3/39

आज का श्लोक,
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अध्याय 3, श्लोक 39,

आवृत्तं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा ।
कामरूपेण कौन्तेय दुष्पूरेणानलेन च ॥
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(आवृत्तम् ज्ञानम् एतेन ज्ञानिनः नित्यवैरिणा ।
कामरूपेण कौन्तेय दुष्पूरेण अनलेन च ॥)
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भावार्थ :
यह ज्ञान (आत्मा का शुद्ध चैतन्य स्वरूप) ज्ञानियों के नित्य शत्रु काम-रूपी, इस न बुझाई जा सकनेवाली अग्नि से आवरित होता है, (जैसा कि पिछले श्लोक 38 में कहा गया था ।)
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Chapter 3, śloka 39,

āvṛttaṃ jñānametena
jñānino nityavairiṇā |
kāmarūpeṇa kaunteya
duṣpūreṇānalena ca ||
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(āvṛttam jñānam etena
jñāninaḥ nityavairiṇā |
kāmarūpeṇa kaunteya
duṣpūreṇa analena ca ||)
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Meaning :
This pure consciousness (knowing of the pure being) is not easily visible, because is hidden under the enemy persistent of the wise (jñānin-s), -the fire of desire, ...
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Note :
1.As is explained in the last śloka 38, this desire (kāma), this anger (krodha) that are but two aspects of the same thing exist, because is born of  (rajoguṇa) of  prakṛti / manifestation.
2. sāṅkhya-jñāna helps us in understanding the role of puruṣa and prakṛti, namely the consciousness (puruṣa) that is aware of the happenings, though not involved into the functioning of  prakṛti / manifestation, and the prakṛti / manifestation. In another terminology, we can say 'puruṣa' is the observer, while 'prakṛti' is the 'observed'. The body and mind are the expressions of the prakṛti, but the observer is timelessly there without interfering the role of the 'observed'.
A delicate line of distinction comes into this discussion when we try to investigate the nature of the 'observer'  / 'puruṣa' / self. One can infer there is pure consciousness, but no 'me' which is but because of the continuity of memory and identifying the self with various things which are always of the nature of the 'observed'.

But because the 'observed' has no independent existence apart from the 'observer', The only existence where the observed dissolves into the observer, and the observer too in pure consciousness only, remains as the ultimate Reality, - beyond description.

3. A wise (jñāni) is one who notes this play and abides in the understanding. The one who is not identified with the 'observed' nor the 'observer'.

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