कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन्। इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते।।3.6।।
Those who restrain the external organs of action, while continuing to dwell on sense objects in the mind, certainly delude themselves and are to be called hypocrites.
Translation
Those who restrain the external organs of action, while continuing to dwell on sense objects in the mind, certainly delude themselves and are to be called hypocrites.
Word Meanings
karma‑indriyāṇi — the five working sense organs; saṁyamya — controlling; yaḥ — anyone who; āste — remains; manasā — by the mind; smaran — thinking of; indriyārthān — sense objects; vimūḍha — foolish; ātmā — soul; mithyācāraḥ — pretender; sa — he; ucyate — is called;
Understanding the Verse
In this verse Krishna warns Arjuna about a subtle form of hypocrisy that arises when a person attempts to control only the outward expressions of desire while allowing the mind to remain attached to the very objects of sense. The phrase ‘karma‑indriyāṇi saṁyamya’ (controlling the organs of action) refers to the regulation of speech, hands, feet, and the rest of the body. Such control, however, is incomplete if the inner faculty of the mind (manas) continues to visualize, contemplate, and cherish sensory gratifications. The mind, being the seat of intention, can foster attachment even when the hands are restrained. Thus, the practitioner becomes ‘vimūḍhātmā’ – a soul deluded by its own internal contradictions.
Krishna’s critique is not a condemnation of ascetic discipline per se; rather, it highlights the danger of superficial renunciation. One who merely suppresses external activity without purifying inner desire merely trades one bondage for another. The mind, left unchecked, fuels an inner dialogue that rationalizes the very cravings the body outwardly denies, leading to a false sense of superiority. This inner conflict creates the condition described as ‘mithyācāraḥ’ (pretender or hypocrite). The term underlines that such a person projects an image of self‑control while internally remaining entangled in the same motives they claim to have transcended.
The verse therefore serves as a diagnostic tool for spiritual aspirants: it calls for a holistic approach where both external actions and internal thoughts are aligned with the higher purpose. True yoga, as later verses elaborate, requires mastery over both the senses and the mind, creating a harmonious inner climate where desire is transformed rather than merely suppressed. By integrating perception, intention, and conduct, the seeker moves beyond the superficial veneer of virtue into authentic self‑realization.
In contemporary life, this teaching warns against the modern ‘work‑life balance’ façade where individuals may limit their physical indulgences (such as diet or spending) while continuing to nurture materialistic aspirations mentally. The resulting inner dissonance can manifest as stress, guilt, and a feeling of being a ‘hypocrite’. Recognizing this pattern, as Krishna suggests, invites a deeper introspection: to observe not only what we do, but also what we think and feel. Only by aligning mind and body can one genuinely progress on the path of dharma and avoid the label of a pretender.
