BhG 3.39

āvṛtaṃ jñānam etena jñānino nitya-vairiṇā
kāma-rūpeṇa kaunteya duṣpūreṇānalena ca

Update Required
To play the media you will need to either update your browser to a recent version or update your Flash plugin.

analysis

syntax

he kaunteya (O son of Kuntī!),
etena (by this) nitya-vairiṇā (by eternal enemy) kāma-rūpeṇa (in the form of desire) duṣpūreṇa (by unsatiable) analena ca (and by fire) jñāninaḥ (of a wise man) jñānam (knowledge) āvṛtam (covered) [asti] (it is).

grammar

āvṛtam	–	ā-vṛta (ā-√vṛ – to cover) PP 1n.1 n. – covered;
jñānam	–	jñāna 1n.1 n. – knowledge, wisdom, intelligence (from: √jñā – to know, to understand);
etena	–	etat sn. 3n.1 m. – by this;
jñāninaḥ	–	jñānin 6n.1 m. – of a wise man (from: √jñā – to know, to understand);
nitya-vairiṇā	–	nitya-vairin 3n.1 m.; nityena vairiṇeti – by eternal enemy (from: nitya – continual, eternal; vira – brave, a hero, vairin – enemy);
kāma-rūpeṇa	–	kāma-rūpa 3n.1 m.; BV: yasya rūpaṁ kāmo ‘sti tena – by that whose form is desire (from: √kam –to wish, to love, to long for, kāma – wish, desire; √rūp – to form, rūpa – shape, figure, beauty);
kaunteya	–	kaunteya 8n.1 m. – O son of Kuntī (from: kunti – the people of Kunti, kuntī – Kuntī, mother of the sons of Pāṇḍu);
duṣpūreṇa	–	duṣ-pūra 3n.1 m. – by that which is difficult to satisfy, unsatiable (from: dur / dus – prefix: difficult, bad, hard; √pṝ – to fill, to nourish, puru – abundance, pūra – filling, satisfying);
analena	–	anala 3n.1 m. – by fire (√an – to breath, to live);
ca	–	av. – and;

commentaries

Śāṃkara

The key:
an excerpt from the commented verse
quotes from the scriptures
starting polemic

What is the thing referred to by ‚this’ and which is covered with desire? – The answer follows:		kiṃ punas tad idaṃ-śabda-vācyaṃ yat kāmenāvṛtam ity ucyate —
Covered, O son of Kunti, is wisdom by this constant enemy of the wise, in the form of desire, which is greedy and insatiable.		*āvṛtaṃ jñānam etena jñānino nitya-vairiṇā* \| *kāma-rūpeṇa kaunteya duṣpūreṇānalena ca* \|\|3.39\|\|
The wise man knows even before suffering the consequence, that he has been led by desire to evil ways, and therefore he feels ever miserable.		*āvṛtam* etena jñānaṃ jñānino nitya-vairiṇā, jñānī hi jānāty anenāham anarthe prayuktaḥ pūrvam eveti \| duḥkhī ca bhavati nityam eva \|
Whence desire is a constant enemy of the wise, not of the ignorant. For, the latter regards desire as a friend at the time he thirsts for objects, and it is only when suffering results from it, – but not before, – that he learns the truth that he has been rendered miserable by desire.		ato’sau jñānino nitya-vairī, na tu mūrkhasya \| sa hi kāmaṃ tṛṣṇā-kāle mitram iva paśyan tat-kārye duḥkhe prāpte jānāti tṛṣṇayāhaṃ duḥkhitvam āpādita iti, na pūrvam eva \| ato jñānina eva nitya-vairī \|
Wherefore it is a constant enemy of the wise alone It is insatiable and greedy; it never has enough, i.e., it finds nothing enough for itself, i.e., there is no limit to its consuming power.		kiṃ-rūpeṇa? kāma-rūpeṇa kāma icchaiva rūpam asyeti kāmarūpas tena duṣpūreṇa duḥkhena pūraṇam asyeti duṣpūras tenānalena nāsyālaṃ paryāptir vidyata ity analas tena ca \|\|3.39\|\|

Rāmānuja

āvaraṇaprakāram āha

asya jantoḥ jñāninaḥ jñānasvabhāvasyātmaviṣayaṃ jñānam etena kāmakāreṇa viṣayavyāmohajananena nityavairiṇā āvṛtam; duṣpūreṇa prāptyanarhaviṣayeṇa, analena ca paryāptirahitena

Śrīdhara

idaṃ śabda-nirdiṣṭaṃ darśayan vairitvaṃ sphuṭayati āvṛtam iti | idaṃ viveka-jñānam etena āvṛtam | ajñasya khalu bhoga-samaye kāmaḥ sukha-hetur eva | pariṇāme tu vairitvaṃ pratipadyate | jñāninaḥ punas tat-kālam apy anarthānusandhānād duḥkha-hetur eveti nitgya-vairiṇety uktam | kiṃ ca viṣayaiḥ pūryamāṇo ‚pi yo duṣpūraḥ | āpūryamāṇaṃ tu śoka-santāpa-hetutvād anala-tulyaḥ | anena sarvān prati nitya-vairitvam uktam

Madhusūdana

tathā tenedam āvṛtam iti saṅgraha-vākyaṃ vivṛṇoty āvṛtam iti | jñāyate ‚neneti jñānam antaḥkaraṇaṃ viveka-vijñānaṃ veda-śabda-nirdiṣṭam etena kāmenāvṛtam | tathāpy āpātataḥ sukha-hetutvād upādeyaḥ syād ity ata āha jñānino nitya-vairiṇā | ajño hi viṣaya-bhoga-kāle kāmaṃ mitram iva paśyaṃs tat-kārye duḥkhe prāpte vairitvaṃ jānāti kāmenāhaṃ duḥkhitvam āpādita iti | jñānī tu bhoga-kāle ‚pi jānāty anenāham anarthe praveśita iti | ato vivekī duḥkhī bhavati bhoga-kāle ca tat-pariṇāme cāneneti jñānino ‚sau nitya-vairīti sarvathā tena hantavya evety arthaḥ |

tarhi kiṃ svarūo ‚sāv ity ata āha kāma-rūpeṇa | kāma icchā tṛṣṇā saiva rūpaṃ yasya tena | he kaunteyeti sambandhāviṣkāreṇa premāṇaṃ sūcayati | nanu vivekino hantavyo ‚py avivekina upādeyaḥ syād ity ata āha duṣpūreṇānalena ca | ca-kāra upamārthaḥ | na vidyate ‚laṃ paryāptir yasyety analo vahniḥ | sa yathā haviṣā pūrayitum aśakyas tathāyam api bhogenety arthaḥ | ato nirantaraṃ santāpa-hetutvād vivekina ivāvivekino ‚pi heya evāsau | tathā ca smṛtiḥ –

na jātu kāmaḥ kāmānām upabhogena śāṃyati |
haviṣā kṛṣṇa-vartmeva bhūya evābhivardhate || [BhP 9.19.14] iti |

athavecchāyā viṣaya-siddhi-nivartyatvād icchā-rūpaḥ kāmo viṣaya-bhogena svayam eva nivartiṣyate kiṃ tatrāti-nirbandhenety ata uktaṃ duṣpūreṇānalena ceti | viṣaya-siddhyā tat-kālam icchātirodhāne ‚pi punaḥ prādurbhāvān na viṣaya-siddhir icchā-nivartikā | kintu viṣaya-doṣa-dṛṣṭir evatatheti bhāvaḥ

Viśvanātha

na jātu kāmaḥ kāmānām upabhogena śāṃyati |
haviṣā kṛṣṇa-vartmeva bhūya evābhivardhate || [BhP 9.19.14] iti

Baladeva

uktam arthaṃ sphuṭayati āvṛtam iti | anena kāma-rūpeṇa nitya-vairiṇā jñānino jīvasya jñānam āvṛtam iti sambandhaḥ | ajñasya viṣaya-bhoga-samaye sukhatvāt suhṛd api kāmas tat-kārye duḥkhe sati vairḥ syād vijñasya tu tat-samaye ‚pi duḥkhānusandhānād duḥkha-hetur eveti nitya-vairiṇety uktiḥ | tasmāt sarvathā hantavya iti bhāvaḥ | kiṃ ca duṣpūreṇeti | ca-śabda ivārthaḥ | tatrānalo yathā haviṣā pūrayitum aśakyas tathā bhogena kāma ity arthaḥ | smṛtiś caivam āha-

na jātu kāmaḥ kāmānām upabhogena śāṃyati |
haviṣā kṛṣṇa-vartmeva bhūya evābhivardhate || [BhP 9.19.14] iti |

tasmāt sarveṣāṃ sa nitya-vairīti

translations

Both comments and pings are currently closed.