Bhagavad-gītā 3.43
Blended reading (Sanskrit + English inline)
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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.
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 jṣāna, 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.
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, jṣāna yoga which arises from it, for gaining a vision of the ātmā. Chapter 4
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)
Steady the mind by deliberate spiritual intelligence (Krishna consciousness)
(a) Essence of Chapter 3
(b) In Immature stage – ‘philosophical speculations’ and ‘artificial attempts to control senses by yoga’
fails to help
PRACTICAL APPLICATION OF TEXT 3.43
(d) Solution to the whole problem
(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
SUMMARISED THEME 3D
(a) Regulate senses – Because the intelligence and mind are difficult to control, one begins by
regulating the senses
(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
(c) If no Krishna consciousness, then:
SUMMARISED THEME 3C
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)
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
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?”
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.
- BG 03 42-43 - Sadbhuja Prabhu - ISKCON Chowpatty 2009-04-30
- BG 03 43 - Chaitanya Charan Prabhu - Use intelligence to pursue transcendence and subdue lust
- BG 03 43 - Dravida Prabhu - San Diego 2011-08-31
- BG 03 43 - Jayapataka Swami - ISKCON Mayapur 2011-07-18
- BG 03 43 - Jayapataka Swami - ISKCON Mayapur 2011-07-18
- BG 03 43 - Nirantara Prabhu - 2012-07-01
- BG 03 43 - Prahladananda Swami - 2012-12-02
- BG 03 43 - Suhotra Swami - Stockholm 1995-04-07
- BG 03 43 - Sukhadev Swami - Telugu.MP3
- BG 03 43 - Trivikrama Swami - Belarus 2011-07-11 Russian Translation
- Priya Valabha Mataji BG 03-43 Hindi - Part-02
- Priya Valabha Mataji BG 03-43 Sindhi
- Dravida Pr BG 03-43 - 2011-08-31 San Diego
- Hari Lila Pr BG 03-43 Tamil
- Kartikeya Pr BG 03-43 - 2021-05-14 ISKCON Whitefield
- Nirantara Pr BG 03-43 - Spiritual Strength - 2012-07-01
- Nitai Bhaktarupa Pr BG 03-43 Tamil - 2020-07-03
- Prabha Vishnu Pr BG 03-43 - 2000-12-05 Moscow
- Rasika Govinda Pr BG 03-43 Tamil - 2017-02-21
- Rasika Govinda Pr BG 03-43 - 2017-02-21
- BCaitanyaS BG 03-43 Russian Translation - 2000 Litva
- Bhakti Vikas Sw Hindi BG 03-43 - Kaama Krodha ke sivah Anya koi Shatru nahi hai - 06-10-01 Delhi
- Bhakti Vikas Sw BG 03-43 - Maintaining Spiritual Strength - 2007-05-10 Heidelberg
- Haladhar Sw BG 03-43 Oriya - Mana balistha hoigale se sahajya kariba - 2022-09-01
- JPS BG 03-43 - Karma Yoga - 2011-07-18 ISKCON Mayapur
- PrahladAnS BG 03-43 - Sunday Feast-Connecting our Consciousness with the Supreme - 2012-12-02
- PrahladAnS BG 03-43 - No Tiger Divorce Court - 2013-07-21 Pamporovo
- RTS BG 03-43 - Sunday Feast Lecture - 2014-12-14 ISKCON Alachua
- Suhotra Sw BG 03-43 - Scientist Philosophers and Real Wisdom - 1995-04-07 Stockholm
- Sukadeva Sw Telugu BG 03-43
- 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.
- Where could my higher intelligence be steadier?
- What is my actual campaign against lust — written, with practices?
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