enemy in the form of lust.
Practical Applications
  • Use scripture-informed intelligence to steady the mind.
  • Cultivate a steady inner voice that you trust over the agitated one.
  • Treat conquering kāma as a winnable, scripted campaign — not a vague hope.
Reflection Questions
  • Where could my higher intelligence be steadier?
  • What is my actual campaign against lust — written, with practices?
Analogy

Knowing the difference between the swordsman and the sword changes everything: the swordsman picks up the steady weapon, names the enemy, and strikes. Verse 43 is Kṛṣṇa handing Arjuna the steady intelligence and naming the target — kāma — and saying, now strike.

📝 My note

Source: vedabase.io

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