अर्जुन उवाच — ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन। तत्किं कर्मणि घोरे मां नियोजयसि केशव॥
arjuna uvacha — jyayasi chet karmanas te mata buddhir janardana tat kim karmani ghore mam niyojayasi keshava
Arjuna said: O Janardana, if you consider knowledge to be superior to action, then why do you urge me to engage in this terrible action, O Keshava?
Arjuna is confused — if knowledge is higher than action, why should he fight? This genuine confusion leads Krishna to explain the relationship between knowledge and action, showing they are complementary, not contradictory.
knowledgeactionduty
व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे। तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम्॥
vyamishreneva vakyena buddhim mohayasiva me tad ekam vada nishchitya yena shreyo'ham apnuyam
With these seemingly contradictory words, you are confusing my intellect. Tell me decisively the one path by which I can attain the highest good.
Arjuna wants a clear, single answer. Students often want simplicity, but Krishna teaches that truth has multiple dimensions. The path forward combines both knowledge and action in a harmonious whole.
knowledgewisdom
श्रीभगवानुवाच — लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ। ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम्॥
sri bhagavan uvacha — loke'smin dvividha nishtha pura prokta mayanagha jnana-yogena sankhyanam karma-yogena yoginam
The Supreme Lord said: O sinless one, in this world two paths were taught by Me in ancient times — the path of knowledge for the contemplative, and the path of action for the active.
Krishna clarifies that there are two legitimate paths — knowledge and action. Both are valid approaches to liberation, suited to different temperaments. Neither is wrong; the key is choosing the path that fits your nature.
knowledgeactionkarma
न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते। न च संन्यसनादेव सिद्धिं समधिगच्छति॥
na karmanam anarambhan naishkarmyam purusho'shnute na cha sannyasanad eva siddhim samadhigacchati
Not by abstaining from action does one attain freedom from action, nor by mere renunciation does one attain perfection.
A crucial teaching — simply not acting does not free one from karma. Running away from responsibilities is not renunciation. True freedom comes from the right attitude toward action, not from inaction.
karmaactionrenunciation
न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत्। कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः॥
na hi kashchit kshanam api jatu tishthaty akarma-krit karyate hy avashah karma sarvah prakriti-jair gunaih
No one can remain without action even for a moment. Everyone is helplessly driven to act by the qualities born of material nature.
Action is unavoidable — even breathing, thinking, and digesting are actions. Since total inaction is impossible, the question is not whether to act but how to act. This makes Arjuna's desire to not fight impractical.
karmaaction
कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन्। इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते॥
karmendriyani samyamya ya aste manasa smaran indriyarthan vimudhatma mithyacharah sa uchyate
One who restrains the organs of action but sits dwelling on sense objects in the mind is deluding oneself and is called a hypocrite.
Krishna exposes false renunciation — sitting still while the mind fantasizes about sense objects is mere pretense. External restraint without internal detachment is hypocrisy. True discipline must come from within.
actiondetachmentwisdom
यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन। कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते॥
yas tv indriyani manasa niyamyarabhate'rjuna karmendriyaih karma-yogam asaktah sa vishishyate
But whoever controls the senses with the mind, O Arjuna, and engages the organs of action in the yoga of selfless action without attachment — that person excels.
The person who controls the mind while actively engaged in the world is superior to the one who merely withdraws from action. Active engagement with inner detachment is the ideal of Karma Yoga.
karmaactiondetachment
नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः। शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः॥
niyatam kuru karma tvam karma jyayo hy akarmanah sharira-yatrapi cha te na prasiddhyed akarmanah
Perform your prescribed duty, for action is superior to inaction. Even the maintenance of your body would not be possible by inaction.
Krishna gives a clear, practical directive — do your prescribed duty. Action is always better than inaction. Even maintaining the body requires action. This verse is a call to responsible, engaged living.
karmadutyaction
यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः। तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर॥
yajnarthat karmano'nyatra loko'yam karma-bandhanah tadartham karma kaunteya mukta-sangah samachara
Work done as a sacrifice for the Supreme does not bind. Therefore, O son of Kunti, perform your duty as sacrifice, free from attachment.
The key to freedom from karmic bondage is performing action as an offering to the Divine. When work becomes worship, it purifies rather than binds. This transforms every action into a sacred ritual.
karmadevotionaction
सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः। अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक्॥
saha-yajnah prajah srishtva purovaca prajapatih anena prasavishyadhvam esha vo'stv ishta-kamadhuk
In the beginning, the Creator brought forth beings along with sacrifice and said: 'By this shall you prosper. Let this be the wish-fulfilling cow for you.'
From the very beginning of creation, the principle of sacrifice (yajna) was established. This means selfless action is woven into the fabric of existence. Giving and receiving are the natural rhythm of the universe.
karmadevotionaction
देवान्भावयतानेन ते देवा भावयन्तु वः। परस्परं भावयन्तः श्रेयः परमवाप्स्यथ॥
devan bhavayatanena te deva bhavayantu vah parasparam bhavayantah shreyah param avapsyatha
By this sacrifice, nourish the gods, and may the gods nourish you. Thus nourishing each other, you shall attain the highest good.
Life is a cycle of mutual giving. When humans give to the divine order through righteous action, nature reciprocates with abundance. This is the cosmic principle of reciprocity that sustains all life.
karmadharmadevotion
इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः। तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः॥
ishtan bhogan hi vo deva dasyante yajna-bhavitah tair dattan apradayaibhyo yo bhunkte stena eva sah
The gods, nourished by sacrifice, will give you desired enjoyments. But whoever enjoys these gifts without offering to them in return is certainly a thief.
Those who enjoy the gifts of nature without giving back through selfless service are essentially stealing. Every resource we use comes from the cosmic order, and we have an obligation to contribute back.
karmadharmaaction
यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः। भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात्॥
yajna-shishtashinah santo muchyante sarva-kilbishaih bhunjate te tv agham papa ye pachanty atma-karanat
The righteous who eat the remnants of sacrifice are freed from all sins. But the sinful who cook only for themselves eat only sin.
When we share before we consume, the act of eating itself becomes purified. Those who live only for themselves accumulate negative karma. Generosity transforms even everyday acts into spiritual practice.
karmadharma
अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः। यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः॥
annad bhavanti bhutani parjanyad anna-sambhavah yajnad bhavati parjanyo yajnah karma-samudbhavah
All beings are born from food. Food comes from rain. Rain is born from sacrifice. Sacrifice is born from action.
Krishna describes the cosmic cycle: action produces sacrifice, sacrifice produces rain, rain produces food, food sustains life. Every being is interconnected through this cycle of giving and receiving.
karmadharmaaction
कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम्। तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम्॥
karma brahmodbhavam viddhi brahmakshara-samudbhavam tasmat sarva-gatam brahma nityam yajne pratishthitam
Know that action arises from the Vedas, and the Vedas arise from the Imperishable. Therefore, the all-pervading Brahman is eternally established in sacrifice.
The entire chain of creation traces back to the Imperishable Brahman. Since Brahman is established in sacrifice, performing selfless action connects one directly to the ultimate reality.
karmaknowledgegod
एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः। अघायुरिन्द्रियारामो मोघं पार्थ स जीवति॥
evam pravartitam chakram nanuvartayatiha yah aghayur indriyaramo mogham partha sa jivati
O Partha, one who does not follow this wheel of creation thus set in motion, who is sinful and revels in the senses — that person lives in vain.
Those who break the cycle of selfless action by living only for sensory pleasure waste their human birth. Contributing to the cosmic order through selfless service gives life meaning and purpose.
karmadharmaaction
यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः। आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते॥
yas tvatmaratir eva syad atmatriptash cha manavah atmany eva cha santushthas tasya karyam na vidyate
But for one who delights in the self alone, who is satisfied in the self, and who is content in the self — for such a person, there is no duty to perform.
A truly Self-realized person has transcended the need for action because they have already attained the goal that action aims for. However, such beings are extremely rare, and this state should not be used as an excuse for laziness.
wisdommeditationsoul
नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन। न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः॥
naiva tasya kritenartho nakriteneha kashchana na chasya sarva-bhuteshu kashchid artha-vyapashrayah
Such a person has nothing to gain by performing action, nor anything to lose by not performing action, and has no dependence on any being for any purpose.
The Self-realized person is complete in themselves. They need nothing from the world and have nothing to gain or lose through action. Yet paradoxically, such people often serve the world most selflessly.
wisdomsouldetachment
तस्मादसक्तः सततं कार्यं कर्म समाचर। असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः॥
tasmad asaktah satatam karyam karma samachara asakto hy acharan karma param apnoti purushah
Therefore, always perform your duty without attachment. By performing action without attachment, one attains the Supreme.
The practical instruction is clear: keep performing your duties, but without attachment to results. This simple yet profound practice leads to the highest spiritual attainment. It is the essence of Karma Yoga.
karmadutyactiondetachment
कर्मणैव हि संसिद्धिमास्थिता जनकादयः। लोकसङ्ग्रहमेवापि सम्पश्यन्कर्तुमर्हसि॥
karmamaiva hi samsiddhim asthita janakadayah loka-sangraham evapi sampashyan kartum arhasi
King Janaka and others attained perfection through action alone. Even for the sake of guiding the world, you should perform action.
Krishna cites King Janaka as proof that action and liberation are compatible. Janaka ruled a kingdom while being fully enlightened. Moreover, leaders must act to set an example for society.
karmadutyaction
यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः। स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते॥
yad yad acharati shreshthas tat tad evetaro janah sa yat pramanam kurute lokas tad anuvartate
Whatever a great person does, others follow. Whatever standards they set, the world follows.
Leaders set the moral tone for society. When great people act with integrity, others are inspired to do the same. Arjuna, as a prince and warrior, has a responsibility to set the right example.
dutydharmaaction
न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन। नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि॥
na me parthasti kartavyam trishu lokeshu kinchana nanavaptam avaptavyam varta eva cha karmani
O Partha, there is nothing in the three worlds that I need to do, nor is there anything unattained that I need to attain — yet I continue to act.
Krishna uses himself as the supreme example. As God, he needs nothing and has nothing to achieve, yet he continues to act for the welfare of the world. If even God acts, how can Arjuna justify inaction?
goddutyactionkarma
यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः। मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः॥
yadi hy aham na varteyam jatu karmany atandritah mama vartmanuvartante manushyah partha sarvashah
For if I did not ceaselessly engage in action, O Partha, people would follow my path in every way.
If Krishna stopped acting, people who follow his example would also stop acting, leading to chaos. This teaches that those in positions of influence have a special responsibility to model right action.
dutyactiongod
उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम्। सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः॥
utsideyur ime loka na kuryam karma ched aham sankarasya cha karta syam upahanyam imah prajah
If I ceased to act, these worlds would perish. I would be the cause of confusion and would destroy all these beings.
Krishna explains the cosmic consequences of divine inaction — total destruction. Similarly, when responsible people abandon their duties, society falls into chaos. Duty sustains the world order.
dutydharmagod
सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत। कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसङ्ग्रहम्॥
saktah karmany avidvamso yatha kurvanti bharata kuryad vidvams tathasaktash chikirsur loka-sangraham
O Bharata, just as the ignorant act with attachment, so should the wise act without attachment, for the welfare of the world.
The wise and the ignorant both perform actions, but their motivation differs. The ignorant act for personal gain; the wise act for the welfare of all. Same action, different consciousness, completely different results.
karmawisdomduty
न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्। जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन्॥
na buddhi-bhedam janayed ajnanam karma-sanginam joshayet sarva-karmani vidvan yuktah samacharan
The wise should not unsettle the minds of the ignorant who are attached to action. Rather, performing all actions with devotion, the wise should inspire others to do the same.
A wise teacher does not confuse people by preaching renunciation to those who are not ready. Instead, they lead by example, performing all duties with devotion, gradually inspiring others toward higher understanding.
wisdomdutyaction
प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः। अहङ्कारविमूढात्मा कर्ताहमिति मन्यते॥
prakriteh kriyamanani gunaih karmani sarvashah ahankara-vimudhatma kartaham iti manyate
All actions are performed by the qualities of material nature. But one whose mind is deluded by ego thinks, 'I am the doer.'
One of the deepest teachings in the Gita — actions are actually performed by nature's forces, not by the self. The ego creates the illusion of doership. Understanding this removes pride and guilt alike.
knowledgedetachmentwisdom
तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः। गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते॥
tattva-vit tu mahabaho guna-karma-vibhagayoh guna guneshu vartanta iti matva na sajjate
O mighty-armed one, the person who knows the truth about the division of the gunas and actions understands that the gunas operate upon the gunas. Such a person is not attached.
The enlightened person sees that all activity is just the interplay of nature's forces (gunas). The senses interact with sense objects — there is no 'I' involved. This understanding brings effortless detachment.
knowledgedetachmentwisdom
प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु। तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत्॥
prakritergunasammudhah sajjante guna-karmasu tan akritsna-vido mandan kritsna-vin na vichalayet
Those who are deluded by the qualities of nature become attached to the actions of the gunas. A person of complete knowledge should not unsettle such people of incomplete knowledge.
Krishna again emphasizes compassionate teaching — disturbing the faith of simple people who are doing their best is not wisdom. A true teacher meets people where they are and gently guides them forward.
wisdomduty
मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा। निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः॥
mayi sarvani karmani sannyasyadhyatma-chetasa nirashir nirmamo bhutva yudhyasva vigata-jvarah
Surrendering all actions to Me with a spiritual consciousness, free from desire and ego, fight without grief or anxiety.
Krishna gives the ultimate formula: surrender all actions to God, be free from desire and possessiveness, and act without anxiety. This combines Karma Yoga, Jnana Yoga, and Bhakti Yoga in one instruction.
karmadevotiondutyaction
ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः। श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः॥
ye me matam idam nityam anutishthanti manavah shraddhavanato'nasuyanto muchyante te'pi karmabhih
Those who always practice this teaching of Mine with faith and without envy are freed from the bondage of karma.
Faith and freedom from envy are the prerequisites for benefiting from this teaching. Those who practice selfless action with devotion are gradually freed from all karmic bondage.
karmadevotionwisdom
ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्। सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः॥
ye tvetad abhyasuyanto nanutishthanti me matam sarva-jnana-vimudhamsh tan viddhi nashtanachetasah
But those who find fault with this teaching and do not practice it — know them to be deluded in all knowledge, devoid of discrimination, and lost.
Those who reject this teaching out of arrogance or laziness remain trapped in ignorance. Krishna uses strong language to emphasize that dismissing divine guidance leads to spiritual ruin.
wisdomknowledge
सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि। प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति॥
sadrisham cheshtate svasyah prakriter jnanavaan api prakritim yanti bhutani nigrahah kim karishyati
Even a wise person acts according to their own nature. All beings follow their nature. What can repression accomplish?
A remarkably modern teaching — even wise people act according to their nature. Repression does not work; transformation of nature is needed. Understanding and working with one's nature is more effective than fighting against it.
wisdomknowledge
इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ। तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ॥
indriyasyendriyasyarthe ragadveshau vyavasthitau tayor na vasham agachchhet tau hy asya paripanthinau
Attachment and aversion are seated in the senses toward their objects. One should not come under their control, for they are one's enemies on the path.
Every sense has natural attractions and repulsions. These are not sins but obstacles to be aware of. The warrior on the spiritual path must recognize these internal enemies and not be controlled by them.
wisdomdetachmentmeditation
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्। स्वधर्मे निधनं श्रेयः परधर्मो भयावहः॥
shreyan svadharmo vigunah paradharmat svanushthitat svadharme nidhanam shreyah paradharmo bhayavahah
It is better to perform one's own duty imperfectly than to perform another's duty perfectly. It is better to die performing one's own duty; another's duty is fraught with danger.
A profoundly practical verse — do your own duty even if imperfectly, rather than imitating someone else's path. Each person has a unique dharma based on their nature, and following it authentically leads to growth.
dutydharmawisdom
अर्जुन उवाच — अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः। अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः॥
arjuna uvacha — atha kena prayukto'yam papam charati purushah anichchhann api varshneya balad iva niyojitah
Arjuna said: O descendant of Vrishni, by what is a person impelled to sin, even unwillingly, as if forced by some power?
An excellent question — why do we do wrong even when we know better? What invisible force compels us toward harmful actions against our own judgment? Krishna will identify the real culprit.
wisdomknowledge
श्रीभगवानुवाच — काम एष क्रोध एष रजोगुणसमुद्भवः। महाशनो महापाप्मा विद्ध्येनमिह वैरिणम्॥
sri bhagavan uvacha — kama esha krodha esha rajoguna-samudbhavah mahaashano mahapapma viddhy enam iha vairinam
The Supreme Lord said: It is desire, it is anger, born of the quality of passion. It is all-devouring and sinful. Know this as the enemy here.
Krishna identifies the root enemy: desire (kama) born of passion, which when frustrated becomes anger (krodha). Together they are the greatest enemies of wisdom and spiritual progress.
wisdomdetachmentknowledge
धूमेनाव्रियते वह्निर्यथादर्शो मलेन च। यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम्॥
dhumenavriyate vahnir yathadarso malena cha yatholbenavrito garbhas tatha tenedam avritam
As fire is covered by smoke, as a mirror by dust, and as an embryo by the womb, so is knowledge covered by desire.
Three powerful analogies for how desire obscures wisdom — smoke covering fire (easily cleared), dust on a mirror (needs effort), and a womb covering an embryo (deeply embedded). Different levels of desire require different levels of effort to remove.
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आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा। कामरूपेण कौन्तेय दुष्पूरेणानलेन च॥
avritam jnanam etena jnanino nitya-vairina kama-rupena kaunteya dushpurenanalena cha
O son of Kunti, wisdom is covered by this eternal enemy of the wise in the form of desire, which is like an insatiable fire.
Desire is called an insatiable fire because fulfilling one desire only creates more desires. Like fire that grows bigger with fuel, desire grows with gratification rather than diminishing.
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इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते। एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम्॥
indriyani mano buddhir asyadhishthanam uchyate etair vimohayaty esha jnanam avritya dehinam
The senses, the mind, and the intellect are said to be its seat. Through these, desire deludes the embodied soul by veiling its wisdom.
Desire operates through three channels: senses, mind, and intellect. To overcome it, one must address all three levels — controlling the senses, purifying the mind, and sharpening the intellect.
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तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ। पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम्॥
tasmat tvam indriyany adau niyamya bharatarshabha papmanam prajahi hy enam jnana-vijnana-nashanam
Therefore, O Arjuna, first controlling the senses, slay this sinful enemy — the destroyer of knowledge and wisdom.
Krishna gives the battle plan: start with the senses. Control sensory input to weaken desire. Then the mind and intellect can also be purified. The enemy (desire) must be attacked at its outermost fortress first.
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इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः। मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः॥
indriyani parany ahur indriyebhyah param manah manasas tu para buddhir yo buddheh paratas tu sah
The senses are said to be superior to the body, the mind is superior to the senses, the intellect is superior to the mind, and the self is superior to the intellect.
Krishna maps the hierarchy of being: body, senses, mind, intellect, and finally the self (atman). Each higher level controls the one below it. The self, being supreme, can control everything when properly awakened.
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एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना। जहि शत्रुं महाबाहो कामरूपं दुरासदम्॥
evam buddheh param buddhva samstabhyatmanam atmana jahi shatrum mahabaho kamarupam durasadam
Thus knowing the self to be superior to the intellect, O mighty-armed one, steady the self by the self and slay this formidable enemy in the form of desire.
The final verse of Chapter 3 brings together the entire teaching. By knowing the self as supreme and using that knowledge to stabilize the mind, one can conquer the invincible enemy of desire. Victory is possible through self-knowledge.
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