Bhagavad Gita - Chapter 03

Verse 1

Arjuna uvaacha Jyaayasi cet-karmanaste mataa buddhir-janaardana | Tatkim karmani ghore maam niyojayasi keshava || 3.01 Translation O Janaardana, if you value discriminating knowledge to be more superior to action, then O Keshava, why are you directing me towards this horrible deed?

Verse 2

Vyaamis-shreneva vaakyena buddhim mohaya-seeva me | tadekam vada nishcitya yena shreyo-ha-maap-nuyaam || 3.02 Translation With your words that are somewhat mixed together my perception seems as if mistaken. Therefore tell me one word, by which, feeling assured I will obtain more happiness.

Verse 3

Sri bhagavaan uvaacha Loke’smin-dvividhaa nishtaa puraa proktaa mayaanagha | Jnaana-yogena saankh-yaanaam karmayogena yoginaam || 3.03 Translation Long ago, O spotless one, it has been declared by me that among these people there are two ways by which steadiness can be achieved. By the discriminating one through employment of the sacred knowledge and by the contemplative one through execution (of actions).

Verse 4

Na karmanaam-anaarambhaan- naishkarmyam purusho-‘shnute | na cha samnyasanaadeva siddhim samadhi-gacchati || 3.04 Translation A man by not attempting to perform (action) cannot get exemption from acts and their consequences; nor can he attain perfection just by renunciation of worldly concerns.

Verse 5

Na hi kashcit-kshanamapi jaatu tishtatya-karmakrit | Kaaryate hyavashaha karma sarvaha prakritijair-gunaihi || 3.05 Translation For, none remains without performing any action at all even for a moment. All perform actions even without one’s free will because of the natural disposition of the three qualities of all created beings (sattva, rajas and tamas).

Verse 6

Karmendriyaani samyamya ya aaste manasaa smaran | Indriyaarthaan vimoodaatmaa mithyaachaaraha sa uchyate || 3.06 Translation The one who restrains the sense organs but dwells on the object of the senses with his mental pattern is said to be a senseless hypocrite.

Verse 7

Yastv-indriyaani manasaa niyamya-aarabhate- arjuna | Karmendriyaihi karmayogam asaktaha sa vishishyate || 3.07 Translation On the other hand the one who restrains the power of the senses with his will and without being entangled, with his senses of action connects with performing (actions), is the best.

Verse 8

Niyatam kuru karma tvam karma jyaayo hyakarmanaha | shareera-yaatraapi cha ten na prasiddhyed- akarmanaha || 3.08 Translation You constantly keep performing, for, execution is far greater than being unproductive. If you remain idle, even the maintenance of the body cannot be accomplished.

Verse 9

Yagnyaarthaat karmano-anyatra loko-ayam karma-bandhanaha | tadartham karma kaunteya muktasanghaha samaachara || 3.09 Translation Action has to be performed as a sacrifice (to a higher purpose, to God or Guru), otherwise in this life actions make one bound. Therefore O son of Kunthi! do action being liberated from association (with lower purpose).

Verse 10

Sahayagnyaa prajaaha srushtvaa purovaacha prajaapatihi | Anena prasavishyadvamesha vo-astvishta-kaamadhuk || 3.10 Translation Formerly the creator, having created mankind along with the (five great) sacrifices said, “Flower with this, which fulfills all your longings”.

Verse 11

Devaan bhaavayata-anena te devaa bhaavayantu vaha | parasparam bhaavayantaha shreyaha param-avaapsyata || 3.11 Translation The divine is manifested by these (sacrifices);the divine (energy) cherishes you, fostering one another, thereupon you achieve the auspicious result.

Verse 12

Ishtaan bhogaan hi vo devaa daasyante yagnya-bhaavitaaha | tair-dattaan apradaaya ebhyaha yo bhunkte stena eva saha || 3.12 Translation The divine energies that are cherished by you will grant you the experiences you long for, but surely the one who enjoys (these experiences) without fostering the divine energies is just a thief.

Verse 13

Yagnya-shishtaashinaha santo muchyante sarva-kilbishaihi | bhunjate te tvagham paapaa ye pachanti aatma-kaaranaat || 3.13 Translation The steady one who obtains discipline through sharing (sacrifice) becomes free from all guilt. On the other hand those who develop an understanding based on their own self (selfish) motive suffer destructive calamity Reference.

Verse 14

Annadbhavanti bhootaani parjanyaad-anna-sambhavaha | yagnaad-bhavati parjanyaha yagnyaha karma-samudbhavaha || 3.14 Translation All life forms come into being by the power of the nourisher (the Sun, food) which becomes possible by the shower (of grace), from sharing (sacrifice) the shower happens, the sharing (sacrifice) is possible only through performance (action).

Verse 15

Karma brahmodbhavam viddhi brahma-akshara-samudbhavam | tasmaat-sarvagatam brahma nityam yagnye pratishtitham || 3.15 Translation Understand that the object of the action is the generation of the creator; the creator is indestructible. Therefore the creator that is all- pervasive is eternally established in sharing (sacrifice).

Verse 16

Evam pravartitam cakram naanuvarta-yateeha yaha| Aghaayu-rindriyaa-raamo mogham paartha sa jeevati || 3.16 Translation In this world the one who does not follow the wheel (of life) that has been allowed to take its course in this manner, O son of Pritha, is malicious. Delighting in the sense pleasures he leads an aimless life Reference.

Verse 17

Yastu-aatmaratihi eva syaat aatma-truptashcha maanavaha | Aatmanyeva cha samtushtaha tasya kaaryam na vidyate || 3.17 Translation On the other hand, one who delights in his own natural temperament, one who is satisfied with his essential nature, one who is pleased with his own self does not know of any want or need.

Verse 18

Naiva tasya krute-na-arthaha na-akruteneha kashchana | na cha-asya sarva-bhooteshu kashchid-artha vyapaa-shrayaha || 3.18 Translation To him there is no end or aim to be achieved by his performing or non-performing for He does not have the motive of any desire towards all the life forms.

Verse 19

Tasmaad-asaktas-satatam kaaryam karma samaachara | Asakto hi-aacharan karma param-aapnoti poorushaha || 3.19 Translation Hence without being entangled (with the world) follow fully your duty of continuous performance. Indeed by following duty without entanglement man attains the space of pre-eminence.

Verse 20

Karmanaiva hi samsiddhim aasthitaa janakaadayaha | loka-samgraham-eva-api sampashyan kartum-arhasi || 3.20 Translation King Janaka and others (like Ajatashatru) ascended to the space of perfection through performance. Considering the welfare of the world alone it (the selfless performance) deserves to be undertaken.

Verse 21

Yat-yat aacharati shreshtaha tat-tat eva itaro janaha | sa yat-pramaanam kurute lokas-tad-anuvartate || 3.21 Translation Whatsoever, behavior is expressed by a pre-eminent person the rest of the population follows it. That which he sets as a scale, is the standard for the people.

Verse 22

Na me paarthaasthi kartavyam trishu lokeshu kinchana | na-anavaaptam-avaaptavyam vartha eva cha karmani || 3.22 Translation O Paartha! there is no responsibility that has to be done by me in all the three worlds (Manushya loka, Pitru loka and Deva loka). There is nothing that has not been achieved and there is nothing that has to be achieved by me, yet I am engaged in being productive (which is a natural property).

Verse 23

Yadi hyaham na varteyam jaatu karmany-atandrithaha | mama vartmaanu-vartante manushyaaha paarthasarvashaha || 3.23 Translation For instance, O Paartha, if at all I do not choose to be productive with alertness, then human beings will completely follow (the path of being unproductive) on My basis.

Verse 24

Utseedeyurime lokaa na kuryaam karma chedaham| sankarasya cha kartaasyaam- upahanyaam-imaaha prajaaha || 3.24 Translation If I do not keep performing (actions) then I become the creator of confusion that affects mankind and these men will go to ruin.