Chapter 3 · 43 verses

The Yoga of Action (Karma Yoga) कर्मयोग

No one can stay without acting even for a moment. Krishna explains that work done as an offering, without attachment, does not bind, and that people learn by the example of those they look up to.

This English meaning is newly written by Bhajan Dhun and is still being reviewed by scholars.

1. 3.1

   अर्जुन उवाच

   ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन ।
   तत्किं कर्मणि घोरे मां नियोजयसि केशव ॥३.१॥

   Arjuna said: O Janardana, if you consider knowledge superior to action, then why, O Keshava, do you urge me into this terrible deed?

2. 3.2

   व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे ।
   तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् ॥३.२॥

   Your seemingly mixed words confuse my mind. So tell me decisively the one path by which I may reach the highest good.

3. 3.3

   श्री भगवानुवाच

   लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ ।
   ज्ञानयोगेन सांख्यानां कर्मयोगेन योगिनाम् ॥३.३॥

   The Lord said: O sinless one, I have long taught two kinds of commitment in this world — the path of knowledge for the contemplative and the path of action for the active.

4. 3.4

   न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते ।
   न च संन्यसनादेव सिद्धिं समधिगच्छति ॥३.४॥

   One does not attain freedom from action merely by not starting work, nor does one reach perfection merely by giving things up.

5. 3.5

   न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् ।
   कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः ॥३.५॥

   No one can remain without action even for a moment, for everyone is driven helplessly to act by the qualities born of nature.

6. 3.6

   कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् ।
   इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते ॥३.६॥

   One who restrains the organs of action but keeps dwelling on sense objects in the mind is deluded and called a hypocrite.

7. 3.7

   यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन ।
   कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते ॥३.७॥

   But one who controls the senses with the mind and engages the organs of action in karma yoga without attachment, O Arjuna, excels.

8. 3.8

   नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः ।
   शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः ॥३.८॥

   Do your prescribed duty, for action is better than inaction. Without action you could not even maintain your body.

9. 3.9

   यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः ।
   तदर्थं कर्म कौन्तेय मुक्तसंगः समाचर ॥३.९॥

   Work done as an offering (yajna) does not bind; all other work binds one in this world. So, O son of Kunti, perform your actions in that spirit, free from attachment.

10. 3.10

    सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः ।
    अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् ॥३.१०॥

    In the beginning, the Creator brought forth beings together with sacrifice and said: "By this you shall prosper; may it be the wish-fulfilling cow for you."

11. 3.11

    देवान्भावयतानेन ते देवा भावयन्तु वः ।
    परस्परं भावयन्तः श्रेयः परमवाप्स्यथ ॥३.११॥

    Nourish the gods with this sacrifice, and may the gods nourish you. Nourishing one another, you will attain the highest good.

12. 3.12

    इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः ।
    तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः ॥३.१२॥

    Pleased by sacrifice, the gods will grant you the enjoyments you desire. One who enjoys their gifts without offering anything back is simply a thief.

13. 3.13

    यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः ।
    भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् ॥३.१३॥

    The good, who eat what remains after sacrifice, are freed from all sins; but those who cook only for themselves eat sin.

14. 3.14

    अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः ।
    यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः ॥३.१४॥

    Beings come from food, food from rain, rain from sacrifice, and sacrifice is born of action.

15. 3.15

    कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम् ।
    तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् ॥३.१५॥

    Know that action arises from the Veda and the Veda from the Imperishable. So the all-pervading Brahman is ever present in sacrifice.

16. 3.16

    एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः ।
    अघायुरिन्द्रियारामो मोघं पार्थ स जीवति ॥३.१६॥

    O Partha, one who does not follow this cycle set in motion here, living in sin and delighting in the senses, lives in vain.

17. 3.17

    यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः ।
    आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते ॥३.१७॥

    But for one who delights in the Self alone, is satisfied in the Self and content in the Self, there is no duty left to do.

18. 3.18

    नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन ।
    न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः ॥३.१८॥

    Such a person has nothing to gain by acting or by not acting in this world, and depends on no being for any personal purpose.

19. 3.19

    तस्मादसक्तः सततं कार्यं कर्म समाचर ।
    असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः ॥३.१९॥

    Therefore, always perform the work that has to be done, without attachment; by working without attachment a person attains the Supreme.

20. 3.20

    कर्मणैव हि संसिद्धिमास्थिता जनकादयः ।
    लोकसंग्रहमेवापि संपश्यन्कर्तुमर्हसि ॥३.२०॥

    King Janaka and others attained perfection through action alone. You too should act, keeping in view the welfare and right guidance of the world.

21. 3.21

    यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः ।
    स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥३.२१॥

    Whatever a great person does, others follow. Whatever standard such a person sets, the world follows it.

22. 3.22

    न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन ।
    नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥३.२२॥

    O Partha, there is no duty for me in the three worlds, nothing unattained to be attained — yet I remain engaged in action.

23. 3.23

    यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः ।
    मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥३.२३॥

    For if I did not tirelessly engage in action, O Partha, people would follow my path in every way.

24. 3.24

    उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम् ।
    सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः ॥३.२४॥

    If I stopped working, these worlds would perish; I would be the cause of chaos and would destroy these beings.

25. 3.25

    सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत ।
    कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम् ॥३.२५॥

    O Bharata, just as the ignorant act with attachment, the wise should act without attachment, wishing for the welfare of the world.

26. 3.26

    न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् ।
    जोषयेत्सर्वकर्माणि विद्वान् युक्तः समाचरन् ॥३.२६॥

    The wise should not unsettle the minds of the ignorant who are attached to action, but should themselves act with devotion and inspire others to do all their work.

27. 3.27

    प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः ।
    अहङ्कारविमूढात्मा कर्ताऽहमिति मन्यते ॥३.२७॥

    All actions are performed by the qualities of nature, but one deluded by ego thinks, "I am the doer."

28. 3.28

    तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः ।
    गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥३.२८॥

    But one who knows the truth about the qualities and their functions, O mighty-armed, understands that "qualities act upon qualities" and is not attached.

29. 3.29

    प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु ।
    तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत् ॥३.२९॥

    Those deluded by the qualities of nature become attached to their actions. One who knows the whole truth should not unsettle those of partial understanding.

30. 3.30

    मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा ।
    निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः ॥३.३०॥

    Dedicating all actions to me, with your mind fixed on the Self, free from hope and the sense of "mine", and without inner fever, fight.

31. 3.31

    ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः ।
    श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः ॥३.३१॥

    Those who constantly follow this teaching of mine with faith and without finding fault are also freed from the bondage of action.

32. 3.32

    ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् ।
    सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः ॥३.३२॥

    But know that those who find fault and do not follow my teaching are deluded in all knowledge, lacking discernment, and lost.

33. 3.33

    सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि ।
    प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ॥३.३३॥

    Even a wise person acts according to their own nature. All beings follow their nature; what can suppression achieve?

34. 3.34

    इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ ।
    तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥३.३४॥

    Attraction and aversion lie in wait in every sense for its objects. One should not come under their sway, for they are obstacles on one's path.

35. 3.35

    श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् ।
    स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ॥३.३५॥

    It is better to follow one's own dharma imperfectly than another's dharma well. Even death in one's own dharma is good; another's dharma is fraught with fear.

36. 3.36

    अर्जुन उवाच

    अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः ।
    अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः ॥३.३६॥

    Arjuna said: O Varshneya, what then impels a person to commit sin, even against their will, as if driven by force?

37. 3.37

    श्री भगवानुवाच

    काम एष क्रोध एष रजोगुणसमुद्भवः ।
    महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ॥३.३७॥

    The Lord said: It is desire, which turns into anger, born of the quality of rajas. It is all-devouring and very sinful. Know it to be the enemy here.

38. 3.38

    धूमेनाव्रियते वह्निर्यथाऽऽदर्शो मलेन च ।
    यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ॥३.३८॥

    As fire is covered by smoke, a mirror by dust and an embryo by the womb, so is knowledge covered by desire.

39. 3.39

    आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा ।
    कामरूपेण कौन्तेय दुष्पूरेणानलेन च ॥३.३९॥

    O son of Kunti, knowledge is covered by this constant enemy of the wise in the form of desire, which, like fire, is never satisfied.

40. 3.40

    इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते ।
    एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ॥३.४०॥

    The senses, mind and intellect are said to be its seat. Through them it clouds knowledge and deludes the embodied soul.

41. 3.41

    तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ ।
    पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् ॥३.४१॥

    Therefore, O best of the Bharatas, first control the senses and then slay this sinful destroyer of knowledge and realisation.

42. 3.42

    इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः ।
    मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ॥३.४२॥

    The senses are said to be higher than the body, the mind higher than the senses, the intellect higher than the mind, and higher than the intellect is the Self.

43. 3.43

    एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना ।
    जहि शत्रुं महाबाहो कामरूपं दुरासदम् ॥३.४३॥

    Thus knowing the Self to be beyond the intellect, steadying the mind by the Self, O mighty-armed, slay this enemy in the form of desire, so hard to overcome.