Chapter 3
Karma-Yoga
Shlok 3.1
Arjun said
ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन।
तत्किं कर्मणि घोरे मां नियोजयसि केशव॥
jyāyasī chetkarmaṇaste matā buddhirjanārdana;
tatkim karmaṇi ghore mām niyojayasi keshava.
O Krishna! If to you wisdom is superior to action, then why Keshav do you engage me in this treacherous act of war?
Shlok 3.2
व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे।
तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम्॥
vyāmishreṇeva vākyena buddhim mohayasīva me
tadekam vada nishchitya yena shreyo’hamāpnuyām.
By speaking ambiguously, it is as if you are deluding my mind. Therefore, decide on one, either wisdom (gnan) or action (karma), and say that which is beneficial to me.
Shlok 3.3
Shrī Bhagwān said
लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयाऽनघ।
ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम्॥
loke’smindvividhā nishṭhā purā proktā mayā’nagha
jnānayogena sānkhyānām karmayogena yoginām.
O One without wrongdoing (Arjun)! I previously[14] revealed that, in this world, there are two types of convictions in Paramātmā: for the sānkhya-yoga[15] there is conviction attained through gnan-yoga,[16] and for the karma-yogī[17] there is conviction attained through karma-yoga.[18]
Shlok 3.4
न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते।
न च संन्यसनादेव सिद्धिं समधिगच्छति॥
na karmaṇāmanārambhānnaishkarmyam purusho’shnute;
na cha sannyasanādeva siddhim samadhigachchhati.
A person does not become free from karma (attain realization) by abstaining from karma; moreover, even by renouncing karma they do not attain fruits.
Shlok 3.5
न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत्।
कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः॥
na hi kashchitkshaṇamapi jātu tishṭhatyakarmakrut;
kāryate hyavashah karma sarvah prakrutijairguṇaihi.
Certainly, no one may ever, even for a moment, refrain from performing karma. Unfailingly, all who are embodied, helplessly perform karma subject to the gunas arisen from māyā.
Shlok 3.6
कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन्।
इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते॥
karmendriyāṇi sanyamya ya āste manasā smaran;
indriyārthānvimūḍhātmā mithyāchārah sa uchyate.
An insensible person who, upon restraining their faculties, continues to recall the sense objects within their mind is said to be disingenuous.
Shlok 3.7
यस्त्विन्द्रियाणि मनसा नियम्याऽऽरभतेऽर्जुन।
कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते॥
yastvindriyāṇi manasā niyamyā’’rabhate’rjuna;
karmendriyaih karmayogamasaktah sa vishishyate.
Arjun! On the contrary, one who, upon subduing the senses with the mind, is un-allured and commences karma-yoga by utilizing the faculties—they are superior.
Shlok 3.8
नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः।
शरीरयात्राऽपि च ते न प्रसिद्ध्येदकर्मणः॥
niyatam kuru karma tvam karma jyāyo hyakarmaṇaha;
sharīrayātrā’pi cha te na prasiddhyedakarmaṇaha.
Perform prescribed karma, since performing karma is better than not performing karma. Moreover, if you abstain from karma, it will be impossible to even sustain your body.
Shlok 3.9
यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः।
तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर॥
yajnārthātkarmaṇo’nyatra loko’yam karmabandhanaha;
tadartham karma kaunteya muktasangah samāchara.
O Arjun! Humankind is bound by karma other than those that are performed for Paramātmā. Therefore, upon becoming free from attachment, perform karma to please Paramātmā.
Shlok 3.10
सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः।
अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक्॥
sahayajnāh prajāh srushṭvā purovācha prajāpatihi;
anena prasavishyadhvamesha vo’stvishṭakāmadhuk.
In the past at the time of creation, Brahmā, upon creating living beings along with yagnas,[19] said, “May you become prosperous by performing yagna. May this yagna bestow you with desired fruits.”
Shlok 3.11
देवान्भावयताऽनेन ते देवा भावयन्तु वः।
परस्परं भावयन्तः श्रेयः परमवाप्स्यथ॥
devānbhāvayatā’nena te devābhāvayantu vaha;
parasparam bhāvayantah shreyah paramavāpsyatha.
May you please the deities by performing this yagna and may those deities, in turn, please you. In this way, while pleasing one another, you will both attain superior bliss.
Shlok 3.12
इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः।
तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः॥
ishṭānbhogānhi vo devā dāsyante yajnabhāvitāhā;
tairdattānapradāyaibhyo yo bhunkte stena eva saha.
Pleased by the yagna, the deities will certainly grant you your desired objects. However, those who consume the objects gifted by the deities without offering them to these deities—they are surely thieves.
Shlok 3.13
यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः।
भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात्॥
yajnashishṭāshinah santo muchyante sarvakilbishaihi;
bhunjate te tvagham pāpā ye pachantyātmakāraṇāt.
Those who consume sanctified offerings left over from yagnas become freed from all wrongdoing. On the other hand, those who prepare food only for themselves—these transgressors attain only wrongdoing.
Shlok 3.14
अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः।
यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः॥
annādbhavanti bhūtāni parjanyādannasambhavaha;
yajnādbhavati parjanyo yajnah karmasamudbhavaha.
Living beings are created from the consumption of food. Food, in turn, is produced because of the rains. Rain occurs by performing yagna, and the yagna is the result of performing actions prescribed by sacred texts.
Shlok 3.15
कर्म ब्रह्मोद्भवं विद्धि ब्रह्माऽक्षरसमुद्भवम्।
तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम्॥
karma brahmodbhavam viddhi brahmā’ksharasamudbhavam;
tasmātsarvagatam brahma nityam yajne pratishṭhitam.
Understand that actions related to the yagna arise from the Veda. The Veda, in turn, arises from the cosmic sound of Aksharbrahma. For this reason, the Veda, which is revealed as all-pervading because of its revelation on the methods of performing all action, forever resides within the yagna—the Veda reveals all yagna.
Shlok 3.16
एवं प्रवर्तितं चक्रं नाऽनुवर्तयतीह यः।
अघायुरिन्द्रियारामो मोघं पार्थ स जीवति॥
evam pravartitam chakram nā’nuvartayatīha yaha;
aghāyurindriyārāmo mogham pārtha sa jīvati.
Arjun! One who does not conform in this world to the cycle of creation set in motion in this way—they are hedonistic, immoral, and live unfruitfully.
Shlok 3.17-18
यस्त्वात्मरतिरेव स्याद् आत्मतृप्तश्च मानवः।
आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते॥
yastvātmaratireva syād ātmatruptashcha mānavaha;
ātmanyeva cha santushṭastasya kāryam na vidyate.
नैव तस्य कृतेनाऽर्थो नाऽकृतेनेह कश्चन।
न चाऽस्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः॥
naiva tasya krutenā’rtho nā’kruteneha kashchana;
na chā’sya sarvabhūteshu kashchidarthavyapāshrayaha.
On the other hand, a person who possesses affection for only Paramātmā and is content and fulfilled only in Paramātmā—for them nothing remains to be done. Within this world, their actions and inactions have no selfish intentions. They also do not possess any self-serving relationships with any living being.
Shlok 3.19
तस्मादसक्तः सततं कार्यं कर्म समाचर।
असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः॥
tasmādasaktah satatam kāryam karma samāchara;
asakto hyācharankarma paramāpnoti pūrushaha.
For this reason, become detached from materialistic objects and always perform worthy actions with diligence, since one who engages in action upon becoming detached attains liberation.
Shlok 3.20
कर्मणैव हि संसिद्धिमास्थिता जनकादयः।
लोकसंग्रहमेवाऽपि सम्पश्यन्कर्तुमर्हसि॥
karmaṇaiva hi sansiddhimāsthitājanakādayaha;
lokasangrahamevā’pi sampashyankartumarhasi.
For King Janak and other wise persons have indeed attained liberation through karma-yoga. Additionally, when considering what is beneficial to society, it is also appropriate for you to perform action.
Shlok 3.21
यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः।
स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते॥
yadyadācharati shreshṭhastattadevetaro janaha;
sa yatpramāṇam kurute lokastadanuvartate.
In whatever way an eminent person acts, others surely follow; moreover, whatever such a person approves, others also adhere to it.
Shlok 3.22
न मे पार्थाऽस्ति कर्तव्यं त्रिषु लोकेषु किञ्चन।
नाऽनवाप्तमवाप्तव्यं वर्त एव च कर्मणि॥
na me pārthā’sti kartavyam trishu lokeshu kinchana;
nā’navāptamavāptavyam varta eva cha karmaṇi.
O Arjun! There is nothing within the three realms that remains for me to do; there is also nothing unattained that remains to be attained. Nevertheless, I assuredly engage in action for the benefit of society.
Shlok 3.23
यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः।
मम वर्त्माऽनुवर्तन्ते मनुष्याः पार्थ सर्वशः॥
yadi hyaham na varteyam jātu karmaṇyatandritaha;
mama vartmā’nuvartante manushyāh pārtha sarvashaha.
If I do not attentively engage in action, O Arjun, people will unreservedly follow my example and become inactive.
Shlok 3.24
उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम्।
संकरस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः॥
utsīdeyurime lokā na kuryām karma chedaham;
sankarasya cha kartā syāmupahanyāmimāh prajāhā.
If I do not perform karma, then these people would be led to destruction, and I would become the cause of transgressions and the destroyer of these people.
Shlok 3.25
सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत।
कुर्याद्विद्वांस्तथाऽसक्तश्चिकीर्षुर्लोकसंग्रहम्॥
saktāh karmaṇyavidvānso yathā kurvanti bhārata;
kuryādvidvānstathā’saktash-chikīrshurlokasangraham.
O Arjun! Just as the unwise perform action while being attached; the wise, who wish to benefit society, should perform action while remaining detached.
Shlok 3.26
न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्।
जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन्॥
na buddhibhedam janayedajnānām karmasanginām;
joshayetsarvakarmāṇi vidvānyuktah samācharan.
While joining their mind with Paramātmā and exceptionally performing all action to please Paramātmā, the wise should inspire the unknowledgeable, who are attached to action, to engage in karma-yoga. They should not confuse them.
Shlok 3.27
प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः।
अहङ्कारविमूढात्मा कर्ताऽहमिति मन्यते॥
prakruteh kriyamāṇāni guṇaih karmāṇi sarvashaha;
ahankāravimūḍhātmā kartā’hamiti manyate.
About performing actions that are entirely influenced by the gunas of māyā, one who is deluded by egoism believes, “I am the doer of these actions.”
Shlok 3.28
तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः।
गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते॥
tattvavittu mahābāho guṇakarmavibhāgayoho;
guṇā guṇeshu vartanta iti matvā na sajjate.
However, Arjun! The wise person does not become attached knowing, with regards to the division of gunas and karma, that only the gunas are employed within the manifestations of the gunas.
Shlok 3.29
प्रकृतेर्गुणसंमूढाः सज्जन्ते गुणकर्मसु।
तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत्॥
prakruterguṇasammūḍhāh sajjante guṇakarmasu;
tānakrutsnavido mandānkrutsnavinna vichālayet.
Those deluded by māyā’s gunas become attached to the gunas and karma. The wise, who thoroughly realize karma-yoga, should not divert those dull-witted persons, who possess incomplete knowledge, from performing action.
Shlok 3.30
मयि सर्वाणि कर्माणि संन्यस्याऽध्यात्मचेतसा।
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः॥
mayi sarvāṇi karmāṇi sannyasyā’dhyātmachetasā;
nirāshīrnirmamo bhūtvā yudhyaswa vigatajvaraha.
Having offered all actions to me, upon becoming free of worldly desire and possessiveness by attaining brahmabhāv,[20] and having renounced sorrow, fight!
Shlok 3.31
ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः।
श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः॥
ye me matamidam nityamanutishṭhanti mānavāhā;
shraddhāvanto’nasūyanto muchyante te’pi karmabhihi.
Those faithful and envy-less people who always imbibe this teaching of mine, they too are liberated from the bondage of karma.
Shlok 3.32
ये त्वेतदभ्यसूयन्तो नाऽनुतिष्ठन्ति मे मतम्।
सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः॥
ye tvetadabhyasūyanto nā’nutishṭhanti me matam;
sarvajnānavimūḍhānstānviddhi nashṭānachetasaha.
On the other hand, know those who criticize this teaching of mine and do not imbibe it within their lives to be inept of all knowledge, ignorant, and strayed from the path of ultimate liberation.
Shlok 3.33
सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि।
प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति॥
sadrusham cheshṭate swasyāh prakruterjnānavānapi;
prakrutim yānti bhūtāni nigrahah kim karishyati.
Even the knowledgeable act according to their own nature. The unwise, therefore, assuredly act according to their own nature. What can they do to control the senses?
Shlok 3.34
इन्द्रियस्येन्द्रियस्याऽर्थे रागद्वेषौ व्यवस्थितौ।
तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ॥
indriyasyendriyasyā’rthe rāgadveshau vyavasthitau;
tayorna vashamāgachchhettau hyasya paripanthinau.
Each sense possesses attachment and aversion for the objects of that sense. One should not succumb to their control, since they are obstacles for an aspirant on the path toward liberation.
Shlok 3.35
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।
स्वधर्मे निधनं श्रेयः परधर्मो भयावहः॥
shreyānswadharmo viguṇah paradharmātswanushṭhitāt;
swadharme nidhanam shreyah paradharmo bhayāvahaha.
The imperfect adherence to one’s own dharma is superior to the perfect observance of the dharma of others. When practicing one’s own dharma, even death is liberating, whereas the dharma of others leads to fear.
Shlok 3.36
Arjun said
अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः।
अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः॥
atha kena prayukto’yam pāpam charati pūrushaha;
anichchhannapi vārshṇeya balādiva niyojitaha.
Krishna! Even though this person is unwilling, who inspires them to perform wrongdoing as if forcefully compelled?
Shlok 3.37
Shrī Bhagwān said
काम एष क्रोध एष रजोगुणसमुद्भवः।
महाशनो महापाप्मा विद्ध्येनमिह वैरिणम्॥
kāma esha krodha esha rajoguṇasamudbhavaha;
mahāshano mahāpāpmā viddhyenamiha vairiṇam.
It is this gravely wrongful desire, which has arisen from the quality of rajas[21] and is the ever-unfulfilled devourer. This desire, when obstructed, transforms into rage. Know this desire and rage as the enemy here—on the path towards liberation.
Shlok 3.38
धूमेनाऽऽव्रियते वह्निर्यथाऽऽदर्शो मलेन च।
यथोल्बेनाऽऽवृतो गर्भस्तथा तेनेदमावृतम्॥
dhūmenā’’vriyate vahniryathā’’darsho malena cha;
yatholbenā’’vruto garbhastathā tenedamāvrutam.
Just as fire is covered by smoke, a mirror is covered by dust, and a fetus is covered by fetal fluid, the ātmā is concealed by desire.
Shlok 3.39
आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा।
कामरूपेण कौन्तेय दुष्पूरेणाऽनलेन च॥
āvrutam jnānametena jnānino nityavairiṇā;
kāmarūpeṇa kaunteya dushpūreṇā’nalena cha.
And, O Arjun! The wisdom of the ātmā is concealed by this unquenching fire of the eternal enemy—desire.
Shlok 3.40
इन्द्रियाणि मनो बुद्धिरस्याऽधिष्ठानमुच्यते।
एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम्॥
indriyāṇi mano buddhirasyā’dhishṭhānamuchyate;
etairvimohayatyesha jnānamāvrutya dehinam.
The ten senses, the mind, and the intellect are known as the dwelling-places of this desire. Upon shrouding wisdom, this desire deludes the ātmā through these dwellings.
Shlok 3.41
तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ।
पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम्॥
tasmāttvamindriyāṇyādau niyamya bharatarshabha;
pāpmānam prajahi hyenam jnānavijnānanāshanam.
Therefore, O Greatest among the descendants of Bharat (Arjun)! Upon first controlling the senses, certainly destroy this wrongful desire, the destroyer of knowledge and wisdom.
Shlok 3.42
इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः।
मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः॥
indriyāṇi parāṇyāhurindriyebhyah param manaha;
manasastu parā buddhiryo buddheh paratastu saha.
The senses are said to be superior. Superior to the senses is the mind. Moreover, superior to the mind is the intellect. Furthermore, the one who is superior to the intellect is the ātmā.
Shlok 3.43
एवं बुद्धेः परं बुद्ध्वा संस्तभ्याऽऽत्मानमात्मना।
जहि शत्रुं महाबाहो कामरूपं दुरासदम्॥
evam buddheh param buddhvā sanstabhyā’’tmānamātmanā;
jahi shatrum mahābāho kāmarūpam durāsadam.
Thus, having realized your ātmā to be superior to the intellect and having controlled the senses and the mind with the help of Paramātmā, O Arjun, destroy desire, the formidable enemy.
॥इति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे कर्मयोगो नाम तृतीयोऽध्यायः॥
iti shrīmadbhagavadgītāsūpanishatsu brahmavidyāyām yogashāstre shrīkrushṇārjunasamvāde
karmayogo nāma trutīyo’dhyāyaha
In this way, within the Upanishad-like Shrīmad-Bhagavad-Gītā, which is brahmavidyā and a sacred text on yoga, and in the dialogue between Shrī Krishna and Arjun, this concludes the third chapter titled “Karma-yoga.”