आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा ।
कामरूपेण कौन्तेय दुष्पूरेणानलेन च ॥
āvṛtaṁ jñānam etena jñānino nitya-vairiṇā |
kāma-rūpeṇa kaunteya duṣpūreṇānalena ca ||
(Śrīmad Bhagavad-gītā: 3.39)
“The knowledge [i.e., discernment] of the knower is covered by this perpetual enemy in the form of kāma, which is like an insatiable fire.”
Commentary
idaṁ-śabda-nirdiṣṭaṁ darśayan vairitvaṁ sphuṭayati—āvṛtam iti | idaṁ viveka-jñānam etena āvṛtam | ajñasya khalu bhoga-samaye kāmaḥ sukha-hetur eva | pariṇāme tu vairitvaṁ pratipadyate | jñāninaḥ punas tat-kālam apy anarthānusandhānād duḥkha-hetur eveti nitya-vairiṇety uktam | kiṁ ca viṣayaiḥ pūryamāṇo’pi yo duṣpūraḥ āpūryamāṇaṁ tu śoka-santāpa-hetutvād anala-tulyaḥ | anena sarvān prati nitya-vairitvam uktam |
(Subodhinī-ṭīkā)
“Showing what was referred to by the word ‘this’ (idam) [in the previous verse], he clarifies [kāma’s] being an enemy: āvṛtam … [i.e., he speaks this verse]. ’This’ (idam), that is, knowledge of discernment [i.e., one’s capacity for discernment], is covered by this [i.e., by kāma]. Certainly for an ignorant person, kāma is indeed a cause of happiness at the time of enjoyment. In the end [i.e., when the subsequent reaction to that enjoyment arrives], [kāma’s] being an enemy is recognized. For the knower, on the contrary, even at that time [i.e., at the time of enjoyment], it is [recognized to be] only a cause of suffering because of [their] inquiry in regard to detriment (anartha) [i.e., because a wise person has inquired into and understood the detriments (anarthas) that arise from kāma]. Thus, ‘by this perpetual enemy’ (nitya-vairiṇā) is stated. Furthermore, that which is insatiable (duṣpūraḥ) even while being satiated with objects of the senses is like a fire because of [its] being a cause of sorrow and affliction. Thus, [its] being a perpetual enemy towards all is stated.”
kāma eva hi jīvasyāvidyety āha—āvṛtam iti | nitya-vairiṇy ato’sau sarva-prakāreṇa hantavya iti bhāvaḥ | kāma-rūpeṇa kāmākāreṇājñānenety arthaḥ | ca-kāra ivārthe | analo yathā haviṣā pūrayitum aśakyas tathā kāmo’pi bhogenety arthaḥ | yad uktam—‘na jātu kāmaḥ kāmānām upabhogena śāṁyati | haviṣā kṛṣṇa-vartmeva bhūya evābhivardhate ||’ iti |
(Sārārtha-darśinī-ṭīkā)
“Kāma, specifically, is verily the jīva’s ignorance (avidyā). Thus, Śrī Kṛṣṇa says āvṛtam … [i.e., he speaks this verse]. [Kāma is a] ‘Perpetual enemy’ (nitya-vairiṇi). Thus, it is to be destroyed in all existing forms. This is the purport. [By this perpetual enemy] ‘In the form of kāma’ means by ignorance in the shape of kāma. The word ca is in the sense of ‘like’ (iva). As fire is unable to be satiated by oblations [of ghee], so kāma too [is unable to be satiated] by enjoyment, as is stated in [SB 9.19.14], ‘Desire is never extinguished by enjoyment of objects of desire. It is only again further increased [thereby] like a fire by oblations [of ghee].’”
uktam arthaṁ 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 vairiḥ syād, vijñasya tu tat-samaye’pi duḥkhānusandhānād duḥkha-hetur eveti nitya-vairiṇety uktiḥ | tasmāt sarvathā hantavya iti bhāvaḥ | kiṁ ca duṣpūreṇeti | ca-śabda ivārthaḥ | tatrānalo yathā haviṣā pūrayitum aśakyas tathā bhogena kāma ity arthaḥ | smṛtiś caivam āha—‘na jātu kāmaḥ kāmānām upabhogena śāṁyati | haviṣā kṛṣṇa-vartmeva bhūya evābhivardhate ||’ iti | tasmāt sarveṣāṁ sa nitya-vairīti |
(Gītā-bhūṣaṇa-ṭīkā)
“He clarifies the indicated meaning [of the previous statement]: āvṛtam … [i.e., he speaks this verse]. The knowledge of the knower, that is, of the jīva, is covered by this perpetual enemy in the form of kāma. This is the relation [between the words in the sentence]. Although, for an ignorant person, [apparently] a friend at the time of enjoyment of objects of the senses because of [its] being pleasing [then], kāma shall be [recognized to actually be] an enemy when suffering, the result of that [i.e., of that enjoyment, inevitably later] occurs. For a wise person, however, even at that time [i.e., at the time of enjoyment], it is [recognized to be] only a cause of suffering because of [their] inquiry in regard to suffering [i.e., because a wise person has inquired into and understood why suffering occurs]. Thus, there is the statement ‘by this perpetual enemy’ (nitya-vairiṇā). Therefore, it is to be destroyed in all respects. This is the purport. Furthermore, it is ‘insatiable’ (duṣpūreṇa). The word ca is in the sense of ‘like’ (iva). In this regard, as fire is unable to be satiated by oblations [of ghee], so kāma [is unable to be satiated] by enjoyment. The Smṛti also says this [in SB 9.19.14], ‘Desire is never extinguished by enjoyment of objects of desire. It is only again further increased [thereby] like a fire by oblations [of ghee].’ Therefore, it is a perpetual enemy of everyone.”