Bhagavad Gita · chapter 3

Verse 1

अर्जुन उवाच
ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन
तत्किं कर्मणि घोरे मां नियोजयसि केशव

Arjuna said: If wisdom is superior to action, why do you urge me to engage in such terrible action, Krishna?

Verse 2

व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे
तदेकं वद निश्िचत्य येन श्रेयोऽहमाप्नुयाम्

Your ambiguous words have confused my understanding. Please tell me which course of action one may use to achieve the highest good.

Commentary

Verse 3

श्री भगवानुवाच
लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ
ज्ञानयोगेन सांख्यानां कर्मयोगेन योगिनाम्

Krishna replied: In this world, there are two paths one might take - a path of knowledge for those inclined toward contemplation, and a path of Yoga for those inclined toward action.

Commentary

Verse 4

न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते
न च संन्यसनादेव सिद्धिं समधिगच्छति

One cannot be free from action by simply abstaining from any actions, nor can one achieve perfection by renunciation alone.

Commentary

Verse 5

न हि कश्िचत्क्षणमपि जातु तिष्ठत्यकर्मकृत्
कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः

No one can remain even a moment without performing some action, for everyone is helpless to the compulsions of their inner nature.

Commentary

Verse 6

कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन्
इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते

A person who restrains the organs of action, but continues indulging in memories of sense objects, is delusional and a hypocrite.

Commentary

Verse 7

यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन
कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते

A person who can control the senses with their mind, and always acts without attachment, is bound to excel.

Commentary

Verse 8

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

Perform your obligatory actions, for action is superior to inaction. For a person following inaction, even the sustenance of the body is impossible.

Commentary

Verse 9

यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः
तदर्थं कर्म कौन्तेय मुक्तसंगः समाचर

This world is held in the bondage of actions that were not performed for the sake of sacrifice. Therefore, Arjuna, free yourself from attachment and perform work for this purpose alone.

Commentary

Verse 10

सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः
अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक्

In the beginning, God created all beings in a holy sacrifice, and said to them: "By this, you shall prosper, and all your wishes will be granted".

Commentary

Verse 11

देवान्भावयतानेन ते देवा भावयन्तु वः
परस्परं भावयन्तः श्रेयः परमवाप्स्यथ

Nourish the gods with sacrifice, and they will support you in return. In supporting each other, you shall attain the highest prosperity.

Commentary

Verse 12

इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः
तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः

Nourished by sacrifice, nature will provide all you desire. One who enjoys the bounty of the gods without offering anything in return is a common thief.

Commentary

Verse 13

यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः
भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात्

The righteous, who eat what remains after sacrifice, are freed from all sin. Those who cook only for themselves feed only upon sin.

Commentary

Verse 14

अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः
यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः

All beings are nourished by food, and all food is produced by rain. Rain is brought forth by sacrifice - the ritual of performing one's duties.

Commentary

Verse 15

कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम्
तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम्

All action originates from Brahma, the imperishable supreme spirit, who is present in all sacrificial actions.

Commentary

Verse 16

एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः
अघायुरिन्द्रियारामो मोघं पार्थ स जीवति

One who does not help turn the revolving wheel of sacrifice, but instead lives a sinful life of sensual gratification, is breathing in vain.

Commentary

Verse 17

यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः
आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते

For the one whose only delight is in the self, is satisfied within the self, and is content in the self alone, nothing remains to be accomplished.

Commentary

Verse 18

नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन
न चास्य सर्वभूतेषु कश्िचदर्थव्यपाश्रयः

For them, there is nothing to gain from action or inaction. Their welfare does not depend on the contribution of mortal creatures.

Commentary

Verse 19

तस्मादसक्तः सततं कार्यं कर्म समाचर
असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः

Therefore, without attachment, perform the work that is your duty, for one who does their duty without attachment attains perfection.

Commentary

Verse 20

कर्मणैव हि संसिद्धिमास्थिता जनकादयः
लोकसंग्रहमेवापि संपश्यन्कर्तुमर्हसि

King Janaka and others reached perfection through action alone. Even for the sake of enlightening the world, you must act.

Commentary

Verse 21

यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः
स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते

Whatever a great person does, others follow and imitate, conforming to the standard they have set.

Commentary

Verse 22

न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन
नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि

There is nothing in the universe that I am compelled to do, nor is there anything yet to be attained, yet I remain persistently active.

Commentary

Verse 23

यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः

If I did not diligently engage in action, people would be inclined to do the same.

Commentary

Verse 24

उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम्
सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः

If I were to refrain from action entirely, mankind would be ruined. I would lead the world to chaos and destruction.

Commentary

Verse 25

सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत
कुर्याद्विद्वांस्तथासक्तश्िचकीर्षुर्लोकसंग्रहम्

Just as the ignorant act out of fondness for action, so too should the wise act without attachment, fixing their eyes upon the welfare of the world.

Commentary

Verse 26

न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्
जोषयेत्सर्वकर्माणि विद्वान् युक्तः समाचरन्

Those who are wise do not disturb the understanding of those attached to their actions due to ignorance. They perform work with devotion, and inspire others to do the same.

Commentary

Verse 27

प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः
अहङ्कारविमूढात्मा कर्ताऽहमिति मन्यते

Action is the product of qualities inherent in nature. It is only the egotistical and deluded one who thinks "I am the sole doer".

Commentary

Verse 28

तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः
गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते

The person who understands the true nature of the Gunas and Karma, recognizes that the senses merely interact with the sense objects, and thus remains unattached.

Commentary

Verse 29

प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु
तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत्

Those who do not understand the qualities of Guna and Prakrti are attached to their actions. However, the wise ones who know the truth should not disturb the minds of those who do not.

Commentary

Verse 30

मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः

Surrender your actions to me, keep your mind centered on the self, free yourself from desire and selfishness, quieten the mind, and engage in battle.

Commentary

Verse 31

ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः
श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः

Those who constantly follow this doctrine of mine, firm in faith and determination, are freed from the bondage of action.

Commentary

Verse 32

ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्
सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः

But those who ridicule my teachings and refuse to practice it are ignorant, blind, and doomed to destruction.

Commentary

Verse 33

सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि
प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति

Even a wise person acts in accordance with their nature. Nature compels the behavior of all living beings. What will restraint accomplish?

Commentary

Verse 34

इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ
तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ

Craving and aversion for objects of the senses abide within the senses. These are your enemies - do not succumb to their control.

Commentary

Verse 35

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्
स्वधर्मे निधनं श्रेयः परधर्मो भयावहः

It is better to do one's own duty poorly than to do well in the duty of another. It is better to die performing one's own duty, for the duty of another is fraught with danger.

Commentary

Verse 36

अर्जुन उवाच
अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः
अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः

Arjuna asked: What is it that drives a person to sin, even against their own will and as if by compulsion?

Commentary

Verse 37

श्री भगवानुवाच
काम एष क्रोध एष रजोगुणसमुद्भवः
महाशनो महापाप्मा विद्ध्येनमिह वैरिणम्

Krishna said: It is desire and it is anger, born of passion. It consumes and corrupts all things. Know this to be the enemy here.

Commentary

Verse 38

धूमेनाव्रियते वह्निर्यथाऽऽदर्शो मलेन च
यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम्

As fire is shrouded in smoke, a mirror covered by dust, and a fetus enveloped by the womb, so too is the universe enveloped by desire.

Commentary

Verse 39

आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा
कामरूपेण कौन्तेय दुष्पूरेणानलेन च

Wisdom is concealed by desire - it is the enemy of the wise, insatiable like fire.

Commentary

Verse 40

इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते
एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम्

The senses, mind, and intellect are its instruments, by which it deludes the soul and conceals its wisdom.

Commentary

Verse 41

तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ
पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम्

Therefore, first control your senses and then slay this sinful thing which destroys knowledge and insight.

Commentary

Verse 42

इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः
मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः

It is said that the senses are powerful, but beyond the senses is the mind. Beyond the mind is the intellect, and beyond the intellect is the supreme self.

Commentary

Verse 43

एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना
जहि शत्रुं महाबाहो कामरूपं दुरासदम्

Thus, knowing that which is higher than the intellect, and restraining the mind in Karma Yoga, slay this enemy who takes the form of desire - one who is difficult to overcome.

Commentary

Summary

BG 3.1 - 43

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