॥ Verse 3.1 ॥
अर्जुन उवाच।
ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन।
तत्किं कर्मणि घोरे मां नियोजयसि केशव।।
arjuna uvāca |
jyāyasī cetkarmaṇaste matā buddhirjanārdana |
tatkiṃ karmaṇi ghore māṃ niyojayasi keśava || 3.1 ||
Arjuna said: O Janardana (Krishna), if You consider that wisdom (Buddhi)
is superior to action (Karma), why then do You engage me in this terrible action, O Keshava (Krishna)?
॥ Verse 3.2 ॥
व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे।
तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम्।।
vyāmiśreṇeva vākyena buddhiṃ mohayasīva me |
tadekaṃ vada niścitya yena śreyo’hamāpnuyām || 3.2 ||
With seemingly ambiguous words, You confuse my understanding.
Tell me definitely that one path by which I may attain the highest good.
॥ Verse 3.3 ॥
श्रीभगवानुवाच।
लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ।
ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम्।।
śrī-bhagavānuvāca |
loke’smin dvividhā niṣṭhā purā proktā mayānagha |
jñānayogena sāṅkhyānāṃ karmayogena yoginām || 3.3 ||
The Supreme Lord said: O sinless one (Arjuna), in this world, a two-fold path was previously declared by Me:
the path of knowledge (Jñāna Yoga) for the Sāṅkhyas (men of contemplation) and the path of action (Karma Yoga) for the Yogis (men of action).
॥ Verse 3.4 ॥
न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते।
न च सन्न्यसनादेव सिद्धिं समधिगच्छति।।
na karmaṇāmanārambhān naiṣkarmyaṃ puruṣo’śnute |
na ca sannyasanādeva siddhiṃ samadhigacchati || 3.4 ||
A man does not attain freedom from action (Naishkarmya) merely by abstaining from actions,
nor does he attain perfection merely by renunciation (Sannyasa).
॥ Verse 3.5 ॥
न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत्।
कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः।।
na hi kaścit kṣaṇamapi jātu tiṣṭhatyakarmakṛt |
kāryate hyavaśaḥ karma sarvaḥ prakṛtijairguṇaiḥ || 3.5 ||
Indeed, no one can ever remain without performing action even for a moment;
for everyone is involuntarily made to act by the qualities (Gunas) born of nature.
॥ Verse 3.6 ॥
कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन्।
इन्द्रियार्थान् विमूढात्मा मिथ्याचारः स उच्यते।।
karmendriyāṇi saṃyamya ya āste manasā smaran |
indriyārthān vimūḍhātmā mithyācāraḥ sa ucyate || 3.6 ||
He who restrains the organs of action but dwells in his mind on the objects of the senses,
that deluded person is called a hypocrite.
॥ Verse 3.7 ॥
यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन।
कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते।।
yastvindriyāṇi manasā niyamyārabhate’rjuna |
karmendriyaiḥ karmayogamasaktaḥ sa viśiṣyate || 3.7 ||
But he who, controlling the senses by the mind, O Arjuna, engages the organs of action
in Karma Yoga (selfless action), without attachment, is superior.
॥ Verse 3.8 ॥
नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः।
शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः।।
niyataṃ kuru karma tvaṃ karma jyāyo hyakarmaṇas |
śarīrayātrāpi ca te na prasiddhyedakarmaṇaḥ || 3.8 ||
Perform your obligatory duty, for action is superior to inaction.
Even the maintenance of your body would not be possible without action.
॥ Verse 3.9 ॥
यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः।
तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर।।
yajñārthāt karmaṇo’nyatra loko’yaṃ karmabandhanaḥ |
tadarthaṃ karma kaunteya muktasaṅgaḥ samācara || 3.9 ||
The world is bound by action, except for action performed as a sacrifice (Yajña).
Therefore, O son of Kunti (Arjuna), perform action for the sake of sacrifice, free from attachment.
॥ Verse 3.10 ॥
सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः।
अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक्।।
sahayajñāḥ prajāḥ sṛṣṭvā purovāca prajāpatiḥ |
anena prasaviṣyadhvameṣa vo’stviṣṭakāmadhuk || 3.10 ||
In the beginning, Prajapati (the Lord of creation), created mankind along with sacrifice (Yajña),
and said, By this shall you propagate; let this be the milch-cow of your desires.
॥ Verse 3.11 ॥
देवान्भावयतानेन ते देवा भावयन्तु वः।
परस्परं भावयन्तः श्रेयः परमवाप्स्यथ।।
devānbhāvayatānena te devā bhāvayantu vaḥ |
parasparaṃ bhāvayantaḥ śreyaḥ paramavāpsyatha || 3.11 ||
Nourish the gods with this (sacrifice), and may those gods nourish you.
Thus nourishing one another, you shall attain the highest good.
॥ Verse 3.12 ॥
इष्टान्भोगान् हि वो देवा दास्यन्ते यज्ञभाविताः।
तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः।।
iṣṭānbhogān hi vo devā dāsyante yajñabhāvitāḥ |
tairdattānapradāyaibhyo yo bhuṅkte stena eva saḥ || 3.12 ||
The gods, nourished by sacrifice, will grant you the desired enjoyments.
He who enjoys the gifts given by them without offering them in return is certainly a thief.
॥ Verse 3.13 ॥
यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः।
भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात्।।
yajñaśiṣṭāśinaḥ santo mucyante sarvakilbiṣaiḥ |
bhuñjate te tvaghaṃ pāpā ye pacantyātmakāraṇāt || 3.13 ||
The righteous who eat the remnants of sacrifice are freed from all sins.
But those wicked ones who cook only for themselves eat only sin.
॥ Verse 3.14 ॥
अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः।
यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः।।
annādbhavanti bhūtāni parjanyādannasambhavaḥ |
yajñādbhavati parjanyo yajñaḥ karmasamudbhavaḥ || 3.14 ||
From food spring forth all beings; from rain is the production of food;
rain proceeds from sacrifice; and sacrifice originates from action.
॥ Verse 3.15 ॥
कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम्।
तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम्।।
karma brahmodbhavaṃ viddhi brahmākṣarasamudbhavam |
tasmātsarvagataṃ brahma nityaṃ yajñe pratiṣṭhitam || 3.15 ||
Know that action (Karma) originates from the Veda (Brahma), and the Veda originates from the Imperishable (Akshara Brahman).
Therefore, the all-pervading Brahman is eternally established in sacrifice (Yajña).
॥ Verse 3.16 ॥
एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः।
अघायुरिन्द्रियारामो मोघं पार्थ स जीवति।।
evaṃ pravartitaṃ cakraṃ nānuvartayatīha yaḥ |
aghāyurindriyārāmo moghaṃ pārtha sa jīvati || 3.16 ||
He who does not follow this cycle thus set in motion in this world, O Partha (Arjuna),
he lives in vain, indulging in the senses and having a sinful life.
॥ Verse 3.17 ॥
यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः।
आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते।।
yastvātmaratireva syādātmatṛptaśca mānavaḥ |
ātmanyeva ca santuṣṭastasya kāryaṃ na vidyate || 3.17 ||
But the man who rejoices in the Self, who is satisfied in the Self, and who is content only in the Self,
for him, there is no duty to perform.
॥ Verse 3.18 ॥
नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन।
न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः।।
naiva tasya kṛtenārtho nākṛteneha kaścana |
na cāsya sarvabhūteṣu kaścidarthavyapāśrayaḥ || 3.18 ||
He has no purpose to gain in this world by action done, nor by action not done.
He does not depend on any being for any object.
॥ Verse 3.19 ॥
तस्मादसक्तः सततं कार्यं कर्म समाचर।
असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः।।
tasmādasaktaḥ satataṃ kāryaṃ karma samācara |
asakto hyācarankarma paramāpnoti pūruṣaḥ || 3.19 ||
Therefore, constantly perform your duty without attachment; for by performing action without attachment,
man attains the Supreme.
॥ Verse 3.20 ॥
कर्मणैव हि संसिद्धिमास्थिता जनकादयः।
लोकसङ्ग्रहमेवापि सम्पश्यन्कर्तुमर्हसि।।
karmaṇaiva hi saṃsiddhimāsthitā janakādayaḥ |
lokasaṅgrahamevāpi sampaśyankartumarhasi || 3.20 ||
Indeed, Janaka and others attained perfection only by action.
You should also act, with a view to maintaining the order of the world.
॥ Verse 3.21 ॥
यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः।
स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते।।
yad yad ācarati śreṣṭhas tat tad evetaro janaḥ |
sa yat pramāṇaṃ kurute lokas tad anuvartate || 3.21 ||
Whatever a great man does, that very thing other people also do.
Whatever standard he sets, the world follows that.
॥ Verse 3.22 ॥
न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन।
नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि।।
na me pārthāsti kartavyaṃ triṣu lokeṣu kiñcana |
nānavāptam avāptavyaṃ varta eva ca karmaṇi || 3.22 ||
O Partha (Arjuna), there is no duty for Me to perform in all the three worlds,
nor anything to be attained that is unattained; yet, I engage in action.
॥ Verse 3.23 ॥
यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः।
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः।।
yadi hy ahaṃ na varteyaṃ jātu karmaṇy atandritaḥ |
mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ || 3.23 ||
For if I did not engage in action tirelessly,
O Partha, men would follow My path in every way.
॥ Verse 3.24 ॥
उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम्।
सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः।।
utsīdeyur ime lokā na kuryāṃ karma ced aham |
saṅkarasya ca kartā syām upahanyām imāḥ prajāḥ || 3.24 ||
If I did not perform action, these worlds would perish;
I would be the creator of chaos and would destroy these living beings.
॥ Verse 3.25 ॥
सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत।
कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसङ्ग्रहम्।।
saktāḥ karmaṇy avidvāṃso yathā kurvanti bhārata |
kuryād vidvāṃs tathāsaktaś cikīrṣur lokasaṅgraham || 3.25 ||
Just as the ignorant perform actions with attachment, O Bharata (Arjuna),
so should the wise act, without attachment, desiring to maintain the order of the world.
॥ Verse 3.26 ॥
न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्।
जोषयेत्सर्वकर्माणि विद्वान् युक्तः समाचरन्।।
na buddhibhedaṃ janayed ajñānāṃ karmasaṅginām |
joṣayet sarvakarmāṇi vidvān yuktaḥ samācaran || 3.26 ||
The wise person should not unsettle the minds of the ignorant who are attached to action.
He should perform all actions diligently, remaining steadfast (in Self-knowledge).
॥ Verse 3.27 ॥
प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः।
अहङ्कारविमूढात्मा कर्ताहमिति मन्यते।।
prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ |
ahaṅkāravimūḍhātmā kartāham iti manyate || 3.27 ||
All actions are performed in all cases by the qualities (Gunas) of nature.
The person deluded by egoism thinks, I am the doer.
॥ Verse 3.28 ॥
तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः।
गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते।।
tattvavit tu mahābāho guṇakarmavibhāgayoḥ |
guṇā guṇeṣu vartanta iti matvā na sajjate || 3.28 ||
But the one who knows the truth about the divisions of the qualities and actions, O mighty-armed (Arjuna),
knowing that the senses interact with the sense objects, is not attached.
॥ Verse 3.29 ॥
प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु।
तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत्।।
prakṛter guṇasammūḍhāḥ sajjante guṇakarmasu |
tān akṛtsnavido mandān kṛtsnavin na vicālayet || 3.29 ||
Those deluded by the qualities of nature become attached to the functions of the qualities.
The knower of the whole should not disturb these ignorant ones with limited knowledge.
॥ Verse 3.30 ॥
मयि सर्वाणि कर्माणि सन्न्यस्याध्यात्मचेतसा।
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।।
mayi sarvāṇi karmāṇi sannyasyādhyātmacetasā |
nirāśīr nirmamo bhūtvā yudhyasva vigatajvaraḥ || 3.30 ||
Surrendering all actions to Me, with your consciousness fixed on the Self,
be free from hope, possessiveness, and mental fever, and fight.
॥ Verse 3.31 ॥
ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः।
श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः।।
ye me matamidaṃ nityamanutiṣṭhanti mānavāḥ |
śraddhāvanto’nasūyanto mucyante te’pi karmabhiḥ || 3.31 ||
Those men who always practice this teaching of Mine with faith and without finding fault,
are also liberated from the bondage of actions.
॥ Verse 3.32 ॥
ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्।
सर्वज्ञानविमूढांस्तान् विद्धि नष्टानचेतसः।।
ye tvetadabhyasūyanto nānutiṣṭhanti me matam |
sarvajñānavimūḍhāṃstānviddhi naṣṭānacetasaḥ || 3.32 ||
But know that those senseless persons who, finding fault, do not practice this teaching of Mine,
are deluded in all knowledge and are lost.
॥ Verse 3.33 ॥
सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि।
प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति।।
sadṛśaṃ ceṣṭate svasyāḥ prakṛterjñānavānapi |
prakṛtiṃ yānti bhūtāni nigrahaḥ kiṃ kariṣyati || 3.33 ||
Even the wise man acts according to his own nature.
All beings follow their nature. What can restraint do?
॥ Verse 3.34 ॥
इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ।
तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥ ३.३४ ॥
indriyasyendriyasyārthe rāgadveṣau vyavasthitau |
tayorna vaśamāgacchettau hyasya paripanthinau || 3.34 ||
Attachment and aversion for the objects of the senses reside in the senses.
One should not come under the control of these two, for they are one's enemies.
॥ Verse 3.35 ॥
श्रेयान् स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।
स्वधर्मे निधनं श्रेयः परधर्मो भयावहः।।
śreyān svadharmo viguṇaḥ paradharmāt svanuṣṭhitāt |
svadharme nidhanaṃ śreyaḥ paradharmo bhayāvahaḥ || 3.35 ||
It is better to perform one’s own duty (Svadharma), though imperfectly, than to perform another’s duty perfectly.
Death in one's own duty is better; the duty of another is perilous.
॥ Verse 3.36 ॥
अर्जुन उवाच।
अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः।
अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः।।
arjuna uvāca |
atha kena prayukto’yaṃ pāpaṃ carati pūruṣaḥ |
anicchannapi vārṣṇeya balādiva niyojitaḥ || 3.36 ||
Arjuna said: O Varshneya (Krishna), what is it that prompts a person to commit sin,
even unwillingly, as if driven by force?
॥ Verse 3.37 ॥
श्रीभगवानुवाच।
काम एष क्रोध एष रजोगुणसमुद्भवः।
महाशनो महापाप्मा विद्ध्येनमिह वैरिणम्।।
śrī-bhagavānuvāca |
kāma eṣa krodha eṣa rajoguṇasamudbhavaḥ |
mahāśano mahāpāpmā viddhyenamiha vairiṇam || 3.37 ||
The Supreme Lord said: It is desire, it is anger, born of the quality of passion (Rajas),
all-devouring and all-sinful. Know this to be the enemy here.
॥ Verse 3.38 ॥
धूमेनाव्रियते वह्निर्यथादर्शो मलेन च।
यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम्।।
dhūmenāvriyate vahniryathādarśo malena ca |
yatholbenāvṛto garbhastathā tenedamāvṛtam || 3.38 ||
As fire is covered by smoke, as a mirror is covered by dust,
and as an embryo is enveloped by the womb, so is this (knowledge) covered by that (desire/lust).
॥ Verse 3.39 ॥
आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा।
कामरूपेण कौन्तेय दुष्पूरेणानलेन च।।
āvṛtaṃ jñānametena jñānino nityavairiṇā |
kāmarūpeṇa kaunteya duṣpūreṇānalena ca || 3.39 ||
Knowledge is covered by this eternal enemy of the wise, O son of Kunti (Arjuna),
in the form of desire, which is insatiable and burns like fire.
॥ Verse 3.40 ॥
इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते।
एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम्।।
indriyāṇi mano buddhirasyādhiṣṭhānamucyate |
etairvimohayaty eṣa jñānāmāvṛtya dehinam || 3.40 ||
The senses, mind, and intellect are said to be its abode.
Through these, it deludes the embodied soul by covering its knowledge.
॥ Verse 3.41 ॥
तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ।
पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम्।।
tasmāttvamindriyāṇyādau niyamya bharatarṣabha |
pāpmānaṃ prajahi hyenaṃ jñānavijñānanāśanam || 3.41 ||
Therefore, O best of the Bharatas (Arjuna), first controlling the senses,
kill this sinful destroyer of knowledge and realization.
॥ Verse 3.42 ॥
इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः।
मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः।।
indriyāṇi parāṇyāhurindriyebhyaḥ paraṃ manaḥ |
manasastu parā buddhiryo buddheḥ paratastu saḥ || 3.42 ||
They say the senses are superior; superior to the senses is the mind.
Superior to the mind is the intellect, and superior to the intellect is He (the Self).
॥ Verse 3.43 ॥
एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना।
जहि शत्रुं महाबाहो कामरूपं दुरासदम्।।
evaṃ buddheḥ paraṃ buddhvā saṃstabhyātmānamātmanā |
jahi śatruṃ mahābāho kāmarūpaṃ durāsadam || 3.43 ||
Thus knowing Him who is superior to the intellect, O mighty-armed (Arjuna),
steady the self by the Self, and destroy the enemy in the form of desire, which is difficult to conquer.
॥ इति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे कर्मयोगो नाम तृतीयोऽध्यायः ॥
Thus, in the Upaniṣads of the glorious Bhagavad-Gītā, the science of the Eternal, the scripture of Yoga,
the dialogue between Śrī Kṛṣṇa and Arjuna, ends the third chapter, entitled Karma Yoga.