Bhagavad Gita Chapter 3, Verse 40

English Translation

The organs, mind, and the intellect are said to be its abode. This one diversely deludes the embodied being by veiling Knowledge with the help of these.

Detailed Commentary

The verse says, *Indriyāṇi, mano, buddhirasyādhiṣṭhānamucyate* — Desire manifests in five locations: (1) sense objects (Gītā 3.34), (2) the senses, (3) the mind, (4) the intellect, and (5) the imagined 'I' (ahaṁkāra), meaning the doer (Gītā 2.51). Although it appears in these five places, desire truly resides only in the imagined 'Aham' (ego). However, because it manifests in the aforementioned five locations, they are referred to as the abodes of desire. All actions arise from the body, senses, mind, and intellect. These four are instruments of action. If desire resides in them, it obstructs spiritual actions. Therefore, a Karma Yogi performs actions for the purification of the inner being (antaḥkaraṇa) through the body, senses, mind, and intellect, becoming desireless (niṣkāma), devoid of possessiveness (nirmama), and unattached (anāsakta) (Gītā 5.11). In reality, desire resides only in the Aham. The Aham, or 'I-ness,' is merely an imagination. To identify oneself as belonging to a particular varṇa, āśrama, or sampradāya is simply a belief. Desire resides within this assumed relationship. All sins arise from desire. Sins are destroyed by experiencing their fruits, but new sins continue to arise until desire is removed from the 'Aham.' Therefore, desire alone is what binds the jīva. The Mahābhārata states: *Kāmabandhanamevakaṃ nānyadastīha bandhanam. Kāmabandhanamukto hi brahmabhūyāya kalpate.* (Śāntiparva 251.7) — 'In this world, desire is the only bondage; there is no other bondage. Indeed, one who is freed from the bondage of desire becomes capable of attaining the state of Brahman.' *Etairvimohayatyeṣa jñānamāvṛtya dehīnam* — Due to desire, a person fails to do what they should and does what they should not. Thus, desire deludes the embodied soul (dehābhimānī). In the second chapter, the Lord says that anger arises from desire — *Kāmāt krodho'bhijāyate* (2.62), and from anger arises delusion (excessive bewilderment) — *Krodhādbhavati sammohaḥ* (2.63). From this, it should be understood that when desire is obstructed, anger arises; but if desire is not obstructed, then greed arises from desire, and from greed, delusion. This means that when we do not obtain clothes due to desire, 'anger' arises, and when we do obtain clothes, 'greed' arises. Then, from these, 'delusion' arises. Desire is a product of Rajoguṇa, and delusion is a product of Tamoguṇa. Rajoguṇa and Tamoguṇa are closely related, which is why desire, anger, greed, and delusion also remain in close proximity. Desire deludes the embodied being through the senses, mind, and intellect. In this way, though desire is a product of Rajoguṇa, it culminates in delusion, which is a product of Tamoguṇa. When desire arises, a person first desires to enjoy through the senses. Often, objects of enjoyment are not available, and even if they are, they do not last. Therefore, to obtain them by any means, one forms various desires in the mind. In the intellect, one devises various strategies to acquire them. Thus, desire first entices the senses with the temptation of pleasure born of contact. Then the senses pull the mind towards themselves, and later the senses and mind together also pull the intellect towards themselves. In this manner, desire, by covering the knowledge of the embodied being, deludes them through the senses, mind, and intellect and casts them into the pit of downfall. It is a principle that if a good servant is dismissed by the master, the master will not find another good servant. Similarly, if the master is good, but the servant abandons them, the servant will not find another good master. In the same way, if a human being, without attaining the Supreme Self, loses the human body in worldly enjoyments and accumulation, they will not obtain another human body. Disregard for a good thing arises from the impurity of the inner self (antarātmā), and the inner self becomes impure due to desire. Therefore, desire must be destroyed first. *Dehinam vimohayati* — This phrase means that this desire deludes only the one who identifies with the body (dehābhimānī). One who considers the body as 'I' and 'mine' is a dehābhimānī. The Lord, at the beginning of His teaching, differentiated between the body (deha) and the soul (dehī) (Gītā 2.11-30). That the body and the soul are distinct is everyone's experience. This means that desire, by covering knowledge, binds the dehābhimānī, not the dehī (the pure self). One who does not associate with the body cannot be bound by this. Only by considering the body as 'I,' 'mine,' and 'for me' does a person give importance to impermanent, inert objects; which gives rise to attachment to inertness within them. When attachment arises, a connection with inertness is formed. Only when a connection with inertness is formed does desire arise. When desire arises, the jīva becomes deluded and bound in the bondage of the world. Connection — Now, in the next three verses, the Lord, by explaining the method to conquer desire, commands its eradication.