3.3 The Lord said In this world a two-fold way was of yore laid down by Me, O sinless one: by Jnana Yoga for the Sankhyas and by Karma Yoga for the Yogins.
यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन।
कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते ॥
Translation · English
3.7 But he who, subduing his senses by the mind, O Arjuna, begins to practise Karma Yoga through the organs of action and who is free from attachment - he excels.
नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः।
शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः ॥
Translation · English
3.8 You must perform your obligatory action; for action is superior to non-action (Jnana Yoga). For a person following non-action not even the sustentation of the body is possible.
3.9 This world is held in the bondage of work only when work is not performed as sacrifice. O Arjuna, you must perform work to this end, free from attachment.
3.10 In the beginning the Lord of all beings, creating man along with the sacrifice, said: 'By this shall you prosper; this shall be the cow of plenty granting all your wants.'
3.12 The gods, pleased by the sacrifice, will bestow on you the enjoyments you desire. He who enjoys the bounty of the gods without giving them anything in return, is but a thief.
3.15 Know that activity springs from 'Brahman', i.e., the physical body, 'Brahman' arises from the imperishable (self); therefore the all-pervading 'Brahman' is ever established in sacrifice.
यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः।
आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते ॥
Translation · English
3.17 But the man whose delight is only in the self, who is satisfied with the self, who rejoices in the self, for him nothing remains to be accomplished.
कर्मणैव हि संसिद्धिमास्थिता जनकादयः।
लोकसंग्रहमेवापि सम्पश्यन्कर्तुमर्हसि ॥
Translation · English
3.20 Indeed by Karma Yoga alone did Janaka and others reach perfection. Even recognising its necessity for the guidance of the world, you must perform action.
न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन।
नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥
Translation · English
3.22 For me, Arjuna, there is nothing in all the three worlds which ought to be done, nor is there anything unacired that ought to be acired. Yet I go on working.
3.25 Just as the ignorant, attached to their work, act, O Arjuna, so too the learned should act without any attachment, and only for the welfare of the world.
न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्।
जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन् ॥
Translation · English
3.26 He should not bewilder the minds of the ignorant who are attached to work; rather himself performing work with devotion, he should cause others to do so.
3.28 But he who knows the truth about the division of the Gunas and works, O mighty-armed one, through his knowledge that 'Gunas operate on their products,' is not attached.
3.29 Those who are deluded by the Gunas of Prakrti are attached to the works of the Gunas. But he who knows the whole truth should not unsettle the ignorant who do not know the whole truth.
ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्।
सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः ॥
Translation · English
3.32 But those who calumniate it, and those who do not practise this teaching of Mine - know them to be absolutely senseless and devoid of all knowledge, and therefore lost.
3.35 Better is one's own duty, though ill-done, than the duty of another well-performed. Better is death in one's own duty; the duty of another is fraught with fear.
3.36 Arjuna said But, impelled by what, O Krsna, does one (practising Jnana Yoga), commit sin even against his own will, constrained as it were, by force?
3.38 As a fire is enveloped by smoke, as a mirror is covered by dust, and as an embryo is encased in the membrane, so is this (worldA) enveloped by it (desire).
आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा।
कामरूपेण कौन्तेय दुष्पूरेणानलेन च ॥
Translation · English
3.39 The knowledge of the intelligent self is enveloped by this constant enemy, O Arjuna, which is of the nature of desire, and which is difficult to gratify and is insatiable.
3.42 The senses are high, they say: the mind is higher than the senses; the intellect is higher than the mind; but what is greater than intellect is that (desire).
3.43 Thus, knowing that which is higher than the intellect and fixing the mind with the help of the intellect in Karma Yoga, O Arjuna, slay this enemy which wears the form of desire, and which is difficult to overcome.
अर्जुन उवाच। ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन। तत्किं कर्मणि घोरे मां नियोजयसि केशव ॥
3.1 Arjuna said If, O Krsna, you consider that Buddhi (knowledge) is superior to works, why do you engage me in this terrible deed?
व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे। तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् ॥
3.2 You confuse my mind with statements that seem to contradict each other; tell me for certain that one way by which I could reach the highest good.
श्रीभगवानुवाच। लोकेऽस्मिन् द्विविधा निष्ठा पुरा प्रोक्ता मयानघ। ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् ॥
3.3 The Lord said In this world a two-fold way was of yore laid down by Me, O sinless one: by Jnana Yoga for the Sankhyas and by Karma Yoga for the Yogins.
न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते। न च संन्यसनादेव सिद्धिं समधिगच्छति ॥
3.4 No man experiences freedom from activity (Naiskarmya) by abstaining from works; and no man ever attains success by mere renunciation of works.
न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत्। कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः ॥
3.5 No man can, even for a moment, rest without doing work; for everyone is caused to act, in spite of himself, by the Gunas born of Nature.
कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन्। इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते ॥
3.6 He who, controlling the organs of action, lets his mind dwell on the objects of senses, is a deluded person and a hypocrite.
यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन। कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते ॥
3.7 But he who, subduing his senses by the mind, O Arjuna, begins to practise Karma Yoga through the organs of action and who is free from attachment - he excels.
नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः। शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः ॥
3.8 You must perform your obligatory action; for action is superior to non-action (Jnana Yoga). For a person following non-action not even the sustentation of the body is possible.
यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः। तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ॥
3.9 This world is held in the bondage of work only when work is not performed as sacrifice. O Arjuna, you must perform work to this end, free from attachment.
सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः। अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् ॥
3.10 In the beginning the Lord of all beings, creating man along with the sacrifice, said: 'By this shall you prosper; this shall be the cow of plenty granting all your wants.'
देवान्भावयतानेन ते देवा भावयन्तु वः। परस्परं भावयन्तः श्रेयः परमवाप्स्यथ ॥
3.11 By this, please the gods, and the gods will support you. Thus nourishing one another, may you obtain the highest good.
इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः। तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः ॥
3.12 The gods, pleased by the sacrifice, will bestow on you the enjoyments you desire. He who enjoys the bounty of the gods without giving them anything in return, is but a thief.
यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः। भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् ॥
3.13 Pious men who eat the remnants of sacrifices are freed from all sins. But the sinful ones who cook only for their own sake earn only sin.
अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः। यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः ॥
3.14 From food arise all beings (i.e., their bodies); from rain food is produced; from sacrifice comes rain; and sacrifice springs from activity.
कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम्। तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् ॥
3.15 Know that activity springs from 'Brahman', i.e., the physical body, 'Brahman' arises from the imperishable (self); therefore the all-pervading 'Brahman' is ever established in sacrifice.
एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः। अघायुरिन्द्रियारामो मोघं पार्थ स जीवति ॥
3.16 He who does not follow the wheel thus set in motion here, lives in sin, satisfying the senses, O Arjuna. He lives in vain.
यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः। आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते ॥
3.17 But the man whose delight is only in the self, who is satisfied with the self, who rejoices in the self, for him nothing remains to be accomplished.
नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन। न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः ॥
3.18 He has no purpose to gain by work done or left undone, nor has he to rely on any end.
तस्मादसक्तः सततं कार्यं कर्म समाचर। असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः ॥
3.19 Therefore without attachment do your work which ought to be done. For, a man who works without attachment attains to the Supreme.
कर्मणैव हि संसिद्धिमास्थिता जनकादयः। लोकसंग्रहमेवापि सम्पश्यन्कर्तुमर्हसि ॥
3.20 Indeed by Karma Yoga alone did Janaka and others reach perfection. Even recognising its necessity for the guidance of the world, you must perform action.
यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः। स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥
3.21 Whatever a great man does, other men also do. Whichever standard he sets, the world follows it.
न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन। नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥
3.22 For me, Arjuna, there is nothing in all the three worlds which ought to be done, nor is there anything unacired that ought to be acired. Yet I go on working.
यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः। मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥
3.23 If I did not continue to work unwearied, O Arjuna, men would follow my path.
उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम्। सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः ॥
3.24 If I do not do work, these men would be lost; and I will be causing chaos in life and thery ruining all these people.
सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत। कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम् ॥
3.25 Just as the ignorant, attached to their work, act, O Arjuna, so too the learned should act without any attachment, and only for the welfare of the world.
न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्। जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन् ॥
3.26 He should not bewilder the minds of the ignorant who are attached to work; rather himself performing work with devotion, he should cause others to do so.
प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः। अहङ्कारविमूढात्मा कर्ताहमिति मन्यते ॥
3.27 Actions are being performed in every way by the Gunas of Prakrti. He whose nature is deluded by egoism, thinks, 'I am the doer.'
तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः। गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥
3.28 But he who knows the truth about the division of the Gunas and works, O mighty-armed one, through his knowledge that 'Gunas operate on their products,' is not attached.
प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु। तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत् ॥
3.29 Those who are deluded by the Gunas of Prakrti are attached to the works of the Gunas. But he who knows the whole truth should not unsettle the ignorant who do not know the whole truth.
मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा। निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः ॥
3.30 Surrendering all your actions to Me with a mind focussed on the self, free from desire and selfishness, fight with the heat of excitement abated.
ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः। श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः ॥
3.31 Those men who, full of faith, ever practise this teaching of Mine and those who receive it without cavil - even they are released from Karma.
ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्। सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः ॥
3.32 But those who calumniate it, and those who do not practise this teaching of Mine - know them to be absolutely senseless and devoid of all knowledge, and therefore lost.
सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि। प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ॥
3.33 Even the man of knowledge acts according to his nature; all beings follow their nature. What will repression do?
इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ। तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥
3.34 Each sense has fixed attachment to, and aversion for, its corresponding object. But no one should come under their sway; for they are his foes.
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्। स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ॥
3.35 Better is one's own duty, though ill-done, than the duty of another well-performed. Better is death in one's own duty; the duty of another is fraught with fear.
अर्जुन उवाच। अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः। अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः ॥
3.36 Arjuna said But, impelled by what, O Krsna, does one (practising Jnana Yoga), commit sin even against his own will, constrained as it were, by force?
श्रीभगवानुवाच। काम एष क्रोध एष रजोगुणसमुद्भवः। महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ॥
3.37 The Lord said It is desire, it is wrath, born of the Guna of Rajas; it is a great devourer, an impeller to sin. Know this to be the foe here.
धूमेनाव्रियते वह्निर्यथादर्शो मलेन च। यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ॥
3.38 As a fire is enveloped by smoke, as a mirror is covered by dust, and as an embryo is encased in the membrane, so is this (worldA) enveloped by it (desire).
आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा। कामरूपेण कौन्तेय दुष्पूरेणानलेन च ॥
3.39 The knowledge of the intelligent self is enveloped by this constant enemy, O Arjuna, which is of the nature of desire, and which is difficult to gratify and is insatiable.
इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते। एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ॥
3.40 The senses, the mind and the intellect are said to be its instruments. By these it overpowers the embodied self after enveloping Its knowledge.
तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ। पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् ॥
3.41 Therefore, O Arjuna, controlling the senses in the very beginning, slay this sinful thing that destroys both knowledge and discrimination.
इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः। मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ॥
3.42 The senses are high, they say: the mind is higher than the senses; the intellect is higher than the mind; but what is greater than intellect is that (desire).
एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना। जहि शत्रुं महाबाहो कामरूपं दुरासदम् ॥
3.43 Thus, knowing that which is higher than the intellect and fixing the mind with the help of the intellect in Karma Yoga, O Arjuna, slay this enemy which wears the form of desire, and which is difficult to overcome.