Bhagavad Gita Chapter 3, Verse 37

English Translation

The Blessed Lord said This desire, this anger, born of the ality of rajas, is a great devourer, a great sinner. Know this to be the enemy here.

Detailed Commentary

3.37. Explanation -- 'Rajoguna Samudbhavaḥ' (origin of Rajas): In the seventh verse of the fourteenth chapter, Bhagavan will state that Rajoguna arises from Trishna (craving) and Asakti (attachment); here it is said that Kama (desire) arises from Rajoguna. From this, one should understand that Raga (attachment/passion) gives rise to Kama, and Kama increases Raga. The implication is that believing worldly objects to be sources of happiness gives rise to Raga, which causes a person's Antaḥkaraṇa (inner consciousness) to become engrossed in them. Then, the desire to acquire those very objects and derive pleasure from them awakens. As long as this cycle continues, one cannot completely separate oneself from pāpa-karma (sinful actions). 'Kama Eṣa Krodha Eṣaḥ' (This is desire, this is anger) -- "May my wish be fulfilled" -- this is Kama. The accumulation of impermanent, insentient objects and the longing for pleasure born of their conjunction are all forms of Kama. Sinful actions are committed sometimes under the sway of Kama and sometimes under the sway of Krodha. In reality, the desire for perishable objects is the root of all sins. When Kama encounters an obstacle, it transforms into Krodha. Therefore, Bhagavan used the singular form to indicate that one desire is the root of sins. Upon the fulfillment of desire, Lobha (greed) arises, and upon encountering an obstacle in desire, Krodha (anger) arises. If the obstructing entity is more powerful, then instead of Krodha, Bhaya (fear) arises. In the Gita, at times, Bhaya has also been mentioned alongside Kama. Desire (Kama) is the root of all sins and sorrows (Dukha). A desirous person never finds happiness even in a dream, let alone in the waking state. What we wish for doesn't happen, and what we don't wish for happens -- this is called Dukha. If we abandon 'what we wish for' and 'what we don't wish for,' then where is Dukha? The desire for perishable objects is called Kama. Although the desire for the imperishable Paramatma (Supreme Self) may seem like Kama, it is not truly 'Kama'; because the desire for perishable objects is never fulfilled, rather it keeps increasing, but the desire for Paramatma is fulfilled (at the time of Paramatma-prapti). Secondly, Kama is for an object different from oneself, and Paramatma is non-different from oneself. Therefore, the desire for Seva (selfless service/Karma Yoga), Tattvajnana (knowledge of truth/Jnana Yoga), and Bhagavad-Bhakti (devotion to Bhagavan/Bhakti Yoga) is also not 'Kama.' The desire for Paramatma-prapti is truly the real necessity of life. The Jīva (individual soul) actually needs Paramatma, but when Viveka (discrimination) is suppressed, it begins to desire perishable objects. Often, the question arises: how will the affairs of the world proceed without desire? The answer is that the world's activities are driven by objects and actions, not by the mind's desires. Objects are related to actions, whether those actions are from past lives (Prarabdha) or present endeavors (Udyoga). Actions are external, and desires are internal. The fruit of external actions is also external, not from desire. Desire is for immediate pleasure as well as for future pleasure. The desire for enjoyment (Bhoga) and accumulation (Sangraha) is a desire for immediate pleasure, and the desire for the fruit of actions (Karmaphala) is a desire for future pleasure. In both these desires, there is only sorrow; because desire not only causes sorrow in the present but also becomes the cause of sorrow in the future. Therefore, these desires should be renounced. Both Karma (prescribed actions) and Vikarma (prohibited actions) are caused by desire. Due to desire, 'Karma' takes place, and with increasing desire, 'Vikarma' takes place. Due to desire, attachment to the unreal (Asat) becomes firm. When desire is absent, the connection with the unreal (Asat) is severed. Upon the fulfillment of a desire, we return to the state we were in before that desire arose. For example, if a desire to acquire one hundred rupees arises in someone's mind. Before, there was no desire in their mind to acquire one hundred rupees, thus it is proven that desire is something that arises. Until the desire for one hundred rupees arose, there was a state of 'Nishkamata' (desirelessness). If, through effort, one obtains one hundred rupees due to Prarabdha (destiny from past actions), that same state of Nishkamata returns. But due to worldly attachment to pleasure (sukhasakti), that state does not last, and a new desire arises, "Now may I get one thousand rupees." In this way, neither is desire fulfilled nor is there satisfaction (Tripti). The renunciation of 'Kama,' meaning the desire for worldly objects, is not difficult. If one contemplates, desires actually do not persist or last. It is true that desire does not last. It continuously fades away; a person keeps creating new desires. Desire arises, and the destruction of anything that arises is inevitable. If no new desire is created, an old desire will sometimes be fulfilled and sometimes simply fade away. The fulfillment of desire is not for everyone and not for all time, but the renunciation of desire is for everyone and for all time. The reason for this is that desire is momentary, and renunciation is permanent. What is the difficulty in becoming desireless (Nishkama)? We are not free from possessiveness (Nirmama), this is the difficulty. If we become free from possessiveness (Nirmama), the power of desirelessness (Nishkamata) will come, and from desirelessness, the power of non-attachment (Asangata) will come. When freedom from possessiveness (Nirmamata), desirelessness (Nishkamata), and non-attachment (Asangata) are attained, then unchangeableness (Nirvikarata), peace (Shanti), and freedom (Swatantrata) are automatically achieved. We consider the renunciation of desire difficult. But in reality, the fulfillment of desire is impossible. No one in the world has ever had all their desires fulfilled. Even Dasharatha Ji, the father of our Bhagavan, did not have his desires fulfilled! Therefore, the fulfillment of desires is impossible, but the renunciation of desires is not impossible. Even if we believe that renouncing desire is difficult, this difficulty is easier than the impossible task (the fulfillment of desire); because desires can be renounced, whereas the fulfillment of desires simply cannot happen. Therefore, renouncing desires is easier than fulfilling them. The mistake is that we try to do what we cannot, while we do not do what we can. The spiritual aspirant (Sadhaka) should renounce desire, which he can do. There are four types of desires: (1) Fulfill essential desires merely for the maintenance of the body. (2) Any desire that is personal and just, and which is beyond our capacity to fulfill, should be eliminated by surrendering it to Bhagavan. (3) By fulfilling the just and beneficial desires of others, which we can fulfill, the capacity for desire-renunciation comes. (4) All other desires, apart from these, should be eliminated through contemplation. 'Mahāśano Mahāpāpmā' (Great devourer, greatly sinful) -- Some enemies are appeased by offerings or worship, but this 'Kama' is such an enemy that it is not appeased by anything. Tulsidas Ji has said, "The fire of Kama, O Tulsidas, is not extinguished by the abundant ghee of sense-objects (Vishayabhoga), but only further ignited." Just as wealth increases with obtaining more wealth, so too does desire increase with enjoyment (Bhoga). That is why Kama has been called 'Mahāśanaḥ' (the great devourer). Desire is the cause of all sins. As soon as desire arises, a person turns away from his duty (Kartavya), true nature (Swarupa), and chosen deity (Ishta / Bhagavan) and turns towards the perishable world. Turning towards the perishable leads to sins, and as a result of sins, hells (Naraka) and lower species (yoni) are attained. It is only due to the desire for enjoyment (Bhoga) that the world appears real, and the body, which changes every moment, appears stable. Only by considering worldly objects as stable does one derive pleasure from them. During the experience of pleasure, one's attention does not turn towards the transience (Kshanabhangurata) of the world, and a person becomes fixated on enjoyment. How can there be a desire for pleasure from a world that is perishing every moment? But it is only by abandoning the knowledge that "the world is perishing every moment" that the desire for worldly pleasure arises. When one abandons the eternal truth and becomes engrossed in worldly enjoyments, one turns away from Paramatma. The one who indulges in worldly enjoyments commits violence (Himsa) in the form of sin, both against himself and others. For instance, a person who accumulates wealth and uses it for enjoyment causes the poor to experience an even greater sense of deprivation in their hearts. Through enjoyments, he also brings about his own downfall; he becomes a slave to the insentient (Jada). Accepting objects merely for the maintenance of the body does not lead to sin. This has also been stated in the scriptures (Shastras). The teaching of a Mahapurusha (great soul) is that 'may all be well' — this is the greatest sorrow. When we are sorrowful in relation to someone, until then we cannot walk the path of service (Seva). Through the exemplary service of a capable person, we do not become the Jivatma (individual soul), we become sorrowful. Therefore, our servitude in service is improper. While performing service (Seva), the spiritual aspirant (Sadhaka) should be careful not to let the feeling of gaining something in return for service arise in them. By this, 'Kama,' the pleasure-giving enemy, is easily destroyed.