3.38 As fire is enveloped by smoke, as a mirror by dust, and as an embryo by the amnion, so is this enveloped by that.

3.38 Dhumena etc. [The foe's tripple nature viz.] being a mischivous appendage, himself creating mischieves, and being an object of disgust, is explained by the triad of these similes. He : the Self.

Just as fire is covered by smoke, a mirror by dust, and a foetus by the womb, so is this knowledge (discernment) covered by that desire. Commentary: 'Dhūmenāvriyate vahniḥ' — Just as fire remains covered by smoke, similarly, a person's discernment remains covered by desire, meaning it does not appear clearly. Discernment manifests in the intellect. The intellect is of three types — sāttvika, rājasika, and tāmasika. In the sāttvika intellect, there is precise knowledge of what ought to be done and what ought not to be done. In the rājasika intellect, there is no precise knowledge of duty and non-duty. In the tāmasika intellect, there is contrary knowledge of all things (Gītā 18.30-32). When desire arises, even the sāttvika intellect becomes covered like fire by smoke; what then to say of the rājasika and tāmasika intellects! The moment a worldly desire arises, smoke appears on the spiritual path. If one is not cautious in this state, the desire increases even more. When desire increases, then darkness alone prevails on the spiritual path. Desire for perishable, inert objects arises only because of perceiving in them qualities like dearness, greatness, pleasure, beauty, and specialness. It is this desire which, at its root, is the coverer of discernment. Compared to other bodies, discernment is especially manifest in the human body; however, due to desire for inert objects, that discernment does not function. The moment desire arises, discernment becomes dim. Just as fire, even while covered by smoke, can still function, similarly, if the sādhaka becomes alert the moment desire arises, his discernment can function. The simple remedy to destroy desire in its first stage is this: the moment desire arises, the sādhaka should reflect that the object we desire is not going to remain with us forever. That object was not with us before, will not remain with us afterwards, and even in the middle, there is constant separation between us and that object. By reflecting thus, desire ceases. 'Yathādarśo malena cha' — Just as when a mirror is covered by dirt, the reflection ceases to be visible, similarly, when the force of desire increases, the knowledge that 'I am a sādhaka; this is my duty and this is non-duty' is lost. When the importance of perishable objects becomes excessive in the inner being, a person begins to desire only the enjoyment and accumulation of those very objects. As this desire increases, so does the person's downfall. In reality, importance lies not in the object, but rather in its proper use. Money, knowledge, strength, etc., are not themselves objects of importance; their proper use alone is important — when this understanding dawns, then desire for them ceases; because we are responsible for the proper use of only those objects that are in our possession. Those very objects are to be put to proper use, so what is the use of desiring more? For, by mere desire, objects are not obtained. As the importance of worldly objects decreases, so will the importance of the Supreme Self increase in the sādhaka's inner being. When the importance of worldly objects is completely destroyed, the experience of the Supreme Self will occur and desire will be completely destroyed. 'Yatholbenāvṛito garbhaḥ' — When dirt comes upon a mirror, one's face is not seen in it, but the knowledge that 'this is a mirror' certainly remains. However, just as a foetus covered by the womb cannot be discerned whether it is a boy or a girl, similarly, in the third stage of desire, one cannot discern duty and non-duty, meaning discernment becomes completely covered. When discernment is covered, the force of desire increases. When desire is obstructed, anger arises. Then from that arises delusion. From delusion, the intellect is destroyed. When the intellect is destroyed, a person does not perform actions that ought to be done and begins to perform actions that ought not to be done — like falsehood, deceit, dishonesty, injustice, sin, tyranny, etc. The Lord does not even wish to call such people 'human'. Therefore, in the sixteenth chapter, where such people are described, the Lord (from the eighth to the eighteenth verse) did not use any word denoting 'human'. Even those desirous of heavenly pleasures, the Lord called 'kāmātmānaḥ' (Gītā 2.43); because such people are verily the very form of desire. Being completely identified with desire, they become convinced that there is nothing greater than worldly pleasure (Gītā 16.11). Although in this third stage of desire, a person's vision does not turn towards his true objective (attainment of the Supreme Self), still, due to some past impressions, or due to present good association, or some other reason, if awakening towards his objective occurs, his welfare is also possible. 'Tathā tenedamāvṛitam' — In this verse, the Lord has given three analogies regarding the covering of discernment by a single desire. Therefore, the meaning of the above words is that it is by the covering of discernment by a single desire that all three stages of desire become manifest. When desire arises, these three stages occur in everyone's heart. However, those who consider desire itself as the cause of happiness, take shelter in it, and do not consider it as something to be renounced, they do not even recognize desire. But men interested in the supreme goal and who perform sādhana recognize this desire. One who recognizes desire can also destroy it. The Lord has described the three stages of desire in this verse only with the objective of destroying it, the instruction for which He has given further in the forty-first and forty-third verses. In reality, after desire arises, the process of its increase happens with such speed that while it takes time to describe its aforementioned three stages, no time is taken for the desire to increase. When desire increases, a series of calamities alone sets in. All sin, sorrow, suffering, etc., are caused by desire alone. Therefore, a person should, by keeping his discernment awake, not allow desire to arise at all. If desire does arise, he should destroy it even in the first or second stage. He should never allow it to reach the third stage. A special point: Smoke being visible proves that there is fire there; for if there were no fire there, whence would the smoke come? Therefore, just as knowledge of the existence of fire remains even when covered by smoke, knowledge of the existence of a mirror remains even when covered by dirt, and knowledge of the existence of a foetus remains even when covered by the womb, similarly, even when covered by desire, discernment (knowledge of duty and non-duty) remains in everyone, but due to desire, it is not put to use. According to the scriptures, three defects are obstacles in attaining the Supreme Self — impurity (mala), distraction (vikṣepa), and veiling (āvaraṇa). These defects arise from association with the unreal (the world). Association with the unreal happens through desire. Therefore, the root defect is desire alone. When desire is completely destroyed, disconnection from the unreal occurs. When disconnection from the unreal occurs, all defects are removed and discernment becomes manifest. The main obstacle in attaining the Supreme Self is — while knowing worldly objects to be perishable, still giving them importance. As long as there is importance of perishable objects in the inner being and they appear true, beautiful, and pleasurable, so long do these three defects — impurity, distraction, and veiling — remain. Among these three, the defect of the mind is considered the greatest obstacle. The main cause of the defect of impurity (sin) is desire alone; because all sins happen due to desire. The moment a sādhaka firmly resolves that 'I shall not commit sin anymore', at that very moment the root of all defects is cut and the defect of impurity begins to be removed. Upon becoming completely desireless, the defect of impurity is completely destroyed. In the Śrīmad Bhāgavata, the Lord has stated the means of welfare for desirous men as Karmayoga (desireless action) — 'karmayogastu kāminām' (11.20.7). Therefore, desirous men should not despair regarding their welfare; because one in whom desire has come, he alone will become desireless. Through Karmayoga, the destruction of desires happens easily. If, while performing even the smallest or the greatest worldly or spiritual action, there is alertness like 'Why am I doing this and how am I doing it?', then awakening of the objective occurs. By keeping the vision constantly fixed on the objective, inauspicious actions do not happen, and by performing even auspicious actions by renouncing attachment and desire for results, the experience of desirelessness is attained and a person's welfare is achieved.