Chapter 3

Karma Yoga

कर्मयोग

Karm Yog•“Path of Selfless Service”•43 Verses

A Reading - Rantideb

Chapter 2 ends on a description of a steady mind. Chapter 3 immediately complicates that with a fair question from Arjuna, if knowledge is superior to action, why does Krishna keep pushing him toward the battlefield? Why this comes up here matters: renunciation was never meant as an excuse to stop engaging with the world, since nobody, not even the wise, actually stays motionless, the body's own needs and nature's own forces keep everyone acting whether they intend to or not. In life, this shows up as the fantasy of opting out entirely, quitting the job, withdrawing from responsibility, waiting until you feel spiritually ready before doing anything real. The teaching here is blunt and useful: you were never going to escape action, so the actual choice in front of you is not whether to act but how, with clinging or without it. Do the work in front of you as an offering rather than a transaction, and let go of needing it to come back to you.

Chapter Summary

The third chapter of the Bhagavad Gita is "Karma Yoga" or the "Path of Selfless Service". Here Lord Krishna emphasizes the importance of karma in life. He reveals that it is important for every human being to engage in some sort of activity in this material world. Further, he describes the kinds of actions that lead to bondage and the kinds that lead to liberation. Those persons who continue to perform their respective duties externally for the pleasure of the Supreme, without attachment to its rewards get liberation at the end.

Verses in this Chapter (43)

Verse 1

अर्जुन उवाच ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन। तत्किं कर्मणि घोरे मां नियोजयसि केशव।।3.1।।

Arjuna said, "O Krsna, if you deem knowledge to be superior to action, why then do you urge me to engage in this terrible deed?"

Verse 2

व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे। तदेकं वद निश्िचत्य येन श्रेयोऽहमाप्नुयाम्।।3.2।।

You confuse my mind with statements that seem to contradict each other; tell me for certain the one way by which I could reach the highest good.

Verse 3

श्री भगवानुवाच लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ। ज्ञानयोगेन सांख्यानां कर्मयोगेन योगिनाम्।।3.3।।

The Lord said, "In this world, a two-fold way was of yore laid down by Me, O sinless one: Jnana Yoga for the Sankhyas and Karma Yoga for the Yogins."

Verse 4

न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते। न च संन्यसनादेव सिद्धिं समधिगच्छति।।3.4।।

No one experiences freedom from action (Naiskarmya) by abstaining from work; and no one ever attains success through mere renunciation of work.

Verse 5

न हि कश्िचत्क्षणमपि जातु तिष्ठत्यकर्मकृत्। कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः।।3.5।।

No one can remain still for even a moment without doing work; for everyone is compelled to act, despite themselves, by the Gunas born of Nature.

Verse 6

कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन्। इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते।।3.6।।

He who, controlling the organs of action, lets his mind dwell on the objects of the senses, is a deluded person and a hypocrite.

Verse 7

यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन। कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते।।3.7।।

But he who, subduing his senses by the mind, O Arjuna, begins to practice Karma Yoga through the organs of action and who is free from attachment, excels.

Verse 8

नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः। शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः।।3.8।।

You must perform your obligatory action; for action is superior to non-action (Jñāna Yoga). For a person following non-action, not even the sustenance of the body is possible.

Verse 9

यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः। तदर्थं कर्म कौन्तेय मुक्तसंगः समाचर।।3.9।।

This world is held in the bondage of work only when work is not performed as a sacrifice. O Arjuna, you must perform work for this purpose, free from attachment.

Verse 10

सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः। अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक्।।3.10।।

In the beginning, the Lord of all beings created man along with the sacrifice and said, "By this shall you prosper; this shall be the cow of plenty, granting all your desires."

Verse 11

देवान्भावयतानेन ते देवा भावयन्तु वः। परस्परं भावयन्तः श्रेयः परमवाप्स्यथ।।3.11।।

By this, please the gods, and they will support you. Thus, nourishing each other, you may obtain the highest good.

Verse 12

इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः। तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः।।3.12।।

The gods, pleased by the sacrifice, will bestow upon you the enjoyments you desire. He who enjoys the bounty of the gods without giving them anything in return is but a thief.

Verse 13

यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः। भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात्।।3.13।।

Pious people who eat the remnants of sacrifices are freed from all sins, whereas those who are sinful and cook only for their own sake will only incur sin.

Verse 14

अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः। यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः।।3.14।।

All beings arise from food; food is produced from rain; rain comes from sacrifice; and sacrifice is born of action.

Verse 15

कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम्। तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम्।।3.15।।

Know that activity springs from Brahman, i.e., the physical body; Brahman arises from the imperishable Self; therefore, the all-pervading Brahman is ever established in sacrifice.

Verse 16

एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः। अघायुरिन्द्रियारामो मोघं पार्थ स जीवति।।3.16।।

He who does not follow the wheel thus set in motion here, lives in sin, satisfying the senses, O Arjuna; he lives in vain.

Verse 17

यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः। आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते।।3.17।।

But the man whose delight is only in the Self, who is satisfied with the Self, who rejoices in the Self, for him nothing remains to be accomplished.

Verse 18

नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन। न चास्य सर्वभूतेषु कश्िचदर्थव्यपाश्रयः।।3.18।।

He has no purpose to gain from work done or left undone, nor does he have to rely on any end.

Verse 19

तस्मादसक्तः सततं कार्यं कर्म समाचर। असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः।।3.19।।

Therefore, do your work without attachment, which ought to be done. For, a person who works without attachment attains the Supreme.

Verse 20

कर्मणैव हि संसिद्धिमास्थिता जनकादयः। लोकसंग्रहमेवापि संपश्यन्कर्तुमर्हसि।।3.20।।

Indeed, Janaka and others reached perfection through Karma Yoga alone. Even recognizing its necessity for guiding the world, you must perform action.

Verse 21

यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः। स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते।।3.21।।

Whatever a great man does, others do too. Whatever standard he sets, the world follows it.

Verse 22

न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन। नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि।।3.22।।

For me, Arjuna, there is nothing in all the three worlds that ought to be done, nor is there anything unaccomplished that ought to be accomplished. Yet I continue to work.

Verse 23

यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः। मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः।।3.23।।

If I did not continue to work unweariedly, O Arjuna, people would follow my path.

Verse 24

उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम्। सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः।।3.24।।

If I do not do the work, these people will be lost; and I will be causing chaos in life and thereby ruining all these people.

Verse 25

सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत। कुर्याद्विद्वांस्तथासक्तश्िचकीर्षुर्लोकसंग्रहम्।।3.25।।

Just as the ignorant, attached to their work, act, O Arjuna, so too the learned should act without any attachment, and only for the welfare of the world.

Verse 26

न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्। जोषयेत्सर्वकर्माणि विद्वान् युक्तः समाचरन्।।3.26।।

He should not bewilder the minds of the ignorant who are attached to work; rather, he should himself perform work with devotion and cause others to do the same.

Verse 27

प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः। अहङ्कारविमूढात्मा कर्ताऽहमिति मन्यते।।3.27।।

Actions are being performed in every way by the Gunas of Prakrti; he whose nature is deluded by egoism, however, thinks, 'I am the doer.'

Verse 28

तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः। गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते।।3.28।।

But he who knows the truth about the division of the Gunas and works, O mighty-armed one, through his knowledge that the Gunas 'operate on their own products,' is not attached.

Verse 29

प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु। तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत्।।3.29।।

Those who are deluded by the Gunas of Prakrti are attached to the works of the Gunas. But he who knows the whole truth should not disturb the ignorant who do not know the whole truth.

Verse 30

मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा। निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।।3.30।।

Surrender all your actions to Me, with a mind focused on the Self, free from desire and selfishness, and fight with the heat of excitement abated.

Verse 31

ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः। श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः।।3.31।।

Those men who, full of faith, ever practice this teaching of Mine and those who receive it without cavil - even they are released from karma.

Verse 32

ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्। सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः।।3.32।।

But those who slander it, and those who do not practice this teaching of Mine - know them to be utterly senseless and devoid of all knowledge, and thus lost.

Verse 33

सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि। प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति।।3.33।।

Even the man of knowledge acts according to his nature; all beings follow their own nature. What will repression accomplish?

Verse 34

इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ। तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ।।3.34।।

Each sense has a fixed attachment to and aversion for its corresponding object, but one should not come under their sway, for they are enemies.

Verse 35

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्। स्वधर्मे निधनं श्रेयः परधर्मो भयावहः।।3.35।।

Better is one's own duty, even if done poorly, than the duty of another done well. It is better to die while performing one's own duty; the duty of another is full of fear.

Verse 36

अर्जुन उवाच अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः। अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः।।3.36।।

Arjuna said, "But, O Krsna, what impels one to commit sin, even against their own will, as if constrained by force?"

Verse 37

श्री भगवानुवाच काम एष क्रोध एष रजोगुणसमुद्भवः। महाशनो महापाप्मा विद्ध्येनमिह वैरिणम्।।3.37।।

The Lord said, "It is desire, it is wrath, born of the guna of rajas; it is a great devourer, an impeller of sin. Know this to be the enemy here."

Verse 38

धूमेनाव्रियते वह्निर्यथाऽऽदर्शो मलेन च। यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम्।।3.38।।

As a fire is enveloped by smoke, as a mirror is covered by dust, and as an embryo is encased in the amniotic sac, so is this world enveloped by desire.

Verse 39

आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा। कामरूपेण कौन्तेय दुष्पूरेणानलेन च।।3.39।।

The knowledge of the intelligent self is enveloped by this constant enemy, O Arjuna, which is of the nature of desire and is difficult to gratify and insatiable.

Verse 40

इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते। एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम्।।3.40।।

The senses, the mind, and the intellect are said to be its instruments; by these, it overpowers the embodied self, enveloping its knowledge.

Verse 41

तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ। पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम्।।3.41।।

Therefore, O Arjuna, control your senses from the outset and slay this sinful thing that destroys both knowledge and discernment.

Verse 42

इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः। मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः।।3.42।।

They say that the senses are high, the mind is higher than the senses, the intellect is higher than the mind, but what is greater than the intellect is that (desire).

Verse 43

एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना। जहि शत्रुं महाबाहो कामरूपं दुरासदम्।।3.43।।

Thus, knowing that which is higher than the intellect and fixing the mind with the help of the intellect in Karma Yoga, O Arjuna, slay this enemy which takes the form of desire, and which is difficult to overcome.

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