Chapter 3

अर्जुन उवाच · arjuna uvāca

ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन।तत्किं कर्मणि घोरे मां नियोजयसि केशव॥

jyāyasī cetkarmaṇaste matā buddhirjanārdana |tatkiṃ karmaṇi ghore māṃ niyojayasi keśava ||

Arjuna said: If Thou thinkest that knowledge is superior to action, O Krishna, why then, O Kesava, doest Thou ask me to engage in this terrible action?

Arjuna questioned: My Lord! If wisdom is superior to action, why do you advise me to engage in this terrible fight?

व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे।तदेकं वद निश्िचत्य येन श्रेयोऽहमाप्नुयाम्॥

vyāmiśreṇeva vākyena buddhiṃ mohayasīva me |tadekaṃ vada niśिcatya yena śreyo'hamāpnuyām ||

With this seemingly perplexing speech, you seem to be confusing my understanding; therefore, tell me one certain way by which I may attain bliss.

Your language confuses me and confounds my reason. Therefore, please tell me the only way by which I can, without doubt, secure my spiritual welfare.

श्री भगवानुवाच · śrī bhagavānuvāca

लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ।ज्ञानयोगेन सांख्यानां कर्मयोगेन योगिनाम्॥

loke'smindvividhā niṣṭhā purā proktā mayānagha |jñānayogena sāṃkhyānāṃ karmayogena yoginām ||

The Blessed Lord said, "In this world, there is a twofold path, as I said before, O sinless one: the path of knowledge of the Sankhyas and the path of action of the Yogins."

Lord Shri Krishna replied: In this world, as I have said, there is a twofold path, O sinless one! There is the path of wisdom for those who meditate, and the path of action for those who work.

न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते।न च संन्यसनादेव सिद्धिं समधिगच्छति॥

na karmaṇāmanārambhānnaiṣkarmyaṃ puruṣo'śnute |na ca saṃnyasanādeva siddhiṃ samadhigacchati ||

Man does not reach actionlessness by not performing actions; nor does he attain perfection by mere renunciation.

No one can attain freedom from action by abstaining from action, nor can they reach perfection by simply not acting.

न हि कश्िचत्क्षणमपि जातु तिष्ठत्यकर्मकृत्।कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः॥

na hi kaśिcatkṣaṇamapi jātu tiṣṭhatyakarmakṛt |kāryate hyavaśaḥ karma sarvaḥ prakṛtijairguṇaiḥ ||

Verily, no one can remain for even a moment without performing action; for everyone is made to act helplessly, indeed, by the qualities born of Nature.

He cannot remain inactive even for a moment, for the qualities of Nature will compel him to act, whether he wills it or not.

कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन्।इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते॥

karmendriyāṇi saṃyamya ya āste manasā smaran |indriyārthānvimūḍhātmā mithyācāraḥ sa ucyate ||

He who, restraining the organs of action, sits thinking of the sense-objects in his mind, he of deluded understanding is called a hypocrite.

He who remains motionless, refusing to act, yet brooding over sensuous objects, is that deluded soul simply a hypocrite.

यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन।कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते॥

yastvindriyāṇi manasā niyamyārabhate'rjuna |karmendriyaiḥ karmayogamasaktaḥ sa viśiṣyate ||

But whoever, controlling the senses by the mind, O Arjuna, engages himself in Karma Yoga with the organs of action, without attachment, he excels.

But, O Arjuna! All honor to him whose mind controls his senses, for he is thereby beginning to practice Karma-Yoga, the Path of Right Action, keeping himself always unattached.

नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः।शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः॥

niyataṃ kuru karma tvaṃ karma jyāyo hyakarmaṇaḥ |śarīrayātrāpi ca te na prasiddhyedakarmaṇaḥ ||

Perform your bounden duty, for action is superior to inaction, and even the maintenance of the body would not be possible for you through inaction.

Do your duty as prescribed, for action for duty's sake is superior to inaction. Even the maintenance of the body would be impossible if one remained inactive.

यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः।तदर्थं कर्म कौन्तेय मुक्तसंगः समाचर॥

yajñārthātkarmaṇo'nyatra loko'yaṃ karmabandhanaḥ |tadarthaṃ karma kaunteya muktasaṃgaḥ samācara ||

The world is bound by actions other than those performed for the sake of sacrifice; do thou, therefore, O son of Kunti (Arjuna), perform actions for that sake alone, free from attachment.

In this world, people are fettered by their actions, unless they are performed as a sacrifice. Therefore, O Arjuna, let your actions be done without attachment, as a sacrifice only.

सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः।अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक्॥

sahayajñāḥ prajāḥ sṛṣṭvā purovāca prajāpatiḥ |anena prasaviṣyadhvameṣa vo'stviṣṭakāmadhuk ||

The Creator, having in the beginning created mankind together with sacrifice, said, "By this shall you propagate; let this be the milch cow of your desires—the cow that yields all the desired objects."

In the beginning, when God created all beings through the sacrifice of Himself, He said to them: "You can procreate through sacrifice, and it shall satisfy all your desires."

देवान्भावयतानेन ते देवा भावयन्तु वः।परस्परं भावयन्तः श्रेयः परमवाप्स्यथ॥

devānbhāvayatānena te devā bhāvayantu vaḥ |parasparaṃ bhāvayantaḥ śreyaḥ paramavāpsyatha ||

With this, nourish the gods, and may the gods nourish you; thus, nourishing each other, you shall attain the highest good.

Worship the powers of Nature, and let them nourish you in return; thus, supporting each other, you shall attain your highest welfare.

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

iṣṭānbhogānhi vo devā dāsyante yajñabhāvitāḥ |tairdattānapradāyaibhyo yo bhuṅkte stena eva saḥ ||

The gods, nourished by the sacrifice, will give you the desired objects. So, he who enjoys the objects given by the gods without offering anything in return is indeed a thief.

For, fed by sacrifice, nature will give you all the enjoyment you desire. But he who enjoys what she gives without returning is, indeed, a thief.

यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः।भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात्॥

yajñaśiṣṭāśinaḥ santo mucyante sarvakilbiṣaiḥ |bhuñjate te tvaghaṃ pāpā ye pacantyātmakāraṇāt ||

The righteous who eat the remnants of the sacrifice are freed from all sins; but those sinful ones who cook food solely for their own sake indeed consume sin.

The sages who enjoy the food that remains after the sacrifice is made are freed from all sins; whereas, the selfish who spread their feast only for themselves feed on sin alone.

अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः।यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः॥

annādbhavanti bhūtāni parjanyādannasambhavaḥ |yajñādbhavati parjanyo yajñaḥ karmasamudbhavaḥ ||

From food come forth beings; from rain, food is produced; from sacrifice arises rain, and sacrifice is born of action.

All creatures are the product of food; food is the product of rain; rain comes from sacrifice, and sacrifice is the noblest form of action.

कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम्।तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम्॥

karma brahmodbhavaṃ viddhi brahmākṣarasamudbhavam |tasmātsarvagataṃ brahma nityaṃ yajñe pratiṣṭhitam ||

Know that action comes from Brahma, and Brahma comes from the Imperishable. Therefore, the all-pervasive Brahma ever rests in sacrifice.

All actions originate from the Supreme Spirit, which is Imperishable, and in sacrificial actions, the all-pervasive Spirit is consciously present.

एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः।अघायुरिन्द्रियारामो मोघं पार्थ स जीवति॥

evaṃ pravartitaṃ cakraṃ nānuvartayatīha yaḥ |aghāyurindriyārāmo moghaṃ pārtha sa jīvati ||

He who does not follow the wheel thus set in motion, who is of sinful life, rejoicing in the senses, lives in vain, O Arjuna.

Thus, he who does not help the revolving wheel of sacrifice, but instead leads a sinful life, rejoicing in the gratification of his senses, O Arjuna, is breathing in vain.

यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः।आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते॥

yastvātmaratireva syādātmatṛptaśca mānavaḥ |ātmanyeva ca santuṣṭastasya kāryaṃ na vidyate ||

But for that man who rejoices only in the Self, who is satisfied with the Self and is content in the Self alone, indeed there is nothing to do.

On the other hand, the soul who meditates on the Self is content to serve the Self and rests satisfied in the Self; there is nothing more for them to accomplish.

नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन।न चास्य सर्वभूतेषु कश्िचदर्थव्यपाश्रयः॥

naiva tasya kṛtenārtho nākṛteneha kaścana |na cāsya sarvabhūteṣu kaśिcadarthavyapāśrayaḥ ||

For him, there is no interest whatsoever in what is done or not done; nor does he depend on any being for any purpose.

He has nothing to gain from the performance or non-performance of action; his welfare does not depend on any contribution that an earthly creature can make.

तस्मादसक्तः सततं कार्यं कर्म समाचर।असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः॥

tasmādasaktaḥ satataṃ kāryaṃ karma samācara |asakto hyācarankarma paramāpnoti pūruṣaḥ ||

Therefore, without attachment, always perform the actions that should be done; for by performing actions without attachment, one reaches the Supreme.

Therefore, do your duty perfectly, without worrying about the results, for he who does his duty without attachment attains the Supreme.

कर्मणैव हि संसिद्धिमास्थिता जनकादयः।लोकसंग्रहमेवापि संपश्यन्कर्तुमर्हसि॥

karmaṇaiva hi saṃsiddhimāsthitā janakādayaḥ |lokasaṃgrahamevāpi saṃpaśyankartumarhasi ||

Janaka and others attained perfection indeed through action alone; even with the intention of protecting the masses, you should perform action.

King Janaka and others attained perfection through action alone. Even for the sake of enlightening the world, it is your duty to act.

यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः।स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते॥

yadyadācarati śreṣṭhastattadevetaro janaḥ |sa yatpramāṇaṃ kurute lokastadanuvartate ||

Whatever a great man does, others also do; whatever he establishes as the standard, the world follows.

For whatever a great man does, others imitate; people conform to the standard he has set.

न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन।नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि॥

na me pārthāsti kartavyaṃ triṣu lokeṣu kiñcana |nānavāptamavāptavyaṃ varta eva ca karmaṇi ||

There is nothing in the three worlds, O Arjuna, that needs to be done by Me, nor is there anything unattained that needs to be attained; yet I engage Myself in action.

There is nothing in this universe, O Arjuna, that I am compelled to do, nor anything for me to attain; yet I persistently remain active.

यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः।मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः॥

yadi hyahaṃ na varteyaṃ jātu karmaṇyatandritaḥ |mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ ||

For, should I not ever engage myself in action, unwearied, people would in every way follow my path, O Arjuna.

Were I not to act without ceasing, O prince, people would be inclined to do the same.

उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम्।सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः॥

utsīdeyurime lokā na kuryāṃ karma cedaham |saṅkarasya ca kartā syāmupahanyāmimāḥ prajāḥ ||

These worlds would perish if I did not perform action; I would be the author of confusion of castes and destruction of these beings.

And if I were to refrain from action, the human race would be ruined; I would lead the world to chaos, and destruction would follow.

सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत।कुर्याद्विद्वांस्तथासक्तश्िचकीर्षुर्लोकसंग्रहम्॥

saktāḥ karmaṇyavidvāṃso yathā kurvanti bhārata |kuryādvidvāṃstathāsaktaśिcakīrṣurlokasaṃgraham ||

As the ignorant act out of attachment to action, O Bharata, so should the wise act without attachment, wishing for the welfare of the world.

As the ignorant act, out of their fondness for action, so should the wise act without attachment, fixing their eyes, O Arjuna, only on the welfare of the world.

न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्।जोषयेत्सर्वकर्माणि विद्वान् युक्तः समाचरन्॥

na buddhibhedaṃ janayedajñānāṃ karmasaṅginām |joṣayetsarvakarmāṇi vidvān yuktaḥ samācaran ||

Let no wise man unsettle the minds of ignorant people who are attached to action; he should engage them in all actions, himself fulfilling them with devotion.

But a wise man should not disturb the minds of the ignorant, who are attached to action; let him perform his own actions in the right spirit, with concentration on Me, thus inspiring all others to do the same.

प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः।अहङ्कारविमूढात्मा कर्ताऽहमिति मन्यते॥

prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ |ahaṅkāravimūḍhātmā kartā'hamiti manyate ||

All actions are wrought in all cases by the qualities of Nature alone. He whose mind is deluded by egoism thinks, "I am the doer."

Action is the product of the qualities inherent in nature. It is only the ignorant man who, misled by personal egotism, says, "I am the doer."

तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः।गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते॥

tattvavittu mahābāho guṇakarmavibhāgayoḥ |guṇā guṇeṣu vartanta iti matvā na sajjate ||

But he who knows the Truth, O mighty-armed Arjuna, about the divisions of the qualities and their functions, knowing that the Gunas, as senses, move amidst the Gunas, as the sense-objects, is not attached.

But he, O Mighty One, who correctly understands the relationship between the Qualities and action, is not attached to the act, for he perceives that it is merely the action and reaction of the Qualities among themselves.

प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु।तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत्॥

prakṛterguṇasammūḍhāḥ sajjante guṇakarmasu |tānakṛtsnavido mandānkṛtsnavinna vicālayet ||

Those deluded by the qualities of Nature are attached to the functions of the qualities. The man of perfect knowledge should not unsettle the foolish one who is of imperfect knowledge.

Those who do not understand the qualities are interested in the act; however, the wise man who knows the truth should not disturb the mind of those who do not.

मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा।निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः॥

mayi sarvāṇi karmāṇi saṃnyasyādhyātmacetasā |nirāśīrnirmamo bhūtvā yudhyasva vigatajvaraḥ ||

Renouncing all actions in Me, with the mind centered on the Self, free from hope and egoism, and from mental fever, fight thou.

Therefore, surrender your actions to Me, keep your thoughts focused on the Absolute, free from selfishness and without expecting a reward, with a mind free from excitement, begin to fight.

ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः।श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः॥

ye me matamidaṃ nityamanutiṣṭhanti mānavāḥ |śraddhāvanto'nasūyanto mucyante te'pi karmabhiḥ ||

Those who constantly practice this teaching of Mine with faith and without caviling, they too are freed from actions.

Those who always act in accordance with My precepts, firmly in faith and without caviling, they too are freed from the bondage of action.

ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्।सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः॥

ye tvetadabhyasūyanto nānutiṣṭhanti me matam |sarvajñānavimūḍhāṃstānviddhi naṣṭānacetasaḥ ||

But those who criticize My teaching and do not practice it, deprived of all knowledge and lacking discernment, know them to be doomed to destruction.

But they who ridicule My word and do not observe it, are ignorant, devoid of wisdom, and blind. They seek only their own destruction.

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

sadṛśaṃ ceṣṭate svasyāḥ prakṛterjñānavānapi |prakṛtiṃ yānti bhūtāni nigrahaḥ kiṃ kariṣyati ||

Even a wise man acts in accordance with his own nature; beings will follow their nature; what can restraint do?

Even the wise man acts in accordance with his nature; indeed, all creatures act according to their natures. What is the use of compulsion then?

इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ।तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ॥

indriyasyendriyasyārthe rāgadveṣau vyavasthitau |tayorna vaśamāgacchettau hyasya paripanthinau ||

Attachment and aversion for the objects of the senses abide in the senses; let no one come under their sway; for, they are his enemies.

The love and hate that are aroused by the objects of sense arise from Nature; do not yield to them, as they only obstruct the path.

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।स्वधर्मे निधनं श्रेयः परधर्मो भयावहः॥

śreyānsvadharmo viguṇaḥ paradharmātsvanuṣṭhitāt |svadharme nidhanaṃ śreyaḥ paradharmo bhayāvahaḥ ||

Better is one's own duty, though devoid of merit, than the duty of another well discharged. Better is death in one's own duty; the duty of another is fraught with fear.

It is better to do one's own duty, however lacking in merit, than to do that of another, even though efficiently. It is better to die doing one's own duty, for doing the duty of another is fraught with danger.

अर्जुन उवाच · arjuna uvāca

अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः।अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः॥

atha kena prayukto'yaṃ pāpaṃ carati pūruṣaḥ |anicchannapi vārṣṇeya balādiva niyojitaḥ ||

Arjuna said, "But what compels man to commit sin, even against his wishes, O Varshneya (Krishna), as if constrained by force?"

Arjuna asked, "My Lord, what is it that drives a person to sin, even against their will and as if by compulsion?"

श्री भगवानुवाच · śrī bhagavānuvāca

काम एष क्रोध एष रजोगुणसमुद्भवः।महाशनो महापाप्मा विद्ध्येनमिह वैरिणम्॥

kāma eṣa krodha eṣa rajoguṇasamudbhavaḥ |mahāśano mahāpāpmā viddhyenamiha vairiṇam ||

The Blessed Lord said, "It is desire and it is anger, both of the quality of Rajas, all-devouring and all-sinful; know this as the foe here in this world."

Lord Shri Krishna: It is desire, it is aversion, born of passion. Desire consumes and corrupts all things. It is the greatest enemy of man.

धूमेनाव्रियते वह्निर्यथाऽऽदर्शो मलेन च।यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम्॥

dhūmenāvriyate vahniryathā''darśo malena ca |yatholbenāvṛto garbhastathā tenedamāvṛtam ||

As fire is enveloped by smoke, as a mirror is covered by dust, and as an embryo is surrounded by the amniotic sac, so is this enveloped by that.

As fire is shrouded by smoke, a mirror is covered by dust, and a child is enveloped by the womb, so is the universe enveloped in desire.

आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा।कामरूपेण कौन्तेय दुष्पूरेणानलेन च॥

āvṛtaṃ jñānametena jñānino nityavairiṇā |kāmarūpeṇa kaunteya duṣpūreṇānalena ca ||

O Arjuna, wisdom is enveloped by this constant enemy of the wise, in the form of desire, which is insatiable like fire.

It is the wise man's constant enemy; it tarnishes the face of wisdom, being as insatiable as a flame of fire.

इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते।एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम्॥

indriyāṇi mano buddhirasyādhiṣṭhānamucyate |etairvimohayatyeṣa jñānamāvṛtya dehinam ||

The senses, the mind, and the intellect are said to be its seat; through these, it deludes the embodied one, veiling their wisdom.

It works through the senses, the mind, and the reason; and with their help, it destroys wisdom and confounds the soul.

तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ।पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम्॥

tasmāttvamindriyāṇyādau niyamya bharatarṣabha |pāpmānaṃ prajahi hyenaṃ jñānavijñānanāśanam ||

Therefore, O best of the Bharatas, control your senses first and then kill this sinful thing, which destroys knowledge and realization.

Therefore, O Arjuna, first control your senses and then slay desire, for it is full of sin and is the destroyer of knowledge and wisdom.

इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः।मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः॥

indriyāṇi parāṇyāhurindriyebhyaḥ paraṃ manaḥ |manasastu parā buddhiryo buddheḥ paratastu saḥ ||

They say that the senses are superior to the body; the mind is superior to the senses; the intellect is superior to the mind; and He (the Self) is superior even to the intellect.

It is said that the senses are powerful; however, beyond the senses is the mind, beyond the mind is the intellect, and greater than the intellect is He.

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

evaṃ buddheḥ paraṃ buddhvā saṃstabhyātmānamātmanā |jahi śatruṃ mahābāho kāmarūpaṃ durāsadam ||

Thus, knowing Him who is superior to the intellect and restraining the self by the Self, slay thou, O mighty-armed Arjuna, the enemy in the form of desire, hard to conquer.

Thus, O Mighty-Armed One, knowing Him to be beyond the intellect, and with His help, subdue your personal ego and kill your enemy, Desire, even though it is extremely difficult.