Chapter 3. Karma-yoga: The Path of Action

अर्ज्जुन उवाच ।

ज्यायसी चेत्कर्म्मणस्ते मता बुद्धिर्जनार्द्दन ।
तत्किं कर्म्मणि घोरे मां नियोजयसि केशव ॥१॥

arjuna uvācha

jyāyasī chet karmaṇas te matā buddhir janārdana
tat kiṁ karmaṇi ghore māṁ niyojayasi keśava [1]

arjunah uvacha–Arjuna said: (he) janardana–O Janardan; (he) kesava–O Kesava; chet–if; te mata–it is Your opinion that; buddhih–wisdom; jyayasi–is superior; karmanah–to action; tat kim–why, then; niyojayasi mam–do You urge me to engage; ghore karmani–in the terrible action of warfare? [1]

Translation:

1 Arjuna said: O Janardan, O Kesava, if You consider wisdom superior to action, why, then, do you urge me to engage in the violence of warfare?

व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे ।
तदेकं वद निश्चत्य येन श्रेयोऽहमाप्नुयाम् ॥२॥

vyāmiśreṇeva vākyena buddhiṁ mohayasīva me
tad ekaṁ vada niśchitya yena śreyo ’ham āpnuyām [2]

mohayasi iva–You are bewildering; me–my; buddhim–intelligence; vakyena–by Your words; vyamisrena iva–by their ambiguous meanings, sometimes praising action and sometimes praising wisdom. tat–Therefore; nischitya–ascertaining; ekam–one; vada–please say; yena–that by which; aham–I; apnuyam–can obtain; sreyah–the highest benefit. [2]

Translation:

2 I am confused by Your words. They appear to be ambiguous, sometimes supporting action and sometimes supporting wisdom. So please tell me, which is the most beneficial path for me to take?

श्रीभगवानुवाच ।

लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ ।
ज्ञानयोगेन साङ्ख्यानां कर्म्मयोगेन योगिनाम् ॥३॥

śrī-bhagavān uvācha

loke ’smin dvi-vidhā niṣṭhā purā proktā mayānagha
jñāna-yogena sāṅkhyānāṁ karma-yogena yoginām [3]

sri-bhagavan uvacha–The Lord said: (he) anagha–O sinless Arjuna; asmin loke–in this world; dvi-vidha nistha–two ways; prokta–have been spoken of; maya–by Me; pura–in the previous chapter: (nistha sthapita)–the established practice; sankhyanam–of the realised; jnana-yogena–by the yoga of knowledge; (nistha sthapita)–and the established practice; yoginam–of those engaged in action in the world; karma-yogena–by the yoga of selfless action. [3]

Translation:

3 The Supreme Lord replied: O sinless one, I have described the two paths to be found in this world — the yoga of wisdom practised by the realised and the yoga of selfless action practised by those active in the world. (Both paths touch the beginnings of devotional practice since the ladder to the plane of devotion is one, while the practice is twofold according to the stage attained.)

न कर्म्मणामनारम्भान्नैष्कर्म्म्यं पुरुषोऽश्नुते ।
न च सन्न्यसनादेव सिद्धिं समधिगच्छति ॥४॥

na karmaṇām anārambhān naiṣkarmyaṁ puruṣo ’śnute
na cha sannyasanād eva siddhiṁ samadhigachchhati [4]

purusah–A person; na asnute–cannot attain; naiskarmyam–to the state of spiritual consciousness beyond material activity; anarambhat–by refraining from; karmanam–(scripturally prescribed) actions; na samadhigachchhati–and he cannot attain; siddhim–fulfillment, perfection; sannyasanat eva cha–by renunciation alone. [4]

Translation:

4 One cannot attain freedom from action by refraining from action. Nor can one attain fulfillment by renunciation alone.

न हि कश्चत्क्षणमपि जातु तिष्ठत्यकर्म्मकृत् ।
कार्य्यते ह्यवशः कर्म्म सर्व्वः प्रकृतिजैर्गुणैः ॥५॥

na hi kaśchit kṣaṇam api jātu tiṣṭhaty akarmakṛt
kāryate hy avaśaḥ karma sarvaḥ prakṛti-jair guṇaiḥ [5]

kaschit–One; na hi tisthati–cannot remain; jatu–at any time; akarma-krt–without engaging in activity; ksanam api–even for a moment. sarvah hi–Indeed, all living beings; avasah–are helplessly; karma karyate–engaged in activity; prakrti-jaih gunaih–by the modes or qualities born of material nature. [5]

Translation:

5 No one can refrain from activity for even a moment. Everyone is impelled to act by the modes of material nature. (Thus the person of impure consciousness should not disregard scripturally prescribed purificatory works.)

कर्म्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् ।
इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते ॥६॥

karmendriyāṇi saṁyamya ya āste manasā smaran
indriyārthān vimūḍhātmā mithyāchāraḥ sa uchyate [6]

yah–That person who; samyamya–having controlled; karma-indriyani–the senses of action — the hands, legs, etc. (see 13.6); smaran aste–remembers, dwells on; indriya-arthan–the sense objects; manasa–within his mind; sah–that person; uchyate–is known as; vimudha-atma–a fool; mithya-acharah–and a hypocrite. [6]

Translation:

6 One who externally restrains his hands, legs, and other senses of action, but whose mind dwells on sense objects, is a fool. Know him to be a hypocrite.

यस्त्वन्द्रियाणि मनसा नियम्यारभतेऽर्ज्जुन ।
कर्म्मेन्द्रियैः कर्म्मयोगमसक्तः स विशिष्यते ॥७॥

yas tv indriyāṇi manasā niyamyārabhate ’rjuna
karmendriyaiḥ karma-yogam asaktaḥ sa viśiṣyate [7]

(he) arjuna–O Dhananjaya; yah tu–but he, who; niyamya–having stabilised; indriyani–the senses; manasa–by the mind; arabhate–engages in; karma-yogam–the yoga of action as directed by the scriptures; karma-indriyaih–utilising the senses of action; asaktah–without any desire for the results; sah–that person; visisyate–is superior to such a hypocrite. [7]

Translation:

7 O Arjuna, superior is one who (though married) has stabilised his senses by the mind and engaged in the yoga of selfless action.

नियतं कुरु कर्म्म त्वं कर्म्म ज्यायो ह्यकर्म्मणः ।
शरीरयात्रापि च ते न प्रसिद्ध्येदकर्म्मणः ॥८॥

niyataṁ kuru karma tvaṁ karma jyāyo hy akarmaṇaḥ
śarīra-yātrāpi cha te na prasiddhyed akarmaṇaḥ [8]

tvam–You; kuru–perform; niyatam karma–prescribed duties; hi–since; karma–the performance of duty; jyayah–is superior; akarmanah–to renouncing duty. akarmanah cha–By becoming inactive; te sarira yatra api–even your bodily sustenance; na prasiddhyet–will not be accomplished. [8]

Translation:

8 Perform your prescribed duties, since to be active is better than idleness. Inactive persons cannot even maintain their existence. (By giving up fruitive action and performing your obligatory duties, your heart will be purified. Surpassing the plane of renunciation, you will attain pure devotion, transcendental to the mundane plane.)

यज्ञार्थात्कर्म्मणोऽन्यत्र लोकोऽयं कर्म्मबन्धनः ।
तदर्थं कर्म्म कौन्तेय मुक्तसङ्गः समाचर ॥९॥

yajñārthāt karmaṇo ’nyatra loko ’yaṁ karma-bandhanaḥ
tad-arthaṁ karma kaunteya mukta-saṅgaḥ samāchara [9]

(he) kaunteya–O Arjuna; ayam lokah–all the living beings of this world; karma-bandhanah (bhavati)–come into bondage by their action; karmanah anyatra–other than action; yajna-arthat–as selfless duty offered to Lord Visnu. (atah)–Therefore; mukta-sangah (san)–being free from attachment; karma samachara–be fully active; tat-artham–for the purpose of such sacrifice, for Him. [9]

Translation:

9 Selfless duty performed as an offering to the Supreme Lord is called yajna, or sacrifice. O Arjuna, all action performed for any other purpose is the cause of bondage in this world of repeated birth and death. Therefore, remaining unattached to the fruits of action, perform all your duties in the spirit of such sacrifice. (Such selfless action is the way to begin devotional practice, gradually realise the presence of the Lord, and ultimately attain pure devotion transcendental to the modes of material nature [nirguna bhakti]).

सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः ।
अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् ॥१०॥

saha-yajñāḥ prajāḥ sṛṣṭvā purovācha prajāpatiḥ
anena prasaviṣyadhvam eṣa vo ’stv iṣṭa-kāma-dhuk [10]

pura–At the universal manifestation; srstva–after manifesting; saha-yajnah prajah–the progeny of the world, with sacrifices for Lord Visnu; prajapatih–Lord Brahma; uvacha–said: prasavisyadhvam–«May your prosperity flourish; anena–by this religious practice. esah astu–May this sacrifice be; vah–your; ista-kama-dhuk–bestower of desired objects.» [10]

Translation:

10 In the beginning, Lord Brahma manifested the progeny of the world, along with sacrifices. He instructed them thus: «Take shelter of this religious principle of sacrifice; prosper and flourish. May such sacrifice be the bestower of the things you desire.»

देवान्भावयतानेन ते देवा भावयन्तु वः ।
परस्परं भावयन्तः श्रेयः परमवाप्स्यथ ॥११॥

devān bhāvayatānena te devā bhāvayantu vaḥ
parasparaṁ bhāvayantaḥ śreyaḥ param avāpsyatha [11]

anena–«By this yajna; (yujam)–you all; bhavayata–propitiate; devan–the demigods; te devah (api)–and the demigods being thus pleased; bhavayantu vah–may bestow upon you your desired fruits. (evam)–In this way; parasparam–mutually; bhavayantah–nourished; avapsyatha–you will obtain; param sreyah–the ultimate auspiciousness.» [11]

Translation:

11 «Propitiate the gods by sacrifices, and may they satisfy you by bestowing your desired fruits. In this way, through mutual nourishment, you will be the gainers of great auspiciousness.»

इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः ।
तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः ॥१२॥

iṣṭān bhogān hi vo devā dāsyante yajña-bhāvitāḥ
tair dattān apradāyaibhyo yo bhuṅkte stena eva saḥ [12]

devah–The demigods (as limbs of My universal form); yajna-bhavitah (santah)–being pleased by sacrifices; dasyante–will bestow; vah–upon you; istan bhogan–desired enjoyable objects. hi–Therefore; yah–he who; bhunkte–enjoys; taih dattan–food provided by the demigods; (vrstyadi dvarena)–via the rain, etc.; apradaya–without making any offerings (of that food); (pancha-yajna-adhibhih)–by means of the five kinds of sacrifices, etc.; ebhyah–to those demigods, who are all under My shelter; sah–that person; stenah eva–is but a thief. [12]

Translation:

12 Propitiated by sacrifices, the gods (My worldly representatives) will bestow upon you all your desired enjoyable things. But one who enjoys what is given by the gods without offering it to them, is a thief.

यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्व्वकिल्बिषैः ।
भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् ॥१३॥

yajña-śiṣṭāśinaḥ santo muchyante sarva-kilbiṣaiḥ
bhuñjate te tv aghaṁ pāpā ye pachanty ātma-kāraṇāt [13]

santah–Virtuous persons; yajna-sista-asinah–who partake of the remnants of sacrifice to the demigods (universal administrators subordinate to the Lord); muchyante–are liberated; sarva-kilbisaih–from all sin (pancha-suna, five types of sin due to five kinds of violence to other living beings). ye tu–But those who; pachanti–cook; atma-karanat–for their own pleasure; te–those; papah–sinful persons; bhunjate–eat; (eva)–only; agham–sin. [13]

Translation:

13 By accepting sacrificial remnants of the universal gods*, virtuous persons are liberated from all sins arising from violence towards other living entities. But those who prepare food for their own pleasure partake only of sin.

* The remnants referred to here are not the same as the Krishna-prasad (food that has been offered to the Supreme Lord by His devotees). See 9.20–26.

अन्नाद्भवन्ति भूतानि पर्ज्जन्यादन्नसम्भवः ।
यज्ञाद्भवति पर्ज्जन्यो यज्ञः कर्म्मसमुद्भवः ॥१४॥

annād bhavanti bhūtāni parjanyād anna-sambhavaḥ
yajñād bhavati parjanyo yajñaḥ karma-samudbhavaḥ [14]

annat–From food (transformed into semen and blood); bhutani–(the physical bodies of) all living entities; bhavanti–are manifest. anna-sambhavah–Food is manifest; parjanyat–due to rainfall. parjanyah–Rainfall; bhavati–occurs; yajnat–due to yajna, sacrifice. yajnah–Sacrifice; karma-samudbhavah–is born of action. [14]

Translation:

14 The living beings’ bodies are manifest from food, food is manifest due to rain, rainfall ensues from the performance of sacrifice, and action is the cause of sacrifice.

कर्म्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम् ।
तस्मात्सर्व्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् ॥१५॥

karma brahmodbhavaṁ viddhi brahmākṣara-samudbhavam
tasmāt sarva-gataṁ brahma nityaṁ yajñe pratiṣṭhitam [15]

viddhi–Know that; karma–action; brahma-udbhavam–is born of the Vedas. brahma–The Vedas; aksara-samudbhavam–are born of Aksara, the Imperishable. tasmat–Therefore; sarva-gatam–the all-pervading; brahma–Supreme Lord; nityam pratisthitam–is always situated; yajne–within sacrifice. [15]

Translation:

15 Action is prescribed in the Vedas, and the Vedas originate in Aksara, the Imperishable. Therefore, the all-pervading, imperishable Lord is ever present within the acts of sacrifice offered to Him.

एवं प्रवर्त्तितं चक्रं नानुवर्त्तयतीह यः ।
अघायुरिन्द्रियारामो मोघं पार्थ स जीवति ॥१६॥

evaṁ pravartitaṁ chakraṁ nānuvartayatīha yaḥ
aghāyur indriyārāmo moghaṁ pārtha sa jīvati [16]

(he) partha–O Arjuna; yah–one who; iha–in this life; na anuvartayati–does not follow; chakram–the cycle; evam pravartitam–thus established in the nature of cause and effect; (parama-purusena)–by the Supreme Personality; sah–he; jivati–lives; agha-ayuh–a life of sin; indriya-aramah–enjoying the senses; mogham–in vain. [16]

Translation:

16 O Arjuna, one who does not respect this natural causal cycle leads a life of sin, enjoying the senses in vain.

यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः ।
आत्मन्येव च सन्तुष्टस्तस्य कार्य्यं न विद्यते ॥१७॥

yas tv ātma-ratir eva syād ātma-tṛptaś cha mānavaḥ
ātmany eva cha santuṣṭas tasya kāryaṁ na vidyate [17]

tu–But; yah manavah–that man who; syat–is; atma-ratih–internally ecstatic; atma-trptah eva cha–internally satiated; cha–and; santustah–fully satisfied; atmani eva–in the self alone; tasya–his; karyam–duties; na vidyate–are none. [17]

Translation:

17 Yet there is no duty to fulfill for the realised person who delights within the self, being fully satisfied within. (His only worldly action or karma is as required for his subsistence.)

नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन ।
न चास्य सर्व्वभूतेषु कश्चदर्थव्यपाश्रयः ॥१८॥

naiva tasya kṛtenārtho nākṛteneha kaśchana
na chāsya sarva-bhūteṣu kaśchid artha-vyapāśrayaḥ [18]

iha–In this world; tasya–for that atmarama, one who delights in the self; arthah na eva–no piety is gained; krtena–by action; kaschana (anarthah) na–nor is any sin committed; akrtena–by inaction; sarva-bhutesu cha–and of all beings; kaschit na (bhavati)–no one is; asya artha-vyapasrayah–depended on by him for any purpose. [18]

Translation:

18 In the world, he neither gains by action, nor loses by inaction. He does not depend on any other being (from Lord Brahma down to the simplest life-form) for any purpose.

तस्मादसक्तः सततं कार्य्यं कर्म्म समाचर ।
असक्तो ह्याचरन्कर्म्म परमाप्नोति पूरुषः ॥१९॥

tasmād asaktaḥ satataṁ kāryaṁ karma samāchara
asakto hy ācharan karma param āpnoti pūruṣaḥ [19]

tasmat–Therefore; asaktah (san)–being unattached to the fruits of your actions; satatam–always; samachara–perfectly perform; karyam karma–prescribed duties; hi–since; karma acharan–by performing these duties; asaktah–without attachment; purusah–a person; apnoti–attains; param–liberation, param-bhakti — pure devotion. [19]

Translation:

19 So perform your prescribed duties without attachment. By selflessly executing one’s duties a person attains liberation. (True liberation is the state of pure devotion, attained in the maturity of selfless action.)

कर्म्मणैव हि संसिद्धिमास्थिता जनकादयः ।
लोकसङ्ग्रहमेवापि सम्पश्यन्कर्त्तुमर्हसि ॥२०॥

karmaṇaiva hi saṁsiddhim āsthitā janakādayaḥ
loka-saṅgraham evāpi sampaśyan kartum arhasi [20]

janaka-adayah–The learned, such as King Janaka and others; hi–certainly; asthitah–obtained; samsiddhim–success — devotion; karmana eva–by fulfilling their duties. arhasi–Be prepared; kartum–to do; (karma)–work; api–also; loka-sangraham sampasyan eva–in the consideration of the welfare of the people. [20]

Translation:

20 King Janaka and other learned personalities succeeded in attaining devotion through the execution of their prescribed duties. So it is fitting that you fulfill your duty in consideration of the welfare of the people.

यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः ।
स यत्प्रमाणं कुरुते लोकस्तदनुवर्त्तते ॥२१॥

yad yad ācharati śreṣṭhas tat tad evetaro janaḥ
sa yat pramāṇaṁ kurute lokas tad anuvartate [21]

yat yat–However; srestah–the great personality; acharati–conducts himself; itarah janah–other lesser men; (acharati)–will conduct themselves; tat tat eva–accordingly. yat–Whatever; sah–the great personality; kurute–accepts; pramanam–as the standard; lokah–ordinary men; tat anuvartate–follow that. [21]

Translation:

21 The masses follow the ways of great men, following the standards they set.

न मे पार्थास्ति कर्त्तव्यं त्रिषु लोकेषु किञ्चन ।
नानवाप्तमवाप्तव्यं वर्त्त एव च कर्म्मणि ॥२२॥

na me pārthāsti kartavyaṁ triṣu lokeṣu kiñchana
nānavāptam avāptavyaṁ varta eva cha karmaṇi [22]

(he) partha–O Arjuna; trisu lokesu–in the three worlds; na asti–there is not; kinchana–any; kartavyam–duty to be done; me–for Me; (yatah)–since; na (asti kinchana)–there is nothing; anavaptam–unobtained; avaptavyam–or to be obtained; (mama)–for Me; (tathapi)–and yet; varte eva cha–I am engaged; karmani–in activity. [22]

Translation:

22 O Arjuna, I have no duty in the three worlds. I lack nothing, and there is nothing to be attained by Me; and yet, I, Myself, am active.

यदि ह्यहं न वर्त्तेयं जातु कर्म्मण्यतन्द्रितः ।
मम वर्त्त्मानुवर्त्तन्ते मनुष्याः पार्थ सर्व्वशः ॥२३॥

yadi hy ahaṁ na varteyaṁ jātu karmaṇy atandritaḥ
mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ [23]

(he) partha–O Arjuna; yadi jatu–if ever; aham–I; na varteyam–do not engage; atandritah–attentively; karmani–in duties; (tarhi)–then; hi–certainly; manusyah–all men; anuvartante–will follow; mama–My; vartma–path; sarvasah–in all respects. [23]

Translation:

23 O Arjuna, if ever I do not engage attentively in duties, then all men, following My example, will give up their duties.

उत्सीदेयुरिमे लोका न कुर्य्यां कर्म्म चेदहम् ।
सङ्करस्य च कर्त्ता स्यामुपहन्यामिमाः प्रजाः ॥२४॥

utsīdeyur ime lokā na kuryāṁ karma ched aham
saṅkarasya cha kartā syām upahanyām imāḥ prajāḥ [24]

chet–If; aham–I; na kuryan–do not engage in; karma–duty; (tarhi)–then; ime lokah–the inhabitants of these worlds; utsideyuh–will be ruined; (karma tyaktva)–by renouncing their duty; cha–and; (aham)–I; syam–will be; karta–the maker; sankarasya–of varna-sankara, or adulterated progeny; (evam aham eva)–and in this way, I alone; upahanyam–will cause the downfall; imah prajah–of these people. [24]

Translation:

24 If I do not engage in duty, the people of these worlds will renounce their duties and fall to ruination. Thus I will be responsible for their downfall, caused by adulterated progeny.

सक्ताः कर्म्मण्यविद्वांसो यथा कुर्व्वन्ति भारत ।
कुर्य्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसङ्ग्रहम् ॥२५॥

saktāḥ karmaṇy avidvāṁso yathā kurvanti bhārata
kuryād vidvāṁs tathāsaktaś chikīrṣur loka-saṅgraham [25]

(he) bharata–O Arjuna; yatha–just as; avidvamsah–the ignorant; karmani saktah–attached to work; kurvanti–perform; (karmani)–work; tatha–similarly; vidvan–the wise; asaktah (san)–being unattached; kuryat–should work; chikirsuh–wishing; lokasan graham–to guide the people. [25]

Translation:

25 O Arjuna, as ignorant persons work with attachment, the wise, too, must work, but without attachment, in order to guide the general people who exist in the plane of worldly action. (They differ not in their work but in their attitudes of attachment and detachment.)

न बुद्धिभेदं जनयेदज्ञानां कर्म्मसङ्गिनाम् ।
योजयेत्सर्व्वकर्म्माणि विद्वान्युक्तः समाचरन् ॥२६॥

na buddhi-bhedaṁ janayed ajñānāṁ karma-saṅginām
yojayet sarva-karmāṇi vidvān yuktaḥ samācharan [26]

vidvan–The learned, the teacher of jnana-yoga; na janayet–must not create; ajnanam–among ignorant men; karma-sanginam–who are attached to work; buddhi-bhedam–the confusion to neglect duties and cultivate knowledge. (api tu)–Rather; yuktah (san)–remaining unattached; samacharan–fully executing; sarva-karmani–all duties; (ajnan) yojayet–they should encourage the ignorant in their duties. [26]

Translation:

26 The scripturally learned teacher should not create confusion in the minds of ignorant, attached men by apparently advocating the neglect of duty for the cultivation of knowledge. Rather, he should set the example of selflessness in fulfilling duties, thus encouraging the ignorant in the performance of their prescribed duties.

प्रकृतेः क्रियमाणानि गुणैः कर्म्माणि सर्व्वशः ।
अहङ्कारविमूढात्मा कर्त्ताहमिति मन्यते ॥२७॥

prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā kartāham iti manyate [27]

karmani–Actions; kriyamanani–are effected; sarvasah–in all ways; gunaih–(by the senses, impelled) by the modes; prakrteh–of material nature; (tu)–but; ahankara-vimudha-atma–one deluded by bodily ego; manyate iti–thinks thus; aham karta–«I am the doer.» [27]

Translation:

27 All actions in the world are in every respect effected by the modes of material nature (which impell the senses). But a man deluded by bodily identification thinks, «I alone am accomplishing this work.»

तत्त्ववित्तु महाबाहो गुणकर्म्मविभागयोः ।
गुणा गुणेषु वर्त्तन्त इति मत्वा न सज्जते ॥२८॥

tattvavit tu mahā-bāho guṇa-karma-vibhāgayoḥ
guṇā guṇeṣu vartanta iti matvā na sajjate [28]

tu–But; (he) maha-baho–O Arjuna, best of heroes; tattva-vit–one who is in knowledge; guna-karma-vibhagayoh–of the division of the modes of material nature (the three modes of goodness, passion, and ignorance), and action (the functional demigods, the senses, and the sense objects); (sah)–he; matva–considering; iti–that; gunah–the modes (in the form of the senses of perception — ear, skin, eyes, tongue, and nose, activated by the demigods); vartante–are engaged; gunesu–within the modes (in the form of the sense objects of sound, touch, form, taste, and smell); na sajjate–is not attached to them, not absorbed in them. [28]

Translation:

28 However, O mighty-armed Arjuna, one who is in knowledge of the division of the modes of material nature and action, knows that the modes are engaging within the modes, and he is detached from them. (One who knows that the three modes activated by the demigods impell the engagement of the senses with their objects, knows himself to be independent of these elements, therefore he does not consider himself a doer.)

प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्म्मसु ।
तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत् ॥२९॥

prakṛter guṇa-sammūḍhāḥ sajjante guṇa-karmasu
tān akṛtsna-vido mandān kṛtsna-vin na vichālayet [29]

prakrteh-guna-sammudhah–Persons bewildered by the modes; sajjante–are absorbed; guna-karmasu–in the functions of the modes (the engagement of the senses with their objects). krtsna-vit–Those possessing knowledge; na vichalayet–should not agitate (by trying to induce them to accept knowledge of self and non-self); tan–those; akrtsna-vidah–ignorant; mandan–unfortunate persons; (kintu gunavesa-nivartakam niskama karmaiva karayet)–but should rather engage them in selfless action which frees them from absorption in the modes of nature. [29]

Translation:

29 Persons bewildered by the modes of nature are absorbed in the functions of the modes (the engagement of the senses with their objects). Enlightened persons should not agitate such ignorant, unfortunate persons by trying to convince them of higher philosophical truths. (Rather, they should advise the conditioned souls to practise selfless action, which liberates them from absorption in the modes.)

मयि सर्व्वाणि कर्म्माणि सन्न्यस्याध्यात्मचेतसा ।
निराशीर्निर्म्ममो भूत्वा युध्यस्व विगतज्वरः ॥३०॥

mayi sarvāṇi karmāṇi sannyasyādhyātma-chetasā
nirāśīr nirmamo bhūtvā yudhyasva vigata-jvaraḥ [30]

sannyasya–Completely surrendering; sarvani karmani–all activities; mayi–unto Me; adhyatma-chetasa–always conscious of the Spiritual Being; bhutva–being; nirasih–without fruitive desire; nirmamah–without possessiveness; vigata-jvarah (cha)–and without anguish; yudhyasva–fight. [30]

Translation:

30 Surrender all your activities to Me with this understanding: «All my actions are under the control of the indwelling Lord.» In such consciousness, free from possessiveness and anguish, take recourse to battle (as your natural duty).

ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः ।
श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्म्मभिः ॥३१॥

ye me matam idaṁ nityam anutiṣṭhanti mānavāḥ
śraddhāvanto ’nasūyanto muchyante te ’pi karmabhiḥ [31]

ye manavah–Those men who; sraddhavantah–faithfully; anasuyantah–and unbegrudgingly; nityam–always; anutisthanti–execute; idam–this; me matam–teaching of Mine, of selfless action; te api–they too; muchyante–are liberated; karmabhih–from the bondage of karma, or action and reaction in the mundane plane. [31]

Translation:

31 Faithful, unbegrudging men who always practise My teaching, this yoga of selfless action, are liberated from the bondage of action, even though they engage in action.

ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् ।
सर्व्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः ॥३२॥

ye tv etad abhyasūyanto nānutiṣṭhanti me matam
sarva-jñāna-vimūḍhāṁs tān viddhi naṣṭān achetasaḥ [32]

ye tu–But those who; abhyasuyantah–out of resentment; na anutisthanti–do not follow; etat me matam–that teaching of Mine; tan viddhi–know them to be; sarva-jnana-vimudhan–deprived of all knowledge; nastan–completely deviated from the goal of human life; achetasah–and bereft of good intelligence. [32]

Translation:

32 But the arrogant who resent My teaching are bereft of all knowledge. Know them to be lost in ignorance.

सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि ।
प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ॥३३॥

sadṛśaṁ cheṣṭate svasyāḥ prakṛter jñānavān api
prakṛtiṁ yānti bhūtāni nigrahaḥ kiṁ kariṣyati [33]

jnanavan api–Even a knowledgable person; chestate–acts; sadrsam–according to; svasyah prakrteh–his nature. bhutani–Living beings; prakrtim yanti–follow their natures. kim karisyati–What will be the use of; nigrahah–repression; (tesam)–of them? [33]

Translation:

33 For even a knowledgable person tends to act according to his nature (mundane inclinations). The living beings’ endeavours are dictated by their natures. What, then, can repression accomplish?

इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ ।
तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥३४॥

indriyasyendriyasyārthe rāga-dveṣau vyavasthitau
tayor na vaśam āgachchhet tau hy asya paripanthinau [34]

raga-dvesau–Attraction and aversion; indriyasya–of all the senses; vyavasthitau–exist; indriyasya-arthe–for their objects. (tathapi)–However; vasam na agachchhet–One must not be controlled; tayoh–by such attraction and aversion; hi–since; tau pari-panthinau–they are an obstacle; asya–to the spiritual practitioner. [34]

Translation:

34 Although the senses are attracted to and repelled by the sense objects, one must not be controlled by these urges, for they are the greatest enemy of the candidate for self-realisation.

श्रेयान्स्वधर्म्मो विगुणः परधर्म्मात्स्वनुष्ठितात् ।
स्वधर्म्मे निधनं श्रेयः परधर्म्मो भयावहः ॥३५॥

śreyān svadharmo viguṇaḥ para-dharmāt svanuṣṭhitāt
svadharme nidhanaṁ śreyaḥ para-dharmo bhayāvahaḥ [35]

svadharmah–One’s own function; vigunah–tinged with faults; sreyan–is better; para-dharmat–than another’s function; su-anusthitat–done well. nidhanam–Even death; svadharme–on one’s own path of duty (according to one’s appropiate position in the varnasram or God-centred socio-religious system); sreyah–is better. para-dharmah–Another’s path of duty; bhaya-avahah–is dangerous. [35]

Translation:

35 Even if it is imperfect, it is better to do one’s duty according to one’s own nature, than to do another’s well. Even death in the discharge of one’s own duty is better, for to perform another’s is dangerous.

Commentary

The eternal, superexcellent, natural function (dharma) of the soul is pure devotion to Adhoksaja, the transcendental Lord. Therefore, even if this function is somewhat imperfectly attempted by one with external malpractices, such an attempt will be superior to the ‘good’ practices within the material modes of nature and worldly chain of actions and habits foreign to the soul’s nature. Even if death occurs during the cultivation of such pure devotion in proper saintly association, it is the bestower of the ultimate good; but in the name of good practices to ignorantly follow ‘another’s path’ — anything other than devotion to the Lord (dvitiyabhinives) — is bhayavah, endangering to the spiritual progress of the soul.*

* भयं द्वितीयाभिनिवेशतः स्याद्
ईशादपेतस्य विपर्य्ययोऽस्मृतिः ।
तन्माययातो बुध आभजेत्तं
भक्त्यैकयेशं गुरुदेवतात्मा ॥

bhayaṁ dvitīyābhiniveśataḥ syād
īśād apetasya viparyayo ’smṛtiḥ
tan māyayāto budha ābhajet taṁ
bhaktyaikayeśaṁ guru-devatātmā

(SB: 11.2.37)

Translation:

«A person of fine intelligence will serve with single-minded devotion his Lord who is his teacher and dearmost friend. But those who have turned away from the Lord adopt the illusory ego of considering the perishable body to be the self, forgetting their true identities. Their consciousness absorbed in ‘secondary pursuits’, i.e., mundane objectives, they are always fearful on account of the body and its attachments.»

अर्ज्जुन उवाच ।

अथ केन प्रयुक्तोऽयं पापञ्चरति पूरुषः ।
अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः ॥३६॥

arjuna uvācha

atha kena prayukto ’yaṁ pāpañ charati pūruṣaḥ
anichchhann api vārṣṇeya balād iva niyojitaḥ [36]

arjunah uvacha–Arjuna said: atha–Now; (he) varsneya–O descendant of the Vrsni dynasty; kena prayuktah (san)–being incited by what; ayam purusah charati–does this living being commit; papam–sinful activities; anichchhan api–even unwillingly; niyojitah iva–as if engaged; balat–by force? [36]

Translation:

36 Arjuna inquired: O descendant of the Vrsnis, by what is the living being compelled to commit sinful activities, even unwillingly, as if by force?

श्रीभगवानुवाच ।

काम एष क्रोध एष रजोगुणसमुद्भवः ।
महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ॥३७॥

śrī-bhagavān uvācha

kāma eṣa krodha eṣa rajoguṇa-samudbhavaḥ
mahāśano mahā-pāpmā viddhy enam iha vairiṇam [37]

sri-bhagavan uvacha–The Supreme Lord said: esah kamah–It is this desire to enjoy the mundane; esah krodhah–transformed into anger. rajo-guna-samudbhavah–It arises from the mode of passion, and from that desire, blind anger is born. viddhi enam–Know such desire to be; maha-asanah–never satisfied; maha-papma–greatly wrathful; vairinam–and the worst enemy of the living being; iha–in this world. [37]

Translation:

37 The Supreme Lord replied: It is the desire to enjoy the mundane that induces a person to commit sin, and in different situations it produces anger. It is utterly insatiable, extremely malicious, and the worst enemy of the living being in this world.

धूमेनाव्रियते वह्निर्यथादर्शो मलेन च ।
यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ॥३८॥

dhūmenāvriyate vahnir yathādarśo malena cha
yatholbenāvṛto garbhas tathā tenedam āvṛtam [38]

yatha–As; vahnih–fire; avriyate–is covered; dhumena–by smoke; yatha–as; adarsah–a mirror; (avriyate)–is covered; malena–by dust; (yatha) cha–and as; garbhah–the embryo; avrtah–is covered; ulbena–by the womb; tatha–similarly; idam–one’s consciousness; avrtam–is covered; tena–by that desire. [38]

Translation:

38 As fire is thinly veiled by smoke, as a mirror is thickly covered with dust, and as the embryo remains completely enclosed within the womb, similarly, this desire covers the consciousness of the living being (in these three degrees of intensity, according to the modes of material nature — goodness, passion, and ignorance respectively).

आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा ।
कामरूपेण कौन्तेय दुष्पूरेणानलेन च ॥३९॥

āvṛtaṁ jñānam etena jñānino nitya-vairiṇā
kāma-rūpeṇa kaunteya duṣpūreṇānalena cha [39]

(he) kaunteya–O Arjuna, son of Kunti; jnanam–discriminatory knowledge; avrtam–is covered; etena–by this; nitya-vairina–perpetual enemy; jnaninah–of even knowledgable persons; kama-rupena–in the form of desire; duspurena analena cha–which is like insatiable fire. [39]

Translation:

39 Knowledge is covered by desire, the constant enemy of the wise. It burns like an insatiable fire (never satisfied by offerings of butter).

इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते ।
एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ॥४०॥

indriyāṇi mano buddhir asyādhiṣṭhānam uchyate
etair vimohayaty eṣa jñānam āvṛtya dehinam [40]

uchyate–It is said that; indriyani–the senses; manah buddhih–mind and intelligence; adhisthanam–are the seats; asya–of this enemy, desire. avrtya–Covering; jnanam–one’s knowledge; etaih–via these seats; esah–this desire; vimohayati–deludes; dehinam–the embodied living being. [40]

Translation:

40 It is said that this enemy, desire, dwelling within the senses, mind, and intelligence, covers the perception of the embodied living being and deludes him.

तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ ।
पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् ॥४१॥

tasmāt tvam indriyāṇy ādau niyamya bharatarṣabha
pāpmānaṁ prajahi hy enaṁ jñāna-vijñāna-nāśanam [41]

(he) bharatarsabha–O Arjuna, noblest of the Bharatas; tvam–you; tasmat–therefore; adau–first; indriyani niyamya–bring the senses under control; hi–and completely; prajahi–destroy; enam–this desire; papmanam–which is the embodiment of sin; jnana-vijnana-nasanam–and the destroyer of both jnan, knowledge of the self and non-self as delineated in the scriptures, and vijnan, realisation of such knowledge. [41]

Translation:

41 Therefore, O noblest of the Bharatas, control your senses and destroy this desire, the embodiment of sin, which destroys both knowledge and realisation.

इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः ।
मनसस्तु परा बुद्धिर्बुद्धेर्यः परतस्तु सः ॥४२॥

indriyāṇi parāṇy āhur indriyebhyaḥ paraṁ manaḥ
manasas tu parā buddhir buddher yaḥ paratas tu saḥ [42]

(panditah)–The wise; ahuh–say that; indriyani parani–the senses are superior; (visayebhyah)–to matter; manah–the mind; param–is superior; indriyebhyah–to the senses; buddhih–the intelligence or faculty of decision; para–is superior; manasah tu–to the mind, too; yah–and that which; paratah–is superior; buddheh tu–to even the intelligence; sah–is he — the jiva — the soul. [42]

Translation:

42 It is said by the wise that the senses are superior to matter, the mind is superior to the senses, and the intelligence is superior to the mind; and the soul is superior to even the intelligence.

एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना ।
जहि शत्रुं महाबाहो कामरूपं दुरासदम् ॥४३॥

evaṁ buddheḥ paraṁ buddhvā saṁstabhyātmānam ātmanā
jahi śatruṁ mahā-bāho kāma-rūpaṁ durāsadam [43]

(he) maha-baho–O mighty Arjuna; evam–in this way; buddhva–discerning; buddheh param–the soul to be superior to the intelligence; samstabhya–by steadying; atmanam–the mind; atmana–by resolute intelligence — conviction; jahi–destroy; durasadam–the formidable; satrum–enemy; kama-rupam–in the form of desire. [43]

Translation:

43 O mighty Arjuna, knowing the soul to be superior to the intelligence, steady the mind with resolute intelligence and destroy the formidable enemy, desire.

इति श्रीमहाभारते शतसाहस्र्यां संहितायां वैयासिक्या भीष्मपर्व्वणि
श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्ज्जुनसंवादे कर्म्मयोगो नाम तृतीयोऽध्यायः ॥३॥

iti sri-mahabharate sata-sahasryam samhitayam vaiyasikyam
bhisma-parvani srimad-bhagavad-gitasupanisatsu brahma
vidyayam yoga-sastre sri-krsnarjuna-samvade
karma-yogo nama trtiyo ’dhyayah [3]

End of Chapter Three
The Path of Action
from the conversation
of Sri Krishna and Arjuna
in Srimad Bhagavad-gita Upanisad
the yoga scripture of transcendental knowledge
in Bhisma Parva of Sri Mahabharata, the holy scripture
revealed by Srila Vyasadev in a hundred thousand verses.