Jyayasi Cet Karmanas Te Mata lyrics

arjuna uvāca jyāyasī cet karmaṇas te matā buddhir janārdana tat kiṁ karmaṇi ghore māṁ niyojayasi keśava

arjuna uvaca jyayasi cet karmanas te mata buddhir janardana tat kim karmani ghore mam niyojayasi kesava

अर्जुन उवाच ज्यायसी चेत कर्मणस ते मता बुद्धिर जनार्दन तत किं कर्मणि घोरे मां नियोजयसि केशव

Arjuna said: O Janardana, O Kesava, why do You urge me to engage in this ghastly warfare, if You think that intelligence is better than fruitive work?

vyāmiśreṇaiva vākyena buddhiṁ mohayasīva me tad ekaṁ vada niścitya yena śreyo’ham āpnuyām

vyamisrenaiva vakyena buddhim mohayasiva me tad ekam vada niscitya yena sreyo’ham apnuyam

व्यामिश्रेणैव वाक्येन बुद्धिं मोहयसीव मे तद एकं वद निश्चित्य येन श्रेयोऽहम आप्नुयाम

My intelligence is bewildered by Your equivocal instructions. Therefore, please tell me decisively what is most beneficial for me.

śrī-bhagavān uvāca loke’smin dvividhā niṣṭhā purā proktā mayānagha jñāna-yogena sāṁkhyānāṁ karma-yogena yoginām

sri-bhagavan uvaca loke’smin dvividha nistha pura prokta mayanagha jnana-yogena samkhyanam karma-yogena yoginam

श्रीभगवान उवाच लोकेऽस्मिन द्विविधा निष्ठा पुरा प्रोक्ता मयानघ ज्ञानयोगेन सांख्यानां कर्मयोगेन योगिनाम

The Blessed Lord said: O sinless Arjuna, I have already explained that there are two classes of men who realize the Self. Some are inclined to understand Him by empirical, philosophical speculation, and others are inclined to know Him by devotional work.

na karmaṇām anārambhān naiṣkarmyaṁ puruṣo’śnute na ca saṁnyasanād eva siddhiṁ samadhigacchati

na karmanam anarambhan naiskarmyam puruso’snute na ca samnyasanad eva siddhim samadhigacchati

न कर्मणाम अनारम्भान नैष्कर्म्यं पुरुषोऽश्नुते न च संन्यसनाद एव सिद्धिं समधिगच्छति

Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection.

na hi kaścit kṣaṇam api jātu tiṣṭhaty akarma-kṛt kāryate hy avaśaḥ karma sarvaḥ prakṛti-jair guṇaiḥ

na hi kascit ksanam api jatu tisthaty akarma-krt karyate hy avasah karma sarvah prakrti-jair gunaih

न हि कश्चित क्षणम अपि जातु तिष्ठत्य अकर्मकृत कार्यते ह्य अवशः कर्म सर्वः प्रकृतिजैर गुणैः

All men are forced to act helplessly according to the impulses born of the modes of material nature; therefore no one can refrain from doing something, not even for a moment.

karmendriyāṇi saṁyamya ya āste manasā smaran indriyārthān vimūḍhātmā mithyācāraḥ sa ucyate

karmendriyani samyamya ya aste manasa smaran indriyarthan vimudhatma mithyacarah sa ucyate

कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन इन्द्रियार्थान विमूढात्मा मिथ्याचारः स उच्यते

One who restrains the senses and organs of action, but whose mind dwells on sense objects, certainly deludes himself and is called a pretender.

yas tv indriyāṇi manasā niyamyārabhate’rjuna karmendriyaiḥ karma-yogam asaktaḥ sa viśiṣyate

yas tv indriyani manasa niyamyarabhate’rjuna karmendriyaih karma-yogam asaktah sa visisyate

यस त्व इन्द्रियाणि मनसा नियम्यारभतेऽर्जुन कर्मेन्द्रियैः कर्मयोगम असक्तः स विशिष्यते

On the other hand, he who controls the senses by the mind and engages his active organs in works of devotion, without attachment, is by far superior.

niyataṁ kuru karma tvaṁ karma jyāyo hy akarmaṇaḥ śarīra-yātrāpi ca te na prasidhyed akarmaṇaḥ

niyatam kuru karma tvam karma jyayo hy akarmanah sarira-yatrapi ca te na prasidhyed akarmanah

नियतं कुरु कर्म त्वं कर्म ज्यायो ह्य अकर्मणः शरीरयात्रापि च ते न प्रसिध्येद अकर्मणः

Perform your prescribed duty, for action is better than inaction. A man cannot even maintain his physical body without work.

yajñārthāt karmaṇo’nyatra loko’yaṁ karma-bandhanaḥ tad-arthaṁ karma kaunteya mukta-saṅgaḥ samācara

yajnarthat karmano’nyatra loko’yam karma-bandhanah tad-artham karma kaunteya mukta-sangah samacara

यज्ञार्थात कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर

Work done as a sacrifice for Visnu has to be performed, otherwise work binds one to this material world. Therefore, O son of Kunti, perform your prescribed duties for His satisfaction, and in that way you will always remain unattached and free from bondage.

saha-yajñāḥ prajāḥ sṛṣṭvā purovāca prajāpatiḥ anena prasaviṣyadhvam eṣa vo’stv iṣṭa-kāma-dhuk

saha-yajnah prajah srstva purovaca prajapatih anena prasavisyadhvam esa vo’stv ista-kama-dhuk

सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः अनेन प्रसविष्यध्वम एष वोऽस्त्व इष्टकामधुक

In the beginning of creation, the Lord of all creatures sent forth generations of men and demigods, along with sacrifices for Visnu, and blessed them by saying, "Be thou happy by this yajna [sacrifice] because its performance will bestow upon you all desirable things."

devān bhāvayatānena te devā bhāvayantu vaḥ parasparaṁ bhāvayantaḥ śreyaḥ param avāpsyatha

devan bhavayatanena te deva bhavayantu vah parasparam bhavayantah sreyah param avapsyatha

देवान भावयतानेन ते देवा भावयन्तु वः परस्परं भावयन्तः श्रेयः परम अवाप्स्यथ

The demigods, being pleased by sacrifices, will also please you; thus nourishing one another, there will reign general prosperity for all.

iṣṭān bhogān hi vo devā dāsyante yajña-bhāvitāḥ tair dattān apradāyaibhyo yo bhuṅkte stena eva saḥ

istan bhogan hi vo deva dasyante yajna-bhavitah tair dattan apradayaibhyo yo bhunkte stena eva sah

इष्टान भोगान हि वो देवा दास्यन्ते यज्ञभाविताः तैर दत्तान अप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः

In charge of the various necessities of life, the demigods, being satisfied by the performance of yajna [sacrifice], supply all necessities to man. But he who enjoys these gifts, without offering them to the demigods in return, is certainly a thief.

yajña-śiṣṭāśinaḥ santo mucyante sarva-kilbiṣaiḥ bhuñjate te tv aghaṁ pāpā ye pacanty ātma-kāraṇāt

yajna-sistasinah santo mucyante sarva-kilbisaih bhunjate te tv agham papa ye pacanty atma-karanat

यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः भुञ्जते ते त्व अघं पापा ये पचन्त्य आत्मकारणात

The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin.

annād bhavanti bhūtāni parjanyād anna-saṁbhavaḥ yajñād bhavati parjanyo yajñaḥ karma-samudbhavaḥ

annad bhavanti bhutani parjanyad anna-sambhavah yajnad bhavati parjanyo yajnah karma-samudbhavah

अन्नाद भवन्ति भूतानि पर्जन्याद अन्नसंभवः यज्ञाद भवति पर्जन्यो यज्ञः कर्मसमुद्भवः

All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajna [sacrifice], and yajna is born of prescribed duties.

karma brahmodbhavaṁ viddhi brahmākṣara-samudbhavam tasmāt sarva-gataṁ brahma nityaṁ yajñe pratiṣṭhitam

karma brahmodbhavam viddhi brahmaksara-samudbhavam tasmat sarva-gatam brahma nityam yajne pratisthitam

कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम तस्मात सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम

Regulated activities are prescribed in the Vedas, and the Vedas are directly manifested from the Supreme Lord. Consequently the all-pervading Transcendence is eternally situated in acts of sacrifice.

evaṁ pravartitaṁ cakraṁ nānuvartayatīha yaḥ aghāyur indriyārāmo moghaṁ pārtha sa jīvati

evam pravartitam cakram nanuvartayatiha yah aghayur indriyaramo mogham partha sa jivati

एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः अघायुर इन्द्रियारामो मोघं पार्थ स जीवति

My dear Arjuna, a man who does not follow this prescribed Vedic system of sacrifice certainly leads a life of sin, for a person delighting only in the senses lives in vain.

yas tv ātma-ratir eva syād ātma-tṛptaś ca mānavaḥ ātmany eva ca saṁtuṣṭas tasya kāryaṁ na vidyate

yas tv atma-ratir eva syad atma-trptas ca manavah atmany eva ca samtustas tasya karyam na vidyate

यस त्व आत्मरतिर एव स्याद आत्मतृप्तश च मानवः आत्मन्य एव च संतुष्टस तस्य कार्यं न विद्यते

One who is, however, taking pleasure in the self, who is illuminated in the self, who rejoices in and is satisfied with the self only, fully satiated--for him there is no duty.

naiva tasya kṛtenārtho nākṛteneha kaścana na cāsya sarva-bhūteṣu kaścid artha-vyapāśrayaḥ

naiva tasya krtenartho nakrteneha kascana na casya sarva-bhutesu kascid artha-vyapasrayah

नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन न चास्य सर्वभूतेषु कश्चिद अर्थव्यपाश्रयः

A self-realized man has no purpose to fulfill in the discharge of his prescribed duties, nor has he any reason not to perform such work. Nor has he any need to depend on any other living being.

tasmād asaktaḥ satataṁ kāryaṁ karma samācara asakto hy ācaran karma param āpnoti pūruṣaḥ

tasmad asaktah satatam karyam karma samacara asakto hy acaran karma param apnoti purusah

तस्माद असक्तः सततं कार्यं कर्म समाचर असक्तो ह्य आचरन कर्म परम आप्नोति पूरुषः

Therefore, without being attached to the fruits of activities, one should act as a matter of duty; for by working without attachment, one attains the Supreme.

karmaṇaiva hi saṁsiddhim āsthitā janakādayaḥ loka-saṁgraham evāpi saṁpaśyan kartum arhasi

karmanaiva hi samsiddhim asthita janakadayah loka-samgraham evapi sampasyan kartum arhasi

कर्मणैव हि संसिद्धिम आस्थिता जनकादयः लोकसंग्रहम एवापि संपश्यन कर्तुम अर्हसि

Even kings like Janaka and others attained the perfectional stage by performance of prescribed duties. Therefore, just for the sake of educating the people in general, you should perform your work.

yad yad ācarati śreṣṭhas tat tad evetaro janaḥ sa yat pramāṇaṁ kurute lokas tad anuvartate

yad yad acarati sresthas tat tad evetaro janah sa yat pramanam kurute lokas tad anuvartate

यद यद आचरति श्रेष्ठस तत तद एवेतरो जनः स यत प्रमाणं कुरुते लोकस तद अनुवर्तते

Whatever action is performed by a great man, common men follow in his footsteps. And whatever standards he sets by exemplary acts, all the world pursues.

na me pārthāsti kartavyaṁ triṣu lokeṣu kiṁcana nānavāptam avāptavyaṁ varta eva ca karmaṇi

na me parthasti kartavyam trisu lokesu kimcana nanavaptam avaptavyam varta eva ca karmani

न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किंचन नानवाप्तम अवाप्तव्यं वर्त एव च कर्मणि

O son of Prtha, there is no work prescribed for Me within all the three planetary systems. Nor am I in want of anything, nor have I need to obtain anything--and yet I am engaged in work.

yadi hy ahaṁ na varteyaṁ jātu karmaṇy atandritaḥ mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ

yadi hy aham na varteyam jatu karmany atandritah mama vartmanuvartante manusyah partha sarvasah

यदि ह्य अहं न वर्तेयं जातु कर्मण्य अतन्द्रितः मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः

For, if I did not engage in work, O Partha, certainly all men would follow My path.

utsīdeyur ime lokā na kuryāṁ karma ced aham saṁkarasya ca kartā syām upahanyām imāḥ prajāḥ

utsideyur ime loka na kuryam karma ced aham samkarasya ca karta syam upahanyam imah prajah

उत्सीदेयुर इमे लोका न कुर्यां कर्म चेद अहम संकरस्य च कर्ता स्याम उपहन्याम इमाः प्रजाः

If I should cease to work, then all these worlds would be put to ruination. I would also be the cause of creating unwanted population, and I would thereby destroy the peace of all sentient beings.

saktāḥ karmaṇy avidvāṁso yathā kurvanti bhārata kuryād vidvāṁs tathāsaktaś cikīrṣur loka-saṁgraham

saktah karmany avidvamso yatha kurvanti bharata kuryad vidvams tathasaktas cikirsur loka-samgraham

सक्ताः कर्मण्य अविद्वांसो यथा कुर्वन्ति भारत कुर्याद विद्वांस तथासक्तश चिकीर्षुर लोकसंग्रहम

As the ignorant perform their duties with attachment to results, similarly the learned may also act, but without attachment, for the sake of leading people on the right path.

na buddhi-bhedaṁ janayed ajñānāṁ karma-saṅginām joṣayet sarva-karmāṇi vidvān yuktaḥ samācaran

na buddhi-bhedam janayed ajnanam karma-sanginam josayet sarva-karmani vidvan yuktah samacaran

न बुद्धिभेदं जनयेद अज्ञानां कर्मसङ्गिनाम जोषयेत सर्वकर्माणि विद्वान युक्तः समाचरन

Let not the wise disrupt the minds of the ignorant who are attached to fruitive action, they should not be encouraged to refrain from work, but to engage in work in the spirit of devotion.

prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ ahaṁkāra-vimūḍhātmā kartāham iti manyate

prakrteh kriyamanani gunaih karmani sarvasah ahamkara-vimudhatma kartaham iti manyate

प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः अहंकारविमूढात्मा कर्ताहम इति मन्यते

The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities, which are in actuality carried out by nature.

tattva-vit tu mahā-bāho guṇa-karma-vibhāgayoḥ guṇā guṇeṣu vartanta iti matvā na sajjate

tattva-vit tu maha-baho guna-karma-vibhagayoh guna gunesu vartanta iti matva na sajjate

तत्त्ववित तु महाबाहो गुणकर्मविभागयोः गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते

One who is in knowledge of the Absolute Truth, O mighty-armed, does not engage himself in the senses and sense gratification, knowing well the differences between work in devotion and work for fruitive results.

prakṛter guṇa-saṁmūḍhāḥ sajjante guṇa-karmasu tān akṛtsna-vido mandān kṛtsna-vin na vicālayet

prakrter guna-sammudhah sajjante guna-karmasu tan akrtsna-vido mandan krtsna-vin na vicalayet

प्रकृतेर गुणसंमूढाः सज्जन्ते गुणकर्मसु तान अकृत्स्नविदो मन्दान कृत्स्नविन न विचालयेत

Bewildered by the modes of material nature, the ignorant fully engage themselves in material activities and become attached. But the wise should not unsettle them, although these duties are inferior due to the performers' lack of knowledge.

mayi sarvāṇi karmāṇi saṁnyasyādhyātma-cetasā nirāśīr nirmamo bhūtvā yudhyasva vigata-jvaraḥ

mayi sarvani karmani samnyasyadhyatma-cetasa nirasir nirmamo bhutva yudhyasva vigata-jvarah

मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा निराशीर निर्ममो भूत्वा युध्यस्व विगतज्वरः

Therefore, O Arjuna, surrendering all your works unto Me, with mind intent on Me, and without desire for gain and free from egoism and lethargy, fight.

ye me matam idaṁ nityam anutiṣṭhanti mānavāḥ śraddhāvanto’nasūyanto mucyante te’pi karmabhiḥ

ye me matam idam nityam anutisthanti manavah sraddhavanto’nasuyanto mucyante te’pi karmabhih

ये मे मतम इदं नित्यम अनुतिष्ठन्ति मानवाः श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः

One who executes his duties according to My injunctions and who follows this teaching faithfully, without envy, becomes free from the bondage of fruitive actions.

ye tv etad abhyasūyanto nānutiṣṭhanti me matam sarva-jñāna-vimūḍhāṁs tān viddhi naṣṭān acetasaḥ

ye tv etad abhyasuyanto nanutisthanti me matam sarva-jnana-vimudhams tan viddhi nastan acetasah

ये त्व एतद अभ्यसूयन्तो नानुतिष्ठन्ति मे मतम सर्वज्ञानविमूढांस तान विद्धि नष्टान अचेतसः

But those who, out of envy, disregard these teachings and do not practice them regularly, are to be considered bereft of all knowledge, befooled, and doomed to ignorance and bondage.

sadṛśaṁ ceṣṭate svasyāḥ prakṛter jñānavān api prakṛtiṁ yānti bhūtāni nigrahaḥ kiṁ kariṣyati

sadrsam cestate svasyah prakrter jnanavan api prakrtim yanti bhutani nigrahah kim karisyati

सदृशं चेष्टते स्वस्याः प्रकृतेर ज्ञानवान अपि प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति

Even a man of knowledge acts according to his own nature, for everyone follows his nature. What can repression accomplish?

indriyasyendriyasyārthe rāga-dveṣau vyavasthitau tayor na vaśam āgacchet tau hy asya paripanthinau

indriyasyendriyasyarthe raga-dvesau vyavasthitau tayor na vasam agacchet tau hy asya paripanthinau

इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ तयोर न वशम आगच्छेत तौ ह्य अस्य परिपन्थिनौ

Attraction and repulsion for sense objects are felt by embodied beings, but one should not fall under the control of senses and sense objects because they are stumbling blocks on the path of self-realization.

śreyān sva-dharmo viguṇaḥ para-dharmāt svanuṣṭhitāt sva-dharme nidhanaṁ śreyaḥ para-dharmo bhayāvahaḥ

sreyan sva-dharmo vigunah para-dharmat svanusthitat sva-dharme nidhanam sreyah para-dharmo bhayavahah

श्रेयान स्वधर्मो विगुणः परधर्मात स्वनुष्ठितात स्वधर्मे निधनं श्रेयः परधर्मो भयावहः

It is far better to discharge one's prescribed duties, even though they may be faultily, than another's duties. Destruction in the course of performing one's own duty is better than engaging in another's duties, for to follow another's path is dangerous.

arjuna uvāca atha kena prayukto’yaṁ pāpaṁ carati pūruṣaḥ anicchann api vārṣṇeya balād iva niyojitaḥ

arjuna uvaca atha kena prayukto’yam papam carati purusah anicchann api varsneya balad iva niyojitah

अर्जुन उवाच अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः अनिच्छन्न अपि वार्ष्णेय बलाद इव नियोजितः

Arjuna said: O descendant of Vrsni, by what is one impelled to sinful acts, even unwillingly, as if engaged by force?

śrī-bhagavān uvāca kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ mahāśano mahā-pāpmā viddhy enam iha vairiṇam

sri-bhagavan uvaca kama esa krodha esa rajo-guna-samudbhavah mahasano maha-papma viddhy enam iha vairinam

श्रीभगवान उवाच काम एष क्रोध एष रजोगुणसमुद्भवः महाशनो महापाप्मा विद्ध्य एनम इह वैरिणम

The Blessed Lord said: It is lust only, Arjuna, which is born of contact with the material modes of passion and later transformed into wrath, and which is the all-devouring, sinful enemy of this world.

dhūmenāvriyate vahnir yathādarśo malena ca yatholbenāvṛto garbhas tathā tenedam āvṛtam

dhumenavriyate vahnir yathadarso malena ca yatholbenavrto garbhas tatha tenedam avrtam

धूमेनाव्रियते वह्निर यथादर्शो मलेन च यथोल्बेनावृतो गर्भस तथा तेनेदम आवृतम

As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, similarly, the living entity is covered by different degrees of this lust.

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

avrtam jnanam etena jnanino nitya-vairina kama-rupena kaunteya duspurenanalena ca

आवृतं ज्ञानम एतेन ज्ञानिनो नित्यवैरिणा कामरूपेण कौन्तेय दुष्पूरेणानलेन च

Thus, a man's pure consciousness is covered by his eternal enemy in the form of lust, which is never satisfied and which burns like fire.

indriyāṇi mano buddhir asyādhiṣṭhānam ucyate etair vimohayaty eṣa jñānam āvṛtya dehinam

indriyani mano buddhir asyadhisthanam ucyate etair vimohayaty esa jnanam avrtya dehinam

इन्द्रियाणि मनो बुद्धिर अस्याधिष्ठानम उच्यते एतैर विमोहयत्य एष ज्ञानम आवृत्य देहिनम

The senses, the mind and the intelligence are the sitting places of this lust, which veils the real knowledge of the living entity and bewilders him.

tasmāt tvam indriyāṇy ādau niyamya bharatarṣabha pāpmānaṁ prajahi hy enaṁ jñāna-vijñāna-nāśanam

tasmat tvam indriyany adau niyamya bharatarsabha papmanam prajahi hy enam jnana-vijnana-nasanam

तस्मात त्वम इन्द्रियाण्य आदौ नियम्य भरतर्षभ पाप्मानं प्रजहि ह्य एनं ज्ञानविज्ञाननाशनम

Therefore, O Arjuna, best of the Bharatas, in the very beginning curb this great symbol of sin [lust] by regulating the senses, and slay this destroyer of knowledge and self-realization.

indriyāṇi parāṇy āhur indriyebhyaḥ paraṁ manaḥ manasas tu parā buddhir yo buddheḥ paratas tu saḥ

indriyani parany ahur indriyebhyah param manah manasas tu para buddhir yo buddheh paratas tu sah

इन्द्रियाणि पराण्य आहुर इन्द्रियेभ्यः परं मनः मनसस तु परा बुद्धिर यो बुद्धेः परतस तु सः

The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence.

evaṁ buddheḥ paraṁ buddhvā saṁstabhyātmānam ātmanā jahi śatruṁ mahā-bāho kāma-rūpaṁ durāsadam

evam buddheh param buddhva samstabhyatmanam atmana jahi satrum maha-baho kama-rupam durasadam

एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानम आत्मना जहि शत्रुं महाबाहो कामरूपं दुरासदम

Thus knowing oneself to be transcendental to material senses, mind and intelligence, one should control the lower self by the higher self and thus--by spiritual strength--conquer this insatiable enemy known as lust.