Krishjan

Chapter 3 — Karma Yoga

Bhagavad Gita

43 Shloka • Translation Only

Arjuna said: O Janardana, if You consider knowledge to be superior to action, then why do You engage me in this dreadful action, O Keshava?

By Your words, which seem to be mixed and confusing, You appear to bewilder my understanding. Therefore, please tell me decisively that one path by which I may attain the highest good.

The Blessed Lord said: O sinless one, in this world, I have taught two paths of spiritual discipline since ancient times: Jñāna Yoga — the path of Knowledge, for those inclined toward contemplation and discernment. Karma Yoga — the path of Action, for those who progress through disciplined and selfless work.

One does not attain freedom from action merely by refraining from work. Nor does one achieve spiritual perfection simply by renouncing actions outwardly.

No one can remain without performing action even for a single moment. For everyone is compelled to act, helplessly, by the guṇas—the qualities born of Prakriti (nature)

One who outwardly restrains the organs of action, but continues to dwell mentally upon the objects of the senses, is deluded. Such a person is called a hypocrite.

But, O Arjuna, one who controls the senses through the mind and engages the organs of action in Karma Yoga, without attachment, excels. Such a person is superior.

Perform your prescribed duty, for action is superior to inaction. Even the maintenance of your body would not be possible through inaction.

Actions performed for any purpose other than Yajña lead to bondage in this world. Therefore, O Kaunteya, perform your duties for that purpose, free from attachment.

In the beginning, having created beings together with Yajña, Prajāpati said: “By this shall you prosper and multiply; let this be the fulfiller of your noble desires.”

Nourish the devas through this Yajña, and may those devas, in turn, nourish you. Thus, supporting one another in mutual harmony, you shall attain the highest good.

Nourished by Yajña, the devas will bestow upon you the enjoyments you desire. But one who enjoys these gifts without offering in return to them is indeed a thief.

The righteous, who partake of what remains after Yajña, are freed from all sins. But those sinful ones who prepare food only for their own sake truly consume sin.

All beings are sustained by food. Food is produced by rain, rain arises from Yajña, and Yajña itself is born of action.

Know that action arises from Brahma, and Brahma arises from the Imperishable. Therefore, the all-pervading Brahman is ever established in Yajña.

O Partha, one who does not follow this wheel of cosmic order set in motion here, but lives only for the pleasure of the senses, lives a sinful and futile life.

But the person who delights in the Self, is satisfied in the Self, and remains content in the Self alone— for such a person, there remains no duty to be performed.

Such a person has nothing to gain from actions performed, nor anything to lose from actions left undone. Nor does he depend upon any being for the fulfillment of any purpose.

Therefore, always perform the duty that ought to be done, without attachment. For by performing action without attachment, a person attains the Highest.

Indeed, it was through action alone that Janaka and others attained perfection. You too should act, keeping in view the welfare and orderly guidance of the world.

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

O Partha, there is nothing in the three worlds that I am required to do. There is nothing unattained that I need to attain; yet I continue to engage in action.

For if I were ever to cease acting diligently, O Partha, people everywhere would follow My example and adopt the same course.

If I did not perform action, these worlds would fall into ruin. I would become the cause of disorder and confusion, and would thereby bring about the destruction of these beings.

O Bharata, just as the ignorant act with attachment to their actions, so should the wise act, but without attachment, desiring the welfare and stability of the world.

The wise should not disturb the understanding of the ignorant who are attached to action. Rather, while performing all actions with discipline and proper understanding, they should encourage others to do their duties as well.

All actions are performed in every way by the guṇas of Prakriti (nature). But one whose mind is deluded by ego thinks, “I am the doer.”

But, O mighty-armed one, the knower of Truth understands the distinction between the guṇas and their actions. Knowing that the guṇas alone act upon the guṇas, such a person does not become attached.

Those who are deluded by the guṇas of Prakriti become attached to the actions of the guṇas. The knower of the whole Truth should not unsettle such people of limited understanding.

Surrendering all actions unto Me, with your mind centered in the Self, free from expectation, free from possessiveness, and free from inner agitation, perform your duty and fight.

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

But those who criticize this teaching of Mine and do not follow it, know them to be deluded in all knowledge, devoid of discernment, and headed toward ruin.

Even a person of knowledge acts according to their own nature. All beings follow their inherent Prakriti; what can mere suppression accomplish?

For each sense, there exist attraction and aversion toward its respective objects. One should not come under their control, for they are obstacles on the path.

Better is one's own dharma, even if performed imperfectly, than the dharma of another performed well. Even death in the performance of one's own dharma is better; the dharma of another is fraught with danger.

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

It is desire—it is anger—born of the guṇa of rajas. Know this to be the great devourer, the great sinner, and the enemy here in this world.

Just as fire is covered by smoke, a mirror by dust, and an embryo by the womb, so too is this knowledge covered by desire.

O Kaunteya, knowledge is veiled by this eternal enemy of the wise— desire, which is insatiable and burns like fire.

The senses, the mind, and the intellect are said to be its dwelling places. Through these, desire deludes the embodied being by veiling knowledge.

Therefore, O best of the Bharatas, first bring the senses under control. Then destroy this sinful enemy—desire—which destroys both knowledge and realization.

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

Thus, knowing the Self to be higher than the intellect, and steadying the mind by the Self, O mighty-armed one, conquer this formidable enemy in the form of desire.