Chapter 3 of the Bhagavad Gita, titled karmayōgaḥ or karma yōga, unfolds on the battlefield of kurukṣētra, where the fate of two great families, the pāṇḍavāḥ and the kauravāḥ, hangs in the balance. Here, amidst the tension and uncertainty, śrīkṛṣṇa continues his profound conversation with arjuna, who is still wrestling with doubt and moral confusion.
In the previous chapter, arjuna was introduced to the idea of jñāna-yōga-the path of knowledge. śrīkṛṣṇa revealed the immortal nature of the ātmā and urged arjuna to rise above sorrow and attachment. Yet, for arjuna, the message is still tangled. If wisdom and renunciation are so highly praised, he wonders, why should he act at all?
As the chapter closes, the seeds are sown for deeper exploration. The next chapter will delve into the nature of knowledge and wisdom, setting the stage for jñāna-yōga-the yōga of understanding. But for now, śrīkṛṣṇa invites us to reflect: What would it mean to live and act without being entangled by our own desires?
ōṃ śrī paramātmanē namaḥ
atha tṛtīyō'dhyāyaḥ
karmayōgaḥ
Translation (bhāvārtha):
Salutations to the Supreme Self. Now begins the third chapter, called the Path of Action.
arjuna uvācha
jyāyasī chētkarmaṇastē matā buddhirjanārdana ।
tatkiṃ karmaṇi ghōrē māṃ niyōjayasi kēśava ॥1॥
Translation (bhāvārtha):
Arjuna said: Krishna, if you think that wisdom is better than action, then why do you urge me to take part in this harsh and frightening task?
vyāmiśrēṇēva vākyēna buddhiṃ mōhayasīva mē ।
tadēkaṃ vada niśchitya yēna śrēyō'hamāpnuyām ॥2॥
Translation (bhāvārtha):
Your words seem to mix different ideas and leave me confused about what I should do. Please tell me clearly and decisively the one path by which I can achieve the highest good.
śrī bhagavānuvācha
lōkē'smindvividhā niṣṭhā purā prōktā mayā'nagha ।
jñānayōgēna sāṅkhyānāṃ karmayōgēna yōginām ॥3॥
Translation (bhāvārtha):
The Blessed Lord said: In this world, as I have explained before, there are two main approaches, O faultless one. For those who seek understanding through contemplation, there is the path of knowledge; for those who are active in the world, there is the path of action.
na karmaṇāmanārambhāt naiṣkarmyaṃ puruṣō'śnutē ।
na cha sannyasanādēva siddhiṃ samadhigachChati ॥4॥
Translation (bhāvārtha):
A person does not reach the state of freedom from action simply by avoiding work, nor does one attain perfection just by giving up actions.
na hi kaśchitkṣaṇamapi jātu tiṣṭhatyakarmakṛt ।
kāryatē hyavaśaḥ karma sarvaḥ prakṛtijairguṇaiḥ ॥5॥
Translation (bhāvārtha):
No one can ever remain completely inactive, not even for a single moment. Everyone is inevitably compelled to act by the qualities that arise from their own nature.
karmēndriyāṇi saṃyamya ya āstē manasā smaran ।
indriyārthānvimūḍhātmā mithyāchāraḥ sa uchyatē ॥6॥
Translation (bhāvārtha):
Someone who outwardly restrains their physical actions but continues to mentally dwell on sense pleasures is considered deluded and insincere.
yastvindriyāṇi manasā niyamyārabhatē'rjuna ।
karmēndriyaiḥ karmayōgam asaktaḥ sa viśiṣyatē ॥7॥
Translation (bhāvārtha):
But, Arjuna, the person who controls the senses with the mind and, remaining unattached, engages in the discipline of action using the organs of action-such a person stands out as superior.
niyataṃ kuru karma tvaṃ karma jyāyō hyakarmaṇaḥ ।
śarīrayātrā'pi cha tē na prasiddhyēdakarmaṇaḥ ॥8॥
Translation (bhāvārtha):
You should perform your prescribed duties, because action is better than inaction. Even the basic maintenance of your body would not be possible if you avoid all action.
yajñārthātkarmaṇō'nyatra lōkō'yaṃ karmabandhanaḥ ।
tadarthaṃ karma kauntēya muktasaṅgaḥ samāchara ॥9॥
Translation (bhāvārtha):
Except for actions done as an offering for a higher purpose, all work binds people to its results. Therefore, Arjuna, perform your duties for that higher purpose, acting without attachment.
sahayajñāḥ prajāḥ sṛṣṭvā purōvācha prajāpatiḥ ।
anēna prasaviṣyadhvaṃ ēṣa vō'stviṣṭakāmadhuk ॥10॥
Translation (bhāvārtha):
In the beginning, after creating living beings along with the practice of sacrifice, the Creator said: By this sacrifice, you shall thrive and prosper. Let this be the means by which your wishes and needs are fulfilled.
dēvānbhāvayatā'nēna tē dēvā bhāvayantu vaḥ ।
parasparaṃ bhāvayantaḥ śrēyaḥ paramavāpsyatha ॥11॥
Translation (bhāvārtha):
By performing sacrifice, you nourish the gods, and in return, let those gods nourish you. Supporting one another in this way, you will attain the highest good.
iṣṭānbhōgānhi vō dēvāḥ dāsyantē yajñabhāvitāḥ ।
tairdattānapradāyaibhyaḥ yō bhuṅktē stēna ēva saḥ ॥12॥
Translation (bhāvārtha):
When the gods are satisfied by your sacrifices, they will grant you the enjoyments you desire. But anyone who takes and enjoys these gifts from the gods without offering anything back in return is truly a thief.
yajñaśiṣṭāśinaḥ santaḥ muchyantē sarvakilbiṣaiḥ ।
bhuñjatē tē tvaghaṃ pāpāḥ yē pachantyātmakāraṇāt ॥13॥
Translation (bhāvārtha):
Those who eat the food left after offering it in sacrifice are freed from all faults, but those selfish people who cook only for themselves truly eat nothing but sin.
annādbhavanti bhūtāni parjanyādannasambhavaḥ ।
yajñādbhavati parjanyaḥ yajñaḥ karmasamudbhavaḥ ॥14॥
Translation (bhāvārtha):
All living beings come into existence from food. Food is generated by rainfall, and rainfall is brought about by acts of sacrifice. Sacrifice itself arises from prescribed actions.
karma brahmōdbhavaṃ viddhi brahmākṣarasamudbhavam ।
tasmātsarvagataṃ brahma nityaṃ yajñē pratiṣṭhitam ॥15॥
Translation (bhāvārtha):
Understand that all actions have their source in the Vedas, and the Vedas themselves arise from the Imperishable. Therefore, the all-pervading Veda is eternally rooted in sacrifice.
ēvaṃ pravartitaṃ chakraṃ nānuvartayatīha yaḥ ।
aghāyurindriyārāmaḥ mōghaṃ pārtha sa jīvati ॥16॥
Translation (bhāvārtha):
O Arjuna, whoever does not follow the cycle of duty and sacrifice that has been set in motion, but instead lives only for sensory pleasures and leads a selfish life, that person lives in vain and wastes their existence.
yastvātmaratirēva syāt ātmatṛptaścha mānavaḥ ।
ātmanyēva cha santuṣṭaḥ tasya kāryaṃ na vidyatē ॥17॥
Translation (bhāvārtha):
But the person who truly delights in the Self, is fulfilled by the Self, and finds contentment within the Self alone, has no prescribed duties left to perform.
naiva tasya kṛtēnārthaḥ nākṛtēnēha kaśchana ।
na chāsya sarvabhūtēṣu kaśchidarthavyapāśrayaḥ ॥18॥
Translation (bhāvārtha):
For such a person, there is no personal stake in what is done or left undone, nor does he rely on anyone or anything among all beings to achieve any purpose.
tasmādasaktaḥ satataṃ kāryaṃ karma samāchara ।
asaktō hyācharankarma paramāpnōti pūruṣaḥ ॥19॥
Translation (bhāvārtha):
Therefore, always perform your required duties without attachment. By acting in this way, a person reaches the highest goal.
karmaṇaiva hi saṃsiddhiṃ āsthitā janakādayaḥ ।
lōkasaṅgrahamēvāpi sampaśyankartumarhasi ॥20॥
Translation (bhāvārtha):
Janaka and other exemplary leaders reached spiritual fulfillment by performing their duties. Even if you do not need action for your own sake, you should still act, keeping in mind the importance of guiding and supporting society.
yadyadācharati śrēṣṭhaḥ tattadēvētarō janaḥ ।
sa yatpramāṇaṃ kurutē lōkastadanuvartatē ॥21॥
Translation (bhāvārtha):
Whatever actions a respected or influential person performs, others tend to do the same. Whatever standards or examples he sets, the rest of society adopts and follows those as well.
na mē pārthāsti kartavyaṃ triṣu lōkēṣu kiñchana ।
nānavāptamavāptavyaṃ varta ēva cha karmaṇi ॥22॥
Translation (bhāvārtha):
O Arjuna, there is nothing in all the three worlds that I am required to do, nor is there anything left for Me to gain or achieve; yet I continue to engage in action.
yadi hyahaṃ na vartēya jātu karmaṇyatandritaḥ ।
mama vartmānuvartantē manuṣyāḥ pārtha sarvaśaḥ ॥23॥
Translation (bhāvārtha):
O Arjuna, if I were ever to stop performing my duties with diligence, people everywhere would follow my example in every respect.
utsīdēyurimē lōkāḥ na kuryāṃ karma chēdaham ।
saṅkarasya cha kartā syām upahanyāmimāḥ prajāḥ ॥24॥
Translation (bhāvārtha):
If I were to stop performing my duties, these worlds and their people would fall into ruin. I would become the cause of disorder and confusion, and I would be responsible for the destruction of these beings.
saktāḥ karmaṇyavidvāṃsaḥ yathā kurvanti bhārata ।
kuryādvidvāṃstathā'saktaḥ chikīrṣurlōkasaṅgraham ॥25॥
Translation (bhāvārtha):
O Arjuna, just as those who lack understanding act with attachment to their work, so too should the wise act, but without attachment, aiming only for the well-being and harmony of the world.
na buddhibhēdaṃ janayēt ajñānāṃ karmasaṅginām ।
jōṣayētsarvakarmāṇi vidvānyuktaḥ samācharan ॥26॥
Translation (bhāvārtha):
The wise person should not disturb the understanding of those who are attached to action and lack knowledge. Instead, while performing all duties with focus and discipline, he should encourage others to continue their work.
prakṛtēḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ ।
ahaṅkāravimūḍhātmā kartā'hamiti manyatē ॥27॥
Translation (bhāvārtha):
All actions are actually performed in every way by the qualities of material nature. But someone whose mind is confused by ego thinks, 'I am the one doing this.'
tattvavittu mahābāhō guṇakarmavibhāgayōḥ ।
guṇā guṇēṣu vartantē iti matvā na sajjatē ॥28॥
Translation (bhāvārtha):
But the person who truly understands the difference between the qualities of nature and their actions, O mighty-armed Arjuna, recognizes that these qualities simply interact with each other. Knowing this, he does not become attached.
prakṛtērguṇasammūḍhāḥ sajjantē guṇakarmasu ।
tānakṛtsnavidō mandān kṛtsnavinna vichālayēt ॥29॥
Translation (bhāvārtha):
Those who are confused by the qualities of nature become attached to the actions that arise from those qualities. Someone who understands the full reality should not disturb the minds of those with limited understanding who are attached to such actions.
mayi sarvāṇi karmāṇi sannyasyādhyātmachētasā ।
nirāśīrnirmamō bhūtvā yudhyasva vigatajvaraḥ ॥30॥
Translation (bhāvārtha):
Dedicate all your actions to Me, keeping your mind absorbed in the Self. Act without expectation of personal gain or attachment, and without agitation or anxiety. In this spirit, perform your duty-such as fighting-calmly and wholeheartedly.
yē mē matamidaṃ nityam anutiṣṭhanti mānavāḥ ।
śraddhāvantō'nasūyantaḥ muchyantē tē'pi karmabhiḥ ॥31॥
Translation (bhāvārtha):
Those people who consistently follow this teaching of mine with sincere faith and without criticizing, they too become liberated from the binding effects of their actions.
yē tvētadabhyasūyantaḥ nānutiṣṭhanti mē matam ।
sarvajñānavimūḍhāṃstān viddhi naṣṭānachētasaḥ ॥32॥
Translation (bhāvārtha):
But those who criticize and refuse to follow My teaching, know them to be truly confused in all knowledge and lacking in sound judgment; they are lost.
sadṛśaṃ chēṣṭatē svasyāḥ prakṛtērjñānavānapi ।
prakṛtiṃ yānti bhūtāni nigrahaḥ kiṃ kariṣyati ॥33॥
Translation (bhāvārtha):
Even a wise person acts according to their own nature. All living beings follow their inherent tendencies. What can mere restraint achieve?
indriyasyēndriyasyārthē rāgadvēṣau vyavasthitau ।
tayōrna vaśamāgachChēt tau hyasya paripanthinau ॥34॥
Translation (bhāvārtha):
Each sense naturally develops attraction and aversion toward its own objects. However, one should not allow oneself to be ruled by these feelings, because they act as obstacles on the path.
śrēyānsvadharmō viguṇaḥ paradharmātsvanuṣṭhitāt ।
svadharmē nidhanaṃ śrēyaḥ paradharmō bhayāvahaḥ ॥35॥
Translation (bhāvārtha):
It is better to perform your own duty, even if done imperfectly, than to carry out another's duty flawlessly. Dying while engaged in your own path is preferable, because following someone else's path brings fear and insecurity.
arjuna uvācha
atha kēna prayuktō'yaṃ pāpaṃ charati pūruṣaḥ ।
anichChannapi vārṣṇēya balādiva niyōjitaḥ ॥36॥
Translation (bhāvārtha):
Arjuna said: O Krishna, what is it that drives a person to commit wrong, even when they do not want to, as if forced against their will?
śrī bhagavānuvācha
kāma ēṣa krōdha ēṣaḥ rajōguṇasamudbhavaḥ ।
mahāśanō mahāpāpmā viddhyēnamiha vairiṇam ॥37॥
Translation (bhāvārtha):
The Blessed Lord said: It is desire, and it is anger, both arising from the quality of passion. These are insatiable and lead to great harm. Know them as the true enemies in this world.
dhūmēnāvriyatē vahniḥ yathā''darśō malēna cha ।
yathōlbēnāvṛtō garbhaḥ tathā tēnēdamāvṛtam ॥38॥
Translation (bhāvārtha):
Just as fire is hidden by smoke, a mirror by dust, and an embryo by the womb, so too is true understanding veiled by desire.
āvṛtaṃ jñānamētēna jñāninō nityavairiṇā ।
kāmarūpēṇa kauntēya duṣpūrēṇānalēna cha ॥39॥
Translation (bhāvārtha):
O Arjuna, knowledge is veiled by this constant enemy of the wise, which takes the form of desire and is as insatiable as fire.
indriyāṇi manō buddhiḥ asyādhiṣṭhānamuchyatē ।
ētairvimōhayatyēṣaḥ jñānamāvṛtya dēhinam ॥40॥
Translation (bhāvārtha):
The senses, mind, and intellect are described as the places where desire resides. Through these, desire clouds the knowledge of the embodied soul and leads it into confusion.
tasmāttvamindriyāṇyādau niyamya bharatarṣabha ।
pāpmānaṃ prajahi hyēnaṃ jñānavijñānanāśanam ॥41॥
Translation (bhāvārtha):
Therefore, Arjuna, first bring your senses under control, and then decisively reject this sinful force-desire-which undermines both understanding and true wisdom.
indriyāṇi parāṇyāhuḥ indriyēbhyaḥ paraṃ manaḥ ।
manasastu parābuddhiḥ yō buddhēḥ paratastu saḥ ॥42॥
Translation (bhāvārtha):
It is said that the senses are superior to the physical body, the mind is greater than the senses, and the intellect is higher than the mind. Yet, the one who is beyond even the intellect is the true Self.
ēvaṃ buddhēḥ paraṃ buddhvā saṃstabhyātmānamātmanā ।
jahi śatruṃ mahābāhō kāmarūpaṃ durāsadam ॥43॥
Translation (bhāvārtha):
Recognizing that the true self is higher than the intellect, and firmly controlling yourself with your own mind, defeat the powerful enemy called desire, which is hard to overcome, O mighty-armed Arjuna.
॥ ōṃ tatsaditi śrīmadbhagavadgītāsu upaniṣatsu brahmavidyāyāṃ
yōgaśāstrē śrīkṛṣṇārjunasaṃvādē karmayōgō nāma tṛtīyō'dhyāyaḥ ॥
Translation (bhāvārtha):
Thus ends the third chapter, called Karma Yoga, the Yoga of Action, in the revered Bhagavad Gita, which is an Upanishad teaching the knowledge of Brahman and the science of yoga, presented as a dialogue between Sri Krishna and Arjuna.
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