अध्याय ३: कर्मयोग

श्लोक 1

अर्जुन उवाच

ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन।

तत्किं कर्मणि घोरे मां नियोजयसि केशव॥

Arjuna Uvacha

Jyayasi Chetkarmanaste Mata Buddhirjanardana |

Tatkim Karmani Ghore Mam Niyojayasi Keshava ||

Arjuna asks why Krishna directs him toward a dreadful action if Krishna considers understanding superior to action.

श्लोक 2

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

Vyamishreneva Vakyena Buddhim Mohayasiva Me |
Tadekam Vada Nishchitya Yena Shreyo'hamapnuyam ||

Arjuna says Krishna's words seem mixed and leave him confused; he asks for a definite course by which he may reach what is good.

श्लोक 3

श्रीभगवानुवाच

लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ।

ज्ञानयोगेन सांख्यानां कर्मयोगेन योगिनाम्॥

Shribhagavanuvacha

Loke'smindvividha Nishtha Pura Prokta Mayanagha |

Jnanayogena Sankhyanam Karmayogena Yoginam ||

Krishna answers that he had described two disciplines: a path of knowledge for the Sankhyas and a path of action for those practising yoga.

श्लोक 4

न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते।
न च संन्यसनादेव सिद्धिं समधिगच्छति॥

Na Karmanamanarambhannaishkarmyam Purusho'shnute |
Na Cha Samnyasanadeva Siddhim Samadhigachchhati ||

A person does not reach freedom from action simply by declining to act, nor reach fulfilment merely by renouncing action.

श्लोक 5

नहि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत्।
कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः॥

Nahi Kashchitkshanamapi Jatu Tishthatyakarmakrit |
Karyate Hyavashah Karma Sarvah Prakritijairgunaih ||

No one remains without action even for a moment, Krishna says; the qualities arising from nature impel everyone to act.

श्लोक 6

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

Karmendriyani Samyamya Ya Aste Manasa Smaran |
Indriyarthanvimudhatma Mithyacharah Sa Uchyate ||

Krishna calls someone misguided who restrains the organs of action while continuing to dwell mentally on sense objects.

श्लोक 7

यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन।
कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते॥

Yastvindriyani Manasa Niyamyarabhate'rjuna |
Karmendriyaih Karmayogamasaktah Sa Vishishyate ||

By contrast, Krishna commends the person who guides the senses with the mind and acts without attachment.

श्लोक 8

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

Niyatam Kuru Karma Tvam Karma Jyayo Hyakarmanah |
Sharirayatrapi Cha Te Na Prasiddhyedakarmanah ||

Krishna urges Arjuna to perform the action required of him: action is better than inaction, and even sustaining the body would not be possible without action.

श्लोक 9

यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः।
तदर्थं कर्म कौन्तेय मुक्तसंगः समाचर॥

Yajnarthatkarmano'nyatra Loko'yam Karmabandhanah |
Tadartham Karma Kaunteya Muktasangah Samachara ||

Krishna says action binds when it is not undertaken for sacrifice, and urges Arjuna to act for that purpose without attachment.

श्लोक 10

सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः।
अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक्॥

Sahayajnah Prajah Srishtva Purovacha Prajapatih |
Anena Prasavishyadhvamesha Vo'stvishtakamadhuk ||

Krishna recounts Prajapati's instruction to beings created together with sacrifice: flourish through it, and let it be a source of what you seek.

श्लोक 11

देवान्भावयतानेन ते देवा भावयन्तु वः।
परस्परं भावयन्तः श्रेयः परमवाप्स्यथ॥

Devanbhavayatanena Te Deva Bhavayantu Vah |
Parasparam Bhavayantah Shreyah Paramavapsyatha ||

The teaching describes mutual support between people and the devas through sacrifice, with the highest good as its stated aim.

श्लोक 12

इष्टान्भोगान्हि वो देवा दास्यंते यज्ञभाविताः।
तैर्दत्तानप्रदायैभ्यो यो भुंक्ते स्तेन एव सः॥

Ishtanbhoganhi Vo Deva Dasyante Yajnabhavitah |
Tairdattanapradayaibhyo Yo Bhunkte Stena Eva Sah ||

Krishna says the devas, sustained by sacrifice, will grant desired enjoyments, and calls taking their gifts without giving back a form of theft.

श्लोक 13

यज्ञशिष्टाशिनः संतो मुच्यंते सर्वकिल्बिषैः।
भुंजते ते त्वघं पापा ये पचंत्यात्मकारणात्॥

Yajnashishtashinah Santo Muchyante Sarvakilbishaih |
Bhunjate Te Tvagham Papa Ye Pachantyatmakaranat ||

The teaching contrasts those who share in what remains from sacrifice with those who prepare food only for themselves; it describes the former as freed from wrongdoing and the latter as consuming it.

श्लोक 14

अन्नाद्भवंति भूतानि पर्जन्यादन्नसंभवः।
यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः॥

Annadbhavanti Bhutani Parjanyadannasambhavah |
Yajnadbhavati Parjanyo Yajnah Karmasamudbhavah ||

Krishna sets out a cycle: living beings depend on food, food on rain, rain on sacrifice, and sacrifice on action.

श्लोक 15

कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम्।
तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम्॥

Karma Brahmodbhavam Viddhi Brahmaksharasamudbhavam |
Tasmatsarvagatam Brahma Nityam Yajne Pratishthitam ||

Krishna traces action to brahman and brahman to the imperishable, then says the all-pervading brahman is continually present in sacrifice.

श्लोक 16

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

Evam Pravartitam Chakram Nanuvartayatiha Yah |
Aghayurindriyaramo Mogham Partha Sa Jivati ||

Krishna says that one who does not take part in this cycle, but lives for sense pleasures, lives fruitlessly.

श्लोक 17

यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः।
आत्मन्येव च संतुष्टस्तस्य कार्यं न विद्यते॥

Yastvatmaratireva Syadatmatriptashcha Manavah |
Atmanyeva Cha Santushtastasya Karyam Na Vidyate ||

For the person who finds joy, fulfilment and contentment in the self, Krishna says, no duty remains to be accomplished.

श्लोक 18

नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन।
न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः॥

Naiva Tasya Kritenartho Nakriteneha Kashchana |
Na Chasya Sarvabhuteshu Kashchidarthavyapashrayah ||

Such a person, Krishna says, has nothing to gain from action or inaction and depends on no being for an end to be achieved.

श्लोक 19

तस्मादसक्तः सततं कार्यं कर्म समाचर।
असक्तो ह्याचरन्कर्म परमाप्नोति पुरुषः॥

Tasmadasaktah Satatam Karyam Karma Samachara |
Asakto Hyacharankarma Paramapnoti Purushah ||

Therefore, Krishna tells Arjuna to carry out the action to be done without attachment; a person acting without attachment attains the highest, he says.

श्लोक 20

कर्मणैव हि संसिद्धिमास्थिता जनकादयः।
लोकसंग्रहमेवापि संपश्यन्कर्तुमर्हसि॥

Karmanaiva Hi Samsiddhimasthita Janakadayah |
Lokasangrahamevapi Sampashyankartumarhasi ||

Krishna points to Janaka and others as reaching fulfilment through action, and asks Arjuna to act with the welfare of the world in view.

श्लोक 21

यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः।
स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते॥

Yadyadacharati Shreshthastattadevetaro Janah |
Sa Yatpramanam Kurute Lokastadanuvartate ||

Krishna says that others follow the conduct of a respected person, and people follow the standard that person sets.

श्लोक 22

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

Na Me Parthasti Kartavyam Trishu Lokeshu Kinchana |
Nanavaptamavaptavyam Varta Eva Cha Karmani ||

Krishna says that nothing in the three worlds remains for him to do or obtain, yet he continues to act.

श्लोक 23

यदि ह्यहं न वर्तेयं जातु कर्मण्यतंद्रितः।
मम वर्त्मानुवर्तंते मनुष्याः पार्थ सर्वशः॥

Yadi Hyaham Na Varteyam Jatu Karmanyatandritah |
Mama Vartmanuvartante Manushyah Partha Sarvashah ||

He explains that if he ceased acting diligently, people everywhere would follow his example.

श्लोक 24

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

Utsideyurime Loka Na Kuryam Karma Chedaham |
Sankarasya Cha Karta Syamupahanyamimah Prajah ||

Krishna says that, if he did not act, the worlds would decline, social confusion would follow, and people would be harmed.

श्लोक 25

सक्ताः कर्मण्यविद्वांसो यथा कुर्वंति भारत।
कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम्॥

Saktah Karmanyavidvamso Yatha Kurvanti Bharata |
Kuryadvidvamstathasaktashchikirshurlokasangraham ||

Krishna contrasts action driven by attachment with the wise person's unattached action, undertaken with the welfare of the world in view.

श्लोक 26

न बुद्धिभेदं जनयेदज्ञानां कर्मसंगिनाम्।
जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन्॥

Na Buddhibhedam Janayedajnanam Karmasanginam |
Joshayetsarvakarmani Vidvanyuktah Samacharan ||

Krishna counsels the knowledgeable person not to unsettle those attached to action, but to act with discipline and encourage them in action.

श्लोक 27

प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः।
अहंकारविमूढात्मा कर्ताहमिति मन्यते॥

Prakriteh Kriyamanani Gunaih Karmani Sarvashah |
Ahankaravimudhatma Kartahamiti Manyate ||

Krishna says nature's qualities carry out actions, while a person confused by ego thinks, 'I am the doer.'

श्लोक 28

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

Tattvavittu Mahabaho Gunakarmavibhagayoh |
Guna Guneshu Vartanta Iti Matva Na Sajjate ||

One who understands the distinction between qualities and actions, Krishna says, sees qualities operating among qualities and does not become attached.

श्लोक 29

प्रकृतेर्गुणसंमूढाः सज्जंते गुणकर्मसु।
तानकृत्स्नविदो मंदान्कृत्स्नविन्न विचालयेत्॥

Prakritergunasammudhah Sajjante Gunakarmasu |
Tanakritsnavido Mandankritsnavinna Vichalayet ||

Those confused by nature's qualities attach themselves to related actions; Krishna tells the more fully informed not to disturb those with less understanding.

श्लोक 30

मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा।
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः॥

Mayi Sarvani Karmani Samnyasyadhyatmachetasa |
Nirashirnirmamo Bhutva Yudhyasva Vigatajvarah ||

Krishna asks Arjuna to entrust actions to him, set aside expectation and possessiveness, and fight without inner turmoil.

श्लोक 31

ये मे मतमिदं नित्यमनुतिष्ठंति मानवाः।
श्रद्धावंतोऽनसूयंतो मुच्यंते तेऽपि कर्मभिः॥

Ye Me Matamidam Nityamanutishthanti Manavah |
Shraddhavanto'nasuyanto Muchyante Te'pi Karmabhih ||

Krishna says those who follow his teaching with trust and without fault-finding are released from the binding force of action.

श्लोक 32

ये त्वेतदभ्यसूयंतो नानुतिष्ठंति मे मतम्।
सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः॥

Ye Tvetadabhyasuyanto Nanutishthanti Me Matam |
Sarvajnanavimudhamstanviddhi Nashtanachetasah ||

By contrast, Krishna sharply describes those who reject and do not follow this teaching as confused in understanding.

श्लोक 33

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

Sadrisham Cheshtate Svasyah Prakriterjnanavanapi |
Prakritim Yanti Bhutani Nigrahah Kim Karishyati ||

Even a knowledgeable person acts in accord with their own nature, Krishna says; beings follow their nature, and he asks what restraint can accomplish.

श्लोक 34

इंद्रियस्येंद्रियस्यार्थे रागद्वेषौ व्यवस्थितौ।
तयोर्न वशमागच्छेत्तौ ह्यस्य परिपंथिनौ॥

Indriyasyendriyasyarthe Ragadveshau Vyavasthitau |
Tayorna Vashamagachchhettau Hyasya Paripanthinau ||

Attraction and aversion arise around each sense and its object; Krishna warns against coming under their control.

श्लोक 35

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।
स्वधर्मे निधनं श्रेयः परधर्मो भयावहः॥

Shreyansvadharmo Vigunah Paradharmatsvanushthitat |
Svadharme Nidhanam Shreyah Paradharmo Bhayavahah ||

Krishna says that one's own dharma, even when imperfectly carried out, is preferable to another's well performed; he calls death in one's own dharma preferable and another's dharma fearsome.

श्लोक 36

अर्जुन उवाच

अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः।

अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः॥

Arjuna Uvacha

Atha Kena Prayukto'yam Papam Charati Purushah |

Anichchhannapi Varshneya Baladiva Niyojitah ||

Arjuna asks what impels a person to do wrong even unwillingly, as though driven by force.

श्लोक 37

श्रीभगवानुवाच

काम एष क्रोध एष रजोगुणसमुद्भवः।

महाशनो महापाप्मा विद्ध्येनमिह वैरिणम्॥

Shribhagavanuvacha

Kama Esha Krodha Esha Rajogunasamudbhavah |

Mahashano Mahapapma Viddhyenamiha Vairinam ||

Krishna names desire and anger, arising from rajas, as the voracious adversary he is describing.

श्लोक 38

धूमेनाव्रियते वह्निर्यथादर्शो मलेन च।
यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम्॥

Dhumenavriyate Vahniryathadarsho Malena Cha |
Yatholbenavrito Garbhastatha Tenedamavritam ||

Krishna compares concealment by desire to fire veiled by smoke, a mirror by dust, and an embryo by its covering.

श्लोक 39

आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा।
कामरूपेण कौन्तेय दुष्पूरेणानलेन च॥

Avritam Jnanametena Jnanino Nityavairina |
Kamarupena Kaunteya Dushpurenanalena Cha ||

He says understanding is obscured by desire, portrayed as an enduring adversary and an insatiable fire.

श्लोक 40

इंद्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते।
एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम्॥

Indriyani Mano Buddhirasyadhishthanamuchyate |
Etairvimohayatyesha Jnanamavritya Dehinam ||

The senses, mind and intellect are named as desire's seats; through them, it obscures understanding and confuses the embodied person.

श्लोक 41

तस्मात्त्वमिंद्रियाण्यादौ नियम्य भरतर्षभ।
पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम्॥

Tasmattvamindriyanyadau Niyamya Bharatarshabha |
Papmanam Prajahi Hyenam Jnanavijnananashanam ||

Krishna urges Arjuna first to govern his senses and overcome this force that destroys knowledge and discernment.

श्लोक 42

इंद्रियाणि पराण्याहुरिंद्रियेभ्यः परं मनः।
मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः॥

Indriyani Paranyahurindriyebhyah Param Manah |
Manasastu Para Buddhiryo Buddheh Paratastu Sah ||

The teaching ranks the senses, mind and intellect in ascending order, then points beyond the intellect to the one it calls greater.

श्लोक 43

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

Evam Buddheh Param Buddhva Samstabhyatmanamatmana |
Jahi Shatrum Mahabaho Kamarupam Durasadam ||

Having recognized what is beyond the intellect and steadied the self, Krishna tells Arjuna to overcome the difficult adversary in the form of desire.