Chapter 3
भगवद्गीता
Karma Yoga
Verse 3.1
Sanskrit
अर्जुन उवाच |
ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन |
तत्किं कर्मणि घोरे मां नियोजयसि केशव || १ ||
Transliteration
arjuna uvāca |
jyāyasī cet karmaṇas te matā buddhir janārdana |
tat kiṁ karmaṇi ghore māṁ niyojayasi keśava ||
English Translation
Arjuna said: O Janardana, if you consider wisdom superior to action, then why, O Keshava, do you engage me in this terrible action?
Explanation
Arjuna begins Chapter 3, addressing Krishna as "janārdana" (sustainer of people) and "keśava" (slayer of Keshi). Confused by Krishna’s prior teachings, he asks why, if "buddhiḥ" (wisdom) is "jyāyasī" (superior) to "karmaṇaḥ" (action) in Krishna’s "matā" (view), he’s urged to "niyojayasi" (engage) in "ghore karmaṇi" (terrible action—war). This reflects his struggle to reconcile knowledge with fighting.
Key Concepts
Arjuna perceives a contradiction between wisdom and war.
He seeks clarity on why action is pushed despite wisdom’s praise.
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Verse 3.2
Sanskrit
व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे |
तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् || २ ||
Transliteration
vyāmiśreṇeva vākyena buddhiṁ mohayasīva me |
tad ekaṁ vada niścitya yena śreyo’ham āpnuyām ||
English Translation
With seemingly contradictory words, you confuse my intellect; therefore, tell me decisively one thing by which I may attain the highest good.
Explanation
Arjuna feels Krishna’s "vyāmiśreṇa vākyena" (mixed words) "mohayasi iva" (seem to confuse) his "buddhiṁ" (intellect). He requests "ekaṁ vada niścitya" (speak one thing decisively) so "yena śreyaḥ aham āpnuyām" (he may attain the highest good), craving a clear path amid perceived ambiguity from Chapter 2’s Sankhya and Yoga blend.
Key Concepts
Arjuna seeks a singular, unambiguous solution.
His confusion stems from blending action and wisdom.
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Verse 3.3
Sanskrit
श्रीभगवानुवाच |
लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ |
ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् || ३ ||
Transliteration
śrī-bhagavān uvāca |
loke’smin dvividhā niṣṭhā purā proktā mayānagha |
jñāna-yogena sāṅkhyānāṁ karma-yogena yoginām ||
English Translation
The Blessed Lord said: O sinless one, in this world, a twofold path was previously taught by Me—by the Yoga of knowledge for the Sankhyas, and by the Yoga of action for the Yogis.
Explanation
Krishna ("śrī-bhagavān") responds, calling Arjuna "anagha" (sinless). He explains a "dvividhā niṣṭhā" (twofold path) "purā proktā mayā" (earlier taught by Me): "jñāna-yogena" (Yoga of knowledge) for "sāṅkhyānām" (Sankhyas, contemplatives) and "karma-yogena" (Yoga of action) for "yoginām" (Yogis, active ones), clarifying distinct yet valid approaches.
Key Concepts
Two paths suit different temperaments: knowledge and action.
Krishna affirms both as his teachings.
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Verse 3.4
Sanskrit
न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते |
न च संन्यासनादेव सिद्धिं समधिगच्छति || ४ ||
Transliteration
na karmaṇām anārambhān naiṣkarmyaṁ puruṣo’śnute |
na ca saṁnyāsanād eva siddhiṁ samadhigacchati ||
English Translation
A person does not attain freedom from action by merely abstaining from actions, nor does he achieve perfection simply by renunciation.
Explanation
Krishna states that "anārambhāt karmaṇām" (not starting actions) doesn’t lead a "puruṣaḥ" (person) to "naiṣkarmyam" (freedom from action), nor does "saṁnyāsanāt eva" (mere renunciation) bring "siddhiṁ" (perfection). Action can’t be avoided, and true liberation requires more than abandonment.
Key Concepts
Inaction isn’t liberation; it’s a misunderstanding.
Renunciation alone doesn’t guarantee success.
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Verse 3.5
Sanskrit
न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् |
कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः || ५ ||
Transliteration
na hi kaścit kṣaṇam api jātu tiṣṭhaty akarma-kṛt |
kāryate hy avaśaḥ karma sarvaḥ prakṛti-jair guṇaiḥ ||
English Translation
Indeed, no one can remain inactive even for a moment; everyone is helplessly compelled to act by the qualities born of nature.
Explanation
Krishna asserts that "kaścit na tiṣṭhati akarma-kṛt" (no one remains inactive) "kṣaṇam api jātu" (even for a moment). "Sarvaḥ" (everyone) is "avaśaḥ kāryate karma" (helplessly driven to act) by "prakṛti-jaiḥ guṇaiḥ" (qualities of nature—sattva, rajas, tamas), highlighting action’s inevitability due to natural forces.
Key Concepts
Action is unavoidable, driven by nature’s gunas.
Inactivity is an illusion; all are bound to act.
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Verse 3.6
Sanskrit
कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् |
इन्द्रियार्थान् विमूढात्मा मिथ्याचारः स उच्यते || ६ ||
Transliteration
karmendriyāṇi saṁyamya ya āste manasā smaran |
indriyārthān vimūḍhātmā mithyācāraḥ sa ucyate ||
English Translation
He who restrains the organs of action but sits dwelling in his mind on sense-objects, that deluded soul is called a hypocrite.
Explanation
Krishna critiques one who "saṁyamya karmendriyāṇi" (restrains action organs—hands, feet, etc.) yet "manasā smaran indriyārthān" (mentally dwells on sense-objects). Such a "vimūḍhātmā" (deluded soul) is "mithyācāraḥ" (hypocrite), as outward restraint with inner craving is dishonest.
Key Concepts
Hypocrisy lies in mental indulgence despite physical control.
True discipline requires mind and body alignment.
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Verse 3.7
Sanskrit
यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन |
कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते || ७ ||
Transliteration
yas tv indriyāṇi manasā niyamyārabhate’rjuna |
karmendriyaiḥ karma-yogam asaktaḥ sa viśiṣyate ||
English Translation
But he who controls the senses with the mind, O Arjuna, and engages in Karma Yoga with the organs of action, unattached, he excels.
Explanation
Krishna contrasts the prior verse: one who "niyamya indriyāṇi manasā" (controls senses with the mind) and "ārabhate karma-yogam" (undertakes Karma Yoga) "karmendriyaiḥ" (with action organs) "asaktaḥ" (without attachment) "viśiṣyate" (excels). This detached action surpasses mere restraint.
Key Concepts
Superiority lies in active, unattached duty.
Mindful control enables true Karma Yoga.
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Verse 3.8
Sanskrit
नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः |
शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः || ८ ||
Transliteration
niyataṁ kuru karma tvaṁ karma jyāyo hy akarmaṇaḥ |
śarīra-yātrāpi ca te na prasiddhyed akarmaṇaḥ ||
English Translation
Perform your prescribed duty, for action is better than inaction; even the maintenance of your body would not succeed without action.
Explanation
Krishna urges Arjuna to "kuru niyataṁ karma" (perform prescribed duty), as "karma jyāyaḥ akarmaṇaḥ" (action is superior to inaction). Even "śarīra-yātrā" (bodily maintenance) "na prasiddhyet akarmaṇaḥ" (won’t succeed without action), emphasizing that life itself demands activity over passivity.
Key Concepts
Prescribed duty outweighs doing nothing.
Action sustains even basic existence.
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Verse 3.9
Sanskrit
यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः |
तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर || ९ ||
Transliteration
yajñārthāt karmaṇo’nyatra loko’yaṁ karma-bandhanaḥ |
tad-arthaṁ karma kaunteya mukta-saṅgaḥ samācara ||
English Translation
O son of Kunti, except for action performed for sacrifice, this world is bound by action; therefore, perform action for that purpose, free from attachment.
Explanation
Krishna explains that "anyatra yajñārthāt karmaṇaḥ" (except for action for sacrifice), "ayaṁ lokaḥ karma-bandhanaḥ" (this world is bound by action). He advises Arjuna ("kaunteya") to "samācara karma tad-artham" (perform action for that purpose) "mukta-saṅgaḥ" (free from attachment), linking selfless acts to liberation.
Key Concepts
Selfish action binds; sacrificial action frees.
Detachment aligns duty with higher purpose.
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Verse 3.10
Sanskrit
सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः |
अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् || १० ||
Transliteration
saha-yajñāḥ prajāḥ sṛṣṭvā purovāca prajāpatiḥ |
anena prasaviṣyadhvam eṣa vo’stv iṣṭa-kāma-dhuk ||
English Translation
Having created mankind along with sacrifice, the Lord of creatures said long ago: By this you shall prosper; let this be the milch-cow of your desires.
Explanation
Krishna recounts creation: "prajāpatiḥ" (Lord of creatures, Brahma) "sṛṣṭvā prajāḥ saha-yajñāḥ" (created mankind with sacrifice) and "purovāca" (said long ago) that "anena prasaviṣyadhvam" (by this you’ll prosper). "Eṣaḥ astu iṣṭa-kāma-dhuk" (let this be your desire-fulfilling cow) ties sacrifice to sustenance and fulfillment.
Key Concepts
Sacrifice is inherent to creation’s order.
It’s a means to prosperity and wish-fulfillment.
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Verse 3.11
Sanskrit
देवान्भावयतानेन ते देवा भावयन्तु वः |
परस्परं भावयन्तः श्रेयः परमवाप्स्यथ || ११ ||
Transliteration
devān bhāvayatānena te devā bhāvayantu vaḥ |
parasparaṁ bhāvayantaḥ śreyaḥ param avāpsyatha ||
English Translation
With this [sacrifice], nourish the gods, and may the gods nourish you; by mutually nourishing one another, you will attain the highest good.
Explanation
Krishna continues the theme of sacrifice, instructing to "bhāvayata devān anena" (nourish the gods with this—sacrifice), so "te devāḥ bhāvayantu vaḥ" (the gods nourish you). "Parasparaṁ bhāvayantaḥ" (mutually nourishing) leads to "śreyaḥ param avāpsyatha" (attaining the highest good), portraying a reciprocal cosmic harmony.
Key Concepts
Sacrifice fosters a symbiotic relationship with the divine.
Mutual support yields ultimate well-being.
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Verse 3.12
Sanskrit
इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः |
तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः || १२ ||
Transliteration
iṣṭān bhogān hi vo devā dāsyante yajña-bhāvitāḥ |
tair dattān apradāyaibhyo yo bhuṅkte stena eva saḥ ||
English Translation
The gods, nourished by sacrifice, will grant you desired enjoyments; he who enjoys these gifts without offering them [in return] is indeed a thief.
Explanation
Krishna explains that "yajña-bhāvitāḥ devāḥ" (gods nourished by sacrifice) "dāsyante iṣṭān bhogān" (grant desired enjoyments) to "vaḥ" (you). But "yaḥ bhuṅkte" (he who enjoys) "tair dattān" (these gifts) "apradāya ebhyaḥ" (without offering back) is "stena eva" (a thief), emphasizing the duty to reciprocate.
Key Concepts
Divine gifts come through sacrifice.
Selfish enjoyment without giving back is theft.
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Verse 3.13
Sanskrit
यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः |
भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् || १३ ||
Transliteration
yajña-śiṣṭāśinaḥ santo mucyante sarva-kilbiṣaiḥ |
bhuñjate te tv aghaṁ pāpā ye pacanty ātma-kāraṇāt ||
English Translation
The righteous who eat the remnants of sacrifice are freed from all sins; but those sinners who cook for themselves alone eat sin.
Explanation
Krishna contrasts two groups: "santaḥ yajña-śiṣṭāśinaḥ" (righteous who eat sacrifice’s remnants) "mucyante sarva-kilbiṣaiḥ" (are freed from all sins), while "pāpāḥ ye pacanti ātma-kāraṇāt" (sinners who cook for themselves) "bhuñjate agham" (eat sin). Sharing via sacrifice purifies; selfishness corrupts.
Key Concepts
Sacrificial sharing absolves sin.
Self-centered acts incur moral guilt.
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Verse 3.14
Sanskrit
अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः |
यज्ञात्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः || १४ ||
Transliteration
annād bhavanti bhūtāni parjanyād anna-sambhavaḥ |
yajñāt bhavati parjanyo yajñaḥ karma-samudbhavaḥ ||
English Translation
Beings arise from food; food comes from rain; rain arises from sacrifice; sacrifice is born of action.
Explanation
Krishna outlines a cycle: "bhūtāni bhavanti annāt" (beings arise from food), "anna-sambhavaḥ parjanyāt" (food comes from rain), "parjanyaḥ bhavati yajñāt" (rain from sacrifice), and "yajñaḥ karma-samudbhavaḥ" (sacrifice from action). This interdependence ties human effort to cosmic sustenance.
Key Concepts
Life depends on a chain from action to nature.
Sacrifice sustains the world’s order.
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Verse 3.15
Sanskrit
कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम् |
तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् || १५ ||
Transliteration
karma brahmodbhavaṁ viddhi brahma akṣara-samudbhavam |
tasmāt sarva-gataṁ brahma nityaṁ yajñe pratiṣṭhitam ||
English Translation
Know that action arises from Brahma; Brahma arises from the Imperishable; therefore, the all-pervading Brahma is eternally established in sacrifice.
Explanation
Krishna deepens the cycle: "viddhi karma brahmodbhavaṁ" (know action arises from Brahma—the Vedas or creator), "brahma akṣara-samudbhavam" (Brahma from the Imperishable—Supreme Reality). Thus, "sarva-gataṁ brahma" (all-pervading Brahma) is "nityaṁ yajñe pratiṣṭhitam" (eternally rooted in sacrifice), linking action to the divine.
Key Concepts
Action stems from sacred origins.
Sacrifice embodies the eternal Brahma.
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Verse 3.16
Sanskrit
एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः |
अघायुरिन्द्रियारामो मोघं पार्थ स जीवति || १६ ||
Transliteration
evaṁ pravartitaṁ cakraṁ nānuvartayatīha yaḥ |
aghāyur indriyārāmo moghaṁ pārtha sa jīvati ||
English Translation
O Partha, he who does not follow this revolving wheel here lives in vain, his life full of sin, delighting in the senses.
Explanation
Krishna, addressing Arjuna as "pārtha," warns that "yaḥ na anuvartayati" (he who doesn’t follow) this "evaṁ pravartitaṁ cakram" (thus-set wheel—cosmic order) "iha" (here) is "aghāyuḥ" (sinful-lived), "indriyārāmaḥ" (sense-indulgent), and "moghaṁ jīvati" (lives in vain). Neglecting duty disrupts harmony.
Key Concepts
Life’s purpose lies in aligning with the cosmic cycle.
Sense-indulgence wastes existence.
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Verse 3.17
Sanskrit
यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः |
आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते || १७ ||
Transliteration
yas tv ātma-ratir eva syād ātma-tṛptaś ca mānavaḥ |
ātmany eva ca santuṣṭas tasya kāryaṁ na vidyate ||
English Translation
But for the man who delights in the self alone, is satisfied with the self, and content in the self, there is no duty to be done.
Explanation
Krishna describes a rare state: a "mānavaḥ" (man) who is "ātma-ratiḥ" (delighting in the self), "ātma-tṛptaḥ" (satisfied with the self), and "ātmany eva santuṣṭaḥ" (content in the self) has "kāryaṁ na vidyate" (no duty to perform). This self-realized soul transcends obligatory action.
Key Concepts
Self-realization negates external duties.
Inner fulfillment is complete in itself.
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Verse 3.18
Sanskrit
नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन |
न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः || १८ ||
Transliteration
naiva tasya kṛtenārtho nākṛteneha kaścana |
na cāsya sarva-bhūteṣu kaścid artha-vyapāśrayaḥ ||
English Translation
For him, there is no purpose in action or inaction here; nor does he depend on any being for any purpose.
Explanation
Krishna elaborates on the self-realized: "tasya" (for him), "naiva arthaḥ kṛtena" (no purpose in action) nor "akṛtena" (inaction) "iha" (here), and "na kaścit artha-vyapāśrayaḥ" (no dependence on any purpose) among "sarva-bhūteṣu" (all beings). He’s free from need or motive.
Key Concepts
Action and inaction are irrelevant to the liberated.
Independence from external reliance.
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Verse 3.19
Sanskrit
तस्मादसक्तः सततं कार्यं कर्म समाचर |
असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः || १९ ||
Transliteration
tasmād asaktaḥ satataṁ kāryaṁ karma samācara |
asakto hy ācaran karma param āpnoti pūruṣaḥ ||
English Translation
Therefore, always perform your obligatory duty without attachment; indeed, by performing action without attachment, a person attains the Supreme.
Explanation
Krishna advises "tasmāt" (therefore) to "samācara kāryaṁ karma" (perform obligatory duty) "satatam asaktaḥ" (always without attachment). "Asaktaḥ ācaran karma" (acting unattached), a "pūruṣaḥ" (person) "param āpnoti" (attains the Supreme), linking selfless duty to liberation for those not yet self-realized.
Key Concepts
Detachment in duty leads to the highest goal.
Action remains essential for most.
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Verse 3.20
Sanskrit
कर्मणैव हि संसिद्धिमास्थिता जनकादयः |
लोकसङ्ग्रहमेवापि सम्पश्यन्कर्तुमर्हसि || २० ||
Transliteration
karmaṇaiva hi saṁsiddhim āsthitā janakādayaḥ |
loka-saṅgraham evāpi sampaśyan kartum arhasi ||
English Translation
Indeed, by action alone, Janaka and others attained perfection; even for the sake of guiding the world, you should act.
Explanation
Krishna cites examples: "janakādayaḥ" (Janaka and others) "karmaṇā eva saṁsiddhim āsthitāḥ" (attained perfection by action alone). Arjuna should "kartum arhasi" (act) "loka-saṅgraham evāpi sampaśyan" (considering the world’s guidance), showing duty serves both personal liberation and social good.
Key Concepts
Great souls achieved liberation through action.
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Verse 3.21
Sanskrit
यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः |
स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते || २१ ||
Transliteration
yad yad ācarati śreṣṭhas tat tad evetaro janaḥ |
sa yat pramāṇaṁ kurute lokas tad anuvartate ||
English Translation
Whatever a great person does, that alone other people follow; whatever standard he sets, the world conforms to it.
Explanation
Krishna emphasizes influence: "yad yad ācarati śreṣṭhaḥ" (whatever a great person does), "itataraḥ janaḥ" (other people) "tat tad eva" (follow that alone). "Sa yat pramāṇaṁ kurute" (the standard he sets), "lokaḥ tad anuvartate" (the world follows), underscoring Arjuna’s responsibility as a leader to act rightly.
Key Concepts
Leaders shape societal behavior.
Arjuna’s actions will guide others.
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Verse 3.22
Sanskrit
न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन |
नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि || २२ ||
Transliteration
na me pārthāsti kartavyaṁ triṣu lokeṣu kiñcana |
nānavāptam avāptavyaṁ varta eva ca karmaṇi ||
English Translation
O Partha, there is no duty for Me to perform in the three worlds; nothing remains unattained or to be attained, yet I engage in action.
Explanation
Krishna, addressing Arjuna as "pārtha," states "na asti me kartavyam" (I have no duty) "triṣu lokeṣu" (in the three worlds—heaven, earth, atmosphere), with "na anavāptam avāptavyam" (nothing unattained or to attain). Still, "varta eva karmaṇi" (I engage in action), setting an example despite his transcendence.
Key Concepts
Krishna acts without need, for others’ sake.
Selfless action applies even to the divine.
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Verse 3.23
Sanskrit
यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः |
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः || २३ ||
Transliteration
yadi hy ahaṁ na varteyaṁ jātu karmaṇy atandritaḥ |
mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ ||
English Translation
For if I did not ever engage in action tirelessly, O Partha, people would follow My path in every way.
Explanation
Krishna continues, saying "yadi ahaṁ na varteyam" (if I didn’t engage) "karmaṇi atandritaḥ" (in action tirelessly) "jātu" (ever), "manuṣyāḥ" (people) "anuvartante mama vartma" (would follow My path) "sarvaśaḥ" (completely). His inaction could mislead humanity, hence his persistent activity.
Key Concepts
Krishna’s diligence prevents societal lapse.
His example influences universally.
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Verse 3.24
Sanskrit
उत्सीदेयुरिमे लोकाः न कुर्यां कर्म चेदहम् |
सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः || २४ ||
Transliteration
utsīdeyur ime lokāḥ na kuryāṁ karma ced aham |
saṅkarasya ca kartā syām upahanyām imāḥ prajāḥ ||
English Translation
These worlds would perish if I did not perform action; I would be the cause of confusion, and I would destroy these beings.
Explanation
Krishna warns that "ced ahaṁ na kuryām karma" (if I didn’t perform action), "ime lokāḥ utsīdeyuḥ" (these worlds would perish). He’d become "saṅkarasya kartā" (cause of confusion) and "upahanyām imāḥ prajāḥ" (destroy these beings), linking his action to cosmic order and human welfare.
Key Concepts
Inaction risks chaos and collapse.
Krishna upholds creation through duty.
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Verse 3.25
Sanskrit
सक्ताः कर्मण्यविद्वांसो यथा कुर्यन्त भारत |
कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसङ्ग्रहम् || २५ ||
Transliteration
saktāḥ karmaṇy avidvāṁso yathā kuryanta bhārata |
kuryād vidvāṁs tathāsaktaś cikīrṣur loka-saṅgraham ||
English Translation
O Bharata, as the ignorant perform actions with attachment, so should the wise act without attachment, desiring the welfare of the world.
Explanation
Krishna, addressing Arjuna as "bhārata," contrasts "avidvāṁsaḥ" (ignorant) who "kuryanta karmaṇi saktāḥ" (act with attachment) with "vidvān" (the wise) who "kuryāt asaktaḥ" (should act unattached), "cikīrṣuḥ loka-saṅgraham" (desiring world’s welfare). The wise mimic action’s form but not its motive.
Key Concepts
Ignorant act for self; wise for others.
Detachment aligns action with higher purpose.
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Verse 3.26
Sanskrit
न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् |
जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन् || २६ ||
Transliteration
na buddhi-bhedaṁ janayed ajñānāṁ karma-saṅginām |
joṣayet sarva-karmāṇi vidvān yuktaḥ samācaran ||
English Translation
The wise should not create confusion in the minds of the ignorant attached to action; performing all actions with discipline, he should encourage them.
Explanation
Krishna advises the "vidvān" (wise) "na janayet buddhi-bhedam" (not to confuse) "ajñānām karma-saṅginām" (ignorant attached to action). Instead, "yuktaḥ samācaran" (acting with discipline), he should "joṣayet sarva-karmāṇi" (encourage all actions), guiding without disrupting their faith in duty.
Key Concepts
Wise avoid unsettling the less aware.
Exemplary action inspires, not intellect alone.
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Verse 3.27
Sanskrit
प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः |
अहङ्कारविमूढात्मा कर्ताहमिति मन्यते || २७ ||
Transliteration
prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ |
ahaṅkāra-vimūḍhātmā kartāham iti manyate ||
English Translation
All actions are performed in every way by the qualities of nature; the self, deluded by ego, thinks, “I am the doer.”
Explanation
Krishna explains that "karmāṇi sarvaśaḥ kriyamāṇāni" (all actions are performed) "guṇaiḥ prakṛteḥ" (by nature’s qualities—sattva, rajas, tamas). Yet, an "ahaṅkāra-vimūḍhātmā" (ego-deluded self) "manyate" (thinks) "kartā aham iti" (I am the doer), attributing agency falsely to itself.
Key Concepts
Nature drives action, not the self.
Ego creates the illusion of control.
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Verse 3.28
Sanskrit
तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः |
गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते || २८ ||
Transliteration
tattva-vit tu mahā-bāho guṇa-karma-vibhāgayoḥ |
guṇā guṇeṣu vartanta iti matvā na sajjate ||
English Translation
But the knower of truth, O mighty-armed one, understanding the division of qualities and actions, realizing that qualities act among qualities, is not attached.
Explanation
Krishna, addressing Arjuna as "mahā-bāho," says a "tattva-vit" (knower of truth) grasps "guṇa-karma-vibhāgayoḥ" (division of qualities and actions). "Matvā" (knowing) "guṇāḥ guṇeṣu vartanta" (qualities act among qualities), he "na sajjate" (is not attached), seeing beyond the ego’s illusion.
Key Concepts
Wisdom discerns nature’s play, not the self’s.
Non-attachment follows true understanding.
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Verse 3.29
Sanskrit
प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु |
तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत् || २९ ||
Transliteration
prakṛter guṇa-sammūḍhāḥ sajjante guṇa-karmasu |
tān akṛtsna-vido mandān kṛtsna-vin na vicālayet ||
English Translation
Those deluded by nature’s qualities cling to the actions of the qualities; the knower of the whole should not disturb those ignorant and dull.
Explanation
Krishna describes "guṇa-sammūḍhāḥ" (those deluded by nature’s qualities) who "sajjante guṇa-karmasu" (cling to quality-driven actions). A "kṛtsna-vit" (knower of the whole) should "na vicālayet" (not disturb) these "akṛtsna-vidaḥ mandān" (ignorant and dull), respecting their limited understanding.
Key Concepts
Ignorance binds to nature’s actions.
The wise avoid disrupting the unaware.
---
Verse 3.30
Sanskrit
मयि सर्वं समर्प्य कर्म मन्निःसङ्गः समाहितः |
निर्ममो निरहङ्कारः संन्यासी च निरायुधः || ३० ||
Transliteration
mayi sarvaṁ samarpya karma man-niḥsaṅgaḥ samāhitaḥ |
nirmamo nirahaṅkāraḥ saṁnyāsī ca nirāyudhaḥ ||
English Translation
Surrendering all actions to Me, with mind fixed on Me, free from attachment, without possessiveness or ego, fight as a renunciant without weapons.
Explanation
Krishna instructs to "samarpya sarvaṁ karma mayi" (surrender all actions to Me), being "man-niḥsaṅgaḥ" (mind unattached to Me), "samāhitaḥ" (focused), "nirmamaḥ" (without possessiveness), "nirahaṅkāraḥ" (without ego), and "saṁnyāsī nirāyudhaḥ" (renunciant without weapons), urging Arjuna to fight selflessly.
Key Concepts
Dedication to Krishna frees action from bondage.
Inner renunciation defines true duty.
Verse 3.31
Sanskrit
ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः |
श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः || ३१ ||
Transliteration
ye me matam idaṁ nityam anutiṣṭhanti mānavāḥ |
śraddhāvanto’nasūyanto mucyante te’pi karmabhiḥ ||
English Translation
Those people who constantly follow this teaching of Mine with faith and without envy are also freed from the bondage of actions.
Explanation
Krishna states that "mānavāḥ" (people) who "nityam anutiṣṭhanti" (constantly follow) "me matam idaṁ" (this teaching of Mine) with "śraddhāvantaḥ" (faith) and "anasūyantaḥ" (without envy) "mucyante te api karmabhiḥ" (are also freed from actions’ bondage). Faith in his words liberates even the active.
Key Concepts
Faithful adherence to Krishna’s teaching frees one.
Envy-free trust ensures liberation from karma.
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Verse 3.32
Sanskrit
ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् |
सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः || ३२ ||
Transliteration
ye tv etad abhyasūyanto nānutiṣṭhanti me matam |
sarva-jñāna-vimūḍhāṁs tān viddhi naṣṭān acetasaḥ ||
English Translation
But those who, out of envy, do not follow this teaching of Mine—know them to be deluded in all knowledge, ruined, and senseless.
Explanation
Krishna contrasts the prior verse: "ye tu abhyasūyantaḥ" (those who, with envy) "na anutiṣṭhanti me matam" (don’t follow My teaching) are "sarva-jñāna-vimūḍhān" (deluded in all knowledge), "naṣṭān" (ruined), and "acetasaḥ" (senseless). "Viddhi" (know them) as lost due to rejecting wisdom.
Key Concepts
Envy blocks acceptance, leading to ruin.
Rejection of truth equates to ignorance.
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Verse 3.33
Sanskrit
सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि |
प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति || ३३ ||
Transliteration
sadṛśaṁ ceṣṭate svasyāḥ prakṛter jñānavān api |
prakṛtiṁ yānti bhūtāni nigrahaḥ kiṁ kariṣyati ||
English Translation
Even a wise person acts according to his own nature; beings follow their nature—what can restraint alone accomplish?
Explanation
Krishna observes that "jñānavān api" (even a wise person) "ceṣṭate sadṛśam svasyāḥ prakṛteḥ" (acts per his nature). "Bhūtāni prakṛtiṁ yānti" (beings follow nature), so "nigrahaḥ kiṁ kariṣyati" (what can restraint alone do?). Nature’s pull is strong, requiring more than suppression.
Key Concepts
Nature governs actions, even for the wise.
Mere restraint is insufficient against instincts.
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Verse 3.34
Sanskrit
इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ |
तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ || ३४ ||
Transliteration
indriyasyendriyasyārthe rāga-dveṣau vyavasthitau |
tayor na vaśam āgacchet tau hy asya paripanthinau ||
English Translation
Attachment and aversion reside in each sense toward its object; one should not come under their control, for they are his adversaries.
Explanation
Krishna warns that "rāga-dveṣau" (attachment and aversion) are "vyavasthitau" (present) "indriyasya indriyasya arthe" (in each sense toward its object). "Tayoḥ na vaśam āgacchet" (don’t fall under their control), as "tau paripanthinau" (they are adversaries), obstructing the path to liberation.
Key Concepts
Senses harbor dual foes: liking and disliking.
Mastery over them is essential.
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Verse 3.35
Sanskrit
श्रेयान् स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् |
स्वधर्मे निधनं श्रेयः परधर्मो भयावहः || ३५ ||
Transliteration
śreyān sva-dharmo viguṇaḥ para-dharmāt svanuṣṭhitāt |
sva-dharme nidhanaṁ śreyaḥ para-dharmo bhayāvahaḥ ||
English Translation
Better is one’s own duty, though imperfect, than another’s duty well-performed; death in one’s own duty is better—another’s duty brings fear.
Explanation
Krishna asserts "sva-dharmaḥ viguṇaḥ śreyān" (one’s own duty, though flawed, is better) than "para-dharmāt svanuṣṭhitāt" (another’s duty well-done). "Sva-dharme nidhanam śreyaḥ" (death in own duty is better), as "para-dharmaḥ bhayāvahaḥ" (another’s duty is fearful), prioritizing personal dharma over imitation.
Key Concepts
Own duty, even imperfect, is superior.
Alien duty risks peril despite excellence.
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Verse 3.36
Sanskrit
अर्जुन उवाच |
अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः |
अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः || ३६ ||
Transliteration
arjuna uvāca |
atha kena prayukto’yaṁ pāpaṁ carati pūruṣaḥ |
anicchann api vārṣṇeya balād iva niyojitaḥ ||
English Translation
Arjuna said: O Varshneya, by what is a person impelled to commit sin, even unwillingly, as if driven by force?
Explanation
Arjuna, addressing Krishna as "vārṣṇeya" (of the Vrishni clan), asks "atha kena prayuktaḥ" (by what impelled) "ayam pūruṣaḥ" (this person) "pāpaṁ carati" (commits sin) "anicchan api" (even unwillingly), "balād iva niyojitaḥ" (as if forced). He seeks the root of involuntary wrongdoing.
Key Concepts
Arjuna probes the cause of compulsive sin.
He senses an external force overriding will.
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Verse 3.37
Sanskrit
श्रीभगवानुवाच |
काम एष क्रोध एष रजोगुणसमुद्भवः |
महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् || ३७ ||
Transliteration
śrī-bhagavān uvāca |
kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ |
mahāśano mahā-pāpmā viddhy enam iha vairiṇam ||
English Translation
The Blessed Lord said: It is desire, it is anger, born of the quality of rajas; all-devouring, all-sinful—know this to be the enemy here.
Explanation
Krishna ("śrī-bhagavān") answers: "eṣa kāmaḥ eṣa krodhaḥ" (this desire, this anger), "rajo-guṇa-samudbhavaḥ" (born of rajas—passion), is "mahāśanaḥ" (all-devouring) and "mahā-pāpmā" (all-sinful). "Viddhi enam iha vairiṇam" (know it as the enemy here), identifying desire as the root of sin.
Key Concepts
Desire and anger, from rajas, drive evil.
They’re the primary foes to overcome.
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Verse 3.38
Sanskrit
धूमेनाव्रियते वह्निर्यथादर्शो मलेन च |
यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् || ३८ ||
Transliteration
dhūmenāvriyate vahnir yathādarśo malena ca |
yatholbenāvṛto garbhas tathā tenedam āvṛtam ||
English Translation
As fire is covered by smoke, as a mirror by dust, as an embryo by the womb, so is this [knowledge] covered by that [desire].
Explanation
Krishna uses similes: "vahnir dhūmena āvriyate" (fire covered by smoke), "ādarśaḥ malena" (mirror by dust), "garbhaḥ ulbena" (embryo by womb)—"tathā idam tena āvṛtam" (so this knowledge is covered by desire). Desire obscures wisdom variably, like these veils.
Key Concepts
Desire clouds understanding in degrees.
Analogies show its pervasive obstruction.
---
Verse 3.39
Sanskrit
आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा |
कामरूपेण कौन्तेय दुष्पूरेणानलेन च || ३९ ||
Transliteration
āvṛtaṁ jñānam etena jñānino nitya-vairiṇā |
kāma-rūpeṇa kaunteya duṣpūreṇānalena ca ||
English Translation
O son of Kunti, knowledge is covered by this eternal enemy of the wise, in the form of desire, an insatiable fire.
Explanation
Krishna, addressing Arjuna as "kaunteya," says "jñānam āvṛtam" (knowledge is covered) "etena nitya-vairiṇā" (by this eternal enemy) of the "jñāninaḥ" (wise)—"kāma-rūpeṇa" (in desire’s form), "duṣpūreṇa analena" (an insatiable fire). Desire perpetually threatens wisdom with its unquenchable nature.
Key Concepts
Desire is the wise’s constant foe.
Its endless hunger buries knowledge.
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Verse 3.40
Sanskrit
इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते |
एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् || ४० ||
Transliteration
indriyāṇi mano buddhir asyādhiṣṭhānam ucyate |
etair vimohayaty eṣa jñānam āvṛtya dehinam ||
English Translation
The senses, mind, and intellect are said to be its seat; through these, it deludes the embodied one by veiling knowledge.
Explanation
Krishna identifies desire’s "adhiṣṭhānam" (seat): "indriyāṇi" (senses), "manaḥ" (mind), and "buddhiḥ" (intellect). "Eṣaḥ" (this desire) "etaiḥ vimohayati" (deludes through these), "āvṛtya jñānam dehinam" (veiling the embodied one’s knowledge), showing how it manipulates the self’s faculties.
Key Concepts
Desire operates via senses, mind, and intellect.
It obscures truth through these channels.
Verse 3.41
Sanskrit
तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ |
पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् || ४१ ||
Transliteration
tasmāt tvam indriyāṇy ādau niyamya bharatarṣabha |
pāpmānaṁ prajahi hy enaṁ jñāna-vijñāna-nāśanam ||
English Translation
Therefore, O best of Bharatas, controlling the senses first, slay this sinful thing, the destroyer of knowledge and realization.
Explanation
Krishna, addressing Arjuna as "bharatarṣabha" (best of Bharatas), advises "tasmāt" (therefore) to "niyamya indriyāṇi ādau" (control the senses first). He urges "prajahi enam pāpmānam" (slay this sinful thing—desire), "jñāna-vijñāna-nāśanam" (destroyer of knowledge and realization), emphasizing sensory discipline as the initial step to conquer desire.
Key Concepts
Sense control is the starting point.
Desire destroys both theoretical and experiential wisdom.
Verse 3.42
Sanskrit
इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः |
मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः || ४२ ||
Transliteration
indriyāṇi parāṇy āhur indriyebhyaḥ paraṁ manaḥ |
manasas tu parā buddhir yo buddheḥ paratas tu saḥ ||
English Translation
The senses are said to be superior [to the body]; the mind is superior to the senses; the intellect is superior to the mind; and that which is superior to the intellect is He [the self].
Explanation
Krishna outlines a hierarchy: "indriyāṇi parāṇi āhuḥ" (senses are superior to the body), "indriyebhyaḥ paraṁ manaḥ" (mind surpasses senses), "manasaḥ parā buddhiḥ" (intellect surpasses mind), and "buddheḥ parataḥ saḥ" (He—the self—surpasses intellect). This progression points to the soul as the ultimate power beyond all faculties.
Key Concepts
A layered order: body, senses, mind, intellect, self.
The self reigns supreme over all.
Verse 3.43
Sanskrit
एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना |
जहि शत्रुं महाबाहो कामरूपं दुरासदम् || ४३ ||
Transliteration
evaṁ buddheḥ paraṁ buddhvā saṁstabhyātmānam ātmanā |
jahi śatruṁ mahā-bāho kāma-rūpaṁ durāsadam ||
English Translation
Thus, knowing that which is beyond the intellect and steadying the self by the self, O mighty-armed one, slay the enemy in the form of desire, hard to conquer.
Explanation
Krishna concludes, addressing Arjuna as "mahā-bāho" (mighty-armed). "Evaṁ buddhvā" (thus knowing) "buddheḥ param" (that beyond intellect—the self), "saṁstabhya ātmānam ātmanā" (steadying the self by the self), he must "jahi śatrum" (slay the enemy) "kāma-rūpam durāsadam" (desire, hard to conquer), urging self-mastery to triumph.
Key Concepts
Self-knowledge empowers victory over desire.
The battle is internal, won by the soul’s strength.