Karma Yoga

ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन। तत्किं कर्मणि घोरे मां नियोजयसि केशव॥ 3:1॥

O Janārdana! If you believe that the path of knowledge is superior to the path of action, why urge me to engage in the dreadful act of war, O Keshava? (3:1)

व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे। तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम्॥ 3:2॥

I feel perplexed by your equivocal and mixed utterances. Please tell me unequivocally what is best for me. (3:2)

लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ। ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम्॥ 3:3॥

O Sinless Arjuna! Two spiritual paths were described by Me earlier— the Path of Knowledge (Jnāna Yoga) for men of contemplation and the Path of Detached Action (Karma Yoga) for men of action. (3:3)

न कर्मणामनारंभान्नैष्कर्म्यं पुरुषोऽश्नुते। न च संन्यसनादेव सिद्धिं समधिगच्छति॥ 3:4॥

One does not achieve the state of Naishkarmya (actionlessness) without beginning to work, nor does one achieve God-realization by just renouncing the world of activities. (3:4)

न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत्। कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः॥ 3:5॥

Truly, no one can ever remain without performing some action even for a moment; we are all compelled to act involuntarily by the inherent forces of nature (Gunas). (3:5)

कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन्। इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते॥ 3:6॥

One who outwardly controls one's senses but internally remains engrossed in thoughts about sense-objects is deemed a hypocrite. (3:6)

यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन। कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते॥ 3:7॥

But the one who utilizes their mind to restrain the sense-organs, O Arjuna, and without attachment employs the organs of action to embark on the Path of Detached Action (Karma Yoga) is commendable. (3:7)

नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः। शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः॥ 3:8॥

You ought to fulfill your prescribed duties because taking action is superior to inaction; life itself cannot persist without engaging in some form of work. (3:8)

यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः। तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर॥ 3:9॥

Arjuna, any action not done in devotion or in the spirit of divine worship can trap in the cycle of life and rebirth. So, freeing yourself from attachment, dedicate all your actions to the Divine, transforming every duty into an act of worship. (3:9)

सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः। अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक्॥ 3:10॥

Prajāpati—Brahmā, the Lord of creatures—in ancient times, created humanity along with the sacrificial ritual of yajna (sacrificial fire-ceremony) and informed the first ancestors of humans that performing yajnas would grant them prosperity and fulfill all their wishes. (3:10)

देवान्भावयतानेन ते देवा भावयन्तु वः। परस्परं भावयन्तः श्रेयः परमवाप्स्यथ॥ 3:11॥

Through this sacrificial ritual of yajna, you please the gods, who will, in turn, keep you happy. By this mutual fostering, you will receive the highest good {said Brahmā}. (3:11)

इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः। तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः॥ 3:12॥

Pleased by the sacrificial ritual of yajna, the gods will give you the pleasures you long for. He who enjoys these gifts of gods without offering them something in return is a stealer {said Brahmā}. (3:12)

यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः। भुंजते ते त्वघं पापा ये पचन्त्यात्मकारणात्॥ 3:13॥

Saints who eat what is left from the fire-offerings in a yajna are released from all sins, but sinners who make food just for themselves solely for their own indulgence are, in essence, feasting on vice {said Brahmā}. (3:13)

अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः। यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः॥ 3:14॥

The {physical bodies of} creatures are formed by food; rains produce food grains; the yajnas bring showers, and yajnas take place when the prescribed duties are performed {said Brahmā}. (3:14)

कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम्। तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम्॥ 3:15॥

{Sacrificial} Karmas (duties) originate in the Vedas, which in turn have their source in the Imperishable Absolute. Therefore, the All-pervasive Brahm (the Formless God) is always present in the yajna {said Brahmā}. (3:15)

एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः। अघायुरिन्द्रियारामो मोघं पार्थ स जीवति॥ 3:16॥

The one who remains preoccupied with sensual delights, neglecting to contribute to the turning of the wheel thus set in motion, lives a sinful life and lives in vain, O Arjuna, son of Prithā! (3:16)

यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः। आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते ॥ 3:17॥

But the one on a journey to self-discovery, anchored in their inner, divine Self, truly loving it (ātmaratih), is fully gratified within that Self (ātmatriptah), and finds contentment within (ātmani eva santushtah). For them, no duty exists {not even responsibilities like the performance of yajna rituals prescribed by Prajāpati Brahmā in verses 3:10-15}. (3:17)

नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन। न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः ॥ 3:18॥

Such a self-realized individual has nothing to gain from actions {such as sacrificial acts in a Vedic yajna for wish-fulfillment} and nothing to lose by abstaining from actions {such as sacrificial acts in a yajna}. They do not depend on any being {such as the gods indicated by Prajāpati in verse 3:12, except the Ultimate Creator of all beings—God-the-Supreme}. Nor do they cultivate a self-interest relationship with anyone for any interest of theirs. (3:18)

तस्मादसक्तः सततं कार्यं कर्म समाचर। असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः॥ 3:19॥

Remain actively involved in your responsibilities while cultivating detachment. The one who acts without attachment attains the highest good. (3:19)

कर्मणैव हि संसिद्धिमास्थिता जनकादयः। लोकसङ्ग्रहमेवापि सम्पश्यन्कर्तुमर्हसि॥ 3:20॥

People like {King} Janaka attained the highest spiritual goal through detached action. You should also act {and fight the battle} for the public good, {even if not for personal gain or loss, which seems to be your primary concern at the moment}. (3:20)

यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः। स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते॥ 3:21॥

Whatsoever an honorable man does, others emulate. Whatever standards he sets, others follow. (3:21)

न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किंचन। नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि॥ 3:22॥

There is nothing in the world that I am under compulsion to do, nor anything to be had which I do not have, and yet I am involved in activity. (3:22)

यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः। मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः॥ 3:23॥

If I don't stay committed to my duties, Arjuna, people everywhere might follow my lead. (3:23)

उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम्। संकरस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः॥ 3:24॥

If I cease to act {and abandon my swadharma}, this will invite the ruination of the world; it would create a community of Samkaras (people unmindful of their prescribed duties or swadharma), and I would harm the well-being all. (3:24)

सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत। कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसङ्ग्रहम्॥ 3:25॥

As the unenlightened remain busy with their work driven by attachment {to their works and their fruits}, O descendant of King Bharata, so should the enlightened work, though without attachment, to ensure that the world remains in balance. (3:25)

न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्। जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन्॥ 3:26॥

Let the enlightened one not unsettle the minds of the unenlightened who act with attachment to the fruits of their action. {On the other hand,} an enlightened man, performing all duties in the spirit of Yoga (union with God), should inspire others to act similarly. (3:26)

प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः। अहंकारविमूढात्मा कर्ताहमिति मन्यते॥ 3:27॥

The three Modes of Nature (Sattva, Rajas, and Tamas) are there as doers behind all actions, but the one who is besieged by ego thinks themselves to be the doer. (3:27)

सारे कर्म सब प्रकार से प्रकृति के तीन गुणों— सत्त्वगुण, रजोगुण, तमोगुण—द्वारा {शरीर और मन के माध्यम से} किए जाते हैं। तो भी, जिसका अंतःकरण अहं-भाव से मोहित हो रहा है, वह अज्ञानी ‘मैं कर्ता हूँ’, ऐसा मानता है।

But O, Mighty-armed! One who recognizes that all events stem from Nature's three primary forces (Gunas) sees life's events as a dance of these elements. By seeing things this way, one doesn't get overly attached to worldly matters. (3:28)

प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु। तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत्॥ 3:29॥

Those whose minds are muddled by the three Modes of Nature remain attached to these Modes and the acts generated by them. The enlightened ones should not unsettle the minds of such undiscerning ones. Instead, they should inspire them to continue their work, though without developing an enfettering attachment. (3:29)

मयि सर्वाणि कर्माणि सन्न्यस्याध्यात्मचेतसा। निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः॥ 3:30॥

Remaining stable in divine consciousness and consecrating all actions to Me, fight the battle unshackled by ego and expectations, free from the fever {of anxieties}. (3:30)

ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः। श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः॥ 3:31॥

Those who follow with reverence and without cavil the path shown by Me are released from the bondage created by actions. (3:31)

ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्। सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः॥ 3:32॥

But those who trivialize My pronouncements and fail to follow them—know such people to be bereft of all wisdom, lacking in the good sense, and likely to face dire repercussions. (3:32)

सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि । प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति॥ 3:33॥

Everyone is under the sway of the Nature. Even the knowledgeable ones act according to their nature. How much will efforts to restrain accomplish? (3:33)

इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ। तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ॥ 3:34॥

Naturally, our senses are drawn to some things and repelled by others. However, we shouldn't be governed by these attractions or aversions inherent in our nature, as they can derail us {from our true purpose}. (3:34)

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्। स्वधर्मे निधनं श्रेयः परधर्मो भयावहः॥ 3:35॥

Staying true to your own responsibilities {no matter how unremarkable they might seem} is better than chasing the allure of someone else's grand pursuits. It is preferable to embrace death for the sake of one's swadharma (own sacred responsibilities) than to covet others' dharma or work. (3:35)

अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः। अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः॥ 3:36॥

O Krishna, what drives an individual to engage in sinful actions against one's own will? (3:36)

काम एष क्रोध एष रजोगुणसमुद्भवः। महाशनो महापाप्मा विद्ध्येनमिह वैरिणम्॥ 3:37॥

Desires and anger, born of the Passional Mode of Nature (RajoGuna) are the all-devouring evil forces {which force one to commit sins against their will}. Know them to be the enemy here {within yourself}. (3:37)

धूमेनाव्रियते वह्निर्यथादर्शो मलेन च। यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम्॥ 3:38॥

Just as smoke obscures fire, dust covers a mirror, and an embryo is encased in the womb, our wisdom is clouded by these deep desires. (3:38)

आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा। कामरूपेण कौन्तेय दुष्पूरेणानलेन च॥ 3:39॥

O, Son of Kunti! Wisdom is enveloped by this unquenchable fire of desire, which is a permanent foe of the wise. (3:39)

इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते। एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम्॥ 3:40॥

The sense organs, mind, and intellect are said to be the seats of desire. Desire employs these three to enshroud wisdom and put the embodied Self under a spell of delusion. (3:40)

तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ। पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम्॥ 3:41॥

O, Bharatarshabha (Arjuna)! Therefore, control your senses first, and then kill the evil desires and longings that destroy knowledge and wisdom. (3:41)

इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः। मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः॥ 3:42॥

The senses are subtle; subtler is the mind; even more subtle is the intellect, but the most subtle is that (soul). (3:42)

एवं बुद्धेः परं बुद्धवा संस्तभ्यात्मानमात्मना। जहि शत्रुं महाबाहो कामरूपं दुरासदम्॥ 3:43॥

Thus, know through intellect what is ultimate (the soul), and, controlling by {higher} self (the intelligence) yourself (the lower self—mind), O Mighty-armed Arjuna, conquer the unconquerable desires. (3:43)