Bhagavad Gita Chapter 3, Verse 38

English Translation

As fire is enveloped by smoke, as a mirror by dirt, and as a foetus remains enclosed in the womb, so in this shrouded by that.

Detailed Commentary

**3.38** **Explanation:** "Just as fire is covered by smoke (dhūmena āvriyate vahniḥ)" – similarly, a person's discriminative intellect, or Viveka, is covered by desire (Kāmanā), meaning it is not clear. Viveka manifests in Buddhi (intellect). Buddhi is of three types: Sāttvika, Rājasī, and Tāmasī. Sāttvika Buddhi possesses correct knowledge of what is duty (Kartavya) and non-duty (Akartavya); Rājasī Buddhi lacks correct knowledge; and Tāmasī Buddhi has inverted knowledge (Gita 18.30-32). When Kāmanā is present, even Sāttvika Buddhi becomes obscured like smoke, let alone Rājasī and Tāmasī. As soon as worldly desires arise, the Pāramārthika Mārga (path to the Ultimate Reality) begins to appear hazy. If one is not careful, Kāmanā continues to grow, and then the path becomes completely dark. Desire arises only from perceiving attractiveness and importance in inert objects (Jaḍ Vastu). This Kāmanā covers Viveka. Viveka is manifest in the human body, but due to desire for inert objects, it does not function. As soon as desire arises, Viveka becomes blurred. Just as fire, even when covered by smoke, can still function, similarly, if a Sādhaka becomes alert as soon as Kāmanā arises, their Viveka can function. A simple way to destroy Kāmanā is that as soon as desire arises, the Sādhaka should reflect that the object is not permanent. It did not exist before, nor will it remain afterwards; and even in the interim, it is subject to separation. Such reflection destroys Kāmanā. "Just as a mirror is covered by dirt (yathā darśo malena ca)" – similarly, as Kāmanā increases, the knowledge of "I am a Sādhaka; this is my duty and this is not" is lost. When the importance of perishable objects (Naśavān Vastu) increases, a person desires their enjoyment and accumulation. The more this Kāmanā grows, the greater is a person's degradation. Importance lies not in the object itself, but in its proper use (Sadupyoga). The importance of money, knowledge, strength, etc., lies in their Sadupyoga. Understanding this removes desire for them. There is a responsibility for the Sadupyoga of objects; what is the use of desiring more? Objects are not obtained merely by desiring them. As the importance of worldly objects decreases, the importance of Paramātma increases. Upon their complete cessation, the experience of Paramātma occurs, and Kāmanā ceases. "As the embryo is covered by the womb (yatho'lbenāvṛto garbhaḥ)" – in comparison to the state of smoke and the third stage of Kāmanā, Viveka is completely covered. When Viveka is covered, Kāmanā increases. Obstruction to Kāmanā leads to anger (Krodha), delusion (Sammoha), and destruction of Buddhi. When Buddhi is destroyed, improper actions are committed. The Lord does not even call such people 'humans'. When such people were described in the sixteenth chapter, the word 'Manushya' (human) was not used. Even those who desire Svargaloka are called 'Kāmātmā' (those whose self is desire), because for them, worldly happiness is everything (Gita 16.11). Although in this state of Kāmanā, the mind does not turn towards attaining Paramātma, yet good company (Satsang) can awaken the objective. "Thus it is covered by it (tathā tenedam āvṛtam)" – the Lord has given three examples of Kāma (desire) covering Viveka. Three states of Kāma arise in the heart. Those interested in the Ultimate Truth (Parmārtha) and those engaged in spiritual practice (Sādhan) recognize Kāmanā. Only one who recognizes it can destroy Kāmanā. The Lord has described these states for the destruction of Kāmanā, so that it may be destroyed. Kāmanā causes sin (Pāpa), suffering (Santāpa), and sorrow (Duḥkha). A person should keep their Viveka awakened and not allow Kāmanā to arise at all. If it does arise, it should be destroyed in the first or second state, not allowed to reach the third state. Pay special attention: even when smoke is visible, fire is still recognizable. Similarly, when Viveka is covered by Kāma, its recognition remains, but it is not utilized. According to the Śāstras, three impurities are obstructive: Mala (impurity), Vikṣepa (distraction), and Āvaraṇa (veil). Their cause is the unreal (Asat) world (Samsāra). The fundamental impurity is Kāmanā. As soon as Kāmanā is destroyed, these impurities vanish, and Viveka becomes manifest. The main obstacle to attaining Paramātma is giving importance to perishable objects (Naśavān Padārtha). As long as importance is ascribed to illusory objects, Mala, Vikṣepa, and Āvaraṇa persist. The main cause of Maladoṣa (impurity of defilement) is Kāmanā, because sins (Pāpa) arise from it. As soon as one resolves, 'I will not commit sin,' the root of all impurities is severed. Upon becoming completely desireless (Sarvathā Niṣkām), the Maladoṣa is destroyed. In Śrīmad Bhāgavata, the Lord has described Karmayoga for those who have desires: 'Karmayoga is for those with desires (karmayogastu kāminām).' Therefore, those with desires should not despair for their welfare. Karmayoga leads to the destruction of desires. While performing any action, reflecting with caution 'Why and how should this action be done?' awakens the objective. By continuously focusing on the objective, performing auspicious actions without attachment and without desire for results leads to the experience of desirelessness (Niṣkāmatā) and ultimate well-being (Kalyāṇa).