Bhagavadgītā Chapter 3

Karma Yoga or The Yoga of Selfless Action

Karma Yoga

Shloka 3.1:  arjuna uvācha | jyāyasī chet karmaṇas te matā buddhir janārdana | tat kiṁ karmaṇi ghore māṁ niyojayasi keśhava || 3.1 ||

English:  Arjuna said: O Janardana (Krishna), if you consider knowledge superior to action, then why are you urging me to engage in this dreadful action, O Keshava?

Hindi:  अर्जुन ने कहा: हे जनार्दन (कृष्ण), यदि आप ज्ञान को कर्म से श्रेष्ठ मानते हैं, तो हे केशव, मुझे इस भयानक कर्म में क्यों प्रवृत्त कर रहे हैं?

 

Shloka 3.2:  vyāmiśhreṇaiva vākyena buddhiṁ mohayasīva me | tad ekaṁ vada niśhchitya yena śhreyo ’ham āpnuyām || 3.2 ||

English:  My intellect is bewildered by your equivocal words. Therefore, please tell me clearly which one of the two is more beneficial for me.

Hindi:  आपके मिश्रित वचनों से मेरी बुद्धि भ्रमित हो रही है। इसलिए कृपया स्पष्ट रूप से मुझे बताएं कि इनमें से कौन सा मार्ग मेरे लिए अधिक कल्याणकारी है।

 

Shloka 3.3:  śhrī-bhagavān uvācha | loke ’smin dvi-vidhā niṣhṭhā purā proktā mayānagha | jñāna-yogena sāṅkhyānāṁ karma-yogena yoginām || 3.3 ||

English:  The Blessed Lord said: O sinless Arjuna, I have explained earlier that there are two paths in this world—the path of knowledge for those inclined to contemplation (Sankhya Yogis) and the path of action for those inclined to activity (Karma Yogis).

Hindi:  भगवान ने कहा: हे निष्पाप अर्जुन, मैंने पहले बताया है कि इस संसार में दो मार्ग हैं—सांख्य योगियों के लिए ज्ञान का मार्ग और कर्म योगियों के लिए कर्म का मार्ग।

 

Shloka 3.4:  na karmaṇām anārambhān naiṣhkarmaṁ puruṣho ’śhnute | na cha saṁnyasanād eva siddhiṁ samadhigachchhati || 3.4 ||

English:  One does not attain freedom from karma by merely abstaining from work, nor does one attain perfection by mere renunciation.

Hindi:  सिर्फ कर्म से विरक्त रहने से मनुष्य निष्कर्मता प्राप्त नहीं कर सकता, और न ही केवल संन्यास से सिद्धि प्राप्त होती है।

 

Shloka 3.5:  na hi kaśhchit kṣhaṇam api jātu tiṣhṭhatyakarma-kṛit | kāryate hyavaśhaḥ karma sarvaḥ prakṛiti-jair guṇaiḥ || 3.5 ||

English:  Indeed, no one can ever remain without action even for a moment, for everyone is helplessly driven to action by the qualities born of material nature.

Hindi:  कोई भी व्यक्ति किसी भी क्षण के लिए कर्म किए बिना नहीं रह सकता, क्योंकि सभी लोग प्रकृति से उत्पन्न गुणों से विवश होकर कर्म करने को बाध्य होते हैं।

 

Shloka 3.6:  karmendriyāṇi saṁyamya ya āste manasā smaran | indriyārthān vimūḍhātmā mithyāchāraḥ sa uchyate || 3.6 ||

English:  One who outwardly restrains the senses of action but whose mind dwells on sense objects is certainly deluded and is called a hypocrite.

Hindi:  जो व्यक्ति बाहर से इन्द्रियों को नियंत्रित करता है, लेकिन जिसका मन इन्द्रियों के विषयों में लगा रहता है, वह मूर्ख है और उसे मिथ्याचारी कहा जाता है।

 

Shloka 3.7:  yas tvindriyāṇi manasā niyamyārabhate ’rjuna | karmendriyaiḥ karma-yogam asaktaḥ sa viśhiṣhyate || 3.7 ||

English:  But one who controls the mind and engages the senses of action in karma-yoga, without attachment, is far superior, O Arjuna.

Hindi:  परंतु जो व्यक्ति मन को नियंत्रित करके कर्मेन्द्रियों को कर्म योग में लगाता है और आसक्ति रहित रहता है, वह श्रेष्ठ माना जाता है, हे अर्जुन।

 

Shloka 3.8:  niyataṁ kuru karma tvaṁ karma jyāyo hyakarmaṇaḥ | śharīra-yātrāpi cha te na prasiddhyed akarmaṇaḥ || 3.8 ||

English:  You should perform your prescribed duties, for doing so is better than not working. Even the maintenance of your body would not be possible without work.

Hindi:  तुम अपने नियत कर्म करो, क्योंकि कर्म न करने से कर्म करना श्रेष्ठ है। कर्म न करने पर तुम्हारे शरीर की भी यात्रा नहीं चल पाएगी।

 

Shloka 3.9:  yajñārthāt karmaṇo ’nyatra loko ’yaṁ karma-bandhanaḥ | tad-arthaṁ karma kaunteya mukta-saṅgaḥ samāchara || 3.9 ||

English:  Work must be done as a sacrifice to the Supreme, otherwise work binds one to this material world. Therefore, O son of Kunti, perform your prescribed duties for His satisfaction, and in that way, you will always remain unattached and free from bondage.

Hindi:  कर्म को यज्ञ के लिए किया जाना चाहिए, अन्यथा कर्म इस भौतिक संसार में बंधन का कारण बनता है। इसलिए, हे कुन्तीपुत्र, अपने नियत कर्म भगवान की संतुष्टि के लिए करो और इस प्रकार तुम आसक्ति से मुक्त और कर्म बंधन से मुक्त रहोगे।

 

Shloka 3.10:  saha-yajñāḥ prajāḥ sṛiṣhṭvā purovācha prajāpatiḥ | anena prasaviṣhyadhvam eṣha vo ’stv iṣhṭa-kāmadhuk || 3.10 ||

English:  In the beginning, the Creator, having created humanity together with sacrifices, said, "By this sacrifice shall you prosper; let it be the fulfiller of all your desires."

Hindi:  सृष्टि के प्रारंभ में, प्रजापति ने मानवता के साथ यज्ञों की भी रचना की और कहा, "इस यज्ञ के द्वारा तुम समृद्ध होओ, यह तुम्हारी सभी इच्छाओं को पूरा करने वाला होगा।"

 

Shloka 3.11:  devān bhāvayatānena te devā bhāvayantu vaḥ | parasparaṁ bhāvayantaḥ śhreyaḥ param avāpsyatha || 3.11 ||

English:  By this sacrifice, may you please the gods, and may the gods be pleased with you. By supporting each other in this way, you shall attain the supreme good.

Hindi:  इस यज्ञ के द्वारा देवताओं को संतुष्ट करो, और देवता तुम्हें प्रसन्न करें। इस प्रकार एक-दूसरे का समर्थन करते हुए, तुम परम कल्याण को प्राप्त करोगे।

 

Shloka 3.12:  iṣhṭān bhogān hi vo devā dāsyante yajña-bhāvitāḥ | tair dattān apradāyaibhyo yo bhuṅkte stena eva saḥ || 3.12 ||

English:  The gods, being pleased by sacrifice, will bestow upon you the necessities of life. But one who enjoys these gifts without offering them back in return is verily a thief.

Hindi:  यज्ञ से प्रसन्न देवता तुम्हें इच्छित भोग प्रदान करेंगे। लेकिन जो व्यक्ति बिना उनको अर्पण किए इन भोगों का उपभोग करता है, वह वास्तव में चोर है।

 

Shloka 3.13:  yajña-śhiṣhṭāśhinaḥ santo muchyante sarva-kilbiṣhaiḥ | bhuñjate te tvaghaṁ pāpā ye pachantyātma-kāraṇāt || 3.13 ||

English:  The righteous who eat the remnants of sacrifices are freed from all sins, but those sinful ones who cook food only for themselves eat nothing but sin.

Hindi:  जो सज्जन यज्ञ के अवशेष खाते हैं, वे सभी पापों से मुक्त हो जाते हैं। लेकिन जो पापी केवल अपने लिए भोजन पकाते हैं, वे पाप ही खाते हैं।

 

Shloka 3.14:  annād bhavanti bhūtāni parjanyād anna-sambhavaḥ | yajñād bhavati parjanyo yajñaḥ karma-samudbhavaḥ || 3.14 ||

English:  All living beings are sustained by food, food is produced by rain, rain is produced by the performance of sacrifice, and sacrifice is born of prescribed duties.

Hindi:  सभी प्राणी अन्न से जीवित रहते हैं, अन्न वर्षा से उत्पन्न होता है, वर्षा यज्ञ से होती है, और यज्ञ नियत कर्मों से उत्पन्न होता है।

 

Shloka 3.15:  karma brahmodbhavaṁ viddhi brahmākṣhara-samudbhavam | tasmāt sarva-gataṁ brahma nityaṁ yajñe pratiṣhṭhitam || 3.15 ||

English:  Know that prescribed duties originate from the Vedas, and the Vedas are directly manifested from the Supreme Brahman. Therefore, the all-pervading Brahman is eternally present in acts of sacrifice.

Hindi:  जान लो कि नियत कर्म वेदों से उत्पन्न होते हैं, और वेद ब्रह्म से प्रकट होते हैं। इसलिए, सर्वव्यापक ब्रह्म सदा यज्ञों में प्रतिष्ठित है।

 

 

Shloka 3.16:  evaṁ pravartitaṁ chakraṁ nānuvartayatīha yaḥ | aghāyur indriyārāmo moghaṁ pārtha sa jīvati || 3.16 ||

English:  O Partha (Arjuna), those who do not follow the cycle of sacrifice established by the Vedas, and who indulge in sense pleasures, live in vain.

Hindi:  हे पार्थ (अर्जुन), जो लोग वेदों द्वारा स्थापित यज्ञ-चक्र का पालन नहीं करते और इन्द्रिय-सुख में लिप्त रहते हैं, वे व्यर्थ जीवन जीते हैं।

 

Shloka 3.17:  yas tvātma-ratir eva syād ātma-tṛiptaśh cha mānavaḥ | ātmanyeva cha santuṣhṭas tasya kāryaṁ na vidyate || 3.17 ||

English:  But those who rejoice in the self, who are satisfied with the self, and who are content in the self alone, for them, there is no obligatory duty.

Hindi:  लेकिन जो मनुष्य आत्मा में ही रमण करते हैं, आत्मा में ही संतुष्ट रहते हैं, और आत्मा में ही संतोष पाते हैं, उनके लिए कोई अनिवार्य कर्तव्य नहीं है।

 

Shloka 3.18:  naiva tasya kṛitenārtho nākṛiteneha kaśhchana | na chāsya sarva-bhūteṣhu kaśhchid artha-vyapāśhrayaḥ || 3.18 ||

English:  For such a person, there is no purpose in doing work, nor is there any purpose in not doing work. Nor does he have any need to depend on any other living being.

Hindi:  ऐसे व्यक्ति के लिए कर्म करने का कोई प्रयोजन नहीं है और कर्म न करने का भी कोई प्रयोजन नहीं है। न ही उसे किसी अन्य जीव पर निर्भर रहने की आवश्यकता है।

 

Shloka 3.19:  tasmād asaktaḥ satataṁ kāryaṁ karma samāchara | asakto hyācharan karma param āpnoti pūruṣhaḥ || 3.19 ||

English:  Therefore, always perform your duty without attachment, for by working without attachment, one attains the Supreme.

Hindi:  इसलिए, हमेशा बिना आसक्ति के अपने कर्तव्यों का पालन करो, क्योंकि बिना आसक्ति के कर्म करने से मनुष्य परम सिद्धि प्राप्त करता है।

 

Shloka 3.20:  karmaṇaiva hi saṁsiddhim āsthitā janakādayaḥ | loka-saṅgraham evāpi sampaśhyan kartum arhasi || 3.20 ||

English:  By performing their prescribed duties, even great kings like Janaka attained perfection. You should also perform your duties to set an example for the welfare of the world.

Hindi:  अपने नियत कर्मों को करके, राजा जनक जैसे महान व्यक्तियों ने भी सिद्धि प्राप्त की थी। तुम्हें भी लोक-संग्रह के लिए अपने कर्तव्यों का पालन करना चाहिए।

 

Shloka 3.21:  yad yad ācharati śhreṣhṭhas tat tad evetaro janaḥ | sa yat pramāṇaṁ kurute lokas tad anuvartate || 3.21 ||

English:  Whatever actions a great person performs, common people follow. Whatever standards they set by exemplary acts, the world pursues.

Hindi:  जो कुछ श्रेष्ठ व्यक्ति करते हैं, अन्य लोग उसका अनुसरण करते हैं। वह जो आदर्श प्रस्तुत करता है, संसार उसी का अनुसरण करता है।

 

Shloka 3.22:  na me pārthāsti kartavyaṁ triṣhu lokeṣhu kiñchana | nānavāptam avāptavyaṁ varta eva cha karmaṇi || 3.22 ||

English:  O Partha (Arjuna), there is no duty for Me in all the three worlds. There is nothing unattained that I have to attain, yet I am engaged in prescribed duties.

Hindi:  हे पार्थ (अर्जुन), तीनों लोकों में मेरे लिए कोई कर्तव्य नहीं है। मेरे लिए कोई अप्राप्त वस्तु भी नहीं है जिसे मुझे पाना हो, फिर भी मैं नियत कर्मों में लगा रहता हूँ।

 

Shloka 3.23:  yadi hyahaṁ na varteyaṁ jātu karmaṇy-atandritaḥ | mama vartmānuvartante manuṣhyāḥ pārtha sarvaśhaḥ || 3.23 ||

English:  If I did not engage in action vigilantly, O Partha, all men would follow My path in every way.

Hindi:  यदि मैं सावधानीपूर्वक कर्मों में संलग्न न रहूं, हे पार्थ, तो सभी लोग मेरे मार्ग का अनुकरण करेंगे।

 

Shloka 3.24:  utsīdeyur ime lokā na kuryāṁ karma ched aham | saṅkarasya cha kartā syām upahanyām imāḥ prajāḥ || 3.24 ||

English:  If I did not perform prescribed duties, all these worlds would be put to ruin. I would be the cause of creating unwanted population, and I would thereby destroy the peace of all living beings.

Hindi:  यदि मैं अपने कर्तव्यों का पालन न करूं, तो ये सभी लोक नष्ट हो जाएंगे। मैं अवांछित संतति उत्पन्न करने का कारण बनूंगा और सभी प्राणियों की शांति का विनाश करूंगा।

 

Shloka 3.25:  saktāḥ karmaṇyavidvāṁso yathā kurvanti bhārata | kuryād vidvāns tathāsaktaśh chikīrṣhur loka-saṅgraham || 3.25 ||

English:  As ignorant people perform their duties with attachment to the results, O Bharata (Arjuna), so should the wise act without attachment, desiring the welfare of the world.

Hindi:  जैसे अज्ञानी लोग आसक्ति के साथ अपने कर्मों का पालन करते हैं, वैसे ही ज्ञानी लोग भी बिना आसक्ति के लोक-संग्रह की इच्छा से कर्म करें, हे भरत (अर्जुन)।

 

Shloka 3.26:  na buddhi-bhedaṁ janayed ajñānāṁ karma-saṅginām | joṣhayet sarva-karmāṇi vidvān yuktaḥ samācharan || 3.26 ||

English:  The wise should not create confusion in the minds of ignorant people who are attached to fruitive work. Rather, by performing all works in the spirit of devotion, they should inspire others to do the same.

Hindi:  ज्ञानी को अज्ञानियों के मन में भ्रम नहीं उत्पन्न करना चाहिए, जो कर्म के फल से आसक्त हैं। बल्कि, उन्हें सभी कर्मों को भक्ति भाव से करते हुए दूसरों को भी ऐसा करने के लिए प्रेरित करना चाहिए।

 

Shloka 3.27:  prakṛiteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśhaḥ | ahaṅkāra-vimūḍhātmā kartāham iti manyate || 3.27 ||

English:  All activities are carried out by the three modes of material nature. But in delusion, the soul, bewildered by false ego, thinks itself to be the doer.

Hindi:  सभी कर्म प्रकृति के तीन गुणों द्वारा किए जाते हैं। लेकिन अहंकार से मोहित जीव अपने को कर्ता मानता है।

 

Shloka 3.28:  tattva-vit tu mahā-bāho guṇa-karma-vibhāgayoḥ | guṇā guṇeṣhu vartanta iti matvā na sajjate || 3.28 ||

English:  But one who knows the truth, O mighty-armed Arjuna, about the distinction between the body, the senses, and their activities, knows that it is the modes of nature that interact with each other, and thus they are not attached.

Hindi:  लेकिन जो तत्व को जानता है, हे महाबाहु अर्जुन, वह यह जानता है कि यह प्रकृति के गुण ही हैं जो आपस में क्रियाशील हैं, और वह इस प्रकार उनसे आसक्त नहीं होता।

 

Shloka 3.29:  prakṛiter guṇa-sammūḍhāḥ sajjante guṇa-karmasu | tān akṛitsna-vido mandān kṛitsna-vin na vichālayet || 3.29 ||

English:  Those who are deluded by the modes of material nature become attached to the activities performed by the modes. The wise should not unsettle such people of partial knowledge.

Hindi:  जो लोग प्रकृति के गुणों से मोहित होते हैं, वे गुणों द्वारा किए गए कर्मों से आसक्त हो जाते हैं। ज्ञानी को ऐसे अधूरे ज्ञान वाले लोगों को विचलित नहीं करना चाहिए।

 

Shloka 3.30:  mayi sarvāṇi karmāṇi sannyasyādhyātma-chetasā | nirāśhīr nirmamo bhūtvā yudhyasva vigata-jvaraḥ || 3.30 ||

English:  Surrendering all your works unto Me, with full knowledge of Me, without desires for profit, and without claims to proprietorship, fight, free from lethargy.

Hindi:  अपने सभी कर्म मुझमें अर्पित कर, मुझमें पूर्ण ज्ञान के साथ, फल की इच्छा और ममता से रहित होकर, युद्ध करो और आलस्य से मुक्त हो जाओ।

 

Shloka 3.31:  ye me matam idaṁ nityam anutiṣhṭhanti mānavāḥ | śhraddhāvanto ’nasūyanto muchyante te ’pi karmabhiḥ || 3.31 ||

English:  Those human beings who execute their duties according to My injunctions, and who follow this teaching faithfully without envy, are freed from the bondage of all actions.

Hindi:  जो मनुष्य मेरी इन आज्ञाओं के अनुसार अपने कर्तव्यों का पालन करते हैं और बिना द्वेष के इस शिक्षा का श्रद्धा से पालन करते हैं, वे सभी कर्म बंधनों से मुक्त हो जाते हैं।

 

Shloka 3.32:  ye tvetad abhyasūyanto nānutiṣhṭhanti me matam | sarva-jñāna-vimūḍhāṁs tān viddhi naṣhṭān achetasaḥ || 3.32 ||

English:  But those who, out of envy, disregard these teachings and do not follow them are to be considered bereft of knowledge, senseless, and doomed to ignorance.

Hindi:  जो लोग ईर्ष्या के कारण इन शिक्षाओं का अनादर करते हैं और उनका पालन नहीं करते, उन्हें ज्ञान से वंचित, मूर्ख, और अज्ञान में गिरा हुआ समझो।

 

Shloka 3.33:  sadṛiśhaṁ cheṣhṭate svasyāḥ prakṛiter jñānavān api | prakṛitiṁ yānti bhūtāni nigrahaḥ kiṁ kariṣhyati || 3.33 ||

English:  Even a wise person acts according to their own nature, as all beings follow their nature. What can repression accomplish?

Hindi:  यहाँ तक कि ज्ञानी व्यक्ति भी अपनी प्रकृति के अनुसार कर्म करता है, क्योंकि सभी प्राणी अपनी प्रकृति का अनुसरण करते हैं। नियंत्रण से क्या प्राप्त हो सकता है?

 

Shloka 3.34:  indriyasyendriyasyārthe rāga-dveṣhau vyavasthitau | tayor na vaśham āgachchhet tau hyasya paripanthinau || 3.34 ||

English:  Attachment and aversion for the objects of the senses abide in the senses. One should not come under their sway, for they are obstacles on the path.

Hindi:  इन्द्रियों के विषयों में राग और द्वेष निहित होते हैं। मनुष्य को उनके अधीन नहीं होना चाहिए, क्योंकि वे मार्ग में बाधक होते हैं।

 

Shloka 3.35:  śhreyān swa-dharmo viguṇaḥ para-dharmāt sv-anuṣhṭhitāt | swa-dharme nidhanaṁ śhreyaḥ para-dharmo bhayāvahaḥ || 3.35 ||

English:  It is far better to perform one's own duties imperfectly than to perform another's duties perfectly. Death in the course of performing one's own duty is better; following another's path is fraught with danger.

Hindi:  अपने धर्म का दोषपूर्ण पालन करना दूसरे के धर्म के उत्तम पालन से बेहतर है। अपने धर्म का पालन करते हुए मरना भी उत्तम है; दूसरे के धर्म का पालन करना भयावह है।

 

Shloka 3.36:  arjuna uvācha | atha kena prayukto ’yaṁ pāpaṁ charati pūruṣhaḥ | anichchhann api vārṣhṇeya balād iva niyojitaḥ || 3.36 ||

English:  Arjuna said: O descendant of Vrishni (Krishna), by what is one impelled to sinful acts, even unwillingly, as if engaged by force?

Hindi:  अर्जुन ने कहा: हे वृष्णि वंशी (कृष्ण), मनुष्य किसके द्वारा विवश होकर, इच्छा न होते हुए भी, पाप कर्म करने को प्रेरित होता है?

 

Shloka 3.37:  śhrī-bhagavān uvācha | kāma eṣha krodha eṣha rajo-guṇa-samudbhavaḥ | mahāśhano mahā-pāpmā viddhyenam iha vairiṇam || 3.37 ||

English:  The Blessed Lord said: It is desire; it is anger, born of the mode of passion. It is insatiable and extremely sinful. Know this to be the greatest enemy in this world.

Hindi:  भगवान ने कहा: यह कामना है; यह क्रोध है, जो रजोगुण से उत्पन्न होता है। यह अतृप्त और अत्यंत पापी है। इसे ही इस संसार में सबसे बड़ा शत्रु जानो।

 

Shloka 3.38:  dhūmenāvriyate vahnir yathādarśho malena cha | yatholbenāvṛito garbhas tathā tenedam āvṛitam || 3.38 ||

English:  As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is enveloped by the womb, similarly, knowledge is covered by desire.

Hindi:  जैसे आग धुएं से ढकी होती है, जैसे दर्पण धूल से ढका होता है, और जैसे गर्भ भ्रूण से आवृत्त होता है, वैसे ही ज्ञान कामना से आवृत होता है।

 

Shloka 3.39:  āvṛitaṁ jñānam etena jñānino nitya-vairiṇā | kāma-rūpeṇa kaunteya duṣhpūreṇānalena cha || 3.39 ||

English:  O son of Kunti, knowledge is covered by this eternal enemy of the wise, in the form of insatiable desire, which is like an unquenchable fire.

Hindi:  हे कुन्तीपुत्र, ज्ञान ज्ञानी व्यक्तियों का इस शाश्वत शत्रु द्वारा ढक दिया जाता है, जो अतृप्त आग के समान कामना के रूप में होता है।

 

Shloka 3.40:  indriyāṇi mano buddhir asyādhiṣhṭhānam uchyate | etair vimohayatyeṣha jñānam āvṛitya dehinam || 3.40 ||

English:  The senses, the mind, and the intellect are said to be the seat of this desire. Through them, it deludes the embodied soul by eclipsing its knowledge.

Hindi:  इन्द्रियाँ, मन और बुद्धि को इस कामना का निवास स्थान कहा जाता है। इनके माध्यम से यह देहधारी जीव को मोहित करता है और उसके ज्ञान को ढक देता है।

 

Shloka 3.41:  tasmāt tvam indriyāṇyādau niyamya bharatarṣhabha | pāpmānaṁ prajahi hyenaṁ jñāna-vijñāna-nāśhanam || 3.41 ||

English:  Therefore, O best of the Bharatas (Arjuna), first control your senses, and then kill this sinful destroyer of knowledge and realization.

Hindi:  इसलिए, हे भरतश्रेष्ठ (अर्जुन), पहले अपनी इन्द्रियों को नियंत्रित करो और फिर इस ज्ञान और विज्ञान के नाशक पापी शत्रु का नाश करो।

 

Shloka 3.42:  indriyāṇi parāṇyāhur indriyebhyaḥ paraṁ manaḥ | manasas tu parā buddhir yo buddheḥ paratastu saḥ || 3.42 ||

English:  The senses are superior to the body, the mind is higher than the senses, the intellect is higher than the mind, and the soul is even higher than the intellect.

Hindi:  इन्द्रियाँ शरीर से श्रेष्ठ हैं, मन इन्द्रियों से उच्च है, बुद्धि मन से श्रेष्ठ है, और आत्मा बुद्धि से भी श्रेष्ठ है।

 

Shloka 3.43:  evaṁ buddheḥ paraṁ buddhvā saṁstabhyātmānam ātmanā | jahi śhatruṁ mahā-bāho kāma-rūpaṁ durāsadam || 3.43 ||

English:  Thus, knowing the self to be transcendental to material intelligence, O mighty-armed Arjuna, subdue the desire that is the formidable enemy in the form of lust.

Hindi:  इस प्रकार बुद्धि से भी श्रेष्ठ आत्मा को जानकर, हे महाबाहु अर्जुन, उस कठिनाई से जीतने वाले कामरूपी शत्रु का दमन करो।

 

 

Here is a comprehensive summary of Chapter 3:

 

Chapter 3 of the Bhagavad Gita is titled ‘Karma Yoga’ or ‘The Yoga of Action’. In this chapter, Lord Krishna provides Arjuna with a deeper understanding of the importance of selfless action and the principles of Karma Yoga. The chapter elaborates on the proper way to perform one's duties without attachment, emphasizing action as the means to achieve spiritual growth and liberation.

Arjuna’s Confusion About Action and Knowledge (Verses 1-2)

The chapter begins with Arjuna expressing his confusion regarding Krishna's previous teachings. Arjuna is puzzled because Krishna has spoken about the greatness of knowledge (Jnana Yoga) but is also urging him to engage in the battle. Arjuna asks Krishna why he is being encouraged to perform dreadful actions if knowledge is considered superior. He wants clarity on which path—knowledge or action—would be best for him.

Two Paths: Sankhya (Knowledge) and Karma (Action) (Verses 3-9)

Krishna responds by explaining that there are two paths by which one can attain liberation:

  • Jnana Yoga (Path of Knowledge), which is suitable for those inclined towards contemplation and renunciation.
  • Karma Yoga (Path of Action), which is appropriate for those inclined towards worldly duties.

Krishna emphasizes that it is impossible for anyone to remain entirely inactive, as all beings are driven to action by their nature (Prakriti). Therefore, attempting to avoid action entirely is not a practical approach. Instead, one should perform duties without attachment to the outcomes—this is the essence of Karma Yoga.

Krishna explains that mere renunciation of action does not lead to freedom from karma. In fact, refraining from action without controlling the mind is mere hypocrisy. A person should engage in their duties while remaining unattached to the fruits of their actions.

The Concept of Sacrifice (Yajna) (Verses 10-16)

Krishna introduces the concept of Yajna or sacrifice, explaining that all work must be performed as a sacrifice to the Supreme. The Creator established the principle of sacrifice along with humanity, so that people could live in harmony with nature and the gods.

Krishna emphasizes that by performing duties as a sacrifice, one contributes to the prosperity of all living beings and helps maintain the balance of the universe. This cycle of mutual cooperation sustains both humanity and nature. However, those who do not perform their duties as sacrifices to the divine are described as thieves, as they take from the world without giving back.

Krishna stresses that those who eat the remnants of sacrifices are freed from sin, while those who cook only for themselves incur sin. Thus, selfless action for the benefit of all leads to liberation, whereas selfish actions lead to bondage.

Karma Yoga as the Duty of the Wise (Verses 17-25)

Krishna explains that for those who are self-realized and find complete satisfaction in the self, there is no obligation to perform prescribed duties. However, even such individuals should continue performing actions to set a good example for others.

Krishna himself provides an example of selfless action. He tells Arjuna that although he (Krishna) has nothing to gain or lose in the three worlds, he still performs his duties for the welfare of humanity. If Krishna ceased to act, people would follow his example and chaos would ensue. Therefore, the wise must perform their duties diligently so that others are inspired to do the same.

Krishna urges Arjuna to act for the benefit of the world and to fulfill his Kshatriya (warrior) duty without attachment. Ignorant people perform actions with attachment, and it is the responsibility of the wise to perform similar actions without attachment to set an example.

Understanding the Modes of Nature (Verses 26-30)

Krishna explains that all actions are carried out by the three modes of material nature (gunas)sattva (goodness), rajas (passion), and tamas (ignorance). It is the qualities of material nature that influence the mind and senses and lead to action. Those who are unaware of this believe themselves to be the doers of actions and become attached.

However, those who understand that the senses merely interact with their respective objects remain detached. Krishna advises Arjuna to perform all his actions while surrendering them to Krishna, free from selfish desires, attachment, and ego. This attitude allows one to work without being bound by the consequences.

The Nature of Desire and Anger (Verses 31-43)

Krishna addresses Arjuna’s question about what compels a person to engage in sinful actions, even against their own will. Krishna reveals that it is desire and anger, born of the mode of passion, that lead to sin. These emotions are insatiable and are the greatest enemies of the wise, causing delusion and bondage.

Krishna uses several metaphors to describe how desire clouds one’s wisdom, comparing it to smoke covering fire, dust covering a mirror, and the womb covering an embryo. He explains that the senses, mind, and intellect are the seats of desire, and desire deludes the embodied soul by overshadowing knowledge.

To overcome desire, Krishna advises Arjuna to first control the senses and subdue the formidable enemy in the form of lust. Krishna then describes the hierarchy of human experience: the senses are superior to the body, the mind is higher than the senses, the intellect is higher than the mind, and the soul (Atman) is the highest. To conquer desire, one must elevate oneself to the level of the soul, transcending the senses, mind, and intellect.

Key Teachings of Chapter 3

  1. Action Without Attachment: Krishna emphasizes the importance of Karma Yoga—performing one’s prescribed duties without attachment to the results. This selfless action leads to inner peace and freedom from the bondage of karma.
  2. The Role of Sacrifice (Yajna): All actions must be performed as a sacrifice to the divine for the benefit of the world. Sacrificial actions help sustain the cycle of prosperity and harmony in the universe. Those who act selfishly, without sacrifice, are considered thieves and incur sin.
  3. Setting an Example: The wise must act in the spirit of selfless service to set an example for others. Even those who are enlightened and no longer need to perform duties should continue to act to inspire others.
  4. The Nature of Desire: Desire and anger, which arise from the mode of passion, are the greatest enemies on the spiritual path. They delude the soul and lead to bondage. To conquer desire, one must control the senses, mind, and intellect, and realize the supremacy of the soul.
  5. Self-Mastery: Krishna advises that true mastery comes from knowing the hierarchy of the senses, mind, intellect, and soul, and elevating oneself to the level of the eternal soul, which is beyond the influence of material nature.
  6. Duty as Worship: Krishna emphasizes the importance of performing one's duties as worship. By surrendering all actions to Krishna and detaching from the ego, one can attain freedom from karma and achieve liberation.

Chapter 3 of the Bhagavad Gita is essential for understanding the importance of selfless action and the concept of Karma Yoga. Krishna teaches Arjuna that no one can escape action, as all beings are compelled by their nature to act. However, the key to spiritual progress lies in acting without attachment, performing duties as a sacrifice to the divine, and understanding the influence of the modes of material nature.

Krishna emphasizes the necessity of duty, not only for one’s own growth but also for the welfare of society. By setting an example through selfless action, individuals can inspire others to act righteously. In this way, Karma Yoga becomes not only a path to liberation but also a means to uplift and benefit all of humanity.

Krishna's teachings in Chapter 3 lay the foundation for the practice of Karma Yoga as a means of attaining spiritual realization while living and working in the world. It encourages individuals to embrace their responsibilities and contribute positively to society, free from the burden of selfish desires.

 

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