{"data":{"canonicalRef":"gita.3.41","workId":"gita","work":"gita","edition":"gita-standard-700","corpusVersion":"gita-1.0.0-rc.1","chapter":3,"verse":41,"speaker":"Krishna","representations":{"devanagari":"तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ।\nपाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् ॥","iast":"tasmāttvamindriyāṇyādau niyamya bharatarṣabha\npāpmānaṃ prajahi hyenaṃ jñānavijñānanāśanam","english":"Therefore, O chief of the descendants of Bharata! first restrain your senses, then cast off this sinful thing which destroys knowledge and experience."},"translation":{"translator":"Kashinath Trimbak Telang","editionYear":1882,"status":"machine-aligned; two human reviews pending","alignmentConfidence":0.591},"variants":[],"provenance":[{"sourceId":"vedic-scriptures","locator":"BG3.41","role":"Devanagari and IAST digital witness"},{"sourceId":"telang-1882","locator":"Chapter 3; aligned against BG3.41","role":"English translation witness"}],"review":{"transcription":"machine-cross-checked","firstHumanReview":"pending","secondHumanReview":"pending","releaseEligible":false},"checksum":"ed89502058bf84f4a7647f0990745af251a2d07d23f0b63a844817aa2e0c906e","commentaries":[{"id":"prabhupada-ec:source:3.41","canonicalRef":"gita.3.41","chapter":3,"verse":41,"authorId":"prabhupada","author":"A. C. Bhaktivedanta Swami Prabhupada","editionId":"prabhupada-ec","fieldCode":"ec","language":"en","script":"Latn","contentType":"commentary","content":"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.","sourceLocator":"bhagavadgita_chapter_3_slok_41.json#/prabhu/ec","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"f05985b5cf86f8979866b7bc610693ebeb5e93f4f955ad9a7342af812010ce9c","corpusVersion":"gita-commentaries-0.2.0"},{"id":"prabhupada-et:source:3.41","canonicalRef":"gita.3.41","chapter":3,"verse":41,"authorId":"prabhupada","author":"A. C. Bhaktivedanta Swami Prabhupada","editionId":"prabhupada-et","fieldCode":"et","language":"en","script":"Latn","contentType":"translation","content":"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.","sourceLocator":"bhagavadgita_chapter_3_slok_41.json#/prabhu/et","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"60a25bb6dff1086d07e5edc2f93f118ba90e7ef93f057c84bf3789f8404ad4b4","corpusVersion":"gita-commentaries-0.2.0"},{"id":"abhinavagupta-sc:source:3.41","canonicalRef":"gita.3.41","chapter":3,"verse":41,"authorId":"abhinavagupta","author":"Abhinavagupta","editionId":"abhinavagupta-sc","fieldCode":"sc","language":"sa","script":"Deva","contentType":"commentary","content":"।।3.41।।अस्य निवारणोपायमाह तस्मादिति। तस्मादादौ इन्द्रियाणि नियमयेत्। क्रोधादिकं इन्द्रियेषु प्रथमं न गृह्णीयात्। ज्ञानं ब्रह्मज्ञानं विज्ञानं च भगवन्मयीं क्रियां नाशयति यतः ( N K हि यतः) अतः (S omits अतः) पाप्मानं (S पापम्) क्रोधं त्यज। अथवा ज्ञानेन मनसा विज्ञानेन बुद्ध्या च नाशनं वारणं कृत्वा इति क्रियाविशेषणम्। इन्द्रियेषु उत्पन्नं संकल्पेन गृह्णीयात् संकल्पितं वा न निश्चिनुयात् इति तात्पर्यम्।","sourceLocator":"bhagavadgita_chapter_3_slok_41.json#/abhinav/sc","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"48375312cd3c17a42804f4c2981d0dc750ffeb4fefd3ea478b92713581f3c332","corpusVersion":"gita-commentaries-0.2.0"},{"id":"abhinavagupta-et:source:3.41","canonicalRef":"gita.3.41","chapter":3,"verse":41,"authorId":"abhinavagupta","author":"Abhinavagupta","editionId":"abhinavagupta-et","fieldCode":"et","language":"en","script":"Latn","contentType":"translation","content":"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.\nThe logic in this regard (in the above means) [ the Lords ] explains in a couple of verses:","sourceLocator":"bhagavadgita_chapter_3_slok_41.json#/abhinav/et","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"ef42a7d9b8a96d4e585f31564b6820068b8b089f98d00d0ee88a6ecde30d25b8","corpusVersion":"gita-commentaries-0.2.0"},{"id":"dhanapati-sc:source:3.41","canonicalRef":"gita.3.41","chapter":3,"verse":41,"authorId":"dhanapati","author":"Dhanapati","editionId":"dhanapati-sc","fieldCode":"sc","language":"sa","script":"Deva","contentType":"commentary","content":"।।3.41।।तस्मादिन्द्रिया दीनामाश्रयत्वात्त्वमिन्द्रियाणि पूर्वं कामनिरोधात्प्रागवस्थायां मोहनात्पूर्वमिति वा नियम्य वशीकृत्य पाप्मानं पापाचारं कामं प्रजहि आत्मनः सकाशात्परित्यज। कामस्य परित्याग एव मारणं नतु शस्त्रेण शिरश्छेदनम्। एवं जहि शत्रुमित्युपसंहारेऽपि परित्यजेत्येवार्थः। एतेन प्रजहि प्रकर्षेण जहि मारयेत भाष्यानुक्तं कैश्चिदुक्तं प्रत्युक्तम्। हि यस्माज्ज्ञानविज्ञाननाशनम्। अस्य विशेषणस्य हेतुगर्भस्य सूचयति हिशब्दः। तथाच यस्मादित्यस्याध्याहारोऽपि नापेक्षितः। एतेन हि प्रस्फुटमिति प्रत्युक्तम्। ज्ञानं शास्त्रत आचार्यतश्चात्मादीनामवबोधः विज्ञानं विशेषतः तदनुभवः तयोर्ज्ञानविज्ञानयोः श्रेयःप्राप्तिहेत्वोर्नाशनम्। येतु ज्ञानं आत्मविषयं विज्ञानं शास्त्रीयम्। यद्वा ज्ञानं शास्त्राचार्योपदेशजं विज्ञानं निदिध्यासनंविज्ञाय प्रज्ञां कुर्वीति इति श्रुतेरिति वर्णयन्ति तेषां व्याख्याने प्रथमपक्षोऽरुचिग्रस्तः। अरूचिबीजं ज्ञानं विवेकज्ञानमिति पूर्वं स्वेन व्याख्यातम्। तच्चात्मविषयं शास्त्रीयमेवेति विज्ञानपदेन पौनरुक्त्यम्। द्वितीयस्तु विज्ञानं विशेषतस्तदनुभव इति भाष्यस्य निदिध्यासनपरत्वं व्याख्याय तदविरुद्धो बोध्यः। तेनेदमावृतं आवृतं ज्ञानमेतेन ज्ञानमावृत्येत्यनुरोधेन नाशनमित्यस्यादर्शनसंपादकमित्यर्थः।णश अदर्शन इति स्मरणात्।ज्ञानविज्ञानयोरुत्पन्नयोरावरणात्मकाज्ञानबाधकत्वप्रसिद्य्धा विक्षेपात्मकाज्ञानेन कदाचित्प्रारब्धप्राबल्यादाभासरुपेणोत्पन्नस्य कामस्य तावत्कालज्ञानविज्ञाननाशनत्वमुपपद्यते। यद्वा मुमुक्षूणां मोक्षसाधनज्ञानविज्ञानप्राप्तये यतमानेनेन्द्रियाणि नियम्य ज्ञानविज्ञानावरकः कामो ह्यतव्य इति। तथाच नाशनमावरकमिति व्याख्यानेऽस्य सभ्यक्त्वेन घातकमित्यर्थभ्रान्त्या ज्ञानविज्ञाननाशासंभवशङ्कायास्तदुत्तरस्य चानव काशः। भरतैरप्ययं शत्रुः परित्यक्तः त्वं तु भरतर्षभ इति सूचयन्नाह भरतर्षभेति।","sourceLocator":"bhagavadgita_chapter_3_slok_41.json#/dhan/sc","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"accd2cb7f0fbc5acd8e1244ba6a04f45dabd5683811d7a41b2a4f1a836442365","corpusVersion":"gita-commentaries-0.2.0"},{"id":"s-sankaranarayan-et:source:3.41","canonicalRef":"gita.3.41","chapter":3,"verse":41,"authorId":"s-sankaranarayan","author":"Dr. S. S. Sankaranarayan","editionId":"s-sankaranarayan-et","fieldCode":"et","language":"en","script":"Latn","contentType":"translation","content":"3.41. Therefore, O best among the Bharatas, by controlling completely the sense-organs in the beginning [itself], you must avoid this sinful one, destroying the knowledge-action.","sourceLocator":"bhagavadgita_chapter_3_slok_41.json#/san/et","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"5ef0427eceff1107b5a8dcd6c480b72caac20c840aef3bb0dbad6817d6cbe961","corpusVersion":"gita-commentaries-0.2.0"},{"id":"jayatirtha-sc:source:3.41","canonicalRef":"gita.3.41","chapter":3,"verse":41,"authorId":"jayatirtha","author":"Jayatīrtha","editionId":"jayatirtha-sc","fieldCode":"sc","language":"sa","script":"Deva","contentType":"commentary","content":"।।3.40 3.41।।इन्द्रियाणि इत्यादिकमपृष्टं किमर्थमुच्यत इत्यत आह वधार्थमिति। एतदर्थमेव ह्यर्जुनेन बलवान् पृष्टः क्रियाद्वयश्रवणात् किं प्रतीन्द्रियादीनां करणत्वमिति न प्रतीयते। सन्निधानाद्विमोहनं प्रतीत्यन्यथा च प्रतीयतेऽत आह एतैरिति। तदुपपादयति बुद्ध्यादिभिरिति। इन्द्रियादित्वेनोक्तानमपि बुद्ध्यादित्वेन ग्रहणं प्राधान्यज्ञापनार्थम्। तस्मात्त्वमितीन्द्रियाणां निग्रहः कामहननायोपदिश्यते। तदुपपादयति हृतेति। नश्यति नाशयितुं शक्यो भवति।","sourceLocator":"bhagavadgita_chapter_3_slok_41.json#/jaya/sc","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; 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human review pending","checksum":"e58b3b02434e5990fb2c23a3bba39d14fc5a358e91932cbe6f9da3b3b3b582fb","corpusVersion":"gita-commentaries-0.2.0"},{"id":"ramanuja-et:source:3.41","canonicalRef":"gita.3.41","chapter":3,"verse":41,"authorId":"ramanuja","author":"Rāmānuja","editionId":"ramanuja-et","fieldCode":"et","language":"en","script":"Latn","contentType":"translation","content":"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.\nSri Krsna speaks of that which is most important among the adversaries:","sourceLocator":"bhagavadgita_chapter_3_slok_41.json#/raman/et","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"736e09b775a0aaec7690a42e22de684884508deec75fdbc4950acce9f2f404f7","corpusVersion":"gita-commentaries-0.2.0"},{"id":"purohit-swami-et:source:3.41","canonicalRef":"gita.3.41","chapter":3,"verse":41,"authorId":"purohit-swami","author":"Shri Purohit Swami","editionId":"purohit-swami-et","fieldCode":"et","language":"en","script":"Latn","contentType":"translation","content":"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.","sourceLocator":"bhagavadgita_chapter_3_slok_41.json#/purohit/et","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; 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human review pending","checksum":"35f4785c3258c7b2a41599986c543e60d78d2613bf24295cab6886bfe6ca0adf","corpusVersion":"gita-commentaries-0.2.0"},{"id":"swami-gambirananda-et:source:3.41","canonicalRef":"gita.3.41","chapter":3,"verse":41,"authorId":"swami-gambirananda","author":"Swami Gambirananda","editionId":"swami-gambirananda-et","fieldCode":"et","language":"en","script":"Latn","contentType":"translation","content":"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.","sourceLocator":"bhagavadgita_chapter_3_slok_41.json#/gambir/et","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"2cbfdd41d8aeeba6ea17ae81da55775d8d6c584ee59665189fc59fec909c9a65","corpusVersion":"gita-commentaries-0.2.0"},{"id":"swami-ramsukhdas-hc:source:3.41","canonicalRef":"gita.3.41","chapter":3,"verse":41,"authorId":"swami-ramsukhdas","author":"Swami Ramsukhdas","editionId":"swami-ramsukhdas-hc","fieldCode":"hc","language":"hi","script":"Deva","contentType":"commentary","content":"।।3.41।। व्याख्या--'तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ'--इन्द्रियोँको विषयोंमें भोग-बुद्धिसे प्रवृत्त न होने देना, अपितु केवल निर्वाह-बुद्धिसे अथवा साधन-बुद्धिसे प्रवृत्त होने देना ही उनको वशमें करना है। तात्पर्य है कि इन्द्रियोंकी विषयोंमें रागपूर्वक प्रवृत्ति न हो और द्वेषपूर्वक निवृत्ति न हो। (गीता 18। 10) रागपूर्वक प्रवृत्ति और द्वेषपूर्वक निवृत्ति होनेसे राग-द्वेष पुष्ट हो जाते हैं और न चाहते हुए भी मनुष्यको पतनकी ओर ले जाते हैं। इसलिये प्रवृत्ति और निवृत्ति अथवा कर्तव्य और अकर्तव्यको जाननेके लिये शास्त्र ही प्रमाण है। (गीता 16। 24) शास्त्रके अनुसार कर्तव्यका पालन और अकर्तव्यका त्याग करनेसे इन्द्रियाँ वशमें हो जाती है।काम को मारनेके लिये सबसे पहले इन्द्रियोंका नियमन करनेके लिये कहनेका कारण यह है कि जबतक मनुष्य इन्द्रियोंके वशमें रहता है तबतक उसकी दृष्टि तत्त्वकी ओर नहीं जाती; और तत्त्वकी ओर दृष्टि गये बिना अर्थात् तत्त्वका अनुभव हुए बिना 'काम' का सर्वथा नाश नहीं होता।मनुष्यकी प्रवृत्ति इन्द्रियोंसे ही होती है। इसलिये वह सबसे पहले इन्द्रियोँके विषयोंमें ही फँसता है, जिससे उसमें उन विषयोंकी कामना पैदा हो जाती है। कामना-सहित कर्म करनेसे मनुष्य पूरी तरह इन्द्रियोंके वशमें हो जाता है और इससे उसका पतन हो जाता है। परन्तु जो मनुष्य इन्द्रियोँको वशमें करके निष्काम-भावपूर्वक कर्तव्य-कर्म करता है, उनका शीघ्र ही उद्धार हो जाता है।\n'एनम् ज्ञानविज्ञाननाशनम्'--'ज्ञान'पदका अर्थ शास्त्रीय ज्ञान भी लिया जाता है; जैसे--ब्राह्मणके स्वाभाविक कर्मोंके अन्तर्गत 'ज्ञानम्'पद शास्त्रीय ज्ञानके लिये ही आया है। (गीता 18। 42)। परन्तु यहाँ प्रसङ्गके अनुसार 'ज्ञान' का अर्थ विवेक (कर्तव्य-अकर्तव्यको अलग-अलग जानना) लेना ही उचित प्रतीत होता है। 'विज्ञान' पदका अर्थ विशेष ज्ञान अर्थात् तत्त्वज्ञान (अनुभव-ज्ञान, असली ज्ञान या बोध) है।विवेक और तत्त्वज्ञान--दोनों ही स्वतःसिद्ध हैं। तत्त्व-ज्ञानका अनुभव तो सबको नहीं है, पर विवेकका अनुभव सभीको है। मनुष्यमें यह विवेक विशेषरूपसे है। अर्जुनके प्रश्न-(मनुष्य न चाहता हुआ भी पाप क्यों करता है?) में आये 'अनिच्छन्नपि' पदसे भी यही सिद्ध होता है कि मनुष्यमें विवेक है और इस विवेकसे ही वह पाप और पुण्य-दोनोंको जानता है और पाप नहीं करना चाहता। पाप न करनेकी इच्छा विवेकके बिना नहीं होती। परन्तु यह 'काम' उस विवेकको ढक देता है और उसको जाग्रत् नहीं होने देता।विवेक जाग्रत् होनेसे मनुष्य भविष्यपर अर्थात् परिणामपर दृष्टि रखकर ही सब कार्य करता है। परन्तु कामनासे विवेक ढक जानेके कारण परिणामकी ओर दृष्टि ही नहीं जाती। परिणामकी तरफ दृष्टि न जानेसे ही वह पाप करता है।इस प्रकार जिसका अनुभव सबको है उस विवेकको भी जब यहकाम जाग्रत् नहीं होने देता तब जिसका अनुभव सबको नहीं है उस तत्त्वज्ञानको तो जाग्रत् होने ही कैसे देगा इसलिये यहाँ 'काम' को ज्ञान (विवेक) और विज्ञान (बोध) दोनोंका नाश करनेवाला बताया गया है।वास्तवमें यहकाम ज्ञान और विज्ञानका नाश (अभाव) नहीं करता, प्रत्युत उन दोनोंको ढक देता है अर्थात् प्रकट नहीं होने देता। उन्हें ढक देनेको ही यहाँ उनका नाश करना कहा गया है। कारण कि ज्ञान-विज्ञानका कभी नाश होता ही नहीं। नाश तो वास्तवमें 'काम' का ही होता है। जिस प्रकार नेत्रोंके सामने बादल आनेपरबादलोंने सूर्यको ढक दिया' ऐसा कहा जाता है, पर वास्तवमें सूर्य नहीं ढका जाता, प्रत्युत नेत्र ढके जाते हैं, उसी प्रकार 'कामनाने ज्ञान-विज्ञानको ढक दिया' ऐसा कहा तो जाता है, पर वास्तवमें ज्ञान-विज्ञान ढके नहीं जाते, प्रत्युत बुद्धि ढकी जाती है।'पाप्मानं हि प्रजहि'-- कामना सम्पूर्ण पापोंकी जड़ है। इसलिये कामना उत्पन्न होनेसे पाप होनेकी सम्भावना रहती है। आगे चलकर कामना मनुष्यके विवेकको ढककर उसे अन्धा बना देती है, जिससे उसे पाप-पुण्यका ज्ञान ही नहीं रहता और वह पापोंमें ही लग जाता है। इससे उसका महान् पतन हो जाता है। इसलिये भगवान् कामनाको महापापी बताकर उसे अवश्य ही मार डालनेकी आज्ञा देते हैं।गृहस्थ-जीवन ठीक नहीं, साधु हो जायँ, एकान्तमें चले जायँ--ऐसा विचार करके मनुष्य कार्यको तो बदलना चाहता है, पर कारण 'कामना' को नहीं छोड़ता; उसे छोड़नेका विचार ही नहीं करता। यदि वह कामनाको छोड़ दे तो उससे सब काम अपने-आप ठीक हो जायँ। जब मनुष्य जीनेकी कामना तथा अन्य कामनाओंको रखते हुए मरता है, तब वे कामनाएँ उसके अगले जन्मका कारण बन जाती हैं। तात्पर्य यह है कि जबतक मनुष्यमें कामना रहती है, तबतक वह जन्म-मरणरूप बन्धनमें पड़ा रहता है। इस प्रकार बाँधनेके सिवाय कामना और कुछ काम नहीं आती।जब मनुष्यका जड-पदार्थोंकी तरफ आकर्षण होता है, तभी उनकी कामना उत्पन्न होती है। कामना उत्पन्न होते ही विवेक-दृष्टि दब जाती है और इन्द्रिय-दृष्टिकी प्रधानता हो जाती है। इन्द्रियाँ मनुष्यको केवल शब्दादि विषयोंके सुख-भोगमें ही लगाती हैं। पशु-पक्षियोंकी भी प्रवृत्ति इन्द्रियोंसे मिलनेवाले सुखतक ही रहती है। परन्तु कामनासे विवेक ढक जानेके कारण मनुष्य इन्द्रियजन्य सुखके लिये पदार्थोंकी कामना करने लगता है और फिर पदार्थोंके लिये रुपयोंकी कामना करने लग जाता है। इतना ही नहीं, उसकी दृष्टि रुपयोंसे भी हटकर रुपयोंकी गिनती-(संग्रह-) में हो जाती है। फिर वह रुपयोंकी गिनती बढ़ानेमें ही लग जाता है। निर्वाहमात्रके रुपयोंकी अपेक्षा उनका संग्रह अधिक पतन करनेवाला है और संग्रहकी अपेक्षा भी रुपयोंकी गिनती महान् पतन करनेवाली है। गिनती बढ़ानेके लिये वह झूठ, कपट, धोखा, चोरी आदि पाप-कर्मोंको भी करने लग जाता है और गिनती बढ़नेपर उसमें अभिमान भी आ जाता है जो आसुरी-सम्पत्तिका मूल है। इस प्रकार कामनाके कारण मनुष्य महान् पतनकी ओर चला जाता है। इसलिये भगवान् इस महान् पापी कामका अच्छी तरह नाश करनेकी आज्ञा देते हैं।","sourceLocator":"bhagavadgita_chapter_3_slok_41.json#/rams/hc","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"80b65ed5b953f944d94ce33de38632cdd783a4138a592600676f91bc71850621","corpusVersion":"gita-commentaries-0.2.0"},{"id":"swami-ramsukhdas-ht:source:3.41","canonicalRef":"gita.3.41","chapter":3,"verse":41,"authorId":"swami-ramsukhdas","author":"Swami Ramsukhdas","editionId":"swami-ramsukhdas-ht","fieldCode":"ht","language":"hi","script":"Deva","contentType":"translation","content":"।।3.41।। इसलिये हे भरतवंशियोंमें श्रेष्ठ अर्जुन ! तू सबसे पहले इन्द्रियोंको वशमें करके इस ज्ञान और विज्ञानका नाश करनेवाले महान् पापी कामको अवश्य ही बलपूर्वक मार डाल।","sourceLocator":"bhagavadgita_chapter_3_slok_41.json#/rams/ht","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"304e9fbd45d421eb38465f4d6c886207bc1b60da12c4f03b05e62f19cc2bf808","corpusVersion":"gita-commentaries-0.2.0"},{"id":"swami-sivananda-ec:source:3.41","canonicalRef":"gita.3.41","chapter":3,"verse":41,"authorId":"swami-sivananda","author":"Swami Sivananda","editionId":"swami-sivananda-ec","fieldCode":"ec","language":"en","script":"Latn","contentType":"commentary","content":"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.","sourceLocator":"bhagavadgita_chapter_3_slok_41.json#/siva/ec","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"6b248843595b64338a8403d2878bbb80a442cba4864e958c79bbfcf6810c272c","corpusVersion":"gita-commentaries-0.2.0"},{"id":"swami-sivananda-et:source:3.41","canonicalRef":"gita.3.41","chapter":3,"verse":41,"authorId":"swami-sivananda","author":"Swami Sivananda","editionId":"swami-sivananda-et","fieldCode":"et","language":"en","script":"Latn","contentType":"translation","content":"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.","sourceLocator":"bhagavadgita_chapter_3_slok_41.json#/siva/et","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; 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human review pending","checksum":"46b1e9dea7152f98099b5e4c26493f1fb68cd172f63f9053e28e45e7d3878903","corpusVersion":"gita-commentaries-0.2.0"},{"id":"vedanta-desika-sc:source:3.41","canonicalRef":"gita.3.41","chapter":3,"verse":41,"authorId":"vedanta-desika","author":"Vedānta Deśika Veṅkaṭanātha","editionId":"vedanta-desika-sc","fieldCode":"sc","language":"sa","script":"Deva","contentType":"commentary","content":"।।3.41।।अथ कामस्यात्माधिष्ठानोपकरणेष्विन्द्रियमनोबुद्धिषु प्रथममिन्द्रियाणां नियमनं कामविजयोपायतयोपदिश्यते तस्मादिति श्लोकेन। तस्मादित्येतत्प्रकृतस्य ज्ञानयोगस्योक्तप्रकारदुष्करत्वपरामर्शीत्याह यस्मादित्यादिना। त्वमिति निर्देशोऽर्जुनस्य तदानीन्तनावस्थापर इत्यभिप्रायेणोक्तंप्रकृतिसंसृष्टतया इन्द्रियव्यापारप्रवणस्त्वमिति।आदौ इत्यनेनाभिप्रेतमाह मोक्षेति। नात्रेन्द्रियनियमनमत्यन्तव्यापारोपरमः आदौ तस्याशक्यत्वात् प्रपञ्चितं च तत्प्रागेव। कर्मयोगार्थं चेन्द्रियनियमनं प्रागपियस्त्विन्द्रियाणि मनसा 3।7 इत्यादावुक्तम्। अतोऽत्रापि तथैव वर्णनीयमित्यभिप्रायेणोक्तंइन्द्रियव्यापारानुरूप इत्यादि। ज्ञानविज्ञानयोर्द्वयोरपि आत्मविषयत्वं प्रकरणात्सिद्धम्। तत्र चब्राह्मणेषु च विद्वांसो विद्वत्सु कृतबुद्धयः मनुः1।97 इतिवत्स्वरूपतद्विवेकविषयत्वात् अपौनरुक्त्यमित्यभिप्रायेणोक्तं आत्मस्वरूपेत्यादि। विज्ञानं विविच्य ज्ञानं व्यावृत्ततया ज्ञानमित्यर्थः। प्रत्यग्ज्ञानानन्दत्वादिविशिष्टमात्मनः स्वरूपम्। अणुत्वनित्यत्वज्ञातृत्वभोक्तृत्वकर्तृत्वादिभेदको धर्मवर्गोऽत्र विवेकः। यद्वादेहातिरिक्तः कश्चित् आत्माऽस्ति इत्येतावत्स्वरूपमिह विवक्षितम् प्रत्यक्त्वादयोऽप्यणुत्वादिवद्विवेकतया विवक्षिताः। अथवा तत्सर्वं स्वरूपं विवेको विवेककरणं शास्त्रम् तत प्रमेयं प्रमाणं चोक्तं भवति।एनं पाप्मानं इत्यन्वादेशात् प्रस्तुतकामविषयः पाप्मशब्दः तस्य पाप्मशब्देनाभिधानं निषेधविषयतया ज्ञानविरोधित्वेन अनिष्टफलत्वाच्चेत्यभिप्रेत्य कामरूपं वैरिणमित्युक्तम्।","sourceLocator":"bhagavadgita_chapter_3_slok_41.json#/venkat/sc","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; 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human review pending","checksum":"4e8a8e84996c7759adaec39fd9df45d26f2ff06ab167ca26c15301989835becd","corpusVersion":"gita-commentaries-0.2.0"},{"id":"shankaracharya-et:source:3.41","canonicalRef":"gita.3.41","chapter":3,"verse":41,"authorId":"shankaracharya","author":"Śaṅkarācārya","editionId":"shankaracharya-et","fieldCode":"et","language":"en","script":"Latn","contentType":"translation","content":"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.\nRenounce, i.e. discard, from yourself the destroyer of those two-learning and wisdom, which are the means to the achievement Liberation.\nIt 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:","sourceLocator":"bhagavadgita_chapter_3_slok_41.json#/sankar/et","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"053fefba8fa3c18b3f391ff581f4db4439bdc24715c6c81b7a0a18aca1ad5e45","corpusVersion":"gita-commentaries-0.2.0"},{"id":"shankaracharya-ht:source:3.41","canonicalRef":"gita.3.41","chapter":3,"verse":41,"authorId":"shankaracharya","author":"Śaṅkarācārya","editionId":"shankaracharya-ht","fieldCode":"ht","language":"hi","script":"Deva","contentType":"translation","content":"।।3.41।।जब कि ऐसा है इसलिये हे भरतर्षभ तू पहले इन्द्रियोंको वशमें करके ज्ञान और विज्ञानके नाशक इस ऊपर बतलाये हुए वैरी पापाचारी कामका परित्याग कर। अभिप्राय यह कि शास्त्र और आचार्यके उपदेशसे जो आत्माअनात्मा और विद्याअविद्या आदि पदार्थोंका बोध होता है उसका नाम ज्ञान है एवं उसका जो विशेषरूपसे अनुभव है उसका नाम विज्ञान है अपने कल्याणकी प्राप्तिके कारणरूप उन ज्ञान और विज्ञानको यह काम नष्ट करनेवाला है इसलिये इसका परित्याग कर।","sourceLocator":"bhagavadgita_chapter_3_slok_41.json#/sankar/ht","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"38a0cc3c0285e198d7639b5a728b5c52d29185ed138f7716f5bef9615591610d","corpusVersion":"gita-commentaries-0.2.0"},{"id":"sridhara-svamin-sc:source:3.41","canonicalRef":"gita.3.41","chapter":3,"verse":41,"authorId":"sridhara-svamin","author":"Śrīdhara Svāmin","editionId":"sridhara-svamin-sc","fieldCode":"sc","language":"sa","script":"Deva","contentType":"commentary","content":"।।3.41।। यस्मादेवं तस्मात्त्वमिति। आदौ विमोहात्पूर्वमेवेन्द्रियाणि मनो बुद्धिं च नियम्य पापरूपमेनं कामं हि स्फुटं प्रजहि घातय। यद्वा प्रजहिहि परित्यज। ज्ञानमात्मविषयम् विज्ञानं शास्त्रीयं तयोर्नाशकम्। यद्वा ज्ञानं शास्त्राचार्योपदेशजम् विज्ञानं निदिध्यासनजम्।तमेव धीरो विज्ञाय प्रज्ञां कुर्वीत इति श्रुतेः।","sourceLocator":"bhagavadgita_chapter_3_slok_41.json#/srid/sc","sourceUrl":"https://github.com/vedicscriptures/bhagavad-gita","sourceCommit":"43dfc8db815d01e15a347ea294b089334cf2aa17","alignmentStatus":"machine-validated; human review pending","checksum":"3a4b18b3c73ca239e8d48dbc00cb206ff01bfbc3dc66170d64ac178e9a6b75ee","corpusVersion":"gita-commentaries-0.2.0"}]},"meta":{"commentaryCount":29}}