Srimad Bhagavad Gita

Karma Yoga

ॐ श्री परमात्मने नमः


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संस्कृत्म
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अथ तृतीयोऽध्यायः ।
atha trtiyo'dhyayah ।
Thus begins the third chapter of the holy Srimad Bhagavada Gita.

Adhyaya : 3

Shloka :   0

अर्जुन उवाच । / arjuna uvacha ।
ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन । तत्किं कर्मणि घोरे मां नियोजयसि केशव ॥ 1 ॥
jyayasi chetkarmanaste mata buddhirjanardana । tatkim karmani ghore mam niyojayasi kesava ॥ 1 ॥
Arjuna said: O Janardana, O Kesava, why do You want to engage me in this ghastly warfare, if You think that intelligence is better than fruitive work?

Adhyaya : 3

Shloka :   1

व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे । तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् ॥ 2 ॥
vyamisreneva vakyena buddhim mohayasiva me । tadekam vada nischitya yena sreyo'hamapnuyam ॥ 2 ॥
My intelligence is bewildered by Your equivocal instructions. Therefore, please tell me decisively which will be most beneficial for me.

Adhyaya : 3

Shloka :   2

श्रीभगवानुवाच । / sribhagavanuvacha ।
लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ । ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् ॥ 3 ॥
loke'smindvividha nistha pura prokta mayanagha । jñanayogena saṅkhyanam karmayogena yoginam ॥ 3 ॥
The Supreme Personality of Godhead said: O sinless Arjuna, I have already explained that there are two classes of men who try to realize the self. Some are inclined to understand it by empirical, philosophical speculation, and others by devotional service.

Adhyaya : 3

Shloka :   3

न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते । न च सन्न्यसनादेव सिद्धिं समधिगच्छति ॥ 4 ॥
na karmanamanarambhannaiskarmyam puruso'snute । na cha sannyasanadeva siddhim samadhigachChati ॥ 4 ॥
Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection.

Adhyaya : 3

Shloka :   4

न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् । कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः ॥ 5 ॥
na hi kaschitksanamapi jatu tisthatyakarmakrt । karyate hyavasah karma sarvah prakrtijairgunaih ॥ 5 ॥
Everyone is forced to act helplessly according to the qualities he has acquired from the modes of material nature; therefore no one can refrain from doing something, not even for a moment.

Adhyaya : 3

Shloka :   5

कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् । इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते ॥ 6 ॥
karmendriyani samyamya ya aste manasa smaran । indriyarthanvimudhatma mithyacharah sa uchyate ॥ 6 ॥
One who restrains the senses of action but whose mind dwells on sense objects certainly deludes himself and is called a pretender.

Adhyaya : 3

Shloka :   6

यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन । कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते ॥ 7 ॥
yastvindriyani manasa niyamyarabhate'rjuna । karmendriyaih karmayogamasaktah sa visisyate ॥ 7 ॥
On the other hand, if a sincere person tries to control the active senses by the mind and begins karma-yoga [in Krsna consciousness] without attachment, he is by far superior.

Adhyaya : 3

Shloka :   7

नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः । शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः ॥ 8 ॥
niyatam kuru karma tvam karma jyayo hyakarmanah । sarirayatrapi cha te na prasiddhyedakarmanah ॥ 8 ॥
Perform your prescribed duty, for doing so is better than not working. One cannot even maintain one’s physical body without work.

Adhyaya : 3

Shloka :   8

यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः । तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ॥ 9 ॥
yajñarthatkarmano'nyatra loko'yam karmabandhanah । tadartham karma kaunteya muktasaṅgah samachara ॥ 9 ॥
Work done as a sacrifice for Visnu has to be performed; otherwise work causes bondage in this material world. Therefore, O son of Kunti, perform your prescribed duties for His satisfaction, and in that way you will always remain free from bondage.

Adhyaya : 3

Shloka :   9

सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः । अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् ॥ 10 ॥
sahayajñah prajah srstva purovacha prajapatih । anena prasavisyadhvamesa vo'stvistakamadhuk ॥ 10 ॥
In the beginning of creation, the Lord of all creatures sent forth generations of men and demigods, along with sacrifices for Visnu, and blessed them by saying, “Be thou happy by this yajña [sacrifice] because its performance will bestow upon you everything desirable for living happily and achieving liberation.”

Adhyaya : 3

Shloka :   10

देवान्भावयतानेन ते देवा भावयन्तु वः । परस्परं भावयन्तः श्रेयः परमवाप्स्यथ ॥ 11 ॥
devanbhavayatanena te deva bhavayantu vah । parasparam bhavayantah sreyah paramavapsyatha ॥ 11 ॥
The demigods, being pleased by sacrifices, will also please you, and thus, by cooperation between men and demigods, prosperity will reign for all.

Adhyaya : 3

Shloka :   11

इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः । तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः ॥ 12 ॥
istanbhoganhi vo deva dasyante yajñabhavitah । tairdattanapradayaibhyo yo bhuṅkte stena eva sah ॥ 12 ॥
In charge of the various necessities of life, the demigods, being satisfied by the performance of yajña [sacrifice], will supply all necessities to you. But he who enjoys such gifts without offering them to the demigods in return is certainly a thief.

Adhyaya : 3

Shloka :   12

यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः । भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् ॥ 13 ॥
yajñasistasinah santo muchyante sarvakilbisaih । bhuñjate te tvagham papa ye pachantyatmakaranat ॥ 13 ॥
The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin.

Adhyaya : 3

Shloka :   13

अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः । यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः ॥ 14 ॥
annadbhavanti bhutani parjanyadannasambhavah । yajñadbhavati parjanyo yajñah karmasamudbhavah ॥ 14 ॥
All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajña [sacrifice], and yajña is born of prescribed duties.

Adhyaya : 3

Shloka :   14

कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम् । तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् ॥ 15 ॥
karma brahmodbhavam viddhi brahmaksarasamudbhavam । tasmatsarvagatam brahma nityam yajñe pratisthitam ॥ 15 ॥
Regulated activities are prescribed in the Vedas, and the Vedas are directly manifested from the Supreme Personality of Godhead. Consequently the all-pervading Transcendence is eternally situated in acts of sacrifice

Adhyaya : 3

Shloka :   15

एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः । अघायुरिन्द्रियारामो मोघं पार्थ स जीवति ॥ 16 ॥
evam pravartitam chakram nanuvartayatiha yah । aghayurindriyaramo mogham partha sa jivati ॥ 16 ॥
My dear Arjuna, one who does not follow in human life the cycle of sacrifice thus established by the Vedas certainly leads a life full of sin. Living only for the satisfaction of the senses, such a person lives in vain.

Adhyaya : 3

Shloka :   16

यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः । आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते ॥ 17 ॥
yastvatmaratireva syadatmatrptascha manavah । atmanyeva cha santustastasya karyam na vidyate ॥ 17 ॥
But for one who takes pleasure in the Self, whose human life is one of self-realization, and who is satisfied in the Self only, fully satiated – for him there is no duty.

Adhyaya : 3

Shloka :   17

नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन । न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः ॥ 18 ॥
naiva tasya krtenartho nakrteneha kaschana । na chasya sarvabhutesu kaschidarthavyapasrayah ॥ 18 ॥
A self-realized man has no purpose to fulfill in the discharge of his prescribed duties, nor has he any reason not to perform such work. Nor has he any need to depend on any other living being.

Adhyaya : 3

Shloka :   18

तस्मादसक्तः सततं कार्यं कर्म समाचर । असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः ॥ 19 ॥
tasmadasaktah satatam karyam karma samachara । asakto hyacharankarma paramapnoti purusah ॥ 19 ॥
Therefore, without being attached to the fruits of activities, one should act as a matter of duty, for by working without attachment one attains the Supreme.

Adhyaya : 3

Shloka :   19

कर्मणैव हि संसिद्धिमास्थिता जनकादयः । लोकसङ्ग्रहमेवापि सम्पश्यन्कर्तुमर्हसि ॥ 20 ॥
karmanaiva hi samsiddhimasthita janakadayah । lokasaṅgrahamevapi sampasyankartumarhasi ॥ 20 ॥
Kings such as Janaka attained perfection solely by performance of prescribed duties. Therefore, just for the sake of educating the people in general, you should perform your work.

Adhyaya : 3

Shloka :   20

यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः । स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥ 21 ॥
yadyadacharati sresthastattadevetaro janah । sa yatpramanam kurute lokastadanuvartate ॥ 21 ॥
Whatever action a great man performs, common men follow. And whatever standards he sets by exemplary acts, all the world pursues.

Adhyaya : 3

Shloka :   21

न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन । नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥ 22 ॥
na me parthasti kartavyam trisu lokesu kiñchana । nanavaptamavaptavyam varta eva cha karmani ॥ 22 ॥
O son of Prtha, there is no work prescribed for Me within all the three planetary systems. Nor am I in want of anything, nor have I a need to obtain anything – and yet I am engaged in prescribed duties.

Adhyaya : 3

Shloka :   22

यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः । मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥ 23 ॥
yadi hyaham na varteyam jatu karmanyatandritah । mama vartmanuvartante manusyah partha sarvasah ॥ 23 ॥
For if I ever failed to engage in carefully performing prescribed duties, O Partha, certainly all men would follow My path.

Adhyaya : 3

Shloka :   23

उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम् । सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः ॥ 24 ॥
utsideyurime loka na kuryam karma chedaham । saṅkarasya cha karta syamupahanyamimah prajah ॥ 24 ॥
If I did not perform prescribed duties, all these worlds would be put to ruins. I would be the cause of creating unwanted population, and I would thereby destroy the peace of all living beings.

Adhyaya : 3

Shloka :   24

सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत । कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसङ्ग्रहम् ॥ 25 ॥
saktah karmanyavidvamso yatha kurvanti bharata । kuryadvidvamstathasaktaschikirsurlokasaṅgraham ॥ 25 ॥
As the ignorant perform their duties with attachment to results, the learned may similarly act, but without attachment, for the sake of leading people on the right path.

Adhyaya : 3

Shloka :   25

न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् । जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन् ॥ 26 ॥
na buddhibhedam janayedajñanam karmasaṅginam । josayetsarvakarmani vidvanyuktah samacharan ॥ 26 ॥
So as not to disrupt the minds of ignorant men attached to the fruitive results of prescribed duties, a learned person should not induce them to stop work. Rather, by working in the spirit of devotion, he should engage them in all sorts of activities [for the gradual development of Krsna consciousness].

Adhyaya : 3

Shloka :   26

प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः । अहङ्कारविमूढात्मा कर्ताहमिति मन्यते ॥ 27 ॥
prakrteh kriyamanani gunaih karmani sarvasah । ahaṅkaravimudhatma kartahamiti manyate ॥ 27 ॥
The spirit soul bewildered by the influence of false ego thinks himself the doer of activities that are in actuality carried out by the three modes of material nature.

Adhyaya : 3

Shloka :   27

तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः । गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥ 28 ॥
tattvavittu mahabaho gunakarmavibhagayoh । guna gunesu vartanta iti matva na sajjate ॥ 28 ॥
One who is in knowledge of the Absolute Truth, O mighty-armed, does not engage himself in the senses and sense gratification, knowing well the differences between work in devotion and work for fruitive results.

Adhyaya : 3

Shloka :   28

प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु । तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत् ॥ 29 ॥
prakrtergunasammudhah sajjante gunakarmasu । tanakrtsnavido mandankrtsnavinna vichalayet ॥ 29 ॥
Bewildered by the modes of material nature, the ignorant fully engage themselves in material activities and become attached. But the wise should not unsettle them, although these duties are inferior due to the performers’ lack of knowledge.

Adhyaya : 3

Shloka :   29

मयि सर्वाणि कर्माणि सन्न्यस्याध्यात्मचेतसा । निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः ॥ 30 ॥
mayi sarvani karmani sannyasyadhyatmachetasa । nirasirnirmamo bhutva yudhyasva vigatajvarah ॥ 30 ॥
Therefore, O Arjuna, surrendering all your works unto Me, with full knowledge of Me, without desires for profit, with no claims to proprietorship, and free from lethargy, fight.

Adhyaya : 3

Shloka :   30

ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः । श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः ॥ 31 ॥
ye me matamidam nityamanutisthanti manavah । sraddhavanto'nasuyanto muchyante te'pi karmabhih ॥ 31 ॥
Those persons who execute their duties according to My injunctions and who follow this teaching faithfully, without envy, become free from the bondage of fruitive actions.

Adhyaya : 3

Shloka :   31

ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् । सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः ॥ 32 ॥
ye tvetadabhyasuyanto nanutisthanti me matam । sarvajñanavimudhamstanviddhi nastanachetasah ॥ 32 ॥
But those who, out of envy, disregard these teachings and do not follow them regularly are to be considered bereft of all knowledge, befooled, and ruined in their endeavors for perfection.

Adhyaya : 3

Shloka :   32

सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि । प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ॥ 33 ॥
sadrsam chestate svasyah prakrterjñanavanapi । prakrtim yanti bhutani nigrahah kim karisyati ॥ 33 ॥
Even a man of knowledge acts according to his own nature, for everyone follows the nature he has acquired from the three modes. What can repression accomplish?

Adhyaya : 3

Shloka :   33

इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ । तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥ 34 ॥
indriyasyendriyasyarthe ragadvesau vyavasthitau । tayorna vasamagachChettau hyasya paripanthinau ॥ 34 ॥
There are principles to regulate attachment and aversion pertaining to the senses and their objects. One should not come under the control of such attachment and aversion, because they are stumbling blocks on the path of self-realization.

Adhyaya : 3

Shloka :   34

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् । स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ॥ 35 ॥
sreyansvadharmo vigunah paradharmatsvanusthitat । svadharme nidhanam sreyah paradharmo bhayavahah ॥ 35 ॥
It is far better to perform one’s prescribed duties, even though faultily, than another’s duties perfectly. Destruction in the course of performing one’s own duty is better than engaging in another’s duties, for to follow another’s path is dangerous.

Adhyaya : 3

Shloka :   35

अर्जुन उवाच । / arjuna uvacha ।
अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः । अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः ॥ 36 ॥
atha kena prayukto'yam papam charati purusah । anichChannapi varsneya baladiva niyojitah ॥ 36 ॥
Arjuna said: O descendant of Vrsni, by what is one impelled to sinful acts, even unwillingly, as if engaged by force?

Adhyaya : 3

Shloka :   36

श्रीभगवानुवाच । / sribhagavanuvacha ।
काम एष क्रोध एष रजोगुणसमुद्भवः । महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ॥ 37 ॥
kama esa krodha esa rajogunasamudbhavah । mahasano mahapapma viddhyenamiha vairinam ॥ 37 ॥
The Supreme Personality of Godhead said: It is lust only, Arjuna, which is born of contact with the material mode of passion and later transformed into wrath, and which is the all-devouring sinful enemy of this world.

Adhyaya : 3

Shloka :   37

धूमेनाव्रियते वह्निर्यथादर्शो मलेन च । यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ॥ 38 ॥
dhumenavriyate vahniryathadarso malena cha । yatholbenavrto garbhastatha tenedamavrtam ॥ 38 ॥
As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, the living entity is similarly covered by different degrees of this lust.

Adhyaya : 3

Shloka :   38

आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा । कामरूपेण कौन्तेय दुष्पूरेणानलेन च ॥ 39 ॥
avrtam jñanametena jñanino nityavairina । kamarupena kaunteya duspurenanalena cha ॥ 39 ॥
Thus the wise living entity’s pure consciousness becomes covered by his eternal enemy in the form of lust, which is never satisfied and which burns like fire.

Adhyaya : 3

Shloka :   39

इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते । एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ॥ 40 ॥
indriyani mano buddhirasyadhisthanamuchyate । etairvimohayatyesa jñanamavrtya dehinam ॥ 40 ॥
The senses, the mind and the intelligence are the sitting places of this lust. Through them lust covers the real knowledge of the living entity and bewilders him.

Adhyaya : 3

Shloka :   40

तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ । पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् ॥ 41 ॥
tasmattvamindriyanyadau niyamya bharatarsabha । papmanam prajahi hyenam jñanavijñananasanam ॥ 41 ॥
Therefore, O Arjuna, best of the Bharatas, in the very beginning curb this great symbol of sin [lust] by regulating the senses, and slay this destroyer of knowledge and self-realization

Adhyaya : 3

Shloka :   41

इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः । मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ॥ 42 ॥
indriyani paranyahurindriyebhyah param manah । manasastu para buddhiryo buddheh paratastu sah ॥ 42 ॥
The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence.

Adhyaya : 3

Shloka :   42

एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना । जहि शत्रुं महाबाहो कामरूपं दुरासदम् ॥ 43 ॥
evam buddheh param buddhva samstabhyatmanamatmana । jahi satrum mahabaho kamarupam durasadam ॥ 43 ॥
Thus knowing oneself to be transcendental to the material senses, mind and intelligence, O mighty-armed Arjuna, one should steady the mind by deliberate spiritual intelligence [Krsna consciousness] and thus – by spiritual strength – conquer this insatiable enemy known as lust.

Adhyaya : 3

Shloka :   43

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे कर्मयोगो नाम तृतीयोऽध्यायः ॥3 ॥
om tatsaditi srimadbhagavadgitasupanisatsu brahmavidyayam yogasastre srikrsnarjunasamvade karmayogo nama trtiyo'dhyayah ॥3 ॥
AUM, "THAT" is "IT". Thus, the Third section of the Auspicious Bhagavad Gita,named Karma Yoga[Yoga of Action], From the Upanishads, The Knowledge of Supreme Consciousness, From the Knowledge of Yoga, a conversation between Lord Krishna and Arjuna.

Adhyaya : 3

Shloka :   44

ॐ श्री परमात्मने नमः

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