Bhagavad Gita Chapter 3

 Bhagavad Gita Chapter 3

THE WAY OF ACTION

अथ तृतीयः अध्यायः । कर्म योगः ।

Now third chapter | Karma Yoga |

Verse 3.1

अर्जुन उवाच ।

ज्यायसी चेत् कर्मणः ते मता बुद्धिः जनार्दन ।

तत् किम् कर्मणि घोरे माम् नियोजयसि केशव ॥ ३-१॥

Aphorism

Arjuna said: O Janardana, O Kesava, why do You want to engage me in this ghastly warfare if You think that intelligence is better than fruitive work?

Note:

According to Adhi Shankara, both Bhagavad Gita and Upanishads declare that Brahman can be realized only by the path of knowledge and renunciation and not by any other means.

In Chapter 2 verses 55 to 72, the Lord recommends the path of renunciation and only in verse 47 he recommends the path of action. Arjuna is confused with the Lord’s praise of the path of knowledge yet He wants Arjuna to do action.

Action: Duty or action that produces a result.

Meaning

अर्जुन उवाच ।— Arjuna said;

ज्यायसी — better; चेत् — if; कर्मणः — than fruitive action; ते — by You; मता — is considered; बुद्धिः — intelligence; जनार्दन — O Janarthana; तत् — therefore; किम् — why; कर्मणि — in action; घोरे — ghastly; माम् — me; नियोजयसि — You are engaging; केशव— O Kesava.

With sandhi:

ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन ।

तत्किं कर्मणि घोरे मां नियोजयसि केशव ॥ ३ १॥

Anvaya:

हे जनार्दन! कर्मणः बुद्धिः ज्यायसी ते मता चेत्, तत् हे केशव! माम् घोरे कर्मणि किम् नियोजयसि ?

Verse 3.2

व्यामिश्रेण इव वाक्येन बुद्धिं मोहयसि इव मे ।

तत् एकं वद निश्चित्य येन श्रेयः अहम् आप्नुयाम् ॥ ३-२॥

Aphorism

My intelligence is bewildered by Your equivocal instructions. Therefore, please tell me decisively which will be most beneficial for me.

Note:

Knowledge and action are meant for different classes of aspirants. In this verse, Arjuna asks the Lord to choose the path best suited for him. Fruitive action without desiring the outcome leads to the path of knowledge.

Meaning

व्यामिश्रेण — by equivocal; इव — as it were; वाक्येन — with speech; बुद्धिं — understanding; मोहयसि — You are confusing me; इव — as it were; मे — my; तत् — therefore; एकं — one; वद — please tell; निश्चित्य — having decided; येन — by which; श्रेयः — better; अहम् — I; आप्नुयाम् — may obtain;

With sandhi:

व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे ।

तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् ॥ ३ २॥

Anvaya:

व्यामिश्रेण इव वाक्येन मे बुद्धिं मोहयसि इव । तत् निश्चित्य एकं वद, येन अहम् श्रेयः आप्नुयाम् ।

Verse 3.3

श्रीभगवान् उवाच ।

लोके अस्मिन् द्विविधा निष्ठा पुरा प्रोक्ता मया अनघ ।

ज्ञान योगेन साङ्ख्यानाम् कर्म योगेन योगिनाम् ॥ ३-३॥

Aphorism

The Lord said: O sinless Arjuna, I have already explained that there are two classes of men, even of yore, who try to realize the self. Some are inclined to understand it with Knowledge, and others by contemplative and devotional service.

Note:

Both paths namely meditation and action lead to one goal which is the realization of Brahman. The practitioner chooses the path according to his temperament.

साङ्ख्यानाम्: This could mean ‘of Sankya philosophy’ especially because the Lord said in Chapter 10 Verse 26, that: “among perfect sages, I am Kapila”. Sage Kapila was the founder of Sankya philosophy. I have not taken this view because the word Sankya could also mean analytical study. I have used Sankya in the sense of ‘ contemplative and devotional service’.

Meaning

श्रीभगवान् उवाच — the Lord said;

लोके — in the world; अस्मिन् — this; द्विविधा — two kinds of; निष्ठा — faith; पुरा — formerly; प्रोक्ता — were said; मया — by Me; अनघ — O sinless one; ज्ञान योगेन — by uniting through knowledge; साङ्ख्यानाम् — of the contemplative; कर्म योगेन — by uniting through devotional services; योगिनाम् — of the yoga practitioners;

With sandhi:

लोकेऽस्मिन् द्विविधा निष्ठा पुरा प्रोक्ता मयानघ ।

ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् ॥ ३ ३॥

Anvaya:

हे अनघ! अस्मिन् लोके साङ्ख्यानाम् ज्ञान योगेन, योगिनाम् कर्म योगेन द्विविधा निष्ठा पुरा मया प्रोक्ता ।

Verse 3.4

न कर्मणाम् अनारम्भात् नैष्कर्म्यं पुरुषः अश्नुते ।

न च संन्यसनात् एव सिद्धिम् समधिगच्छति ॥ ३-४॥

Aphorism

Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection.

Note:

Action – Worship and service to the Lord form the basis of action. Action purifies the mind. The purified mind becomes a receptacle of knowledge. Action without self-interest leads to contemplation of Reality.

Meaning

न — not; कर्मणाम् — of actions; अनारम्भात् — from non-commencement; नैष्कर्म्यं — inactivity; पुरुषः — a man; अश्नुते — achieves; न — nor; च — also; संन्यसनात् — by renunciation; एव — simply; सिद्धिम् — success; समधिगच्छति — attains.

With sandhi:

न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते ।

न च संन्यसनादेव सिद्धिं समधिगच्छति ॥ ३ ४॥

Anvaya:

कर्मणाम् अनारम्भात् पुरुषः नैष्कर्म्यं न अश्नुते । (कर्मणां) च संन्यसनात् एव सिद्धिम् न समधिगच्छति ।

Verse 3.5

न हि कश्चित् क्षणम् अपि जातु तिष्ठति अकर्मकृत् ।

कार्यते हि अवशः कर्म सर्वः प्रकृतिजैः गुणैः ॥ ३-५॥

Aphorism

Everyone is forced to act helplessly according to the qualities he has acquired from the gunas; therefore no one can refrain from doing some action, not even for a moment.

Note: 

The three modes of material nature are sattva (goodness, constructive, harmonious), rajas (passion, active, confused), and tamas (darkness, destructive, chaotic). The concept was originally found in Sankya philosophy and was later adopted in Vedanta. The three gunas are in everything that is in the phenomenal world (Prakriti = Maya or Illusion).

Bhagavad Gita Verse 17.2 refers to the three Gunas. Satva guna is one driven by what is pure, true, compassionate, without craving, doing the right because it is right, positive, and good. Tamas Guna is one driven by what is impure, dark, destructive, aimed to hurt another, contemptuous, negative, and vicious. Rajas Guna is ego-driven, out of personal passion, active, ostentatious, and seeking the attention of others.

An ignorant person performs the action at the bidding of the gunas. A man of Knowledge performs the action only for the maintenance of the body or to set an example for others.

Meaning

न — not; हि — certainly; कश्चित् — anyone; क्षणम् — a moment; अपि — also; जातु — at any time; तिष्ठति — remains; अकर्मकृत् — without doing something; कार्यते — is forced to do; हि — certainly; अवशः — helplessly; कर्म — work; सर्वः — all; प्रकृतिजैः — born of the modes of material nature; गुणैः — by the qualities.

With sandhi:

न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् ।

कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः ॥ ३ ५॥

Anvaya:

कश्चित् जातु क्षणम् अपि अकर्मकृत् न हि तिष्ठति । प्रकृतिजैः गुणैः सर्वः हि अवशः कर्म कार्यते ।

Verse 3.6

कर्म इन्द्रियाणि संयम्य यः आस्ते मनसा स्मरन् ।

इन्द्रियार्थान् विमूढात्मा मिथ्याचारः सः उच्यते ॥ ३-६॥

Aphorism

One who restrains the senses but whose mind dwells on sense objects certainly deludes himself and is called a pretender.

Note:

Organs of action (Karmendrias) are speech, hands, feet, organs of evacuation, and organs of procreation. Organs of perception ((Jnanendriyas) are ears, skin, eyes, tongue, and nose. This verse does not refer to Karmendrias or Jñānendriyas but it refers to Indias which means organ or a part of the body. Organs of perception (Jnanendriyas) are more appropriate to this verse.

Our contact with the world happens through these organs of perception. All thoughts arise from these organs of perception. Renunciation means control of the mind which means that the mind is free from thoughts at the time of meditation. Hence the need to control the organs of perception during meditation.

Meaning

कर्म इन्द्रियाणि — the five working sense organs; संयम्य — controlling; यः — anyone who; आस्ते — remains; मनसा — by the mind; स्मरन् — thinking of; इन्द्रियार्थान् — sense objects; विमूढात्मा — foolish; मिथ्याचारः — soul; सः — he; उच्यते — is said;

With sandhi:

कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् ।

इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते ॥ ३ ६॥

Anvaya:

यः कर्म इन्द्रियाणि संयम्य, मनसा इन्द्रियार्थान् स्मरन् आस्ते, सः विमूढात्मा मिथ्याचारः उच्यते ।

Verse 3.7

यः तु इन्द्रियाणि मनसा नियम्य आरभते अर्जुन ।

कर्म इन्द्रियैः कर्म योगम् असक्तः सः विशिष्यते ॥ ३-७॥

Aphorism

O Arjuna!, he who restrains his senses with his mind and directs his organs of action to work, without any feeling of attachment (to the fruits of his action) is by far superior.

Note:

The five Karma Indriyas (organs of action) are the speech organ, hands, feet, organ of excretion, and organ of sex. One performs all actions through these Karma Indriyas.

Superior: He will attain Self-knowledge through the purification of the mind. When a Yogi performs worldly actions, he is inwardly detached from its results.

Meaning

यः — who; तु — but; इन्द्रियाणि — the senses; मनसा — by the mind; नियम्य — having controlled; आरभते — begins; अर्जुन — O Arjuna; कर्म इन्द्रियैः — by the organs of action; कर्म योगम् — Karma Yoga; असक्तः — without attachment; सः — he; विशिष्यते — is by far the better.

With sandhi:

यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन । कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते ॥ ३ ७॥

Anvaya:

हे अर्जुन ! यः तु मनसा इन्द्रियाणि नियम्य, असक्तः कर्म इन्द्रियैः कर्म योगम् आरभते, सः विशिष्यते ।

Verse 3.8

नियतम् कुरु कर्म त्वं कर्म ज्यायः हि अकर्मणः ।

शरीर यात्रा अपि च ते न प्रसिद्ध्येत् अकर्मणः॥ ३-८॥

Aphorism

Perform your prescribed duty, for doing so is by far better than doing nothing. One cannot even maintain one’s physical body without doing any work.

Note:

Prescribed duty is the action allotted by the scriptures in accordance with their inherited tendencies (casts). Even bare maintenance of the body is impossible if one remains inactive.

Meaning

नियतम् — prescribed; कुरु — do; कर्म — duties; त्वं — you; कर्म — work; ज्यायः — better; हि — certainly; अकर्मणः — than no work; शरीर — bodily; यात्रा — maintenance; अपि — even; च — also; ते — your; न — never; प्रसिद्ध्येत् — is effected; अकर्मणः — without work.

With sandhi:

नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः ।

शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः ॥ ३ ८॥

Anvaya:

त्वं नियतम् कर्म कुरु, अकर्मणः हि कर्म ज्यायः ।ते शरीर यात्रा च अपि अकर्मणः न प्रसिद्ध्येत् ।

Verse 3.9

यज्ञार्थात् कर्मणः अन्यत्र लोकः अयम् कर्म बन्धनः ।

तत् अर्थम् कर्म कौन्तेय मुक्त सङ्गः समाचर ॥ ३-९॥

Aphorism

The world becomes bound by action unless it is done for the sake of sacrifice. Therefore, O son of Kunti, give up the attachment and perform your prescribed duties for the sake of the Lord.

Note: 

‘Yajna” in Sanskrit means a religious rite, a sacrifice, worship, or any action performed with a spiritual motive. Action performed to please the Lord does not bind the doer anyway. But this devotional service will liberate him from bondage and the cycle of birth and death.

Meaning

यज्ञार्थात् — for the sake of sacrifices; कर्मणः — from than action; अन्यत्र — otherwise; लोकः — world; अयम् — this; कर्म — work; बन्धनः — bondage; तत् — of Him; अर्थम् — for the sake; कर्म — work; कौन्तेय — O son of Kunti; मुक्त — liberated; सङ्गः — association; समाचर — do perfectly.

With sandhi:

यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः ।

तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ॥ ३ ९॥

Anvaya:

यज्ञार्थात् कर्मणः अन्यत्र अयम् लोकः कर्म बन्धनः । हे कौन्तेय! मुक्त सङ्गः तत् अर्थम् कर्म समाचर ।

Verse 3.10

सह यज्ञाः प्रजाः सृष्ट्वा पुरा उवाच प्रजापतिः ।

अनेन प्रसविष्यध्वम् एषः वः अस्तु इष्ट कामधुक् ॥ ३-१०॥

Aphorism

In the beginning, Prajapati created men together with sacrifice and said, “By this (sacrifice you shall multiply. Let this be the Cow of Plenty and give you the milk of your desires.”

Note:

Prajapati is the son of Brahma and the creator of all beings in this world. Prajapati means "lord of creatures". Sacrifice is the religious rite mentioned in the Karma Kanda, the ritualistic portion of the Vedas.

Cow of Plenty: A mythological cow that you desire. In Ramayana sage, Vasista had a cow like this. Kingly sage Visvamitra engages in a fight with Vasista to gain possession of that cow. He loses the fight even though he was supported by his entire army. Vasista was assisted only by his cow of plenty. Despite this story in the Ramayana, some say that the cow of plenty is in heaven and not on this earth.

In Verse 10.28 the Lord said: Among weapons, I am the thunderbolt, and of cows, I am Kamadhenu, the wish-fulfilling cow. I am the god of love, Kandarpa, who causes procreation, and among snakes I am Vāsuki. Kamadhenu has the same meaning as Kamaduk.

Meaning

सह — along with; यज्ञाः — sacrifice; प्रजाः — the people; सृष्ट्वा — having emanated; पुरा — formerly; उवाच — said; प्रजापतिः — the Lord of creations; अनेन — by this; प्रसविष्यध्वम् — shall propagate; एषः — this; वः — of you; अस्तु — let it be; इष्ट — of all desirable things; कामधुक् — giver of desired objects.

With sandhi:

सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः ।

अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् ॥ ३ १०॥

Anvaya:

पुरा प्रजापतिः सह यज्ञाः प्रजाः सृष्ट्वा 'अनेन (यूयं) प्रसविष्यध्वम्, एषः वः इष्ट कामधुक् अस्तु' (इति) उवाच ।

Verse 3.11

देवान् भावयत अनेन ते देवाः भावयन्तु वः ।

परस्परं भावयन्तः श्रेयः परम् अवाप्स्यथ ॥ ३-११॥

Aphorism

The Devas, being pleased by sacrifices, will also please you, and thus, by cooperation between men and Devas, prosperity will reign for all.

Note:

The Sanskrit word Deva has been translated variously as a god, demigod, heavenly being, and angel. The word deva means “shining ones”. It is generally accepted that devas live in heaven. Those who do meritorious service accumulate good karma. To enjoy good karma they take birth in this world in which they will have a comfortable life. The human life span is limited. But the life span in heaven is longer than the human life span. Nevertheless, it is finite. Those who have accumulated an enormous amount of good karma will take birth as devas. When they have exhausted their good karma they will be born in the world. Moksha or liberation is far superior to life in heaven. Required Knowledge can be gained only in this world. This we learn Manikavasagar in the Thiruvasagam.

Thirupalliyezhuchi verse 10 by Manikavasagar in Thruvasagam.

புவனியிற் போய் பிறவாமையின் நாள் நாம் போக்குகின்றோம் அவமே இந்தப் பூமி

சிவன் உய்யக் கொள்கின்ற வாறென்று நோக்கித் திருப்பெருந் துறையுறைவாய்!திருமாலாம்

அவன் விருப்பெய்தவும் மலரவன் ஆசைப் படவும் நின் அலர்ந்த மெய்க் கருணையும் நீயும்

அவனியிற் புகுந்தெமை ஆட்கொள்ள வல்லாய்! ஆரமுதே பள்ளி எழுந்தருளாயே!

Devas says "By not being born in the world we are wasting our days in heaven". Shiva gives eternal bliss to the deserving only in the world. Oh! the one residing in Thruperunthurai, Vishnu, and Brahma are yearning for you. You showered mercy on me by letting me be born on this earth so that you can take me unto you. Oh! Nectar! Please wake up.

Meaning

देवान् — demigods; भावयत — having pleased; अनेन — by this sacrifice; ते — those; देवाः — demigods; भावयन्तु — will please; वः — you; परस्परं — mutually; भावयन्तः — pleasing one another; श्रेयः — benediction; परम् — the supreme; अवाप्स्यथ — you will achieve.

With sandhi:

देवान्भावयतानेन ते देवा भावयन्तु वः ।

परस्परं भावयन्तः श्रेयः परमवाप्स्यथ ॥ ३ ११॥

Anvaya:

अनेन (यूयं) देवान् भावयत, ते देवाः वः भावयन्तु, (एवं) परस्परं भावयन्तः परम् श्रेयः अवाप्स्यथ ।

Verse 3.12

इष्टान् भोगान् हि वः देवाः दास्यन्ते यज्ञ भाविताः ।

तैः दत्तान् अप्रदाय एभ्यः यः भुङ्क्ते स्तेनः एव सः ॥ ३-१२॥

Aphorism

In charge of the various necessities of life, the Devas, being satisfied by the performance of your yajna [sacrifice], will supply all necessities to you. But he who enjoys such gifts without offering them to the Devas in return is certainly a thief.

Note: 

Devas= those living in heaven, angels, demi-gods, literally ‘the shining ones’;

Yajna = Rites prescribed in the Vedas. Five obligatory Yajna(sacrifices) are Devayajna (offering of sacrifice to Devas), Brahmayajna(reciting and teaching of the scriptures), Pitriyajna (offering of libation of water to the ancestors), nriyajna (feeding of the hungry), and Bhutayajna (feeding of the lower animals). The performance of these five sacrifices establishes concord and harmony with the phenomenal world.

A sacrifice may be performed either for liberation or for worldly enjoyment. A sacrifice performed for liberation leads to purity of the heart which in turn facilitates the acquisition of the required Knowledge.

Thief = The scriptures prescribe that every householder owes a debt to gods, sages, and ancestors. The gods control the cosmic process and are the cause of your existence. Sages have no family or abode. Therefore a householder should maintain them. The householder got his body from his ancestors, Therefore he owes a debt to them. A man pays his debt by performing sacrifices, studying scriptures, and begetting children. He also must teach scriptures to the younger generation. A human being who performs meritorious action after death will become a Devas and will be in charge of a temporary Cosmic process. Thus the Hindu scriptures speak of the god of wind, fire, rain, etc.

Meaning

इष्टान् — desired; भोगान् — necessities of life; हि — certainly; वः — unto you; देवाः — Devas; दास्यन्ते — will give; यज्ञ — by the performance of sacrifices; भाविताः — being satisfied; तैः — by them; दत्तान् — things given; अप्रदाय — without offering; एभ्यः — to these Devas यः — he who; भुङ्क्ते — enjoys; स्तेनः — thief; एव — certainly; सः — he.

With sandhi:

इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः ।

तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः ॥ ३ १२॥

Anvaya:

यज्ञ भाविताः देवाः वः इष्टान् भोगान् दास्यन्ते । तैः दत्तान् एभ्यः अप्रदाय, यः भुङ्क्ते, सः हि स्तेनः एव ।

Verse 3.13

यज्ञ शिष्ट आशिनः सन्तः मुच्यन्ते सर्व किल्बिषैः ।

भुञ्जते ते तु अघं पापाः ये पचन्ति आत्म कारणात् ॥ ३-१३॥

Aphorism

Good men are released from all kinds of sins because they eat food that is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin.

Note:

The food offered to the god is called prasadam or Naivedyam. This offering is made in the house. Mahaprasadam is the consecrated food offered to the deity in a Hindu temple which is then distributed and partaken in by all the devotees regardless of any orientation.

Meaning

यज्ञ — sacrifice; शिष्ट — of food taken after performance; आशिनः — eaters; सन्तः — the devotees; मुच्यन्ते — get relief; सर्व — all kinds of; किल्बिषैः — from sins; भुञ्जते — enjoy; ते — they; तु — but; अघं — grievous sins; पापाः — sinners; ये — who; पचन्ति — prepare food; आत्म — self; कारणात्— for sense enjoyment;

With sandhi:

यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः ।

भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् ॥ ३ १३॥

Anvaya:

यज्ञ शिष्ट आशिनः सन्तः सर्व किल्बिषैः मुच्यन्ते । ये तु आत्म कारणात् पचन्ति, ते पापाः अघं भुञ्जते ।

Verse 3.14

अन्नात् भवन्ति भूतानि पर्जन्यात् अन्न सम्भवः ।

यज्ञात् भवति पर्जन्यः यज्ञः कर्म समुद्भवः ॥ ३-१४॥

Aphorism

All living bodies subsist on food grains, which are produced from rain. Rains are produced by the performance of yajna [sacrifice], and yajna is born of prescribed duties.

Note:

Offering thrown into the sacrificial fire reaches the sun. From the sun comes the rain,. From the rain, food is produced. From food comes living creatures. The subtle principle into which sacrificial deeds are converted into the result. This principle is called Apurva. Apurva is the connecting link between the sacrifice and its beneficial result (cause and effect).

Meaning

अन्नात् — from grains; भवन्ति — grow; भूतानि — the material bodies; पर्जन्यात् — from rains; अन्न — of food grains; सम्भवः— production; यज्ञात् — from the performance of sacrifice; भवति — becomes possible; पर्जन्यः — rain; यज्ञः — performance of yajïa; कर्म — prescribed duties; समुद्भवः— born of.

With sandhi:

अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः ।

यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः ॥ ३ १४॥

Anvaya:

भूतानि अन्नात् भवन्ति, पर्जन्यात् अन्न सम्भवः, पर्जन्यः यज्ञात् भवति, यज्ञः कर्म समुद्भवः ।

Verse 3.15

कर्म ब्रह्म उद्भवं विद्धि ब्रह्म अक्षर समुद्भवम् ।

तस्मात् सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् ॥ ३-१५॥

Aphorism

Know that the prescribed sacrifices arise from the Vedas. Brahman is the source of the Vedas and therefore, the sacrifices are established in the all-pervading Vedas.

Note:

All-pervading Vedas= Brahman is omniscient. Brahman is all-pervading. Vedas are a body of infinite knowledge. Therefore the Vedas are all-pervading.

In the relative world, there is action all the time. When action is performed in the prescribed manner it becomes a sacrifice. Eating is an action. But partaking in the food after offering to the lord, becomes a sacrifice.

Meaning

कर्म — action(sacrifice); ब्रह्म — from the Vedas; उद्भवं — produced; विद्धि — you should know; ब्रह्म — the Vedas (Brahman); अक्षर — from the imperishable Brahman; समुद्भवम् — arises; तस्मात् — therefore; सर्वगतं — all pervading(going); ब्रह्म — Brahman; नित्यं — eternally; यज्ञे — in sacrifice; प्रतिष्ठितम् — situated.

With sandhi:

कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम् ।

तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् ॥ ३ १५॥

Anvaya:

कर्म ब्रह्म उद्भवं विद्धि, ब्रह्म अक्षर समुद्भवम्, तस्मात् सर्वगतं ब्रह्म यज्ञे नित्यं प्रतिष्ठितम् ।

Verse 3.16

एवं प्रवर्तितम् चक्रम् न अनुवर्तयति इह यः ।

अघायुः इन्द्रिय आरामः मोघम् पार्थ सः जीवति ॥ ३-१६॥

Aphorism

Oh, son of Partha(Arjuna), one who does not follow in his life the wheel of sacrifice indeed leads a life full of sin. Living only for the satisfaction of the senses, such a person lives in vain.

Note:

The wheel = was set in motion by the Lord based on Vedas and sacrifices. The cycle of the wheel is perpetual.

Follow = By studying the scriptures and performing the sacrifices enjoined therein.

The Lord set the wheel in motion so that man will do what is necessary to realize God and not live in vain.

Meaning

एवं — thus; प्रवर्तितम् — set in motion; चक्रम् — wheel; न — does not; अनुवर्तयति — adopt; इह — in this life; यः — one who; अघ — is full of evil; आयुः — whose life; इन्द्रिय — sense organs; आरामः — satisfied in gratification; मोघम् — uselessly; पार्थ — O son of Partha (Arjuna); सः — he; जीवति — lives;

With sandhi:

एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः ।

अघायुरिन्द्रियारामो मोघं पार्थ स जीवति ॥ ३ १६॥

Anvaya:

हे पार्थ! एवं प्रवर्तितम् चक्रम् यः इह न अनुवर्तयति, सः इन्द्रिय आरामः अघायुः मोघम् जीवति ।

Verse 3.17

यः तु आत्म रतिः एव स्यात् आत्म तृप्तः च मानवः ।

आत्मनि एव च सन्तुष्टः तस्य कार्यम् न विद्यते ॥ ३-१७॥

Aphorism

But for one who rejoices in the self, who is satisfied and fully satiated in the self only leads a life of self-realization, for him, there is no duty.

Note: 

One who rejoices in the Self is a Sanyasi who has renounced all worldly attachments. He does not take delight in sense objects. He has no desire for offspring and wealth. He sustains himself with only the barest necessities.

Meaning

यः — one who; तु — but; आत्म — in the self; रतिः — taking pleasure; एव — certainly; स्यात् — remains; आत्म — self; तृप्तः — illuminated; च — and; मानवः — a man; आत्मनि — in himself; एव — only; च — and; सन्तुष्टः — perfectly satiated; तस्य — his; कार्यम् — duty; न — does not; विद्यते — exist;

With sandhi:

यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः ।

आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते ॥ ३ १७॥

Anvaya:

यः तु मानवः आत्म रतिः एव, आत्म तृप्तः च, आत्मनि एव च सन्तुष्टः स्यात् तस्य कार्यम् न विद्यते ।

Verse 3.18

न एव तस्य कृतेन अर्थः न अकृतेन इह कश्चन ।

न च अस्य सर्व भूतेषु कश्चित् अर्थ व्यपाश्रयः ॥ ३-१८॥

Aphorism

A self-realized man has nothing to gain from his work (prescribed duties). Also, he has nothing to lose from the non-performance of his work. He does not depend on anything from other living beings.

Note:

A self-realized person gains nothing from performing actions and loses nothing by abstaining from actions. He enjoys unending bliss. He is not anxious to gain merit to find a place in heaven. He does not seek any support from anyone in the relative world. Being totally free from ego, he is beyond the spiritual injunctions.

Meaning

न — never; एव — certainly; तस्य — his; कृतेन — with action; अर्थः — purpose; न — nor; अकृतेन — with inaction; इह — in this world; कश्चन — whatever; न — never; च — and; अस्य — of him; सर्व — among all; भूतेषु — living beings; कश्चित् — any; अर्थ — purpose; व्यपाश्रयः — dependence;

With sandhi:

नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन ।

न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः ॥ ३ १८॥

Anvaya:

इह कृतेन तस्य अर्थः न एव, अकृतेन (अपि) कश्चन अस्य (अर्थः) न, (तथा) सर्व भूतेषु च (अस्य) कश्चित् अर्थ व्यपाश्रयः न ।

Verse 3.19

तस्मात् असक्तः सततम् कार्यम् कर्म समाचर ।

असक्तः हि आचरन् कर्म परम् आप्नोति पूरुषः ॥ ३-१९॥

Aphorism

Therefore, without being attached to the fruits of activities, he who constantly performs actions without attachment attains the Supreme.

Note:

A seeker who performs his duty for the gratification of God attains purity of the mind which eventually leads to the Highest Goal.

Meaning

तस्मात् — therefore; असक्तः — without attachment; सततम् — constantly; कार्यम् — as duty; कर्म — work; समाचर — perform; असक्तः — unattached; हि — certainly; आचरन् — performing; कर्म — work; परम् — the Supreme; आप्नोति — achieves; पूरुषः — a man;

With sandhi:

तस्मादसक्तः सततं कार्यं कर्म समाचर ।

असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः ॥ ३ १९॥

Anvaya:

तस्मात् (त्वं) असक्तः (सन्) सततम् कार्यम् कर्म समाचर, हि पूरुषः असक्तः (सन्) कर्म आचरन्, परम् आप्नोति ।

Verse 3.20

कर्मणा एव हि संसिद्धिम् आस्थिताः जनक आदयः ।

लोक सङ्ग्रहम् एव अपि सम्पश्यन् कर्तुम् अर्हसि ॥ ३ २०॥

Meaning

कर्मणा — by action; एव — only; हि — certainly; संसिद्धिम् — to perfection; आस्थिताः — attained; जनक — Janaka; आदयः — and other kings; लोक — world; सङ्ग्रहम् — the welfare; एव — only; अपि — also; सम्पश्यन् — looking to; कर्तुम् — to act; अर्हसि — you deserve;.

Aphorism

Kings such as Janaka attained perfection solely by the performance of prescribed duties. Therefore, just for the sake of educating people in general, you should perform your work.

Note:

King Janaka appears in the Hindu epic Ramayana. He is an ancient Hindu king of Janakpur, located in the Mithila region of Nepal. His name at birth was Sīradhvaja. He was the son of Hrasvaroman, a descendant of King Nimi. King Nimi was the first ruler of the Videha kingdom. The rulers of the Videha kingdom had the title Janaka, meaning the ruler of Janakpur in Sanskrit.

Janaka is revered as being an ideal example of non-attachment to material possessions. He was intensely interested in spiritual discourse and considered himself free from worldly illusions. His interactions with sages and seekers such as Ashtavakra and Sulabha are recorded in the ancient texts. His relationship with his adopted daughter Sita led her to be called Janaki(meaning the daughter of Janaka). The city of Janakpur in Nepal was founded by him and is the birthplace of his daughter Sita. The Videha (or Mithila) kingdom was historically located east of the Gandaki River, west of the Mahananda River, north of the Ganga River, and south of the Himalayas. Enlightened Kings like Janaka continued to perform their royal duties because of karma.

With sandhi:

कर्मणा एव हि संसिद्धिम् आस्थिताः जनक आदयः ।

लोक सङ्ग्रहम् एव अपि सम्पश्यन् कर्तुम् अर्हसि ॥ ३ २०॥

Anvaya:

हि जनक आदयः कर्मणा एव संसिद्धिम् आस्थिताः । (त्वं) अपि लोक सङ्ग्रहम् एव सम्पश्यन् कर्तुम् अर्हसि ।

Verse 3.21

यत् यत् आचरति श्रेष्ठः तत् तत् एव इतरः जनः ।

सः यत् प्रमाणम् कुरुते लोकः तत् अनुवर्तते ॥ ३-२१॥

Aphorism

Whatever action a great man performs, common men follow. And whatever standards he sets by exemplary acts, all the world pursues.

Note: 

Ordinary people understand the example set by great people, rather than the abstract teachings of scriptures. In Verse 18 above, we saw that a self-realized person gains or loses nothing by performing an action or abstaining from action. Here we see that he performs an action to set an example to the world.

Meaning

यत् यत् — whatever; आचरति — he does; श्रेष्ठः — the best; तत् — that; तत् — and that alone; एव — certainly; इतरः — the othar; जनः — people; सः — he; यत् — whichever; प्रमाणम् — measure, example; कुरुते — makes; लोकः — all the world; तत् — that; अनुवर्तते — follows;

With sandhi:

यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः ।

स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥ ३ २१॥

Anvaya:

यत् यत् श्रेष्ठः आचरति तत् तत् एव इतरः जनः ( आचरति)। सः यत् प्रमाणम् कुरुते, लोकः तत् अनुवर्तते ।

Verse 3.22

न मे पार्थ अस्ति कर्तव्यम् त्रिषु लोकेषु किञ्चन ।

न अनवाप्तम् अवाप्तव्यम् वर्ते एव च कर्मणि ॥ ३-२२॥

Aphorism

O son of Partha, there is nothing that should be done by me in the three worlds, nor anything unattained that might be attained, yet I am engaged in action.

Note:

Here the Lord speaks of himself as an exemplary realized person. He says that he acts to set an example for the world.

Meaning

न — not; मे — of me; पार्थ — O son of Partha; अस्ति — there is; कर्तव्यम् — to be done; त्रिषु — in the three; लोकेषु — worlds; किञ्चन — any; न — nothing; अनवाप्तम् — unobtained; अवाप्तव्यम् — to be obtained; वर्ते — (I) exist; एव — also; च — and; कर्मणि — in action;

With sandhi:

न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन ।

नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥ ३ २२॥

Anvaya:

हे पार्थ! (यद्यपि) मे त्रिषु लोकेषु किञ्चन कर्तव्यम् न अस्ति, अनवाप्तम् अवाप्तव्यम् च न (अस्ति, तथा अपि अहं) कर्मणि वर्ते एव ।

Verse 3.23

यदि हि अहं न वर्तेयम् जातु कर्मणि अतन्द्रितः ।

मम वर्त्म अनुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥ ३-२३॥

Aphorism

For if I ever failed to engage in tirelessly performing prescribed duties, O Partha, certainly all men would follow My path.

Meaning

यदि — if; हि — indeed; अहं — I; न — do not; वर्तेयम् — engage; जातु — always; कर्मणि — in action; अतन्द्रितः — unwearied; मम — My; वर्त्म — path; अनुवर्तन्ते — would follow; मनुष्याः — all men; पार्थ — O son of Partha; सर्वशः — everywhere.

With sandhi:

यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः ।

मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥ ३ २३॥

Anvaya:

यदि हि अहं अतन्द्रितः (सन्) कर्मणि जातु न वर्तेयम्, (तर्हि) हे पार्थ! मनुष्याः सर्वशः मम वर्त्म अनुवर्तन्ते ।

Verse 3.24

उत्सीदेयुः इमे लोकाः न कुर्याम् कर्म चेत् अहम् ।

सङ्करस्य च कर्ता स्याम् उपहन्याम् इमाः प्रजाः ॥ ३ २४॥

Aphorism

If I did not perform prescribed duties, all these worlds would be ruined. I would be the cause of creating an unwanted population, and I would thereby destroy these creatures.

Meaning

उत्सीदेयुः — would be detroyed; इमे — all these; लोकाः — worlds; न — not; कुर्याम् — I perform; कर्म — action; चेत् — if; अहम् — I; सङ्करस्य — of confusion of casts; च — and; कर्ता — creator; स्याम् — would be; उपहन्याम् — would destroy; इमाः — all these; प्रजाः — peoples;

With sandhi:

उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम् ।

सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः ॥ ३ २४॥

Anvaya:

अहम् कर्म न कुर्याम् चेत् इमे लोकाः उत्सीदेयुः, सङ्करस्य कर्ता स्याम् इमाः प्रजाः च उपहन्याम् ।

Verse 3.25

सक्ताः कर्मणि अविद्वांसः यथा कुर्वन्ति भारत ।

कुर्यात् विद्वान् तथा असक्तः चिकीर्षुः लोक सङ्ग्रहम् ॥ ३ २५॥

Aphorism

As the ignorant perform their duties with attachment to results, the learned may similarly act, but without attachment, in order that they may set the people on the right path.

Note:

Ignorant people work for their personal enjoyment. But the learned work for the welfare of the people.

Meaning

सक्ताः — being attached; कर्मणि — in (to) actions; अविद्वांसः — the ignorant; यथा — as much as; कुर्वन्ति — they do; भारत — O descendant of Bharata; कुर्यात् — must do; विद्वान् — the learned; तथा — thus; असक्तः — without attachment; चिकीर्षुः — desiring to make; लोक — world; सङ्ग्रहम् — wefare.

With sandhi:

सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत ।

कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसङ्ग्रहम् ॥ ३ २५॥

Anvaya:

हे भारत! अविद्वांसः यथा कर्मणि सक्ताः (कर्म) कुर्वन्ति, तथा लोक सङ्ग्रहम् चिकीर्षुः विद्वान् असक्तः (सन् कर्म) कुर्यात् ।

Verse 3.26

न बुद्धि भेदम् जनयेत् अज्ञानाम् कर्म सङ्गिनाम् ।

जोषयेत् सर्व कर्माणि विद्वान् युक्तः समाचरन् ॥ ३ २६॥

Aphorism

Let no wise man unsettle the mind of ignorant people who are attached to results. But he should act in harmony with me rendering all action attractive.

Note:

An ignorant person works for his personal enjoyment. If a wise person unsettles his mind he will altogether give up all actions.

Meaning

न — not; बुद्धि — of intelligence; भेदम् — disruption; जनयेत् — he should cause; अज्ञानाम् — of the unknowing; कर्म — action; सङ्गिनाम्— who are attached; जोषयेत् — he should cause others to like; सर्व — all; कर्माणि — work; विद्वान् — a learned person; युक्तः — united; समाचरन् — performing;

With sandhi:

न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् ।

जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन् ॥ ३ २६॥

Anvaya:

विद्वान् कर्म सङ्गिनाम् अज्ञानाम् बुद्धि भेदम् न जनयेत् (किन्तु) युक्तः समाचरन् सर्व कर्माणि जोषयेत् ।

Verse 3.27

प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः ।

अहङ्कार विमूढ आत्मा कर्ता अहम् इति मन्यते ॥ ३-२७॥

Aphorism

All actions are performed by the modes of nature(gunas) only. The self-deluded by egoism thinks of himself as the doer of activities.

The gunas modify themselves into the outside world, the body, and the senses. The ignorant man identifies the self with the body and senses and thinks the self(soul) is the doer of activities. He then attributes all the characteristics of the gunas to the self. In fact, the self is a mere witness of all the activities without participating in any of them.

For a description of gunas please refer to the notes for Chapter 2 – Verse 45.

Meaning

प्रकृतेः — of nature; क्रियमाणानि — being done; गुणैः — by the modes; कर्माणि — actions; सर्वशः — everywhere; अहङ्कार — by egoism; विमूढ — deluded; आत्मा — the self; कर्ता — the doer; अहम् — I; इति — thus; मन्यते — thinks.

With sandhi:

प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः ।

अहङ्कारविमूढात्मा कर्ताहमिति मन्यते ॥ ३ २७॥

Anvaya:

प्रकृतेः गुणैः कर्माणि सर्वशः क्रियमाणानि (सन्ति, परन्तु) अहङ्कार विमूढ आत्मा 'अहम्' कर्ता इति मन्यते ।

Verse 3.28

तत्त्ववित् तु महाबाहो गुण कर्म विभागयोः ।

गुणाः गुणेषु वर्तन्ते इति मत्वा न सज्जते ॥ ३-२८॥

Aphorism

O mighty-armed (Arjuna), he who knows the truth about the gunas and actions and what is distinct from them, remains unattached, perceiving that it is the gunas that are occupied with the gunas.

Note:

What is distinct from them = The Self.

An enlightened man knows that the gunas in the form of senses interact with gunas in the form of objects. So he remains unattached to the gunas and lets them gunas perform their natural function. An enlightened man is beyond the control of the gunas while the ignorant man is under the control of the gunas.

Meaning

तत्त्ववित् — the knower of the Absolute Truth; तु — but; महाबाहो — O mighty armed one; गुण — quality, virtue; कर्म — of works; विभागयोः — (two) differences; गुणाः — the qualities; गुणेषु — in the qualities; वर्तन्ते — exist; इति — thus; मत्वा — having thought; न — never; सज्जते — becomes attached;

With sandhi:

तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः ।

गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥ ३ २८॥

Anvaya:

हे महाबाहो! गुण कर्म विभागयोः तत्त्ववित् तु गुणाः गुणेषु वर्तन्ते' इति मत्वा न सज्जते ।

Verse 3.29

प्रकृतेः गुण सम्मूढाः सज्जन्ते गुण कर्मसु ।

तान् अकृत्स्नविदः मन्दान् कृत्स्नवित् न विचालयेत् ॥ ३-२९॥

Aphorism

Deluded by the Gunas (qualities of nature), the ignorant become attached to the functions of the qualities. But the wise should not unsettle the ignorant.

Note:

Should the Lord, the ideal man, desist from work, then people would not perform religious and moral duties. This would cause people’s ruin instead of welfare. A realized person also should perform actions like what the Lord does so that the people would follow him.

The wise should not do anything to unsettle the ignorant people.

Meaning

प्रकृतेः — of nature; गुण — by the qualities; सम्मूढाः — deluded; सज्जन्ते — are attached; गुण — quality, virtue; कर्मसु — in the actions; तान् — those; अकृत्स्नविदः — not all-knowing; मन्दान् — the slow ; कृत्स्नवित् — all-knowing; न — not; विचालयेत्— should unsettle;

With sandhi:

प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु ।

तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत् ॥ ३ २९॥

Anvaya:

प्रकृतेः गुण सम्मूढाः गुण कर्मसु सज्जन्ते, तान् अकृत्स्नविदः मन्दान् कृत्स्नवित् न विचालयेत् ।

Verse 3.30

मयि सर्वाणि कर्माणि संन्यस्य अध्यात्म चेतसा ।

निराशीः निर्ममः भूत्वा युध्यस्व विगत ज्वरः ॥ ३-३०॥

Aphorism

Therefore, O Arjuna, surrender all your actions to Me, with mind intent on the self, freeing yourself from desire and egoism and fighting unaffected by grief.

Note:

When you surrender yourself and all your actions to the Lord, egoism will disappear automatically. This will open the door to higher knowledge.

Meaning

मयि — in Me; सर्वाणि — all; कर्माणि — actions; संन्यस्य — having abandoned; अध्यात्म — the self; चेतसा — with mind; निराशीः — without desire; निर्ममः — without ‘mine’, egoism; भूत्वा — having become; युध्यस्व — fight; विगत — gone; ज्वरः — fever;

With sandhi:

मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा ।

निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः ॥ ३ ३०॥

Anvaya:

मयि अध्यात्म चेतसा सर्वाणि कर्माणि संन्यस्य निराशीः निर्ममः विगत ज्वरः भूत्वा, युध्यस्व ।

Verse 3.31

ये मे मतम् इदम् नित्यम् अनुतिष्ठन्ति मानवाः ।

श्रद्धावन्तः अनसूयन्तः मुच्यन्ते ते अपि कर्मभिः ॥ ३-३१॥

Aphorism

Those who abide ever in this teaching of Mine, full of faith and not carp at Me, they too are released from actions.

Note:

Faith: A mental attitude consisting of the sincerity of purpose, humility, and reverence. For example, if you have faith in Bhagavad Gita, you will extoll the parts that you understand well and agree that the parts that you do not understand well too will do good to you. You will not try to find fault with it.

Not carp at Me: Do not find fault with the Lord.

They too: along with self-realized persons.

Released from actions: Be unaffected by the good or bad results of the actions.

Meaning

ये — who; मे — my; मतम् — opinion; इदम् — these; नित्यम् — constantly; अनुतिष्ठन्ति — follow; मानवाः — men; श्रद्धावन्तः — faith-filled; अनसूयन्तः — not cavilling; मुच्यन्ते — are freed; ते — they; अपि — also; कर्मभिः — from actions;

With sandhi:

ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः ।

श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः ॥ ३ ३१॥

Anvaya:

ये मानवाः श्रद्धावन्तः अनसूयन्तः इदम् मे मतम् नित्यम् अनुतिष्ठन्ति, ते अपि कर्मभिः मुच्यन्ते ।

Verse 3.32

ये तु एतत् अभ्यसूयन्तः न अनुतिष्ठन्ति मे मतम् ।

सर्व ज्ञान विमूढान् तान् विद्धि नष्टान् अचेतसः ॥ ३-३२॥

Aphorism

But those who, carp at my teachings and do not follow them are senseless men bereft of wisdom, doomed to destruction.

Note:

Those who do not follow the Lord’s teachings revealed through this (Bhagavad Gita) and other scriptures will not be able to discriminate between the good and the bad and will eventually be led to ruin.

Meaning

ये — those; तु — indeed; एतत् — this; अभ्यसूयन्तः — carping at; न — not; अनुतिष्ठन्ति — follow; मे — my; मतम् — opinion; सर्व — all; ज्ञान — knowledge; विमूढान् — deluded; तान् — these; विद्धि — know; नष्टान् — ruined; अचेतसः — mind-less;

With sandhi:

ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् ।

सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः ॥ ३ ३२॥

Anvaya:

ये तु एतत् अभ्यसूयन्तः मे मतम् न अनुतिष्ठन्ति, तान् सर्व ज्ञान विमूढान् अचेतसः नष्टान् विद्धि ।

Verse 3.33

सदृशम् चेष्टते स्वस्याः प्रकृतेः ज्ञानवान् अपि ।

प्रकृतिम् यान्ति भूतानि निग्रहः किम् करिष्यति ॥ ३-३३॥

Aphorism

Even a man of knowledge acts according to his own nature, for everyone follows nature. What shall restraint accomplish?

Note:

A person's nature (Prakriti) is formed by the good and evil deeds performed in this and the previous birth. Restraint cannot change this nature.

Meaning

सदृशम् — accordingly; चेष्टते — behaves; स्वस्याः — of his own; प्रकृतेः — of nature; ज्ञानवान् — the learned man; अपि — even; प्रकृतिम् — nature; यान्ति — go; भूतानि — all living entities; निग्रहः — restraint; किम् — what; करिष्यति — will do.

With sandhi:

सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि ।

प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ॥ ३ ३३॥

Anvaya:

ज्ञानवान् अपि स्वस्याः प्रकृतेः सदृशम् चेष्टते । भूतानि प्रकृतिम् यान्ति । निग्रहः किम् करिष्यति ?

Verse 3.34

इन्द्रियस्य इन्द्रियस्य अर्थे राग द्वेषौ व्यवस्थितौ ।

तयोः न वशम् आगच्छेत् तौ हि अस्य परिपन्थिनौ ॥ ३-३४॥

Aphorism

The affection and aversion for the objects of the senses abide in the senses; let none come under their sway, for they are one’s stumbling blocks.

Note:

Love and hatred for the objects depend upon the nature of the individual. What one loves another may hate it. For example, one loves a red dress while another hates it. But the seeker after the truth subdues strong attachment and aversion. If a self-realized person finds a piece of broken tile and a piece of gold he will have neither love nor aversion to either of them. For he has no use for them. This is an equanimous position.

let none come under their sway: This is a spiritual injunction.

Meaning

इन्द्रियस्य — of the senses; इन्द्रियस्य — of the senses; अर्थे - in the objects; राग — attachment; द्वेषौ — repulsion; व्यवस्थितौ — seated; तयोः — of them; न — never; वशम् — (under the) control; आगच्छेत् — one should come; तौ — these(two); हि — certainly; अस्य — his; परिपन्थिनौ — stumbling blocks.

With sandhi:

इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ ।

तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥ ३ ३४॥

Anvaya:

इन्द्रियस्य अर्थे इन्द्रियस्य राग द्वेषौ व्यवस्थितौ, तयोः वशम् न आगच्छेत् । तौ हि अस्य परिपन्थिनौ ।

Verse 3.35

श्रेयान् स्वधर्मः विगुणः परधर्मात् स्वनुष्ठितात् ।

स्वधर्मे निधनम् श्रेयः परधर्मः भय आवहः ॥ ३-३५॥

Aphorism

It is far better to discharge one’s own duties, though not well done than perform other’s duties perfectly. Death in performing one’s own duty is better than engaging in another’s duties; following the duty of others is dangerous.

Note:

Lord tells this because Arjuna does not want to fight but lead a peaceful and calm life of a hermit.

Meaning

श्रेयान् — better; स्वधर्मः — one’s own duty; विगुणः — without good qualitiy; परधर्मात् — than dutiy ment for others; स्वनुष्ठितात् — well done; स्वधर्मे — in one’s own duty; निधनम् — death; श्रेयः — better; परधर्मः — duty ment for others; भय — fear; आवहः - bringing;

With sandhi:

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् ।

स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ॥ ३ ३५॥

Anvaya:

स्वनुष्ठितात् परधर्मात् विगुणः स्वधर्मः (अपि) श्रेयान् ।

स्वधर्मे निधनम् श्रेयः । परधर्मः भय आवहः ।

Verse 3.36

अर्जुन उवाच ।

अथ केन प्रयुक्तः अयं पापम् चरति पूरुषः ।

अनिच्छन् अपि वार्ष्णेय बलात् इव नियोजितः ॥ ३-३६॥

Aphorism

Arjuna said: O Varsneya, by what is one impelled to commit sinful acts, even unwillingly, as if engaged by force?

Note:

Varsneya: An epithet of Krishna, meaning one belonging to the clan of Vrishnis.

Meaning

अर्जुन उवाच — Arjuna said; अथ — now; केन — by what; प्रयुक्तः — impelled; अयं — this; पापम् — sins; चरति — does; पूरुषः — a man; अनिच्छन् — without desiring; अपि — although; वार्ष्णेय — O Varsneya; बलात् — by force; इव — as if; नियोजितः — compelled.

With sandhi:

अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः ।

अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः ॥ ३ ३६॥

Anvaya:

हे वार्ष्णेय! अथ केन प्रयुक्तः अयं पूरुषः अनिच्छन् अपि, बलात् नियोजितः इव पापम् चरति?

Verse 3.37

श्रीभगवान् उवाच ।

कामः एषः क्रोधः एषः रजः गुण समुद्भवः ।

महा अशनः महा पाप्मा विद्धि एनम् इह वैरिणम् ॥ ३-३७॥

Aphorism

The Lord said: It is desire, it is wrath Arjuna, which is born of rajas, the desire is transformed into wrath, which is the all-devouring greatly sinful enemy.

Note:

Desire: It is the cause of all evil and is a great enemy. It was the desire of Duryodana to keep all the land for himself, without giving what was due to Pandavas, that caused the war in which he and his clan were destroyed. Man gets rid of the desire by constant practice of detachment

Wrath: When the desire is obstructed, it takes the form of wrath.

Born of rajas: Rajas is egoistic. It is the cause of all evil and suffering. Sattva overcomes rajas and keeps the desire under control.

All-devouring: Desire is not satisfied by gratification. One can get rid of desire through the constant practice of detachment. This was what the ancient sages did.

Sin: A sin is committed at the bidding of desire.

Meaning

श्रीभगवान्; उवाच — Sri Bagawan said; कामः — desire; एषः — this; क्रोधः — wrath; एषः — this; रजः गुण — Raja guna; समुद्भवः — born of; महा अशनः — all devouring; ; महापाप्मा — greatly sinful; विद्धि — know; एनम् — this; इह — in the material world; वैरिणम् — enemy;

With sandhi:

काम एष क्रोध एष रजोगुणसमुद्भवः ।

महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ॥ ३ ३७॥

Anvaya:

रजः गुण समुद्भवः महा पाप्मा महा अशनः एषः कामः, एषः क्रोधः (अस्ति; त्वं) एनम् इह वैरिणम् विद्धि ।

Verse 3.38

धूमेन आव्रियते वह्निः यथा आदर्शः मलेन च ।

यथा उल्बेन आवृतः गर्भः तथा तेन इदम् आवृतम् ॥ ३-३८॥

Aphorism

As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, so is the knowledge covered by lust.

Note:

Knowledge: The word ‘knowledge’ is not found in verse. Only the word ‘this’ is in the verse. I have given the meaning knowledge to the word ‘this’ based on the next verse.

Covered by lust: Similarly ‘by lust’ is not found in the verse. I included this based on the previous verse.

Some say that ‘this’ means the universe as opposed to ‘ that’ which is Eternal.

The three examples here (fire, mirror, embryo) show the varying degree of ignorance.

Meaning

धूमेन — by smoke; आव्रियते — is covered; वह्निः — fire; यथा — just as; आदर्शः — a mirror; मलेन — by dust; च — and; यथा — just as; उल्बेन — by the womb; आवृतः — is covered; गर्भः — embryo; तथा — so; तेन — by it; इदम् — this; आवृतम् — is covered.

With sandhi:

धूमेनाव्रियते वह्निर्यथादर्शो मलेन च ।

यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ॥ ३ ३८॥

Anvaya:

यथा धूमेन वह्निः, यथा च मलेन आदर्शः, आव्रियते, (यथा) उल्बेन गर्भः आवृतः, तथा तेन इदम् आवृतम् ।

Verse 3.39

आवृतम् ज्ञानम् एतेन ज्ञानिनः नित्यवैरिणा ।

कामरूपेण कौन्तेय दुष्पूरेण अनलेन च ॥ ३-३९॥

Aphorism

O son of Kunti (Arjuna), wisdom is covered by this eternal enemy of the wise in the form of insatiable fire of desire.

Note:

Desires cannot be satisfied by gratification. The more you satisfy the more will be your desire. Hence desire is said to be the eternal enemy of the wise.

An ignorant person thinks that desire is a friend when the desire is satisfied and he is happy. When his desire is not satisfied he becomes miserable and the desire becomes his enemy. A wise man considers desire to be an enemy regardless of whether the desire is satisfied or not. Hence he constantly practices detachment (vairagya) and becomes a sage.

Meaning

आवृतम् — covered; ज्ञानम् — wisdom; एतेन — by this; ज्ञानिनः — of the wise; नित्य — eternal; वैरिणा — by the enemy; काम रूपेण — in the form of desire; कौन्तेय — O son of Kunti; दुष्पूरेण — never to be satisfied; अनलेन — by the fire; च — and.

With sandhi:

आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा ।

कामरूपेण कौन्तेय दुष्पूरेणानलेन च ॥ ३ ३९॥

Anvaya:

हे कौन्तेय! नित्यवैरिणा एतेन दुष्पूरेण कामरूपेण च अनलेन ज्ञानिनः ज्ञानम् आवृतम् ।

Verse 3.40

इन्द्रियाणि मनः बुद्धिः अस्य अधिष्ठानम् उच्यते ।

एतैः विमोहयति एषः ज्ञानम् आवृत्य देहिनम् ॥ ३-४०॥

Aphorism

The senses, the mind, and the understanding are the seat of this desire. Desire covers the wisdom and deludes the embodied (living soul, Jiva).

Note:

Desire vitiates the senses, the mind, the understanding, the wisdom and traps the man into delusion.

Meaning

इन्द्रियाणि — the senses; मनः — the mind; बुद्धिः — the reason; अस्य — of this; अधिष्ठानम् — the seat; उच्यते — is called; एतैः — by these; विमोहयति — bewilders; एषः — this; ज्ञानम् — wisdom; आवृत्य — having covered; देहिनम् — the embodied;

With sandhi:

इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते ।

एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ॥ ३ ४०॥

Anvaya:

इन्द्रियाणि मनः बुद्धिः अस्य अधिष्ठानम् उच्यते । एषः एतैः ज्ञानम् आवृत्य देहिनम् विमोहयति ।

Verse 3.41

तस्मात् त्वम् इन्द्रियाणि आदौ नियम्य भरतर्षभ ।

पाप्मानम् प्रजहि हि एनं ज्ञान विज्ञान नाशनम् ॥ ३-४१॥

Aphorism

Therefore, O Arjuna, the best of the Bharatas, in the very beginning first master the senses, and then destroy this desire which is a sin destructive of knowledge and realization.

Note:

In this verse, we see the relationship between the senses and desire. Senses lead to desire. The Lord tells us to control the senses first. If the senses are directed inwards towards the Self they remain under control. This will also give a better understanding of the self. Another method is to analyze the objects that senses are going after and eliminate them. This actually is the second stage of controlling the desire. Another way of controlling desire is by practicing detachment(vairagya).

Janna: Knowledge is obtained by studying the scriptures.

Vijnana: Realisation is a full understanding of the self. A realized person is called self-realized. Understanding of the self comes from analysis of ‘who am I’.

Meaning

तस्मात् — therefore; त्वम् — you; इन्द्रियाणि — senses; आदौ — in the beginning; नियम्य — having controlled; भरतर्षभ — O best amongst the descendants of Bharata; पाप्मानम् — sin; प्रजहि — eleminate it; हि — indeed; एनं — this; ज्ञान — of knowledge; विज्ञान — realization; नाशनम् — the destroyer.

With sandhi:

तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ ।

पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् ॥ ३ ४१॥

Anvaya:

हे भरतर्षभ! तस्मात् त्वम् आदौ इन्द्रियाणि नियम्य, ज्ञान विज्ञान नाशनम् एनं पाप्मानम् प्रजहि हि ।

Verse 3.42

इन्द्रियाणि पराणि आहुः इन्द्रियेभ्यः परम् मनः ।

मनसः तु परा बुद्धिः यः बुद्धेः परतः तु सः ॥ ३-४२॥

Aphorism

It is said that the senses are superior; the mind is superior to the senses; the Reason is still superior to the mind; and what is superior to the reason is HE, the Supreme being.

Note:

Greater: Senses are superior to the body. The body is gross and limited. Senses are subtle and have more spheres of action.

Mind: It consists of thoughts and desires. It has the nature of error and doubt. It directs the senses and hence is superior to the senses.

Reason: It is characterized by discrimination, determination, and finality and is therefore superior to the mind.

He: The indwelling self which is the silent witness of the activities of the body, senses, mind, and Reason. It does not participate in any of these activities. It is the Supreme Self.

Meaning

इन्द्रियाणि — senses; पराणि — superior; आहुः — (they) say; इन्द्रियेभ्यः — than the senses; परम् — superior; मनः — the mind; मनसः — than the mind; तु — indeed; परा — superior; बुद्धिः — the Reason; यः — who; बुद्धेः — than the Reason; परतः — superior; तु — indeed; सः — he.

With sandhi:

इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः ।

मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ॥ ३ ४२॥

Anvaya:

इन्द्रियाणि पराणि आहुः, इन्द्रियेभ्यः मनः परम्, मनसः तु बुद्धिः परा, यः तु बुद्धेः परतः सः (आत्मा अस्ति)।

Verse 3.43

एवम् बुद्धेः परम् बुद्ध्वा संस्तभ्य आत्मानम् आत्मना ।

जहि शत्रुम् महाबाहो काम रूपम् दुरासदम् ॥ ३-४३॥

Aphorism

Thus knowing Him who is superior to the Reason, O mighty-armed Arjuna, restraint the self by the Self and slay the enemy in the guise of desire which is difficult to overcome.

Note:

Restraint of the self by the Self: By the knowledge of the Higher Self one controls the mind, the lower self.

Meaning

एवम् — thus; बुद्धेः — than the Reason; परम् — superior; बुद्ध्वा — having known; संस्तभ्य — having steadied; आत्मानम् — the self; आत्मना — by the Self; जहि — slay (you); शत्रुम् — the enemy; महाबाहो — O mighty armed one; कामरूपम् — in the form of desire; दुरासदम् — difficult to approach;

With sandhi:

एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना ।

जहि शत्रुं महाबाहो कामरूपं दुरासदम् ॥ ३ ४३॥

Anvaya:

हे महाबाहो! एवम् (आत्मानं) बुद्धेः परम् बुद्ध्वा आत्मना आत्मानम् संस्तभ्य, काम-रूपम् दुरासदम् शत्रुम् जहि ।

ॐ तत् सत् इति श्रीमत् भगवत् गीतासु उपनिषत्सु

ब्रह्म विद्यायाम् योग शास्त्रे श्री कृष्ण अर्जुन संवादे

कर्म योगः नाम तृतीयः अध्यायः ॥ ३॥

Om tat sat. Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the third discourse entitled: “The Yoga of Action”

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