आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा। कामरूपेण कौन्तेय दुष्पूरेणानलेन च।।3.39।।
āvṛitaṁ jñānam etena jñānino nitya-vairiṇā kāma-rūpeṇa kaunteya duṣhpūreṇānalena cha
āvṛitam—covered; jñānam—knowledge; etena—by this; jñāninaḥ—of the wise; nitya-vairiṇā—by the perpetual enemy; kāma-rūpeṇa—in the form of desires; kaunteya—Arjun the son of Kunti; duṣhpūreṇa—insatiable; analena—like fire; cha—and
Note: To choose translators and commentators for contents below, go to Settings
In English by Swami Adidevananda
The knowledge of the intelligent self is enveloped by this constant enemy, O Arjuna, which is of the nature of desire and is difficult to gratify and insatiable.
In English by Swami Sivananda
O Arjuna, wisdom is enveloped by this constant enemy of the wise, in the form of desire, which is insatiable like fire.
In Hindi by Swami Ramsukhdas
।।3.39।। और हे कुन्तीनन्दन ! इस अग्निके समान कभी तृप्त न होनेवाले और विवेकियोंके नित्य वैरी इस कामके द्वारा मनुष्यका विवेक ढका हुआ है।
In English by Swami Sivananda
3.39 आवृतम् enveloped, ज्ञानम् wisdom, एतेन by this, ज्ञानिनः of the wise, नित्यवैरिणा by the constant enemy, कामरूपेण whose form is desire, कौन्तेय O Kaunteya, दुष्पूरेण unappeasable, अनलेन by fire, च and.Commentary Manu says, Desire can never be satiated or cooled down by the enjoyment ofobjects. But as fire blazes forth the more when fed with Ghee (melted butter) and wood, so it grows the more it feeds on the objects of enjoyment. If all the foodstuffs of the earth, all the precious metals, all the animals and all the beautiful women were to pass into the possession of one man endowed with desire, they would still fail to give him satisfaction.The ignorant man considers desire as his friend when he craves for objects. He welcomes desire for the gratification of the senses but the wise man knows from experience even before suffering the conseence that desire will bring only troubles and misery for him. So it is a constant enemy of the wise but not of the ignorant.
In Hindi by Swami Ramsukhdas
3.39।। व्याख्या--'एतेन'-- सैंतीसवें श्लोकमें भगवान्ने पाप करवानेमें मुख्य कारण 'काम' अर्थात् कामनाको बताया था। उसी कामनाके लिये यहाँ 'एतेन'पद आया है। 'दुष्पूरेणानलेन च'-- जैसे अग्निमें घीकी सुहाती-सुहाती (अनुकूल) आहुति देते रहनेसे अग्नि कभी तृप्त नहीं होती, प्रत्युत बढ़ती ही रहती है, ऐसे ही कामनाके अनुकूल भोग भोगते रहनेसे कामना कभी तृप्त नहीं होती, प्रत्युत अधिकाधिक बढ़ती ही रहती है (टिप्पणी प0 194)। जो भी वस्तु सामने आती रहती है, कामना अग्निकी तरह उसे खाती रहती है।भोग और संग्रहकी कामना कभी पूरी होती ही नहीं। जितने ही भोग-पदार्थ मिलते हैं, उतनी ही उनकी भूख बढ़ती है। कारण कि कामना जडकी ही होती है, इसलिये जडके सम्बन्धसे वह कभी मिटती नहीं प्रत्युत अधिकाधिक बढ़ती है। सुन्दरदासजी लिखते हैं--