If kāma (desire) is connatural to fire — saha-ja, born with it — does this mean desire is inseparable from embodied life, and what does that imply for whether total desirelessness is possible while alive?

Just as smoke covers fire, dust covers a mirror, and the womb encases the embryo, so desire covers this. See seven-school commentary at https://gita.ekrasworks.com/gita/3/38.

Madhusūdana distinguishes fire-that-still-burns from mirror-that-cannot-reflect from embryo-wholly-unseen: which stage of kāma-covering do you recognize in your own antaḥkaraṇa right now, and what practical difference does that diagnosis make?

Just as smoke covers fire, dust covers a mirror, and the womb encases the embryo, so desire covers this. See seven-school commentary at https://gita.ekrasworks.com/gita/3/38.

Madhva maps the three analogues to three ontological levels (Paramātman / antaḥkaraṇa / jīva-bondage) while Madhusūdana maps them to three temporal stages of desire: are these two readings compatible, and which gives more traction for practice?

Just as smoke covers fire, dust covers a mirror, and the womb encases the embryo, so desire covers this. See seven-school commentary at https://gita.ekrasworks.com/gita/3/38.

If the ulba-covered embryo can neither act (hast-pādādi-prasāraṇa) nor be perceived from outside — complete inaccessibility in both directions — what does it mean for a person to be in that state, and how would anyone, including themselves, know?

Just as smoke covers fire, dust covers a mirror, and the womb encases the embryo, so desire covers this. See seven-school commentary at https://gita.ekrasworks.com/gita/3/38.

Rāmānuja insists the covering is real but not absolute for the devotee because Bhagavān's grace penetrates each layer. Śaṅkara says the covering must simply be removed to reveal what was always there. What is at stake theologically in that difference?

Just as smoke covers fire, dust covers a mirror, and the womb encases the embryo, so desire covers this. See seven-school commentary at https://gita.ekrasworks.com/gita/3/38.

The verse covers all of 'idaṃ' — this (everything born). Is kāma being named as a cosmic principle or a psychological one, and does the answer change how you would go about addressing it?

Just as smoke covers fire, dust covers a mirror, and the womb encases the embryo, so desire covers this. See seven-school commentary at https://gita.ekrasworks.com/gita/3/38.

Vallabha distinguishes saha-ja desire (transformed only by prasāda, not effort) from āgantuka desire (easily dislodged by practice): does this suggest a tiered sādhanā, and if so, what is the right order of operations?

Just as smoke covers fire, dust covers a mirror, and the womb encases the embryo, so desire covers this. See seven-school commentary at https://gita.ekrasworks.com/gita/3/38.

BG 3.38 — Karma-Yoga — Sūtrakṛt-Gītā

Bhagavad Gītā 3.38Chapter 3 · Karma-Yoga · Krishna → Arjuna · anuṣṭubh

धूमेनाव्रियते वह्निर् यथादर्शो मलेन च ।

यथोल्बेनावृतो गर्भस् तथा तेनेदमावृतम् ॥

dhūmenāvriyate vahnir yathādarśo malena ca

yatholbenāvṛto garbhas tathā tenedam āvṛtam

spokensingle-voice recital; rendered via IndicF5 conditioned on a Sanskrit reference clip

meaning

Just as smoke covers fire, dust covers a mirror, and the womb encases the embryo, so desire covers this.

ekras · bhāṣya

The verse gives three similes for how kama covers what it covers. "As fire is covered by smoke, as a mirror by dust, as the embryo by the womb — so this is covered by that." Three veilings, ranged in increasing severity. Smoke covers fire — but fire still gives heat through the smoke. Dust covers a mirror — and the mirror cannot reflect at all until the dust is removed. The womb encases the embryo — total enclosure; nothing of the embryo is visible from outside. The progression is precise.

Vallabha names the three qualities of the covering. Smoke is saha-ja — connatural, born with the fire that produces it; the fire's own combustion makes the smoke. Dust on the mirror is agantuka — adventitious, arrived from elsewhere; not from the mirror itself. The womb is svabhavika — natural-developmental; appropriate to its stage; will be removed in due course as part of growth. The kama-veiling has all three modes operating in different practitioners. For some, the kama is connatural — born from the very functioning of the antahkarana — and just the act of having a body produces it. For others, the kama has accumulated from outside — from samskaras and habitual exposures. For others still, the kama is the developmental stage they are in, and will be removed in due course as the practice matures.

Madhusudana maps the three onto stages: subtle kama before embodiment, denser kama after birth, total enclosure when embodied life is fully under its sway. Three pictures the listener can hold. Same enemy. Three different relationships to it.

Context

where

Chapter 3 · Karma-Yoga · meter anuṣṭubh

who speaks

Krishna → Arjuna

preceded by — BG 3.37

Desire is your enemy here, and anger is desire blocked and turned, both born of rajas, both insatiable, both generators of sin. Know this one force as the foe.

What's going on

Just as smoke covers fire, dust covers a mirror, and the womb encases the embryo, so desire covers this.

Sūtras through this verse (73)

JayatīrthaclassicalC

Refuting Śaṅkara-style readings, named or unnamedbetween

3.15He refutes by saying na ca.───→here3.38───→6.1Householder is not figurative saṁnyāsin.

ŚaṅkaraclassicalB

Knowledge alone, with all action laid downbetween

3.4Mere not-doing is not renunciation at all.───→here3.38───→5.13Lay down all acts in mind; sit at ease, body free.

RamsukhdasclassicalB

This human birth — your one chance to actbetween

3.8Even keeping the body alive requires action.───→here3.38───→6.40A fallen seeker still keeps the human birth.

show all 73

Madhusūdanaclassicalmadhusudan_bhagavad_arpana

Madhusudan Bhagavad Arpanabetween · other

3.30Offer all your acts───→here3.38───→6.1Renouncer and yogi together

Śaṅkaraclassicalshankara_jnana_nishtha

Shankara Jnana Nishthabetween · other

3.4Naishkarmya is not just non-doing───→here3.38───→5.13Nine-gated city, all karma laid down

Gauravmoderncivilizational_air_conditioning

Civilizational Air Conditioningbetween

3.21'Yad yad acharati shreshthas tat tad evetaro janah.' Whatever the leader does, o───→here3.38───→6.5'Uddhared atmanatmanam natmanam avasadayet.' Lift yourself by yourself, do not l

Gauravmodernkarma_yoga_hand

Karma Yoga Handbetween

3.27Palm, kartala. Akartritva, non-doership. 'Prakriteh kriyamanani gunaih karmani s───→here3.38───→5.18Ring finger. Samadrishti. 'Vidya-vinaya-sampanne brahmane gavi hastini, shuni ch

Gauravmodernsanatana_dharma_101

Sanatana Dharma 101between

3.27Karma pillar. The 'ahankara-vimudhatma kartaham iti manyate' line is where Gaura───→here3.38───→4.7Cyclic time. 'Yada yada hi dharmasya glanir bhavati Bharata.' Gaurav uses this l

Gauravmodernthree_yogas_braid

Three Yogas Braidbetween

3.3'Loke'smin dvi-vidha nishtha pura prokta mayanagha, jnana-yogena samkhyanam karm───→here3.38───→5.4'Sankhya-yogau prithag balah pravadanti na panditah.' Only the immature say sank

ŚaṅkaraclassicalC

Knowledge plus action will not save youbetween

3.3Two paths for two kinds — never combined.───→here3.38───→5.2Each path bears fruit by its own working.

ŚaṅkaraclassicalD

The fit student vs the unfit studentbetween

3.3Two populations, two distinct paths.───→here3.38───→5.6Renunciation is hard without yoga first.

ŚaṅkaraclassicalG

After knowing, act only to hold the worldbetween

3.25The wise act as the unwise, but unattached.───→here3.38───→4.18The post-knowledge actor does no action at all.

ŚaṅkaraclassicalJ

Scripture stands behind every claimbetween

3.4Brāhmaṇas seek the Self by Veda, then by rite.───→here3.38───→4.13The four orders are the Puruṣa's own body.

JayatīrthaclassicalD

Saṅgati declared at the head of every adhyāyabetween

3.1Self in chapter two; sādhana opens here.───→here3.38───→4.1Three blocks named at the chapter head.

JayatīrthaclassicalE

Vishnu-sarvottamatva read into apparently neutral wordsbetween

3.15Brahmodbhavam — born of parabrahman.───→here3.38───→4.11Mām is Viṣṇu, not generic absolute.

JayatīrthaclassicalG

Citation as proof — śruti, smṛti, MB, Aṣṭādhyāyī, Pañcarātrabetween

3.15Citation closes: ity āgamāt.───→here3.38───→7.5Parā-prakṛti backed by Pañcarātra.

JayatīrthaclassicalH

Pūrva-pakṣa explicit — nanu / iti cet / ity ata āhabetween

3.17No-kartavya rival staged then answered.───→here3.38───→7.13Nanu vijñāna-rūpaṁ — canonical shape.

JayatīrthaclassicalI

Lakṣaṇā-control — literal preferred when availablebetween

3.15If literal works, figurative is idle.───→here3.38───→7.5Surrounding clause picks literal Śrī.

JayatīrthaclassicalJ

Reading the silence — iti śeṣaḥ and iti bhāvaḥbetween

3.17Scope of na vidyate filled by iti śeṣaḥ.───→here3.38───→15.1Tat-prasaṅge alaukikaṁ — iti śeṣaḥ.

MadhusūdanaclassicalA

Three groups of six: you, the Lord, the joiningbetween

3.1The whole map laid out at chapter three's door.───→here3.38───→5.1Two chapters settled action and knowing.

MadhusūdanaclassicalB

Different students need different teachingsbetween

3.3Arjuna's mixed question gets a sorted answer.───→here3.38───→5.1Not combined, not optional; distributed by fitness.

MadhusūdanaclassicalC

Action purifies before knowing can landbetween

3.30Even a seeker not-yet-pure offers, drops fruit-claim.───→here3.38───→5.1Action for the ignorant: purification's only door.

MadhusūdanaclassicalD

Offer the act to the Lord and it stops bindingbetween

3.30Offer all your acts; fight without fruit-claim.───→here3.38───→6.1The fruit-unattached one is yogi and renouncer.

MadhusūdanaclassicalG

Knowing and acting cannot run togetherbetween

3.1The grand architecture cannot mix the two.───→here3.38───→4.34Approach a knower; knowing is not earned by action.

MadhusūdanaclassicalI

Liberation while alive — the body finishes its runbetween

3.1The architecture ends in living-liberation, then bodily.───→here3.38───→6.46The yogi with mind-stilled stands above mere knowing.

Gauravmodernchaplaincy_kit_of_tools

Chaplaincy Kit Of Toolsapproach

───→here3.38───→4.34Paramparā / direct transmission. 'Tad viddhi pranipatena pariprashnena sevaya, u

Gauravmoderninterfaith_cosmology

Interfaith Cosmologyapproach

───→here3.38───→4.11'Ye yatha mam prapadyante tams tathaiva bhajamy aham.' As they approach me, so I

ŚaṅkaraclassicalF

The Lord is born only as it wereapproach

───→here3.38───→4.6I appear as if born, never really, by māyā.

ŚaṅkaraclassicalH

The Lord is friend of every beingapproach

───→here3.38───→5.29Friend of all beings, the witness of every act.

JayatīrthaclassicalF

Bhakti-tāratamya: gradation among devotees, gradation in fruitapproach

───→here3.38───→4.11Fruit proportional to the service offered.

Gauravmoderneminem_dsm_arjuna

Eminem Dsm Arjunaexit

2.11'Ashochyan anvashochas tvam prajna-vadamsh cha bhashase.' You grieve those not t───→here3.38───→

ĀnandagiriclassicalA

The two-niṣṭhā axisbetween

3.3Three classes, one niṣṭhā each.───→here3.38───→5.1Every clause tagged jñāna or karma.

ĀnandagiriclassicalC

Adhikāra: seeker vs. fulfilledbetween

3.3Three classes, each its own niṣṭhā.───→here3.38───→5.1Two saṃnyāsas: fruit and means.

ĀnandagiriclassicalD

Praśna-bīja chapter openingsbetween

3.1Buddhi-vyākulatva named the seed.───→here3.38───→5.1Recap-then-question becomes the rule.

ĀnandagiriclassicalF

Which karma? — fourfold typologybetween

3.3Vaidika action sorted by life-stage rule.───→here3.38───→4.18Action-in-inaction needs the typology.

ĀnandagiriclassicalH

Phala-saṃkalpa is the only upādhibetween

3.4No mokṣa from mere non-starting.───→here3.38───→4.18Action-in-inaction: the upādhi seen. Anchor.

ĀnandagiriclassicalL

Akṣarayojanā — word-fit firstbetween

3.1Chapter-1 verse opens with word-fit, then bīja.───→here3.38───→7.1Word-fit holds at the architectural seam.

ŚrīdharaclassicalE

Inner cleansing reconciles work and knowingbetween

3.3One path, two grades: impure, then pure mind.───→here3.38───→4.39Faith earns knowing; work readies that faith.

ŚrīdharaclassicalF

The Lord inside as inner rulerbetween

3.30Lay every act in Me; I move within.───→here3.38───→7.21I am the one who steadies your chosen faith.

RamsukhdasclassicalC

Desire is the root — not actionbetween

3.37One enemy alone: desire, only desire.───→here3.38───→3.43Use intellect to slay the enemy within.

RamsukhdasclassicalD

The three modes (sattva, rajas, tamas) at workbetween

3.33Even the wise act by their own nature.───→here3.38───→7.12The modes come from the Lord, not in Him.

RamsukhdasclassicalE

Your own work as worshipbetween

3.35Your own flawed work beats another's perfect.───→here3.38───→4.13The four orders are His own creation.

RamsukhdasclassicalJ

Divine vs demonic patternsbetween

3.37The enemy is desire turning into anger.───→here3.38───→7.15The demonic never come near to Me.

RamsukhdasclassicalK

The body is not yoursbetween

3.27The modes act, but ego claims the deed.───→here3.38───→5.8The knower thinks, 'I do nothing at all.'

Ramsukhdasclassical

Sādhaka Sañjīvanī commentary at this versebetween

───→here3.38───→

ŚrīdharaclassicalD

The path that turns no one awayapproach

───→here3.38───→4.11However they come, I meet them so.

ŚrīdharaclassicalI

His evenness as ground for refugeapproach

───→here3.38───→4.11I meet each one as that one approaches.

ŚrīdharaclassicalJ

Insight given as a gift, not earned aloneapproach

───→here3.38───→4.34Knowers will pass it to you by teaching.

ŚrīdharaclassicalL

Chapter prefaces as the bhāṣya's spineapproach

───→here3.38───→5.1Settling the doubt: renounce or work?

Ekrasmodernkarma_yoga

Karma yoga — the apprentice pathbetween · v2

3.20Janaka, lokasangraha───→here3.38───→4.18Action in inaction

Ekrasmodernleadership

Leadership — svadharma in actionbetween · v2

3.25Wise act as the unwise act───→here3.38───→18.41Duties divided by guṇa

Ekrasmodernparadox_of_doership

Paradox of doership — kartṛtvabetween · v2

3.27Modes act, ego claims───→here3.38───→5.13Nine-gated city

Ekrasmodernanger_management

Anger Managementbetween · other

3.37Kāma is the enemy───→here3.38───→5.23Endure the urge

VallabhaclassicalC

Drop the doer, not the deedbetween

3.30Drop the fruit, the mine, the doership — keep the act.───→here3.38───→5.1Arjuna asks the wrong question. first.

VallabhaclassicalD

Chapter-opening preludesbetween

3.1Four-verse prelude frames renunciation.───→here3.38───→4.1Four-verse prelude names avatāra-līlā.

VallabhaclassicalI

A closed three-source citation gridbetween

3.30The Nibandha is cited again on threefold drop.───→here3.38───→7.14Surrender is the only way past the Lord's māyā.

VallabhaclassicalA

Two paths — rule-bound and grace-onlyapproach

───→here3.38───→4.11Each soul takes the path Krishna assigns to it.

VallabhaclassicalG

The Lord plays — calf-affection, not contractapproach

───→here3.38───→4.7When dharma weakens, the Lord descends to play.

Ekrasmodernfamily_conflict

Family Conflictexit · other

2.8No grief-remover I see───→here3.38───→

RāmānujaclassicalD

Karma-yoga as kainkarya (worship)between

3.30Surrender every act.───→here3.38───→4.24Brahman the offering, Brahman the offerer.

VedāntadeśikaclassicalC

Antaryāmin — the indweller as standing referentbetween

3.30'Mayi sarvāṇi karmāṇi': read as antaryāmin.───→here3.38───→7.21Whatever form is worshipped, I steady it.

VedāntadeśikaclassicalF

Saṅgati — anticipation-and-resolutionbetween

3.1Arjuna's question resolves 2.49's hint.───→here3.38───→6.47Top-yogin clause — the chapter-7 hinge.

VedāntadeśikaclassicalG

Three yogas — three angles on one configurationbetween

3.30Karma offered to the indweller becomes worship.───→here3.38───→4.33Knowledge-rite outranks mere material rites.

RāmānujaclassicalC

Three ṣaṭkas (1–6 / 7–12 / 13–18)approach

───→here3.38───→5.1A four-clause summary of all of 2 through 4.

RāmānujaclassicalG

Māyā is real causal powerapproach

───→here3.38───→4.6Self-power, not self-illusion.

RāmānujaclassicalH

Prapatti / śaraṇāgati — universal upāyaapproach

───→here3.38───→4.11As they approach Me, so do I receive them.

VedāntadeśikaclassicalD

Adhikāra — eligibility as architecture, not exceptionapproach

───→here3.38───→4.11'Yathā' is open; the verb is the gate.

AbhinavaguptaclassicalA

Knowing and acting are one powerbetween

3.1Knowing versus acting is the wrong cut.───→here3.38───→7.1Together they cover everything to be known.

MadhvaclassicalT2

Soul depends on Lord — the gap that does not closebetween

3.27Action is the modes'; the soul only seems to act.───→here3.38───→5.14The soul rules the inert; the Lord rules the soul.

MadhvaclassicalT7

Action and knowledge — never rivalsbetween

3.20Even Janaka acted; the wise still do.───→here3.38───→5.1Renouncing isn't quitting the householder's life.

AbhinavaguptaclassicalB

Recognition, not additionapproach

───→here3.38───→4.14Recognize, do not learn — the verb shifts.

AbhinavaguptaclassicalD

Avatāra: appearance without departureapproach

───→here3.38───→4.1Teaching descends; the teacher does not move.

MadhvaclassicalT10

The deluder is named — three goddesses, one Lordapproach

───→here3.38───→4.6Even the unborn descends through the deluder Durgā.

Śabda · lemmas (12 unique · 15 occurrences)

धूमेन dhūma — smoke · instrumental masculine singular noun
आव्रियते·आवृतः·आवृतम् √āvṛ ×3 — to cover, conceal (ā- + √vṛ) · present indicative pass 3rd person singular verb / nominative masculine singular participle noun / nominative neuter singular participle noun
मलेन mala — stain, impurity, dirt · instrumental masculine singular noun

show all 12

यथा yathā ×2 — as, in the manner that
वह्निः vahni — fire (from √vah) · nominative masculine singular noun
आदर्शः ādarśa — mirror, model · nominative masculine singular noun
च ca — and; (homonym: also the consonant ca)
उल्बेन ulba — womb-membrane, caul · instrumental masculine singular noun
गर्भः garbha — womb, embryo, interior · nominative masculine singular noun
तथा tathā — thus, in that manner; likewise
तेन tad — that (distal demonstrative); also 3rd-person pronoun · instrumental masculine singular noun
इदम् idam — this (proximal demonstrative) · nominative neuter singular noun

Praśna · so what (7)

01If kāma (desire) is connatural to fire — saha-ja, born with it — does this mean desire is inseparable from embodied life, and what does that imply for whether total desirelessness is possible while alive?
02Madhusūdana distinguishes fire-that-still-burns from mirror-that-cannot-reflect from embryo-wholly-unseen: which stage of kāma-covering do you recognize in your own antaḥkaraṇa right now, and what practical difference does that diagnosis make?

show all 7

03Madhva maps the three analogues to three ontological levels (Paramātman / antaḥkaraṇa / jīva-bondage) while Madhusūdana maps them to three temporal stages of desire: are these two readings compatible, and which gives more traction for practice?
04If the ulba-covered embryo can neither act (hast-pādādi-prasāraṇa) nor be perceived from outside — complete inaccessibility in both directions — what does it mean for a person to be in that state, and how would anyone, including themselves, know?
05Rāmānuja insists the covering is real but not absolute for the devotee because Bhagavān's grace penetrates each layer. Śaṅkara says the covering must simply be removed to reveal what was always there. What is at stake theologically in that difference?
06The verse covers all of 'idaṃ' — this (everything born). Is kāma being named as a cosmic principle or a psychological one, and does the answer change how you would go about addressing it?
07Vallabha distinguishes saha-ja desire (transformed only by prasāda, not effort) from āgantuka desire (easily dislodged by practice): does this suggest a tiered sādhanā, and if so, what is the right order of operations?

Vyavahāra · try it in your life

Advaita

When you notice that wanting something is obscuring your clarity — you cannot think straight about a decision because you are invested in one outcome — treat that opacity as the smoke-on-fire condition: the luminosity (viveka, discernment) is still present and has not been destroyed, only covered. The practice is not to extinguish the fire of awareness but to let the smoke dissipate by withdrawing fuel (saṅkalpa, deliberate intention). Naming the covering as saha-ja (connatural, not your deepest nature) gives you the precise cognitive leverage: 'this wanting is a feature of embodied operation, not of what I am.'

Viśiṣṭādvaita

When a project, relationship, or ambition feels all-consuming to the point where you have lost sight of why it matters — when jantu-jāta (the born being in you) is veiled from Bhagavān's presence — deliberately re-dedicate the activity as kainkarya (service). The practical move is to ask 'who benefits beyond me?' and to let the answer widen the frame. Rāmānuja's point is that the covering is graded: you can almost always find one layer thin enough to pierce with a sincere act of dedication, and that crack lets the light back in.

show all 6

Dvaita

Madhva's tripartite reading maps to a three-check practice: (1) Is my perception of what is actually valuable being distorted right now — am I misreading what Hari's will is in this situation? (2) Is my inner organ (antaḥkaraṇa) available to register what my conscience knows, or is desire making it reflect only what I want to hear? (3) Am I actually constrained — unable to move — or do I just feel constrained? Working through all three levels before a significant decision prevents confusing any one level of obscuration for the whole problem.

Śuddhādvaita

Vallabha's āgantuka / saha-ja distinction is directly actionable: for desires that feel recent and identifiable — āgantuka, adventitious — ordinary resolve and redirected attention work. For desires that feel constitutive of who you are — saha-ja, born with you — Vallabha's counsel is to stop fighting and instead offer them directly to Kṛṣṇa, letting prasāda (grace) do the transformation from the inside. The practical test: if effort makes a desire stronger, it is saha-ja; if effort loosens it, it is āgantuka.

Bhakti

Śrīdhara's prakāra-traya (three-mode) reading suggests that a single sādhanā strategy rarely addresses all layers simultaneously. In daily practice: use japa (repetition) for the surface mala-type covering — adventitious craving for objects. Use satsaṅga (community of practitioners) for the smoke-type covering — the ambient desire-fog that comes with living in the world. For the ulba-type covering — deep structural patterns of want baked in since childhood — only sustained, patient practice over years can gradually loosen the wrapping.

Advaita-Bhakti

Madhusūdana's diagnostic is clinically useful for catching kāma early: notice the moment a desire first arises as a mild preference (sūkṣma, subtle — smoke-stage). If you engage it repeatedly in thought without acting, it densifies (sthūla, gross — mirror-stage) and self-knowledge starts to cloud. If you then habitually act on it, it reaches atyanta-udreka (extreme intensification — ulba-stage) and you are effectively in the dark. The intervention point is the smoke-stage — the moment of first noticing — because that is when the fire still burns clearly and redirection costs least.

Adhiṣṭhāna · substrate signature

substratev2.6-frozen

parserByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)

mūlaBelvalkar critical edition (BORI 1947), via Ambuda multi-witness

show all metadata

weightsa=1 · b=0.01 · e_v=0.005 · z=0.2 · h=0 · th=0.01

anchorfit on Ramsukhdas's Sādhak Sañjīvanī (1980), frozen across the eight-commentator panel; cross-validated R@4 = 71.6% on Śaṅkara

extracted2026-04-21

methodPaper 1, Section II.B

↓ view raw per-verse object (JSON)↗ per-verse-object schema ↗ substrate code (MIT) + data (CC-BY 4.0)

The schema generalizes to any bounded-polysemy corpus with discrete primary text units, attested witness traditions, identifiable schools, and formal substrate. Port the per-verse object; refit weights on a domain-appropriate Layer-3 anchor; ship.

Bhagavad Gītā Chapter 3, Verse 38: Krishna to Arjuna — Karma-Yoga