3.41 tasmāt tvam indriyāṇy ādau (Original)

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Chapter 3

<< Chapter 3 verse 40

Simple

tasmāt tvam indriyāṇy ādau
niyamya bharatarṣabha
pāpmānaṁ prajahi hy enaṁ
jñāna-vijñāna-nāśanam

‘By first constraining1 the senses therefore, O Bharatarshabha2!, do thou vanquish this sinner (lust), the destroyer of jñāna3 and vijñāna4.’

One, who is desirous of entering on the Path of jñāna-yoga has to cease from the natural out-going tendencies of the senses; but lust, his foe in that disguise, creates, on the one hand, antipathy for ātmā, and creates on the other hand, love (or sympathy) for sense-delights.

Thou shalt, therefore, accustomed as thou art to the senses working in their own natural spheres, —because of thy intimate union with matter (prakṛiti)— constrain the senses to busy themselves, in their appropriate occupations pertaining to Karma-yoga.

[Discarding (or repelling) lust from thee in this manner] vanquish that foe, the great sinner, the destroyer of jñāna5 and vijñāna6.

Jñāna7 is knowledge relating to ātmā-nature.

Vijñāna8 is deeper, inner or discriminative knowledge of the same.

The chief of the obstacles which hampers the understanding, is (now) mentioned:—

>> Chapter 3 verse 42

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  1. Constraint is here used in preference to restraint or repression, to mean that the senses are to be ‘restrained’ from material pursuits, and ‘constrained’ to employ themselves in the performance of Śāstra-enjoined duties.
  2. Epithet of Arjuna, meaning the Bull (or Lion) of the Bharata race.
  3. The beginnings of ātmā-knowledge, or wisdom collectively.
  4. The thorough, complete or wisdom, in a distributive sense. For example, to know generally that there is an immortal entity, ātmā, constitutes jñāna, but to know it deeper in its nature as atomic, essentially blissful, and so on, constitutes vijñāna. Or jñāna is previous knowledge, and vijñāna, after-knowledge; vide Commentary on this verse and also on XVIII-42; XVIII-73. Vide also Vilakshaṇa mokshādhikāra nirṇaya, p. 51 (Telugu edition, 1891) on the various kinds of jñāna.
  5. The beginnings of ātmā-knowledge, or wisdom collectively.
  6. The thorough, complete or wisdom, in a distributive sense. For example, to know generally that there is an immortal entity, ātmā, constitutes jñāna, but to know it deeper in its nature as atomic, essentially blissful, and so on, constitutes vijñāna. Or jñāna is previous knowledge, and vijñāna, after-knowledge; vide Commentary on this verse and also on XVIII-42; XVIII-73. Vide also Vilakshaṇa mokshādhikāra nirṇaya, p. 51 (Telugu edition, 1891) on the various kinds of jñāna.
  7. The beginnings of ātmā-knowledge, or wisdom collectively.
  8. The thorough, complete or wisdom, in a distributive sense. For example, to know generally that there is an immortal entity, ātmā, constitutes jñāna, but to know it deeper in its nature as atomic, essentially blissful, and so on, constitutes vijñāna. Or jñāna is previous knowledge, and vijñāna, after-knowledge; vide Commentary on this verse and also on XVIII-42; XVIII-73. Vide also Vilakshaṇa mokshādhikāra nirṇaya, p. 51 (Telugu edition, 1891) on the various kinds of jñāna.

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