Reference: Course on The Bhagavad Gita
English Translation By Shri Purohit Swami
.
CHAPTER 3
अर्जुनउवाच:
ज्यायसीचेत्कर्मणस्तेमताबुद्धिर्जनार्दन।
तत्किंकर्मणिघोरेमांनियोजयसिकेशव।।3.1।
3.1 Arjuna questioned: My Lord! If Wisdom is above action, why dost Thou advise me to engage in this terrible fight?
व्यामिश्रेणेववाक्येनबुद्धिंमोहयसीवमे।
तदेकंवदनिश्िचत्ययेनश्रेयोऽहमाप्नुयाम्।।3.2।।
3.2 Thy language perplexes me and confuses my reason. Therefore please tell me the only way by which I may, without doubt, secure my spiritual welfare.
If we are interested in spiritual welfare why should we, then, engage in doing terrible things at times?
श्रीभगवानुवाच:
लोकेऽस्मिन्द्विविधानिष्ठापुराप्रोक्तामयानघ।
ज्ञानयोगेनसांख्यानांकर्मयोगेनयोगिनाम्।।3.3।।
3.3 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.
नकर्मणामनारम्भान्नैष्कर्म्यंपुरुषोऽश्नुते।
नचसंन्यसनादेवसिद्धिंसमधिगच्छति।।3.4।।
3.4 No man can attain freedom from activity by refraining from action; nor can he reach perfection by merely refusing to act.
You can neither ignore nor just react to what is there. You must thoughtfully observe what is there and then resolve the anomaly through proper action.
नहिकश्िचत्क्षणमपिजातुतिष्ठत्यकर्मकृत्।
कार्यतेह्यवशःकर्मसर्वःप्रकृतिजैर्गुणैः।।3.5।।
3.5 He cannot even for a moment remain really inactive, for the Qualities of Nature will compel him to act whether he will or no.
कर्मेन्द्रियाणिसंयम्ययआस्तेमनसास्मरन्।
इन्द्रियार्थान्विमूढात्मामिथ्याचारःसउच्यते।।3.6।।
3.6 He who remains motionless, refusing to act, but all the while brooding over sensuous object, that deluded soul is simply a hypocrite.
यस्त्विन्द्रियाणिमनसानियम्यारभतेऽर्जुन।
कर्मेन्द्रियैःकर्मयोगमसक्तःसविशिष्यते।।3.7।।
3.7 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.
Brooding over sensuous objects while refusing to act is an anomaly. In the presence of an anomaly, one must act to resolve it. Remaining inactive is plain hypocrisy. All honor to him who acts to resolve anomalies while keeping himself unattached.
नियतंकुरुकर्मत्वंकर्मज्यायोह्यकर्मणः।
शरीरयात्रापिचतेनप्रसिद्ध्येदकर्मणः।।3.8।।
3.8 Do thy duty as prescribed, for action for duty’s sake is superior to inaction. Even the maintenance of the body would be impossible if man remained inactive.
यज्ञार्थात्कर्मणोऽन्यत्रलोकोऽयंकर्मबन्धनः।
तदर्थंकर्मकौन्तेयमुक्तसंगःसमाचर।।3.9।।
3.9 In this world people are fettered by action, unless it is performed as a sacrifice. Therefore, O Arjuna, let thy acts be done without attachment, as sacrifice only.
Each action is carried out because of its natural purpose; for example, maintenance of the body exists to make it function as it should. When you perform an action for its natural purpose without any other consideration, it becomes holy. That is the basic meaning of sacrifice—to make holy.
सहयज्ञाःप्रजाःसृष्ट्वापुरोवाचप्रजापतिः।
अनेनप्रसविष्यध्वमेषवोऽस्त्विष्टकामधुक्।।3.10।।
3.10 In the beginning, when God created all beings by the sacrifice of Himself, He said unto them: Through sacrifice you can procreate, and it shall satisfy all your desires.
देवान्भावयतानेनतेदेवाभावयन्तुवः।
परस्परंभावयन्तःश्रेयःपरमवाप्स्यथ।।3.11।।
3.11 Worship the Powers of Nature thereby, and let them nourish you in return; thus supporting each other, you shall attain your highest welfare.
Nature has evolved in a way that all its laws are consistent, continuous and harmonious within themselves. The evolution of this universe is also consistent, continuous and harmonious within itself. Your relationship with nature and each other should also be consistent, continuous and harmonious to attain your highest welfare.
इष्टान्भोगान्हिवोदेवादास्यन्तेयज्ञभाविताः।
तैर्दत्तानप्रदायैभ्योयोभुङ्क्तेस्तेनएवसः।।3.12।।
3.12 For, fed, on sacrifice, nature will give you all the enjoyment you can desire. But he who enjoys what she gives without returning is, indeed, a robber.
यज्ञशिष्टाशिनःसन्तोमुच्यन्तेसर्वकिल्बिषैः।
भुञ्जतेतेत्वघंपापायेपचन्त्यात्मकारणात्।।3.13।।
3.13 The sages who enjoy the food that remains after the sacrifice is made are freed from all sin; but the selfish who spread their feast only for themselves feed on sin only.
The Vedic ritual of yajna is symbolism for sacrifice, which means acting in accordance with nature without self-interest. Those who do so are released from all sin. Those who act with self-interest only incur sin. Self-interest upsets the flows in nature. Keeping all the flows in natural balance is the ultimate morality.
अन्नाद्भवन्तिभूतानिपर्जन्यादन्नसम्भवः।
यज्ञाद्भवतिपर्जन्योयज्ञःकर्मसमुद्भवः।।3.14।।
3.14 All creatures are the product of food, food is the product of rain, rain comes by sacrifice, and sacrifice is the noblest form of action.
कर्मब्रह्मोद्भवंविद्धिब्रह्माक्षरसमुद्भवम्।
तस्मात्सर्वगतंब्रह्मनित्यंयज्ञेप्रतिष्ठितम्।।3.15।।
3.15 All action originates in the Supreme Spirit, which is Imperishable, and in sacrificial action the all-pervading Spirit is consciously present.
एवंप्रवर्तितंचक्रंनानुवर्तयतीहयः।
अघायुरिन्द्रियारामोमोघंपार्थसजीवति।।3.16।।
3.16 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, he breathes in vain.
We have the eco system in which all parts operate in perfect coordination. Senses are part of this system. Fixation on senses upsets this equilibrium. Gratification of senses should not be your goal.
यस्त्वात्मरतिरेवस्यादात्मतृप्तश्चमानवः।
आत्मन्येवचसन्तुष्टस्तस्यकार्यंनविद्यते।।3.17।।
3.17 On the other hand, the soul who meditates on the Self is content to serve the Self and rests satisfied within the Self; there remains nothing more for him to accomplish.
नैवतस्यकृतेनार्थोनाकृतेनेहकश्चन।
नचास्यसर्वभूतेषुकश्िचदर्थव्यपाश्रयः।।3.18।।
3.18 He has nothing to gain by the performance or non-performance of action. His welfare depends not on any contribution that an earthly creature can make.
Jivatman is the “soul,” and atman is the “Self.” Jivatman serves atman in the sense that Jivatman’s experiences are assimilated into atman. When all experiences of a person are assimilated, the person feel’s complete in himself. He is extroverted and not dependent on anybody emotionally or otherwise. He does not need to act for himself.
तस्मादसक्तःसततंकार्यंकर्मसमाचर।
असक्तोह्याचरन्कर्मपरमाप्नोतिपूरुषः।।3.19।।
Therefore, even without attachment, perform duty bound action efficiently that has to be done; for by performing action without attachment man attains the Supreme, (III-19).
कर्मणैवहिसंसिद्धिमास्थिताजनकादयः।
लोकसंग्रहमेवापिसंपश्यन्कर्तुमर्हसि।।3.20।।
It was by action alone that Janaka and others attained perfection. Thou shouldst perform selfless action also for the welfare of the world, (III-20).
यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः।
स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते।।3.21।।
Whatsoever a great man does, the same is done by others as well. Whatever standards he sets, the world follows the same, (III-21).
न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन।
नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि।।3.22।।
There is nothing in the three worlds, O Arjuna, that should be done by Me, nor is there unattained that should be attained; yet I engage Myself in action, (III-22).
यदिह्यहंनवर्तेयंजातुकर्मण्यतन्द्रितः।
ममवर्त्मानुवर्तन्तेमनुष्याःपार्थसर्वशः।।3.23।।
For were I not to act without ceasing, O Arjuna, people would be glad to do likewise, (III-23).
उत्सीदेयुरिमेलोकानकुर्यांकर्मचेदहम्।
सङ्करस्यचकर्तास्यामुपहन्यामिमाःप्रजाः।।3.24।।
And if I were to refrain from action, the human race would be ruined; I should lead the world to chaos, and destruction would follow, (III-24).
One must act according to the laws of nature, without care for the results. This is how the great men act and set the standards for others. If they do not do so the human race would be ruined.
सक्ताःकर्मण्यविद्वांसोयथाकुर्वन्तिभारत।
कुर्याद्विद्वांस्तथासक्तश्िचकीर्षुर्लोकसंग्रहम्।।3.25।।
3.25 As the ignorant act, because of their fondness for action, so should the wise act without such attachment, fixing their eyes, O Arjuna, only on the welfare of the world.
नबुद्धिभेदंजनयेदज्ञानांकर्मसङ्गिनाम्।
जोषयेत्सर्वकर्माणिविद्वान्युक्तःसमाचरन्।।3.26।।
3.26 But a wise man should not perturb 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 to do the same.
Ignorant people react rather than act, they do not have the broad and long term view that a wise person has. You cannot fix their narrow viewpoint easily. Therefore, a wise person should never throw the minds of the ignorant in a confusion. He should simply let his actions be an inspiration to others.
प्रकृतेःक्रियमाणानिगुणैःकर्माणिसर्वशः।
अहङ्कारविमूढात्माकर्ताऽहमितिमन्यते।।3.27।।
3.27 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.
तत्त्ववित्तुमहाबाहोगुणकर्मविभागयोः।
गुणागुणेषुवर्तन्तइतिमत्वानसज्जते।।3.28।।
3.28 But he, O Mighty One, who understands correctly the relation of the Qualities to action, is not attached to the act for he perceives that it is merely the action and reaction of the Qualities among themselves.
Natural laws govern both the physical and spiritual activity of this universe. The ‘I’ of the body-mind system may be ignorant of these laws and think he is the doer. But when it knows, it perceives that actions and reactions occur by themselves based on these laws.
.
UNDER REVIEW
प्रकृतेर्गुणसम्मूढाःसज्जन्तेगुणकर्मसु।
तानकृत्स्नविदोमन्दान्कृत्स्नविन्नविचालयेत्।।3.29।।
3.29 Those who do not understand the Qualities are interested in the act. Still, the wise man who knows the truth should not disturb the mind of him who does not.
The wise people should not distract the faith or conviction or belief of ignorant persons who are attached to the world. If they unsettle their minds they will give up actions and become victims of inertia. The wise ones should turn the minds of the ignorant by giving them gradual instructions on Karma Yoga (Yoga of selfless action) and its benefits.
मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा।
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।।3.30।।
3.30 Therefore, surrendering thy actions unto Me, thy thoughts concentrated on the Absolute, free from selfishness and without anticipation of reward, with mind devoid of excitement, begin thou to fight.
ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः।
श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः।।3.31।।
3.31 Those who always act in accordance with My precepts, firm in faith and without caviling, they too are freed from the bondage of action.
ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्।
सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः।।3.32।।
3.32 But they who ridicule My word and do not keep it, are ignorant, devoid of wisdom and blind. They seek but their own destruction.
These verses simply exhort a person to do his duty selflessly. The person should not allow his desire, the sense of mine, or mental agitation to interfere in the execution of his duty. These verses beseech the person to have faith in this teaching.
सदृशंचेष्टतेस्वस्याःप्रकृतेर्ज्ञानवानपि।
प्रकृतिंयान्तिभूतानिनिग्रहःकिंकरिष्यति।।3.33।।
3.33 Even the wise man acts in character with his nature; indeed, all creatures act according to their natures. What is the use of compulsion then?
इन्द्रियस्येन्द्रियस्यार्थेरागद्वेषौव्यवस्थितौ।
तयोर्नवशमागच्छेत्तौह्यस्यपरिपन्थिनौ।।3.34।।
3.34 The love and hate which are aroused by the objects of sense arise from Nature; do not yield to them. They only obstruct the path.
श्रेयान्स्वधर्मोविगुणःपरधर्मात्स्वनुष्ठितात्।
स्वधर्मेनिधनंश्रेयःपरधर्मोभयावहः।।3.35।।
3.35 It is better to do thine 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 to do the duty of another is fraught with danger.
Again, performing of one’s own duty is emphasized and not just any duty. In other words, a person should follow his own nature in what he must do, without letting his senses distract him.
अर्जुन उवाच:
अथकेनप्रयुक्तोऽयंपापंचरतिपूरुषः।
अनिच्छन्नपिवार्ष्णेयबलादिवनियोजितः।।3.36।।
3.36 Arjuna asked: My Lord! Tell me, what is it that drives a man to sin, even against his will and as if by compulsion?
That is a very intelligent question because man is impelled to commit sin against his nature. There must be something that overpowers a person’s very nature.
श्रीभगवानुवाच:
कामएषक्रोधएषरजोगुणसमुद्भवः।
महाशनोमहापाप्माविद्ध्येनमिहवैरिणम्।।3.37।।
3.37 Lord Shri Krishna: It is desire, it is aversion, born of passion. Desire consumes and corrupts everything. It is man’s greatest enemy.
The flaw in man must go quite deep to overpower his nature. Therefore, desire in man is something very natural but, somehow, it gets corrupted and misdirected.
धूमेनाव्रियतेवह्निर्यथाऽऽदर्शोमलेनच।
यथोल्बेनावृतोगर्भस्तथातेनेदमावृतम्।।3.38।।
3.38 As fire is shrouded in smoke, a mirror by dust and a child by the womb, so is the universe enveloped in desire.
आवृतंज्ञानमेतेनज्ञानिनोनित्यवैरिणा।
कामरूपेणकौन्तेयदुष्पूरेणानलेनच।।3.39।।
3.39 It is the wise man’s constant enemy; it tarnishes the face of wisdom. It is as insatiable as a flame of fire.
This desire, motivated by the basic impulse, overpowers the knowledge and discernment in man. This is an insatiable enemy that even the wisest is faced with.
इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते।
एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम्।।3.40।।
3.40 It works through the senses, the mind and the reason; and with their help destroys wisdom and confounds the soul.
तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ।
पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम्।।3.41।।
3.41 Therefore, O Arjuna, first control thy senses and then slay desire, for it is full of sin, and is the destroyer of knowledge and of wisdom.
Desire precipitates through senses. Therefore, senses must be controlled first.
इन्द्रियाणिपराण्याहुरिन्द्रियेभ्यःपरंमनः।
मनसस्तुपराबुद्धिर्योबुद्धेःपरतस्तुसः।।3.42।।
3.42 It is said that the senses are powerful. But beyond the senses is the mind, beyond the mind is the intellect, and beyond and greater than intellect is He.
एवंबुद्धेःपरंबुद्ध्वासंस्तभ्यात्मानमात्मना।
जहिशत्रुंमहाबाहोकामरूपंदुरासदम्।।3.43।।
3.43 Thus, O Mighty-in-Arms, knowing Him to be beyond the intellect and, by His help, subduing thy personal egotism, kill thine enemy, Desire, extremely difficult though it be.
Desire is beyond the senses, mind and intellect. It is at the very heart of self. To conquer desire, self has to conquer itself. It is not easy, but it has to be done.
.
Chapter 3 Summary
(1) All aspects of Yoga go hand in hand. Jnana yoga is not devoid of action and Karma yoga is not devoid of renunciation. Only the spheres of activity are different.
(2) Don’t just sit and think. Let actions flow naturally from well controlled thinking.
(3) Well-controlled thinking means all senses under control without any attachments or fixations.
(4) Perform your allotted duty. This includes maintaining your body properly.
(5) The nature provides us with everything to sustain ourselves; and we must do everything to sustain the nature back.
(6) Yajna (sacrifice) means the performance of duty in order to foster and nourish other people for their advancements.
(7) A person who is complete in himself is extroverted and does not need to act for any self-interests.
(8) Whatever such a person does, sets an example for others to follow. Therefore, such actions must be done to inspire others.
(9) Such actions actually flow out by the modes of nature. There is no doer. This is the universal principle.
(10) Natural actions have discriminative insight, which is free from desire, the sense of mine and mental strain.
(11) Passions, which generate attachment and aversions, are impressed upon a person’s senses corrupting his nature.
(12) This desire, motivated by the basic impulse, overpowers the knowledge and discernment of the wisest among man.
(13) To conquer desire, you have to conquer yourself. It is not easy, but it must be done in a manner that is free of strain.
.
