Bhagavad Gita English 3

कर्मयोगः Karma Yoga –the path of spiritual Action

The main topics of this chapter are:

VERSE 3:01

अर्जुन उवाच

ज्यायसी चेत्कर्मणस्ते मताबुद्धिर्जनार्दन ।

तत्किं कर्मणि घोरे मां नियोजयसि केशव ॥३ -१॥

arjuna uvāca

jyāyasī cētkarmaṇastē mātā buddhirjanārdana |

tatkiṁ karmaṇi ghōrē māṁ niyōjayasi kēśava ||3 -1||

अर्जुन उवाच

ज्यायसी चेत् कर्मणः ते मता बुद्धिः जनार्दन तत् किम् कर्मणि घोरे माम् नियोजयसि केशव

jyāyasī cēt tkarmaṇaḥ tē matā buddhiḥ janārdana tat kim karmaṇi ghōrē mām niyōjayasi kēśava

ज्यायसी-superior चेत्  -if  बुद्धिः -knowledge ते -by you कर्मणः -to action मता -opinion जनार्दन-O janardana तत् किम् -why then कर्मणि-in action घोरे -terrible माम् -me नियोजयसि-enjoin me केशव -O Keshava

O Janardana (Krishna)! If you consider knowledge to be superior to action, why then O Keshava (Krishna), do you enjoin me to this awful activity?

In the second chapter Krishna raised the subject of action or karma yoga as well as knowledge  or jnyana yoga. Arjuna seems to have misunderstood this discourse.

In verse 2:49, Krishna said, “

दूरेण ह्यवरं कर्म बुद्धियोगाध्दनन्जय. Work done with selfish motive is far inferior to work done with equanimity for result. Arjuna confused buddhi yoga as jnyana yoga. Arjuna thought, if it so, why not me go to forest and engage in obtaining knowledge. So he questions Krishna, “Why are you engaging me in this heinous task”?

Arjuna was confused. He understood buddhi means knowledge. What Krishna meant was समत्व रूपी बुद्धि or attitude of equanimity. It is a healthy non-reacting attitude of the mind of being equal in success and failure. In this, one works for the pleasure for of God offering the  result to him.

Buddhi or buddhiyukta does not mean the path of knowledge but the path of action without attachment, in otherwrods action with eqanimity. This was the reason for Arjuna’s confusion.

अर्जुन उवाच

ज्यायसी चेत् कर्मणः  ते माता बुद्धिः जनार्दन – जनार्दन चेत् बुद्धिः कर्मणः  ज्यायसी- Krsihna, if you  think that acquiring transcendental knowledge is better than warfare action. Krsihna exhorts Arjuna to take to the recourse of Karmayoga consisting of equanimity of mind. But Arjuna failed to grasp the spirit of lord’s words and so, posed this question. Some people are always confused and think that liberation is possibe only by leading a life devoted to scriptural study and contemplation. Let us recall to our mind what the statemnt of the Lord was.

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते |तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलं ||2 – 50 ||

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः | जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ||2-51||

Buddhiyukta dos not mean the path of knowledge but the path of action without attachment. This was the reason for Arjuna’s confusion.

दूरेण ह्यवरं कर्म बुद्धियोगाध्दनन्जय |बुध्दौ शरणमन्विच्छ कृपणा – फलहेतव – || 2 -49 ||

Arjuna wrongly understood the true meaning of कर्म and बुद्धियोग. He misunderstood the meaning of karma as action in warfare and buddhi yoga as spiritual knowledge. However the true import of these two words in spirituality is quite different. Karma means desire- prompted action or sakama karma.  Buddhi yoga means karma yoga that is the right action performed without desire for fruits, in a state of evenness of mind, without ego. He therefore thought action was far inferior to knowledge.

Krishna further says –  कृपणा – फलहेतवः – Poor and miserable are those who perform action only for their fruits.  बुध्दौ शरणमन्विच्छ – take recourse to  wisdom in action. Arjuna failed to understand the context of Lord’s dialogue. When the Lord said, “Arjuna, Come on fight”, “your duty is to work only”, “perform your duties established in Karmayoga”, Arjuna was perplexed why Lord is egging on him to perform the very actions which he had earlier denounced as inferior. Therefore as if in a complaining mood Arjuna says, O Lord why do you engage me in this dreadful act?

Krishna is addressed in this verse as Janardana and Keshava. Janardana is a compound word; has two parts, Jana and Ardana. The former means people and latter means prayer (अर्थते, याच्यते). Thus taken together the meaning of Janardana is one who is approached by all people for fulfilment of their prayer. Keshava is formed of four component parts – क, अ, इष, and वपु. Ka is an equivalent to Brahma, the creator, अ – the name of Vishnu the preserver, Isha the epithet for Shiva, the destroyer and transformer Va –  is an abbrivation for vapu or body. So, the meaning of this word is the body of a triumvarate.

तत् किम् कर्मणि घोरे माम् नियोजयसि केशव– then why do you engage me in this dreadful action? Why do you exhort me to fight this war?

Why there was a conflict in the mind of Arjuna?

Krishna  began the second chapter with teaching jnyana yoga or self knowledge. ज्ञानात सुखम् अज्ञानत् दुःखम्, happiness with knowldge and misery with ignorance. Ignorance alone is the cause of grief in this world. यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति- Your deluded  mind causes grief and anxiety. He concluded 2^nd chapter again glorifying knowledge. He says, एषा ब्राम्हीस्तितिः पार्थ नैनां प्राप्य विमुह्यति, Arjuna this is the supreme state where one will merge with Brahman. However in the middle of 2^nd chapter Krishna urged Arjuna to fight the war. Thus arose a conflict in the mind of Arjuna. He misunderstood the intent of Krishna. He thought Jnyana yoga and karma yoga are two options.  There is no choice between karma yoga and jnyana yoga.

VERSE 3:02

व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे
तदेकं वद निश्चित्य येन श्रेयोऽहं आप्नुयाम्  ॥३ -२॥

vyāmiśrēṇēva vākyēna buddhiṁ mōhayasīva mē

tadēkaṁ vada niścitya yēna śrēyō:’haṁ āpnuyām  ||3 -2||

व्यामिश्रेण इव वाक्येन बुद्धिम् मोहयसि इव तत् एकम् वद निश्चित्य येन श्रेयः अहम् आप्नुयाम् 

vyāmiśrēṇa iva vākyēna buddhim mōhayasi iva tat ēkam vada niścitya yēna śrēyaḥ aham āpnuyām 

व्यामिश्रेण vyāmiśrēṇa – by your conflicting and ambigous इव iva -as if  वाक्येन vākyēna -speech  बुद्धिम् buddhim -my mind मोहयसि mōhayasi -you are confusing एव eva -as if  तत् tat – that एकम् ēkam -one वद vada -tell me निश्चित्य niścitya -decidedly येन yēna -by which श्रेयः śrēyaḥ -the highest good अहम् aham -I आप्नुयाम् āpnuyām  -may obtain 

With this apparently conflicting speech, you are confusing my mind, tell me therefore for sure, one discipline by which I may obain the highest.

व्यामिश्रेण इव वाक्येन बुद्धिम् मोहयसि इव vyāmiśrēṇa iva vākyēna buddhim mōhayasi iva – you are using contradicting statement as though. Budhi is mind. In the previous verse buddhi is used as knowledge. By your conflicting  speech you are deluding my mind.

On the one hand, you are urging me to take recourse to action and on the other you tell me to take recourse to Buddhi yoga. Your ambiguous advice confuses me.

Spiritual advice is often paradoxical. A Zen guru advised “you must eat and you mustn’t eat”. What he meant was you must eat when you are hungry just to maintain your body; and you mustn’t eat when you are tempted by the food. In Christian theology the paradoxes like,”music without sound”, the fire that can consume and yet do no harm” are abundant. Krishna’s advice here was “live in the world, but do not live in it”.

The lord elsewhere says the gunas are in me but I am not in them.  “Your goal is to attain a state of actionlessness; for this you have to start intense liberating actions”.  

The author has seen a huge stone plaque in front of a church in Troy MI USA, which reads, “GOD IS NOWHERE’. The very phrase says that God is now here. God is a great paradox. He is the sole life, the only being-yet invisible intangible! The formless but in every form! So near but so far!

Let us now examine what was the Krishna’s counsel that confused Arjuna.

दूरेण ह्यवरं कर्म बुद्धियोगाध्दनन्जय |बुध्दौ शरणमन्विच्छ कृपणा – फलहेतवः– ||2 – 49 ||
Krishna said, “action is inferior to buddhi yoga, therefore take recourse to ‘buddhi’. Arjuna thought Lord is glorifying knowledge and condemning action.

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते |तस्माद्योगाय युज्यस्व योग – कर्मसु कौशलं ||2 – 50 ||

“A seeker who is endowed with buddhi sheds in his life both good and evil”. Arjuna thought that, in the opinion of the lord, he who gave up all actions engendering virtue or vice is endowed with Buddhi or knowledge.

For the above reasons Arjuna thought that Krishna is counselling him into path of knowledge.

But in the following statements the Lord urged Arjuna into action which caused him bewilderment.

युद्धाय युज्यस्व ||2 – 18 ||  -“Arjuna! Come on fight”.

सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ । ततो युद्धाय युज्यस्व नैवं पापमवाप्सयसि ॥ 2:38 ॥

कर्मण्येवाधिकारस्ते  ||2 – 47 || – “Your right is to work only”

योगस्थ – कुरु कर्माणि ||2 – 48 || “perform your action established in yoga”

तस्माद्योगाय युज्यस्व ||2 – 50 || “Exert yourself for the practice of this yoga”.

 “Therefore get ready for the fight”.

These 5 statements appeared to Arjuna that the Lord is egging him on to action.

तदेकं वद निश्चित्य येन श्रेयोऽहं आप्नुयाम्   –O Krishna! With your apparenltly conflicging counsels I am bewildered. You extol wisdom as superior to action, but at the same time advice me to get into action.  So please decide for yourself and tell me one thing by which I will achieve the highest good.

VERSE 3:03

श्री भगवान् उवाच

लोकेsस्मिन्द्विधा निष्ठा पुरा प्रोक्ता मयानघ ।

ज्ञानयोगेन साङ्ख्यानां  कर्मयोगेन योगिनां ॥३ -०३॥

śrī bhagavān  uvāca

lōkēssmindvidhā niṣṭhā purā prōktā mayānagha |

jñānayōgēna sāṅkhyānāṁ  karmayōgēna yōgināṁ ||3 -03||

श्री भगवान् उवाच

लोके अस्मिन् द्विधा निष्ठा पुरा प्रोक्ता मया अनघ ज्ञानयोगेन साङ्ख्यानाम्  कर्मयोगेन योगिनाम्

lōkē asmin dvidhā niṣṭhā purā prōktā mayā anagha jñānayōgēna sāṅkhyānām  karmayōgēna yōginām

लोके- in this world अस्मिन्-in this द्विधा-two fold निष्ठा- spiritual path पुरा- in the yore प्रोक्ता- has been enunciated मया- by me अनघ-O Sinless one, Arjuna  ज्ञानयोगेन-by the path of knowledge साङ्ख्यानाम्-for the fallowers of Sankya yoga and  कर्मयोगेन-by the path of action  योगिनाम्-for the followers of karmayoga.

The Blessed Lord said –

Arjuna, O sinless one, in this world two courses of sadhana (spiritual discipilines) have been enunciaed  by me in the past; the path of knowledge for sankhyans (the contemplative ones)  and the path of action for the karma yogis. (The path of unselfish work or seva for all others)

लोके अस्मिन् द्विधा निष्ठा पुरा प्रोक्ता मया अनघ– There are two principle states of descipline for liberation. This has been tought by me in the yore. अस्मिन् लोके in this mortal world. Freedom from birth and death could be achieved only by human beings. पुरा प्रोक्ताhas been enunciated by me in the past. The Lord wants to indicte that what he is going to tell Arjuna is not a new theory. It has been practiced from time immemorial. द्विधा निष्ठा two principle modules of sadhana to attain liberation.These are:

1. ज्ञानयोगेन साङ्ख्यानाम्– Jnyana yoga or the way of knowldge and discrimination advocated by the fallowers of Sankhya philosophy.
2. कर्मयोगेन योगिनाम्– karma yoga or the way of selfless action or right action advocated by the karmayogis.

What is the difference in these two paths?

Goyandka makes a list of differences in these two paths.

1. A jnyana yogi starts with the belief in the identity of soul and spirit (जीव and ईश्वर) and regards himself as one with Brahma (अहम् ब्रह्मास्मि). A karmayogi recognizes God as almighty Lord, creator, ruler and destroyer of the whole universe and himself as a humble obedient servant of the Lord (सर्व शक्तिमान्, कर्ता, धाता, हर्ता, स्वामी).
2. Jnyana yogi believes that it is the gunas born out of prakrati that that operate among themselves and are the drivers of all actions by the body. The man has no connection or control of them. So he disclaims the idea of doership of action or its outcome and remains all the time established in Brahman. Here is the verse:

तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥३ -२८॥

O mighty armed (Arjuna)! He who knows the truth about the role of Gunas and their karmas does not become attached to work. Because such a person knows that the gunas as the sense -attributes are attahched to gunas as sense objects.

On the other hand a Karmayogi believes that he has to perform his actions honestly and deligently as a duty to the Lord. He also renounces the sense of possession, attachment, desire and fruit in respect of all such actions.  (कर्मण्येवाधिकारस्ते; (2 -47 and 48).  He develops equinimity to all the outcome of actions, good or bad. Krishna describes this yoga as samatva or yoga of balanced mind.

3. The culmination of jnyanayoga is reached when one ceases to identify BMI (Body, mind and intellect) and aligns with the spirit. He wholly renounces the feeling of egoism, the sense of possession, attachment and desire in any action or its fruit. He sees the entire world as a dream and sees the spirit pervading the whole universe.

The perfection of karmayoga is reached when one overcomes the sense of posseesion, attachment and desire in respect of ones actions and acquires an attitude of indifference towards success or failure.

4. These two models of actions being fundamentally different one cannot practice at the same time yoga of actions and yoga of knowldge.
5. Karmayoga cannot give liberation. It gives qualification for Moksha (ज्ञानयोग्यता प्राप्ति). It refines the internal equipments (अंतकरण).

VERSE 3:04

न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोश्नुते ।
न च संन्यसनादेव सिद्धिं समधिगच्छति ॥३ -०४॥

na karmaṇāmanārambhānnaiṣkarmyaṁ puruṣōśnutē |

na ca saṁnyasanādēva siddhiṁ samadhigacchati ||3 -04||

न कर्मणाम् अनारम्भात् नैष्कर्म्यम्  पुरुषः अश्नुते न च संन्यसनात् एव सिद्धिम् समधिगच्छति

na karmaṇām anārambhāt naiṣkarmyam  puruṣaḥ aśnutē na ca saṁnyasanāt ēva siddhim samadhigacchati

न-not कर्मणाम्-of actions अनारम्भात्-without undertaking नैष्कर्म्यम्-actionlessness  पुरुषः-man अश्नुते-attains न-not च-and संन्यसनात्-by renunciation एव-only सिद्धिम्-perfection समधिगच्छति- reaches

Actionlessness is not attained simply by avoiding actions. And by forsaking work one does not reach perfection.

The first line speaks about karmayoga and the second one speaks about jyanayoga.

It was shown in the previous verse that perfection in the path of knowledge is obtained though the practice of Jnyana yoga and perfection in the path of righteous action is obtained through the practice of Karma yoga. In this verse the Lord shows that mere renunciation of action does not lead to perfection in either of the two disciplines. (Goyandka)

न कर्मणाम् अनारम्भात् नैष्कर्म्यम्  पुरुषः अश्नुते–  No Freedom from action is attained without undertaking an action. नैष्कर्म्यम्-actionlessness  is the goal of life. It is the highest inactive state of spirit. नैष्कर्म्य is not forsaking action, but forsaking the attachment to result of action. This entails freedom from karmic bondage.

In this state a person does all activities but they do not bind him into karmic bondages. This state of freedom from action can be attained not through not idleness, but only through intense liberating activities. In 2:51 the Lord had advised Arjuna to give up attachment to all actions and its result; this is the way to reach freedom from bondage of action. Here is the verse:

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः | जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ||५१||

The wise men possessing equipoised mind renouncing the fruit of action, become freed from the shakles of birth, and attain the state beyond sorrow.

न च संन्यसनात् एव सिद्धिम् समधिगच्छति –renunciation of action does not entail perfection. सिद्धि (Siddh)i refers to perfection in jnana yoga. It is also called Samadhi or union with God. It is attained by intense good activities of meditation and service. Ultimate knowledge cannot be gained without activity. A man in Siddhi is under no karmic compulsion to work. When you have reached the destination there is no use of roadmap. When God’s wisdom is attained the devotee has earned the everlasting pension of peace.

Paramarthananda: The  Lord said that there is no choice between kamayoga and jnyana yoga. They are not parellel options but they are linear arrangements. One has to start with karma yoga and gradually settle for jnyana yoga. First karma and later naishkarma. However there is a choise in our life style to achieve the objective. We may either choose to be a family man (grihastha) or a renunciate (sanyasi). The family man works for himself, his family and for the society and gets purity of mind. The renunicate on the other hand objures all possessions and desires and directly gets into jnyana yoga. Of these two the Lord says it is better to start as a family man. He gives three reasons in suppot of a family man practising  karma yoga.

1. By avoiding karmayoga one is not guaranteed of liberation
2. Inaction is not totally possible verse 4 and 5
3. Even if you take up the sanyasi order, if you do not totally desist from desires and enjoyment of objects, the mind will chew the cud of desires and you will unwittingly become a victim. Such people are called mithyachari or a pretender. Verse 6

VERSE 3:05

न हि कश्चित् क्षणमपि जातु तिष्ठत्यकर्मकृत् ।

कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैः गुणैः ॥३ -०५॥

na hi kaścit kṣaṇamapi jātu tiṣṭhatyakarmakr̥t |

kāryatē hyavaśaḥ karma sarvaḥ prakr̥tijaiḥ guṇaiḥ ||3 -05||

न हि कश्चित् क्षणम् अपि जातु तिष्टति  अकर्मकृत् कार्यते हि अवशः कर्म सर्वः प्रकृतिजैः गुणैः

na hi kaścit kṣaṇam api jātu tiṣṭati  akarmakr̥t kāryatē hi avaśaḥ karma sarvaḥ prakr̥tijaiḥ guṇaiḥ

न- not हि- indeed कश्चित्-anyone  क्षणम्-a moment अपि-also जातु-verily तिष्टति-remains  अकर्मकृत् – without performing action कार्यते-is made to perform हि-indeed अवशः-helplessly कर्म- action सर्वः-everyone प्रकृतिजैः-born of prakrati or nature  गुणैः-by the qualities

Surely, no one can stay for even a moment without working; all are indeed compelled to perform actions, prodded by the qualities born of nature (Gunas of prakrati).

In the previous verse the  Lord showed to Arjuna that renuciation of action does not lead to actionlessness. In this verse he tells that total renunciation of action or remaining inactive is impossible.

न हि कश्चित् क्षणम् अपि जातु तिष्टति  अकर्मकृत् –No one can ever remain without doing a work even for a moment. Activity is the mark of life. The cosmos is ever in a state of flux. The man being a product of cosmic nature  is bound by the three gunas or qualities of nature namely sattva, rajas and tamas. Activity or karma includes all activities of human body, mind and senses such as movement, rest, satiate hunger, quench the  thirst, sleep, walk, think, reflect, dream and enter Samadhi. कश्चित् -Any one. Every man is thrown into a turbulant stream of activities of nature. If he does not move forward, he will drown or drift backwards. The word ‘anyone’ does not include the jnyana yogi  who has renounced the sense of doership of action, sense of possession, attachment and desire for fruit of action. He has transcended the gunas and therefore does not act under the impulse of gunas. He continues to do all his activities by the force of Prarabdha. Only this renunciate reaches  God.

कार्यते हि अवशः कर्म सर्वः प्रकृतिजैः गुणैः– everyone is helplessly compelled to do an activity by the force of the Gunas of prakrati. The word सर्वः (all) although refers to all beings, in this conext it refers to man only. Because it is only man who is entitled to action. अवशः (helplesely) is used here because man acts under he impulse of nature of his vasanas or tendencies acquired in the previous births. So he is helplessly driven into activity.

A saint advanced in spiritual path, used to sit whole day in the corridor of a temple nonchalantly. The priest used to give him prasad. One day the temple inspector came during puja and observed that this idle man was partaking prasad. He told the priest, “Do not offer this lazy man any prasad from tomarrow.” The temple priest said, “ Sir, he is not a lazy man. He is contemplating on God whole day. He never asks for prasad but accepts it if offered.  It is not easy to while away time. If in doubt you can try it yourself. “ The inspector said , “Well, I will try tomarrow”. But he could not spend even one hour sitting quitley. He got bored, and started walking in the verandah. Utimately he admitted that keeping quite casually is more difficult than doing some work.

VERSE 3:06

कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् ।

इन्द्रियार्थान् विमूढात्मा मिथ्याचारः स उच्यते ॥३ -६॥

karmēndriyāṇi saṁyamya ya āstē manasā smaran |

indryārthān vimūḍhātmā mithyācāraḥ sa ucyatē ||3 -6||

कर्मेन्द्रियाणि संयम्य यः आस्ते मनसा स्मरन् इन्द्र्यार्थान् विमूढात्मा मिथ्याचारः सःउच्यते

कर्मेन्द्रियाणि-organs of action संयम्य-restraining यः-who आस्ते-sits मनसा-mentally स्मरन्-remembering इन्द्रियार्थान् – sense objects विमूढात्मा-of deluded understaning  मिथ्याचारः- a hypocrite, pretender सः-he उच्यते-is called

He who ouwardly restrains the the organs of action but in the mind entertains the thought of object of senses, such a man of deluded inellect is called a pretender.

In the preceding verse the lord stated that none could remain without action even for a single moment. But there are some fake mercenary yogis who forcibly restrain the organs of action dwelling at the same time in sense pleasures in their mind. The lord calls such men as  pretenders.

कर्मेन्द्रियाणि संयम्य यः आस्ते मनसा स्मरन् इन्द्रियार्थान् – restraining the organs of action or execution sits quite thinking of sense pleasures. There are five organs of action. These are  वाक्  पाणि  पाद  पायू  उपस्थानि इति पञ्चकर्मेन्द्रियाणि organs of speech, hand, feet, organs of generation and organs of excretion.

A pretender puts on a cloak of self control brooding over the sense objects all the time like the white heron in Panchatantra who tried to deceive the fishes in the pond pretending to have given up eating fish.  Such people refrain from certain acts but not from thoughts about them. A man may inwardly covet the beautiful wife of another, but restrains himself from getting involved for fear of trouble. So the seeker should destroy evil in thought as well as in deed.

Swami Ramakrishna: Two friends passed by a temple where a speaker was giving discourse on Bhagavata. One of them said, “Hey let us hear the talk for some time”. “Why waste time here; let us go to a whore house where we can have good fun”,  The other said. Each of them went by his way. The man who compulsively forced his body to attend the lecture was all the time thinking of the other guy. “Hey, my friend must be enjoying his time”. His body was in the lecture hall but mind was in evil place. The man who went to the evil house, was thinking in his mind, “Well I should not have come here. I did not get expected enjoyment. My friend is in good company of religious people and listening to God’s storey. He must be so happy”. What was the result? The man who attended the lecture polluted his already dirty mind.  The man who went to an evil place felt repentence , had devine thoughts and purified his mind.

In the long run it is inadequate to control the organs of action without also controlling the mind – the real instigatgor of all actions. No castle will be safe if the enemy is hiding within.

सः विमूढात्मा मिथ्याचारः उच्यते –Such a deluded man is called a pretender. He cannot get liberation. He is a drag on the society.

VERSE 3:07

यस्त्विन्द्रियाणि मनसा नियम्यारभतेsर्जुन ।

कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते ॥३ -७॥

yastvindriyāṇi manasā niyamyārabhatēsrjuna |

karmēndriyaiḥ karmayōgamasaktaḥ sa viśiṣyatē ||3 -7||

यः तु इन्द्रियाणि मनसा नियम्य आरभते अर्जुन कर्मेन्द्रियैः कर्मयोगम्  असक्तः सः विशिष्यते

यः -whoever तु -on the other hand इन्द्रियाणि – the organs (of senses) मनसा – by mind; power of will नियम्य -controlling आरभते – commences अर्जुन -O Arjuna कर्मेन्द्रियैः –through those  organs of action कर्मयोगम् –  yoga of action असक्तः– remaining unattached सः-he विशिष्यते  -excels

On the other hand O Arjuna! One who restrains the sense ogans and undertakes the yoga of action (Karma yoga)  remaining in unattached gto result  succeds supremly.

In the previous verse the Lord declared that restraining the sense organs outwardly, while inwardly ruminating sense pleasures is a pretneder.  In this verse he explains how a man who has trained his mind can control  the sense organs and attain supreme goal.

Karmayoga starts from here upto verse 20. This is the central theme of Gita

यः तु इन्द्रियाणि मनसा नियम्य –on the other hand one who restrains the sense organs by his trained mind and inellect. तु means on the other hand . This distinguishes from a fakementioned in the previous shloka,  who restrains the sense organs outwardly but not by conviction. The Lord says one has to  control sense organs as well as  the organs of execution by the will power of the mind. Only control of organs of execution (karmendriya) outwardly will not be sufficient, for the five sense organs may corrupt  the mind and upset it. So,  इन्द्रियाणि means the five sense organs as well as five organs of execution (karmendriya). The Lord also uses the words indriyani niyamya  in 2:41 as well.  Karmayoga cannot be practised without control over the five sense organs of ear, skin, eyes, tongue, and nose (श्रोत्रं त्वक् चक्षु:  रसना घ्राणम् इति पंच ज्ञानेन्द्रियाणि) and five organs of execution namely action वाक्-पाणि-पाद-पायू-उपस्थानि -इति – speech, hands, legs, the anus, genitals thus पञ्चकर्मेन्द्रियाणि – the five organs of action.  So most of the authors prefer to cover all the ten organs.

कर्मेन्द्रियैः कर्मयोगम्  आरभते –commences all actions by the organs of execution (karmendriya). He performs all actions which are pleasing to God and which are not against dharma; that means all righeous actions. This includes charity, sacrifice, transactions in day to day activities, governance, factory work, busness, agriculture, trade  etc.  

असक्तः सः विशिष्यते– he does all the activities without attachment to them. The lord explains the secret of converting karma into karma yoga. He is not bothered about the result. But he will put forth his best as an opffering to God. He maintains an attitude of indifference to their result. He remains असक्तः unattached. His goal is realization of God. So, he remains unattached to result of his karma. He uses karma for the purpose of purification of mind and attenuation of ego.

Krishna explains three types of karma. One is a pretender. He wears a cloak of self control while thinking of sense pleasure all the time. Second one, cannot win over his desire for pleaure but  engages in karma for fulfilment of his desires. The third one, also engages in karma for the public good forsaking attachment to the result. He is the supreme karmayogi. Buddha, Krishna and Ramakrishna are some examples.

VERSE 3:08

नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः।
शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः॥३ -८॥

niyataṁ kuru karma tvaṁ karma jyāyō hyakarmaṇaḥ|

śarīrayātrāpi ca tē na prasiddhyēdakarmaṇaḥ ||3 -8||

नियतम् कुरु कर्म त्वम् कर्मः ज्यायः हि अकर्मणः शरीरयात्रा अपि च ते न प्रसिद्ध्येत् अकर्मणः

नियतम्- prescribed, obligatory कुरु-perform कर्मः-duty त्वम्- कर्मः-you ज्यायः-superior हि-for अकर्मणः-to inaction शरीरयात्रा-maintenance of the body अपि-also च-and ते-yours न-not प्रसिद्ध्येत्-would be possible अकर्मणः-by inaction

Perform your obligatory duties,  for action is superior to inaction. Even maintenance of your body would not be possible through inaction.

From verse 7 and 8 the lord discusses eloberately the central theme of Gita that is Karma yoga. He broached the subject in 2^nd chapter verse 47 when he said, कर्मण्येवाधिकारस्ते मा फलेषु कदाचन.

Swami Paramarthananda says, Karma yoga consists of two words karma and yoga. Karma is proper action and yoga is proper attitude.Thre are three classes of karmas- sattvika, rajasika and tamasika.  Sattvika karma is one in which more number of people get benefit. The performer may also be benefitted but this is secondary. This is the best karma. It is also called Nishkama karma or selfless action. Rajasik karma is selfish activity in which beneficiaries are less in number and the doer gets all profit without sharing it others. He may share with family and partners. Tamasa karma is harmrful karma for others  but may benefit the performer.  Selfless action or Sattvika karma  is spiritually beneficial to all. Selfish action is less  beneficial to others and in tamasik action spiritual benefit is nil.   Any action that distrurbs other is tamasa. Playing loud music, not caring for neighbours, throwing trash everywhere, having no regard to folloow rules etc. are tamasik karma.  

Proper attitude:  Every action sattivak or Rajasika should be considered as an offering to Lord (īśvarārpaṇa buddhi ). The ninth chaptersays:

yatkarōṣi yadaśnāsi yajjuhōṣi dadāsi yat | yattapasyasi kauntēya tatkuruṣva madarpaṇam ||9:27||

Every day while praying we say: kāyēna vācā manasēndriyaiva, whatever action I do, is an offering to him Lord. It is not for chanting but our attitudinal change (bhāvanā).  As a karta I offer to the Lord, and as a bhokta I receive as his prasad.  This is the right attitude of yoga.

The Benefit of Karmayoga is getting  self-knowledge.

Replying  to Arjuna’s querry as to why should he should fight the war, the Lord says Arjuna! Do your obligatory duty.  

नित्य कर्म

नियतम् कुरु कर्म त्वम् – You have to perform your obligatory duties. In the beginning of this chapter, Arjuna requested Krishna, तदेकं वद निश्चित्य येन श्रेयोऽहं आप्नुयाम्  ॥३ -२॥. “Tell me for certain one path which is good to me”. In reply to this request Krishna says नियतम् कुरु कर्म त्वम् do your obligatory duties. There are two types of duties, Obligatory (नित्य कर्म नियतम् कर्म)  and kamya karma selfish work.

Obligatory duties include all actions expected of a individual in his home, office, society and nation. It includes pancha maha yajnya. You have to contribute to society. Not to perform obligatory duties without diligence becomes a sin. Dutiful actions are purifiying and uplifting. They attract the devotee to the path of spirit. Donate  your money, your time, skill, knowledge etc.

कर्मः ज्यायः हि अकर्मणः – action is far superior to inaction. Even an action for selfish motive (सकाम कर्म) is certainly better than sitting idle. A criminal act is prohibited (निषिद्ध कर्म). Any action for public good without a selfish motive (निष्काम कर्म) is the best. Yogananda says,” a wrong business exploitation is a social crime and idleness is a spiritual crime. Spiritual growth comes from working selflessly rather than sitting idle due to the fear of bondage. An idle mind is a devils’s worshop. Idleness entails loss of dynamism, self diffidence and decadence.

शरीरयात्रा अपि च ते न प्रसिद्ध्येत् अकर्मणः–Even the maintenance of the body cannot be accompished by inaction.

The formless God transcends all the activity of creation, yet he works untiringly for the beneit of man.

VERSE 3:09

यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः।
तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचार ॥३ -९॥

yajñārthātkarmaṇō:’nyatra lōkō:’yaṁ karmabandhanaḥ|

tadarthaṁ karma kauntēya muktasaṅgaḥ samācāra ||3 -9||

यज्ञार्थात् कर्मणः अन्यत्र लोकः अयम्  कर्मबन्धनः तदर्थम् कर्म कौन्तेय मुक्तसङ्गः समाचार

यज्ञार्थात्-for the sake of yajnya कर्मणः-action अन्यत्र-except लोकः-wold, mankind अयम्-this  कर्मबन्धनः-is bound by action तदर्थम्-for the sake of yajnya alone  कर्म-action कौन्तेय-O son of Kunti मुक्तसङ्गः-free from attachment समाचार-perform

A man is karmically bound by actions save those performed for the sake of yajnya. So, Arjuna, perform your duty with a spirit of yajnya, free from attachment.

Bhagavan has given revolutionary meaning to the word yajnya in this chapter. Vedic yajnya means fire rituals done for some material  benefit in this life or later. According to Krishna it has a wide meaning. It includes all actions without self-centred motive. It is done for the pleasure of God.

यज्ञार्थात् कर्मणः अन्यत्र लोकः अयम्  कर्मबन्धनः– all actions other than those done with a spirit of yajnya in this world, cause karmic bondage and therefore reincarntion. Wordly people do actions with selfish motive and desire to gain material profit and happiness.

Now we need to explain two words to make our understanding clear. One is the word yajnya, and the other is bandhana (बन्धन). Yajnya is a selfless act or sacrifice offered solely for the pleasure of God. It includes all devine liberating actions done for public good. There is no selfish interest. Yagnya is a synonym for Vishnu or God. Vishnu Sahasranama says, “यज्ञो यज्ञपतिर्यज्ञा यज्ञांगो यज्ञवाहनः” The vedas also declare यज्ञो वै विष्णुः. The Lord says the actions done with a spirit of yajnya do not cause bondage that means the action becomes actionless.

The second word that needs explanation is bandhana or bondage (कर्मबन्धन). When a man acts with ulterior motive of self benefit he has to suffer its fruit, whether favourable or unfacourable. If not exhausted in one life he has to take another birth. This is called bondage. All actions by nature cause bondage. This verse says, a selfless act done for the good of society or for benefit  of others gets immunity from karmic bondage. Since there is no attachment or desire,  the action becomes actionless. The action does not cause vasana.

Five types of maha yajnya are spoken of. These are,  Brahma yajnya, Deva yajnya, Pitra yajnya, Manushya yajnya, and Bhuta yajnya.

1. Brahma yajnya: study and teaching of scriptures, offering the soul to spirit Verse 10
2. Deva yajnya: or rites to God, meditation, prayer, worship etc,Verse 11
3. Pitra yajnya: gratitude to ancestors by offering oblations, following their foot steps
4. Manushya yajnya: sharing food and needs with others. It also includes preserving environment.
5. Bhuta yajnya: offering food to animal and plant kingdoms. It is man’s obligation to the less evolved creation. Now the meaning of the phrase, ‘all actions done with a spirit of yajnya’ becomes clear. When you perform the maha yajnyas, there is no self interest or ulterior motive. You are doing a service which is obligatory for the pleasure of God. So such actions are not binding in nature. Verse 13

तदर्थम् कर्म कौन्तेय मुक्तसङ्गः समाचार– O Arjuna, therefore do all actions with a spirit of yajnya, free from self interest and attachment. It is only by this method that an action can become a non-action and gives immunity from bondage. Karma becomes karma yoga

Krishna advices all men to perform the soul-redeeming activities like meditation, devotion, morality, service and divine love. This action is tantamount to  performance of purifying spiritual fire rites in which all mortal blemishes are burnt. Even the past vasanas are burnt and the devotee becomes one with God right in this life.  Refer 4 -23

गत सङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः । यज्ञायाचरतः कर्म समग्रं प्रविलीयते ॥४:२३॥

The karma of one who is free from attachments, who is liberated , whose mind is established in the knowledge of self, and who does action only as a sacrifice, is wholly dissolved.

Swami Ramakrishna explains the concept of yajnya by a parable. After the Mahabharata war, the pandavas performed a grand yajnya where they gave away all their wealth to the poor and needy. All of a sudden, a weird squirrel with one half of its body in goldern colour and half brown arrived at the altar and rolled its body on the cool ash of fire. It said, “This is not a great yajnya”. All the people were surprised. “How come you say that”? The golden squirrel exclaimed, “ look at my body. I have half of me turned golden. You know why? I rolled on into a poor man’s kitchen and it is when I became half gold. This poor man and his family had no food for several days. One day he got some wheat floor and prepared 5 rotis with it. They were about to eat one roti each. Ther was a knock on the door. Thre was a frail man at the door. He said he had gone hungry for sevral days. He requested some food. He was called in. Each member of the family offered his share of roti. The guest was full and blessed the poor Brahmin and went away. It was here that my body turned half golden. Since then I have tried several yagnya altars to check if my other part of the body also turns golden.

Paramatmananda says, from this verse onwards the Lord analyses Karma from various angles.

1. The first angle is presented as a commandment of Lord. Any action which is not performed as a spirit of pancha maha yajnya shall get the sin of bondage. Yajnya or action plus devotion is liberating in nature and yajnya or action minus devotion causes bondage. So here the sadhaka performs actions without disire for fruit.
2. In the second angle, karma is performed not out of fear of begetting sin, but out of love and as a duty to the Lord. The moment you get up from the bed you mentally say ‘sorry’ to the earth for the sin of stepping on its body. You thank the waters at the time of shower, you thank the growers, suppliers and the cook who made the food available for you. In this way we say our gratutude to the space, air, fire, water and the land.
3. The third principle is ‘ act and share the fruits’ is discussed inthe next verses 11 and 12.
4. In the 14^th verse, Krsihna discusses the 4th feature of Yajnya. He says do not voilate the nature. Propitiate the gods in the form of nature. They will bless you in equal proportions. You will get plenty of rains in appropriate time, the tanks and rivers will be full, people will grow plenty of food and there will be peace everywhere.
5. In verse 13, The lord views the benefit of yajnya from the fifth angle. It is purity of mind (चित्त शोधकम्). Spiritual wisdom or Atma jnyanam is never possible without mental purity. One who receives the fruits of yajnya as a communion, with love and devotion becomes free from all sins.
6. In the verses 14 and 15 the Lord looks at karma as the preservation of cosmic balance of harmony in nature.

VERSE 3:10

सहयज्ञाः प्रजाः स्रष्ट्वा पुरोवाच प्रजापतिः।
अनेन प्रसविष्यध्वमेष वोस्त्विष्टकामधुक् ॥३ -१०॥

sahayajñāḥ prajāḥ sraṣṭvā purōvāca prajāpatiḥ|

anēna prasaviṣyadhvamēṣa vōstviṣṭakāmadhuk ||3 -10||

सहयज्ञाः प्रजाः स्रष्ट्वा पुरा उवाच प्रजापतिः अनेन प्रसविष्यध्वम् ऎषः वः अस्तु इष्टकामधुक्

सहयज्ञाः-alongwith sacrifices प्रजाः-human beings स्रष्ट्वा-having created  पुरा-in the beining of creation उवाच-said प्रजापतिः-the Lord of creation अनेन-by this yajnya प्रसविष्यध्वम्-you shall prosper ऎषः-this yajnya वः-to you अस्तु-may prove to be इष्टकामधुक्- milch cow of your desires

In the begining, prajapati, the creator,  created human beings together with yajnya and said, “you shall prosper by this (yajnya), this will be milch cow of your longings”

It was stated in the preceding verse that action done with yajnya spirit does not cause bondage. In this verse the Lord explains what is yajnya and why action done for the sake of yajnya does not cause bondage.

सहयज्ञाः प्रजाः स्रष्ट्वा पुरा उवाच प्रजापतिः –In the begining Prajapati Brahmaa created mankind  and yajnya simultaneously. Yajnya is the spirit of dedicated activites seen everywhere. The sun shines, the moon appears, the sea throbs, the earth bears -all in a spirit of yajna or sacrifice without any trace of self-attachment. The whole world of cosmic phenomenon functions instinctively in the service of all.

अनेन प्रसविष्यध्वम् ऎषः वः अस्तु इष्टकामधुक् –he said, “by this you shall prosper and let this yajnya be your milch cow granting all your wishes’. कामधुक् –is a  celestial milch cow which fulfils all desires. Yajna has been equated with milching cow. Just as the celestial cow grants all our wishes, so also the yajna grants all our wishes.

अनेन प्रसविश्वध्वम् – “You shall prosper by this; may this yield the enjoyment you seek”. This is the word of benediction pronounced by the creator for the humanity at large.

Swami Chinmayanada says, In this verse the Lord says, Yajnya is a co-operative endeavour with contribution of all and benefit-sharing for all.

VERSE 3:11

देवान्भावयतानेन ते देवाः भावयन्तु वः
परस्परं भावयन्तः श्रेयः परमवाप्स्यथ ॥३ -११॥

dēvānbhāvayatānēna tē dēvāḥ bhāvayantu vaḥ

parasparaṁ bhāvayantaḥ śrēyaḥ paramavāpsyatha ||3 -11||

देवान् भावयत अनेन ते देवाः भावयन्तु वः परस्परम् भावयन्तः श्रेयः परम् अवाप्स्यथ

देवान् –the celestial conrolleres or devas भावयत –nourish them अनेन – with this yajna ते- those देवाः –Gods भावयन्तु – may nourish वः –you परस्परम् each other भावयन्तः –nourish श्रेयः –good परम् – the highest अवाप्स्यथ – shall attain

(Prajapati continues) “nourish the Gods with this yajnya and they will nourish you. And thus nourishing each other you shall attain the supreme goal”.

Deva means shining one. They are the asrtal deities in charge of cosmic functions. They are superior to man in the ladder of evolution. Indra is the lord of rain and thunder, yama prajapati etc. are othert deities. They are in charge of some natural phenomenon.

In this verse Krsihna discusses the third feature of Yajnya. He says do not voilate the nature. Propitiate the gods in the form of nature. They will bless you in equal proportions. You will get pleanty of rains in time, the tanks and rivers will be full, people will grow plenty of food and there will be peace everywhere.

देवान् भावयत अनेन – by his yajnya nourish the devas. Offer them oblations in the sacrifice to propituate them.

ते देवाः भावयन्तु वः –let the devas nourish you. Just as it is obligatory to man to propitiate gods, God enjoins the deities as well to help the man 

परस्परम् भावयन्तः – mutually help each other without egoistic interest. This is the law of symbiotic universe. If we nurish the nature, it will be preseved and in turn nourshes us. If we destroy the nature, ultimately it  will lead to our destruction.

श्रेयः परम् अवाप्स्यथ –You will reach the supreme goal. A man of material desire will get all his wishes fulfilled. A spiitual man by meditation and worship done without any attachment will get God-consciousness.

The real import of this commandment has been explained well by Chinmayananda.  All the sensory activities of ear, skin, eyes, tongue, and  nose are a part of the cosmic agent which is called ‘deva’. Thus the presiding deity of eyes is Indra. Here are presiding deity for each of the sense organs.

VERSE 3:12

इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः
तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः ॥३ -१२॥

iṣṭānbhōgānhi vō dēvā dāsyantē yajñabhāvitāḥ

tairdattānapradāyaibhyō yō bhuṅktē stēna ēva saḥ ||3 -12||

इष्टान् भोगान् हि वः देवाः दास्यन्ते यज्ञभाविताः तैः दत्तान् अप्रदाय ऎभ्यः यः भुङ्क्ते स्तेनः एव सः

इष्टान्- the desired भोगान्-enjoyment हि-indeed वः-to you देवाः-the astral deities दास्यन्ते-will grant यज्ञभाविताः-nursihed by the yajnya तै-by them दत्तान्-granted अप्रदाय- without  giving in return ऎभ्यः- to them यः- भुङ्क्ते-enjoys स्तेनः-is a thief एव-verily सः-he

Prajapati concludes – “The devas nourished with your yajna (selfeless service) will surely bestow upon you unasked all the desired enjoyments; he who enjoys the benefactions of the universal deities without return offering to them is indeed a thief.

यज्ञभाविताः when the deities are worshipped with Karma yoga. Rain will come in time, the seed has the capacity to produce good crop.  If you are not grateful to them, and hoard the reward  without offering to them,  you are indeed a theif. It is like an ungrateful tenant who refuses to vacate the home.

इष्टान् भोगान् हि वः देवाः दास्यन्ते यज्ञभाविताः– the celestial gods pleased with your offerings grant you all your wishes. The first commandment of God was to nourish the deities by selfless work. Similarly the deities are also instructed to grant the wishes of man.

तैः दत्तान् अप्रदाय ऎभ्यः यः भुङ्क्ते स्तेनः एव सः – one who enjoys their benefactions without giving them return gifts is indeed a thief. What gifts are given by God? Wealth, land, knowledge, five great elements, moutains, rivers, seas etc. Man has usurped everyting for himself due to greed. He has no concern for his comrades. He is not bothered about God. He does not share with others. So many people go hungry and without house or medical aid. The commandment of God was share what you have with others. We have not followed this advice.

God is not just an idol in a temple. The whole world is God.

One who makes no sacrifice, but grabs everything without helping others, is like a thief. It is said that celestials are pleased when people help each other. The capacity of the giver increases by the grace of God, fulfilling all desires to give. The spirit of cooperation ¾ not competition or confrontation ¾ be­tween human beings, between na­tions, and between organizations seems to be hinted here by the Lord. All the necessities of life are produced by dedicated sacrificial services of so many people. We are created to depend on each other. The world has been called a cosmic wheel of cooperative action by Swami Chinmayananda.

VERSE 3:13

यज्ञशिष्टाशिनः संतो मुच्यन्ते सर्वकिल्बिषैः
भुंजते ते त्वघं पापा ये पचंत्यात्मकराणात् ॥३ -१३॥

yajnaśiṣṭaśinaḥ saṁtō mucyantē sarvakilbiṣaiḥ

bhuṁjatē tē tvaghaṁ pāpā yē pacaṁtyātmakarāṇāt ||3 -13||

यज्नशिष्टशिनः संतः मुच्यन्ते सर्वकिल्बिषैः भुंजते ते तु अघम् पापाः ये पचंति आत्मकराणात्  

यज्नशिष्टशिनः- partaking of the left -overs of the sacrifice or yajnya prasada  संतः-the righteous मुच्यन्ते-are freed सर्वकिल्बिषैः-from all sins भुंजते-eat  ते-those तु-indeed अघम्-sin पापाः-the sinful ones ये-who पचंति-cook आत्मकराणात्-for their own sake

The virtuous ones, who partake the left-over food after sacrifice are freed from all sins. But the sinners who cook food just for their own sake indeed feast on sin.

The lord views the benefit of yajnya from the fifth angle. It is purity of mind (चित्त शोधकम्).  Other four angles are discussed in verse 9. Spiritual wisdom or Atma jnyanam is never possible without mental purity. One who receives the fruits of yajnya as a communion with love and devotion becomes free from all sins.

यज्नशिष्टशिनः संतः मुच्यन्ते सर्वकिल्बिषैः –the righteous ones who share the remnants of yajnya are absolved of all sins. Yjnya prasada.

“Yajna here refers to panchamaha yajna-Five Great Sacrifices prescribed by the scriptures. To kep rolling the wheel of creation, man is enjoined to perform five sacrifices. These are gods, rshishis, manes, human beings and other creatures. (देवता, ऋषि, पितृ, मनुष्य and अन्यप्राणि) All people receive their nourishment and maintenance through cooperation of these five segments. Among these five, man bears on his shoulders more responsibility for the other four because of his capacity and resources. The five great sacrifices mentioned here refer to all altruistic actions as per scriptures and done without selfish motive for the service of people. It is obligatory for man to share whatever he earns by his own efforts for he earns his livelihood with the coopeation and sacrifice of all the other five segments.

So, the righteous that eats after sharing with the five groups is freed from all sins. He who does not follow this principle, indeed deprives others of their share of the co-operative Endeavour called yajnya.

भुंजते ते तु अघम् पापाः ये पचंति आत्मकराणात्– but the ones who arrogate for himself all the benefits of yajnya, without sharing with others is a sinner who indeed feast on his sins.

VERSE 3:14/15

अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसंभवः
यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः ॥३ -१४॥

annādbhavanti bhūtāni parjanyādannasaṁbhavaḥ

yajñādbhavati parjanyō yajñaḥ karmasamudbhavaḥ ||3 -14||

अन्नात् भवन्ति भूतानि पर्जन्यात् अन्नसम्भवः यज्ञात्  भवति पर्जन्यः यज्ञः कर्मसमुद्भवः

अन्नात् – from food भवन्ति –come forth भूतानि –all beings पर्जन्यात् –from rain अन्नसंभवः –food is begotten यज्ञात् -from yajna (sacrificial cosmic fire) भवति –arises पर्जन्यः –rain यज्ञः –the sacrificial cosmic fire कर्मसमुद्भवः –is born of karma .

From food all beings come forth; from rain the food is produced; from yagna  arises rain; and the yajna in turn is born of karma

कर्म ब्रम्होद्भवं विद्धि ब्रह्माक्षरसमुध्भवम्

तस्मात्सर्वगतं ब्रम्ह नित्यं यज्ञे प्रतिष्टितम् ॥३ -१५॥

karma bramhōdbhavaṁ viddhi brahmākṣarasamudhbhavam

tasmātsarvagataṁ bramha nityaṁ yajñē pratiṣṭitam ||3 -15||

कर्म ब्रम्होद्भवम्  विद्धि ब्रह्मा अक्षरसमुध्भवम् तस्मात् सर्वगतम् ब्रम्ह नित्यम् यज्ञे प्रतिष्टितम्

कर्म –action ब्रम्होद्भवं –originates from the Vedas विद्धि –know ब्रम्ह –the Vedas  अक्षरसमुद्भवं –has arisen from the imperishable, the everlasting spirit  तस्मात् –therefore सर्वगतम्  –all pervading  ब्रम्ह –Brahman, the infinite नित्यम् -ever  यज्ञे –in sacrifice प्रतिष्टितम्–is present.

Know that action (karma) has its origin in the Vedas and the Vedas is derived from the imperishable (the everlasting spirit). Therefore the all-pervading infinite (Bramhan) is always present in yajna.

In verses 14 and 15 the Lord looks at karma as dharma or preservation of cosmic wheel of creation. There are several wheels or cycles in nature; the cycle of creation and dissolution, the cycle of sowing and reaping, the cylce of food, water etc. Dharanaat dharma (धारणात् धर्म)  meaning that which maintains harmony of creation is called dharma. Man is not an isolated creature. He is a part and parcel of the nature and therefore if he destroys the nature he will be destroyed. All animals are programmed to work and are instincitively made to live in harmony with nature. Man can preserve the nature or destroy it. Everything that happens in nature is a cyclic process. We require oxygen for breathing. The plants release oxyen. From the food is born the beings and after death they become food or merge into earth. Rain comes because of the good deeds of preserving nature. So the cosmic balance or harmony is yajna.

अन्नात् भवन्ति भूतानि– It is from food that all beings come forth.

In the vedantic parlance the word ‘food’ has a larger meaning. It refers to all inputs in the form of edible and non-edible substances. In the cosmic evolution first came space, fallowed by air, fire, water, and earth. Therefore, each of the succeeding element is considered as a food for the subsequent element. All beings owe its origin, and sustenance to food. After they perish they merge with the five elements which again become food. Tattiriya Upanishad says,

अन्नाद्ध्येव खल्विमानि भूतानि जायन्ते । अन्नेन जातानि जीवन्ति ।

अन्नम् ब्रह्मेति व्यजानात्

 it is from food that all these beings are born, by food they are sustained, and after death they merge with food.

पर्जन्यात् अन्नसम्भवः– rain is the source of food. If there is rain in time, there will be plenty of crop. If the rains do not come in time ter would be crop failure.

यज्ञात्  भवति पर्जन्यः– Yajnya is the cause of rain. How the rains come? By yagnya of sustaining the nature and ecology. It includes the duties prescribed for man for conservation of  nature.

यज्ञः कर्मसमुद्भवः–Yajnya or selfless work is the outcome of performance of prescribed actions. GTwo types of actions are spoken of in Vedas. One is विधि or prescribed duties and the other is निशिद्ध कर्म or banned duties.

Regular performance of altruistic actions (without selfish motive and attachment), for the nourshment and sustainence  of all beings and ecology is called yajnya. It is a symbiotic living between man and his compatriates in the world in the form of other living and non- living organisms. This is called the great five maha yajnyas. As swami chinmayananda says the Yajnya is the cosmic wheel of co-operative action.

कर्म ब्रम्होद्भवम्  विद्धि– know that action or duty has arisen from Vedas or Brahma. The word Brahma has many meanings. We have to apply the proper meaning depending upon the context. The Brahma has several meanings—the  Vedas, nature or Prakrati, and the spirit. Here we have to apply the meaning Veda.

ब्रह्मा अक्षरसमुध्भवम्– the Vedas arise from the idestrublile Akshara or Brahman. The vedic teaching is present everywhere.

तस्मात् सर्वगतम् ब्रम्ह नित्यम् यज्ञे प्रतिष्टितम् –Therefore the all pervading Brahman is always present in yajnya.

The living beings are sustained from food grains; grains are produced by sacrificial work or duty performed by man for astral bodies. Duty is prescribed in the scriptures. Scriptures come from the Supreme Being. Thus the all-pervading Supreme Being or God is ever pre­sent in selfless service.                     

VERSE 3:16

एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः
अघायुरिन्द्रियारामो मोघं पार्थ स जीवति ॥३ -१६॥   

ēvaṁ pravartitaṁ cakraṁ nānuvartayatīha yaḥ

aghāyurindriyārāmō mōghaṁ pārtha sa jīvati ||3 -16||  

एवम् प्रवर्तितम् चक्रम् न अनुवर्तयति इह  यः अघायुः इन्द्रियारामः मोघम् पार्थ सः जीवति

एवम्- like this प्रवर्तितम्-set rotating चक्रम्-wheel of creation न-not अनुवर्तयति-follows इह-here in this world यः-he अघायुः-sinful इन्द्रियारामः-rejoicing in the senses मोघम्-in vain पार्थ-O Partha, Arjuna सः-he जीवति-lives

O son of Pritha, Arjuna! He, who does not follow the wheel of creation thus set rotating in this world, lives a sinful life contented in senses and lives in vain.

The lord showed that the wheel of creation is dependent on yajnya that is mutual co-operation between all segments of the eco-system.  In this verse the Lord censures those who do not fallow this rule of nature

A karmee measures his success in terms of how much wealth he has grabbed or amassed.

In verse 16 Krishna looks at Karma yoga from the angle of receiving and giving. When I receive somethng I should share it with others; otherwise I beak the cycle of nature.  It leads to stagnation. A stagnated water is a cess pool. If I eat  fat I must work to burn it. Otherise it is converted into cholesterol. So the doctor is taking about maintaining  harmony. There could be stagnation of energy, money, knowldge, power, skill etc. So these are the areas  where we can share with others.This  is the meaning of dravya yajnya, jnyana yajnya  etc.

इह एवम् प्रवर्तितम् चक्रम् न अनुवर्तयति  इह यः –one who does not follow this universal cycle. The universal wheel of action is instinctively followed by all animate and inanimate objects and all the celestial bodies. It is only the man who has freedom of action to contribute to the harmony, or to bring about discord in the smooth running of this cosmic mechanism.

एवम् प्रवर्तितम् चक्रम्: the wheel of action thus set. The wheel of action was explained in the previous verse. The man performs his duty or yajnya. This brings about rainfall, fallowed by production of food. The food promotes growth of beings. And man who is one these beings performs yajnya and completes the cycle. This process goes on for ever.

अघायुः इन्द्रियारामः सः मोघम् पार्थ सः जीवति –Not performing his duty, the sensual man indulges in the enjoyment of sense objects and disturbs the smooth working of the universe. The mammonist philosophy of “work very hard and enjoy the sense gratification” is condemned here. He is a sinner who is  given to sensosry pleasures, he lives in vain. He is not useful to himself or to society.

VERSE 3:17

यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च  मानवः
आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते ॥३ -१७॥

yastvātmaratirēva syādātmatr̥ptaśca  mānavaḥ

ātmanyēva ca santuṣṭastasya kāryaṁ na vidyatē ||3 -17||

यः तु आत्मरति ऎव स्यात् आत्मतृप्तश्च  मानवः आत्मनि एव च  सन्तुष्टः तस्य कार्यम् न विद्यते

यः-who तु-but  आत्मरति-rejoicing in the self ऎव-only स्यात्-may be आत्मतृप्तश्च-contended in self  मानवः-man आत्मनि- in the self एव-only च-and  सन्तुष्टः-satisfied तस्य-his  कार्यम्-duty, obligation न-not विद्यते-exists

But the man who rejoices only in the self, and is fully satisfied with the self, and finds great contentment exclusively in the self, for him there is no specific duty to be performed.

In the previous verse it was pointed out that every man has a duty to the fellow beings which is obligatory for him to perform. In the next two verse, the Lord shows who are the men who are exemped from this rule.

तु– means but or on the other hand. It indicates a change in the subject. In the previous verse the Lord pointed out about the Ferry wheel of creation and every man has a duty to perfom  his yajnya. He now explains that there is an exception to the general principle.

यः आत्मरति ऎव स्यात् आत्मतृप्तश्च  मानवः आत्मनि एव च  सन्तुष्टः– यः whoever. It is open for any man to realize God. one who revels in himself, one who is satisfied in himself, and one who is contended in himself has nothing to do in this world. He is not dependent on any external factors for his happiness since happiness is his own nature. He is just happy in himself.  The three phrases आत्माराम, आत्म तृप्ति, आत्म संतुष्टि  rejoicing in the self, contended in the self and satisfied in the self –all these refer to the God realized man. 

As against the condition of a realized soul what is the condition of an ordinary man? We are विषय रत, विषयतृप्त, विषय तुष्ट. In order to transorm  ourselves into reveler in the devine, we should continue to convert all our karmas into karma yoga.

As the mind becomes introvert, all his work becomes less and less and ultimately stops as he merges with the spirit. It is like a river which stops flowing as it reaches the ocean.

तस्य कार्यम् न विद्यते –a God realized man has no duy to perform. He has attained the supreme goal so there is nothing more to be done by him. If he performs any action, it is out of love for the fellow beings and so, he is no more bound by karma. Just like a man awkened by the dream has no connection with the events in dream, the realized yogi also has no connection with his work here.                   

VERSE 3:18

नैव तस्य क्रतेनर्थो नाक्र्तेनेह कश्चन्

न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः ॥३ -१८॥

naiva tasya kratēnarthō nākrtēnēha kaścan

na cāsya sarvabhūtēṣu kaścidarthavyapāśrayaḥ ||3 -18||

न एव  तस्य क्रतेन अर्थः न अक्र्तेन इह कश्चन न च अस्य सर्वभूतेषु कश्चित् अर्थव्यपाश्रयः

न-not एव- even तस्य of him (self-realized person) क्रतेन-by action अर्थः-use न-not अक्र्तेन-by actions not done इह-here, in this world कश्चन-any न-(there is) not च-and अस्य-for this (man) सर्वभूतेषु-in all beings कश्चित्-any अर्थव्यपाश्रयः-selfish dependence

Such a self-realized person has no interest in this world by performing actions, nor does he lose anything by their non-performance. He is not dependent on any one for anything.

The preceding verse stated that the God realized soul has no residual duty and in this verse the statement is confirmed by arguments.

The eminent state of actionless completeness (पूर्णत्व)  is  achieved in three stages.

1. desire promted actions सकाम कर्म
2. selfless action resulting into karmayoga निष्काम कर्म
3. actionless completeness (पूर्णत्व)

Until a man has realized God, the  supreme beatitude, it is imperative for him to perform  all his rightful duties in a disinterested spirit. Once he attains the soul-bliss , his goal of life is fulfilled. He becomes कृतकृतार्थ or accomplished.  Shankaracharya says: Such yogis are not confronted with pratyavayu dosha. Because  action or cessation of it has no impact on him. He is not dependent on any one for any thing because he has got everyting in himself. If it is not so, he will be compelled to do karma. Still some such yogis continue to do rightful actions just to set a good example. Some other illuminated masters  keep aloof never mixing with the world.

VERSE 3:19

तस्मादसक्तः सततं कार्यं कर्म समाचार
असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः ॥३ -१९॥

tasmādasaktaḥ satataṁ kāryaṁ karma samācāra

asaktō hyācarankarma paramāpnōti pūruṣaḥ ||3 -19||

तस्मात् असक्तः सततम् कार्यम् कर्म समाचार असक्तः हि आचरन् कर्म परम् आप्नोति पूरुषः

तस्मात् – Therefore असक्तः –without attachment सततम् – always कार्यम् –obligatory work कर्म – spiritual action समाचार – perform असक्तः –without attachment हि because आचरन् performing कर्म –work पूरुषः the man परम्  the supreme आप्नोति attains

Therefore, always perform material actions (कार्यम् ) and spiritual actions (कर्म ) without attachment. By doing all actions without attachment, one attains the supreme.

In the 17th verse it was mentioned that there is no need to any action for a realized soul (आत्मारामः आत्म तृप्तः आत्म संतुष्टः). What about others? In this verse the Lord advises Arjuna that he must do niyata karma. Fighting a war with desire to  kingdom is kamya karma. But, if he fights without desire for self for the purpose of protecting dharma  it becomes अनासक्त कर्म or karmayoga. Karya is acion free from raga (attachment) and dwesha (hatred). That means working for the welfare of society by doing righteous activities. This will purify the mind. Then one has to follow karma or spiritual actions. One has to achieve emotional samatvam or equilibrium.  Finally the knowledge that I am Brahman becomes clear.

तस्मात् –therefore. This word indicates arrival of a conclusion. In the last two veses the lord mentined about a realized person who has no duy prescribed for him . In this verse he is going to speak about those commoners who are not realized.

असक्तः सततम् कार्यम् कर्म समाचार –always perform your duty without attachment. A jnyani has to perform all activities  forsaking attachment with the same gusto and inspiration just an ajnyani does it for its rewards. The Lord speaks here only about renunciation of attachemnt to duty but not about renunciation of attachment to fruit. The reason is when ownership to work has been given up, there is no question of ownership to its reward too.  Verse 2:62 says सङ्गस्तेषूपजायते. It is from attachment that desire for reward springs up. That is the reason attachment to desire for reward has not been mentioned specifically.

The lord has said in 3: 05 that no one can stay without performing actions.

न हि कश्चित् क्षणमपि जातु तिष्ठत्यकर्मक्रत् कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैः गुणैः ॥३ -०५॥

Here in this stanza an additional requirement has been imposed – perform all actions with ‘non-attachment’ असक्तः Shri Ramakrishna gives an example. A nanny loves and takes care of the child of the master as if it is her own. She knows that the child is not hers. If her employment contract comes to end, she goes back to her home. She has no qualms about the separation from the child.

Two words apparently with similar meaning have been used here for action. They are कार्यम् and कर्म. Both words arise from the root कृ “to do” has the general meaning of action. Both words  can mean material action, or dutiful action, religious rite or spiritual action as well as the results one reaps by such actions. In this verse  karyam means dutiful, material action,  or religious rite, and karma means spiritual action. Both words are often interchanged.

Material actions are performed by engaging energy (Prana) with mind and senses; meditation and spiritual actions are performed by withdrawing the energy from the mind and senses. At first the devotee must cultivate attachment to spiritual actions in order to banish attachment to material actions, gradually by such practices he is freed from all attachment.

असक्तः हि आचरन् कर्म परम् आप्नोति पूरुषः –The second half of the verse shows the fruit of karmayoga – by doing work without attachment a man attains the supreme. An Ajnyani has to perform all the karmas disinterestedly for purification of mind. असक्तः means disinterested. It does not mean that he is forced to do the karma. He does his best as God’s work but without attachment for gaining name and fame or to results.  By such disinterested-ness (अनासक्त कर्म, निष्काम भावना) ones mind is purified. This is the last step in realization.

VERSE 3:20

कर्मणैव हि संसिद्धिमास्थिता जनकादयः
लोकसन्ग्रहमेवापि संपश्यन्कर्तुमर्हसि ॥३ -२०॥

karmaṇaiva hi saṁsiddhimāsthitā janakādayaḥ

lōkasangrahamēvāpi saṁpaśyankartumarhasi ||3 -20||

कर्मणा एव हि संसिद्धिम् आस्थिताः जनकादयः लोकसन्ग्रहम् एव अपि संपश्यन् कर्तुम् अर्हसि

कर्मणा-by action (performed without attachment) एव-only हि-verily संसिद्धिम्-perfection आस्थिताः-attained जनकादयः-Janaka and others लोकसन्ग्रहम्-maintenance एव- only अपि-also संपश्यन्-with a view to  कर्तुम्-to act अर्हसि-you should

By the path of right action alone done by selfless service, Janaka and many others attained  perfection or self-realization. you should perform action at least with a view to the maintaining the world order.

In the begining of 3^rd chapter Krishna pointed out that every one should perform karma because karma alone purifies the mind. In the verse 20 he says a jnyani should also perform karma. Jnyani performs karma not for the sake of purity or liberation but for loka sangarahah. Karma is necessary for both jnyani and ajnyani. When both of them perform karma, what is the difference between their actions? Ajnyani perfoms action for happiness, jnyani performs with happiness or fulfillment, purity. Now the differnce from vedantic angle.

कर्मणा एव हि संसिद्धिम् आस्थिताः जनकादयः – By the path of right action alone done by selfless service, Janaka and many others attained  perfection or self-realization. In the previous verse, Krishna said, “ a man can obtain liberation by performing karma without attachment”. Now in this verse he supports his argument by giving some example.

Janaka was the king of Mithila in present day Bihar. He was Sita’s father and Rama’s father-in-law. God-realized souls of yore like janaka, Ajatashatru, Ashwapati, Ikshwaku, Pralhada, Ambarisha and others were well known at the time of teaching of Gita by the lord. Ajatashatru like janaka was also a king and Kshatriya by birth, still he taught Brahma vidya to brahmins. All of them are known to have attained divinity during their life time. They set an example by performing right action claiming no authorship and free from attachment and desire.  They continued to perform karmayoga to purify their minds. Then they acquired knowldge of Brahman.  Even in the modern days we have examples of Ramakrishna, Ramana, and Tapovan Maharaj. With the first line of the verse 20, the chapter of Karmayoga comes to an end.

What is the right action? (निष्काम कर्म, अनासक्त कर्म).

All actions done without selfish interest and attachment.

The material actions the great masters continued to do are maintenance of the eco-system, education, healthcare, proper behaviour, morality, nobility etc. The spiritual actions are dispassion to sense objects, love of the soul, intuition, meditation etc.

लोकसन्ग्रहम् एव अपि संपश्यन् कर्तुम् अर्हसि –with a view to maintaining world order at least you must set an example of selfless service. From the second line the Lord sarts a new subject of leading by practice.

लोक means people सङ्ग्रहम् leading for good actions. Leadf them away from wrong and evil actions and involve them in positive and good actions.

VERSE 3:21

यद्यदाचरति श्रेष्षस्तत्तदेवेतरो जनः
स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥३ -२२॥

yadyadācarati śrēṣṣastattadēvētarō janaḥ

sa yatpramāṇaṁ kurutē lōkastadanuvartatē ||3 -22||

यत् यत् आचरति श्रेष्षः तत् तत् एव इतरः जनः सः यत् प्रमाणम्  कुरुते लोकः तत् अनुवर्तते

यत् यत्-whatever आचरति-performs श्रेष्षः-a great man तत् तत्-the same thing एव-only  इतरः- others जनः-people सः-he, the leader यत्-which प्रमाणम्-standard  कुरुते-sets up लोकः-the people or his fallowers तत्-the same thing अनुवर्तते-fallow

Whatever a great man does, his fallowers also do the same. Whatever standard a noble person sets up, the generality of men fallow the same.

People fallow whatever a leader or a great person does. Example speaks louder than words. The leaders have a great burden on their shoulders. People fallow the conduct of the leaders  rather than their teaching. The life of a true leader should be a life of service and sacrifice and a role model for the followers.

Many a great realized souls continue to observe the rules of right conduct and constructive activities even after realization of ultimate bliss. Mahatma Gandhi continued to participate in all the material and spiritual activities of the ashram in spite of long and tedious journey by foot. Students can be disciplined only when the teachers are well behaved. Similarly the executives and the political leaders  have to be morally upright, and disciplined. Charity begins at home. For a child mother is the first model and father the next, then fallow the Guru and the ruler. There was a dad who used to tell his son not to tell a lie. Once there was a phone call from his lender. The call was received by the son. The father told the son, “Tell him I am not at home”. The innocent son said, “My dad says he is not at home”

जनः सः यत् प्रमाणम्  कुरुते – whatever the standard the great man sets, every one tries to fallow him. If a police officer himself drives without helmet or engages in criminal activities all his subordinates also try to follow him.  

VERSE 3:22

न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन
नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥३ -२२॥ (3 -22)

na mē pārthāsti kartavyaṁ triṣu lōkēṣu kiñcana

nānavāptamavāptavyaṁ varta ēva ca karmaṇi ||3 -22|| (3 -22)

न मे पार्थः अस्ति कर्तव्यम् त्रिषु लोकेषु किञ्चन न अनवाप्तम् अवाप्तव्यम् वर्त एव च कर्मणि

न- not मे-to me पार्थः-O son of Pritha अस्ति-is there कर्तव्यम्-any duty त्रिषु-in the three लोकेषु-worlds किञ्चन-anything न-not अनवाप्तम्-unattained अवाप्तव्यम्-to be attained वर्तॆ -I engage myself  एव-only च-and कर्मणि-in action

O son of Pritha (Arjuna), I have no compelling duty to perform; there is nothing which I have not acquired; nothing remains for me in these three worlds to gain! Yet I engage myself  in the performance of all actions.

In the first place the Lord exhorted Arjuna to take up righteous duties without any self inerest for the sake of keeping world order. Then he made a statement  that there is no need for a realized man to engage himself in any work for he has achieved everything. This may prompt Arjuna to think that” I am also a realized man, and so I can desist from engaging in this battle”.

In verses 19, 20, and 21 the Lord exhorted Arjuna to involve himself into righeous activity to attain perfection by giving example of Janaka. He also mentioned that how the fallowers are led by the example of the leaders. In the verses 21, 22, and 23 he gives his own example.

न मे पार्थः अस्ति कर्तव्यम् त्रिषु लोकेषु किञ्चन– Arjuna, there is nothing to be done, or no compulsion for me in the three worlds. Still I continue to engage myself into righteous activities. Arjuna is hailed as Partha which means the son of Pritha. It was the maiden name of Kunti, Krishna’s cousin. She was married to king Kuntibhoja, so she was called Kunti. Krishna calls Arjuna here as O son of Pritha.

Ther are three worlds; heaven, earth and Patal or lower regions. Being the lord of the universe, Krishna is in possession of everyting. He has no duty to perform, yet he continues to engage himself in the interest of the world order without any attachment and desire. This sets an example for us. We should never say ‘done’ but continue to engage ourselves in some activity for common good.

न अनवाप्तम् अवाप्तव्यम् वर्तॆ एव च कर्मणि –there is nothing unattained that I should now attain. Being the Lord of universe, I am in possession of everyting still I engage myself in all duties prescribed for a ruler लोकसन्ग्रहम् एव अपि.

VERSE 3:23

यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥३ -२३॥

yadi hyahaṁ na vartēyaṁ jātu karmaṇyatandritaḥ

mama vartmānuvartantē manuṣyāḥ pārtha sarvaśaḥ ||3 -23||

यदि  हि अहम्  न वर्तेयम् जातु कर्मणि अतन्द्रितः मम वर्त्म अनुवर्तन्ते मनुष्याः पार्थ सर्वशः

यदि-if हि-indeed अहम्-I न-do not वर्तेयम्- engage जातु-ever कर्मणि-in action अतन्द्रितःwithout lazyness, listless, lethargic मम-my वर्त्म-path अनुवर्तन्ते-follow मनुष्याः-men पार्थ-O Partha सर्वशः-in every way

O Partha (Arjuna), if I ever did not engage in action without any stint, men would follow my way in all matters.

यदि  हि अहम्  न वर्तेयम् जातु कर्मणि अतन्द्रितः– if ever I do not engage myself in activty relentlessly. One is, he would be the cause of confusion and destruction. The second reason is explained in the next paragraph.

मम वर्त्म अनुवर्तन्ते मनुष्याः पार्थ सर्वशः–people would follow my way. This is the second reason as to why he Lord never ceases to work. He has to set a great example for others to follow.

 Here the Lord speaks as his embodiment in the avatar of Krsihna. The Lord’s descent on earth takes palce for establishing dharma and restoration of of order of soceity. Towards this end he continues to work without pause. He gives two reasons as to why he  ever engages in activity

VERSE 3:24

उत्सीदेयुरिमे लोका न कुर्याम् कर्म चेदहं
संकरस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः ॥३ -२४॥

utsīdēyurimē lōkā na kuryām karma cēdahaṁ

saṁkarasya ca kartā syāmupahanyāmimāḥ prajāḥ ||3 -24||

उत्सीदेयुः इमे लोकाः न कुर्याम् कर्म चेत् अहम् संकरस्य च कर्ता स्याम् उपहन्याम् इमाः प्रजाः

उत्सीदेयुः-will perish इमे-these लोकाः-people न-not कुर्याम्-perform कर्म-my duty as a model चेत्-if  अहम्-I संकरस्य-of confusion, promiscuity  च-and  कर्ता-author स्याम्-I would become creating confusion in their duty उपहन्याम् – would destroy  इमाः- theseप्रजाः-people

If I do not perform actions, these worlds would be annihilated. I would be the cause of dire confusion. I would thus be the instrument of men’s ruination.

उत्सीदेयुः इमे लोकाः न कुर्याम् कर्म चेत् अहम् –If I cease to perform my duties, these worlds will come to an end. In the previous verse, the Lord said that यदि अहम्  न वर्तेयम् जातु कर्मणि अतन्द्रितः- in case I stop working due to lazyness all the people would stop working, becasue they follow the leader. They will say, “Hey God has stopped working. Why should we not also stop working”

संकरस्य च कर्ता स्याम् उपहन्याम् इमाः प्रजाः –This world woud become a hotchpotch of illogical order and arrangements.  People will not follow their duty and every one tries to become master. There would be no law and order, morality, kindness and community living. People would become exremely selfish and addicted sense enjoyments. Tyranny, terrorism and mutual destruction becomes the order of the day. World will be visited by natural calamities, earth quake, draught and floods.  It leads to total annihilation of this world.

उपहन्याम् इमाः प्रजाः I would be the cause of destruction of these people.

In the preceeding verse the lord showed that if he did not act the people would become lazy and non-productive. In this verse he says that if he ceases to work there would be varna-sankara and these worlds would perish. 

sankara  or varna-sankara (वर्णसंकर) means confusion and unwanted population and disturbance of harmony in the society. God, as the creator of universe, works immanently as the universal intelligence for the proper running of the cosmic plan. The phenomenon of the movement of planets, change of seasons, growth, nourishment and destruction of beings, gravitational force are all natural laws controlled by intelligent consciousness. The Lord represents not only the law governing the outerworld of things and beings, but also the Law that  governs the inner world of thoughts and emotions. They are all in order becase the God does not cease to work. Otherwise there would be total destruction.

Many ignorant people misunderstand the word वर्णसंकर -admixture of people as a ban on the mixing of castes or races. This interpretation reinforces blind orthodoxy and prejudice, and fosters division and strife. This verse does not support caste system nor does it refer to admixture of ethnological races on the basis of colour or nationality. All human races and skin colour come from the same father, the immutable spirit. The vested priesthood in India have fixed the four castes as non-intechangable, in defiance of early Vedic teachings about natural and progressively interchangable castes.

VERSE 3:25

सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत

कुर्यद्विद्वाम्स्तथासक्तः चिकिर्षुर्लोकसन्ग्रहं ॥३ -२५॥

saktāḥ karmaṇyavidvāṁsō yathā kurvanti bhārata

kuryadvidvāmstathāsaktaḥ cikirṣurlōkasangrahaṁ ||3 -25||

सक्ताः कर्मणि अविद्वांसः यथा कुर्वन्ति भारत कुर्यात् विद्वान् तथा असक्तः चिकिर्षुः र्लोकसन्ग्रहम्

सक्ताः- attached कर्मणि-to action अविद्वांसः-the ignorant यथा-just as कुर्वन्ति-would act भारत-O descendent of Bharata कुर्यात्-should act विद्वान्-the wise तथा-similarly असक्तः-without attachment चिकिर्षुः-seeking र्लोकसन्ग्रहम्- Welfare of the world

O descendent of Bharata (Arjuna), just as the ignorant men perform actions with attachment for its reward, similarly, the wise should act with equal gusto but without selfish  attachment but  seeking welfare of the world.

Having explained the consequences of the Lord renouncing action in the last three verses, the Lord now exhorts the wise to act for the sake of welfare of the world. When an ajnyani  performs actions for getting hapiness or fulfillment for himself and his family,  there is a problem of attachment or dependence. When a jnyani performs actions, he does it out of his inharent hapiness and fulfillment. He does not have to gain anything. His aim is fullnes, securty and purity. अहम् पूर्णः अस्मि. अहम् अम्रुतः अस्मि. Altruism is his own intrinsik nature. He does not act for happinesss but does act with happiness. Action for happiness is a drag. action with happiness is a sport or Leela. It is the attitudinal  difference.

यथा तथा – just as and so. This indicates cause and effect.

सक्ताः कर्मणि अविद्वांसः यथा कुर्वन्ति भारत –Just as a materialistic man works with selfish motive works ceaselessly to his full capacity to earn name, fame and wealth, for the benefit of himself, his family or his cotiery.

कुर्यात् विद्वान् तथा असक्तः –So should a wise man work with equal gusto for the welfare of the society, maintenance of the world order etc. The difference in the working between an ordinary mortal and a wise man is in his attitude. One works for his own welfare and the other works for the welfare of the society. असक्तः without attachemnt

चिकिर्षुः र्लोकसन्ग्रहम् –desiring the welfare of the society or social wellbeing. A materialistic man has egocentric desire and all his labour is for himself, for his family or followers. A yogi too works hard untiringly in the fields of meditation and social cause which brings ultimate happiness for others. The desire in the yogi for working is not self motivated but for the redemption of the world,  just as God acts in creation even though it is unnecessary for him to do so. Krishna here exhorts his devotees to act for the upliftment of the world. By activity all beings are helping directly or indirectly to work out the divine cosmic plan.

VERSE 3:26

न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्
जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन् ॥३ -२६॥

na buddhibhēdaṁ janayēdajñānāṁ karmasaṅginām

jōṣayētsarvakarmāṇi vidvānyuktaḥ samācaran ||3 -26||

न बुद्धिभेदम् जनयेत् अज्ञानाम्  कर्मसङ्गिनाम् जोषयेत्  सर्वकर्माणि विद्वान्  युक्तः समाचरन्

न-not बुद्धिभेदम्-unsettle the mind जनयेत्-generate अज्ञानाम्-of the ignorant  कर्मसङ्गिनाम्-persons attached to actions जोषयेत्-should engage सर्वकर्माणि-their duties विद्वान्-the wise  युक्तः-established in the self समाचरन्-duly performing them himself

The wise should not unsettle the mind of an ignorant one who is  attached to the fruits of action. But he should inspire in them a desire to perform dutiful actions;  by setting an  example by doing all his own duties diligently.

न बुद्धिभेदम् जनयेत् अज्ञानाम्  कर्मसङ्गिनाम् –the wise should not unsettle the mind of an ignorant who is ceaslessly involved in actions for his own benefit. A karmasaṁgī (कर्मसंगी) is one who works for his own benefit or at the most benefit of his family. He is called by the name  saktaḥ (सक्तः ) in verse 25. Karmasangi is materialistically oriented. His actions and result are artha kama pradhana. Most of us are working for

ourseleves. We are saktāḥ (सक्ताः). The labourers, office goers, poliicians, musicians, agriculturists  and the priest class etc; are all working for ourselves. We engage in activies all the time. Our only driving force is self-aggrandizement. Similarly there are many seekers who engage in ritualistic practices advocated in the Vedas for the fulfillment of their desires. They are also saktāḥs. If confusion and conflict is created in their mind, regarding futility of egocentric work, they may drop the ritualistic attachment for karma without simultaneously starting selfless righteous  activity. They will have niether the reward of karma nor dharma. They become  mithyachari. So this exercise may become futile and counter-productive.

जोषयेत्  सर्वकर्माणि – The wise man or विद्वान् should engage himself in all actions for the upliftment of the world without any desire and attachment. This way he will set an example and inspire others to perfom their duties. They should be introduced slowly to the beginning stages of selfless service.

विद्वान्  युक्तः समाचरन् – Refers to the wise people The wise man who is tuned to the higher and detached from the lower ego and identification of body and senses. समाचरन् –duly performing his action as ordained by scriptures.

VERSE 3:27

प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः
अहन्कारविमूढात्मा कर्ताहमिति मन्यते ॥३ -२७॥

prakr̥tēḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ

ahankāravimūḍhātmā kartāhamiti manyatē ||3 -27||

प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः अहन्कारविमूढात्मा कर्ता अहम् इति मन्यते

prakr̥tēḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ ahankāravimūḍhātmā kartā aham iti manyatē

प्रकृतेः-of prakrati, primordial nature,ahankara or body, mind complex  क्रियमाणानि-that are performed गुणैः-by the gunas कर्माणि- all actions सर्वशः-in every way अहन्कारविमूढात्मा-one whose mind is deluded by egoism, samsari कर्ता-the doerअहम्- is me  इति- thusमन्यते-thinks

As a universal law, all actions are performed by the forces of gunas of prakruti (attributes of the primordial matter). The fool, whose mind is deluded by egoism, assumes “I am indeed the doer”

Verse number 26 and 27 are two important shlokas in Gita. It gives the essence of Upanishad.

In the last two verses, the Lord pointed out as to how a wise man should continue to do all actions for the welfare of the society. In the next two verses, the Lord shows the basic difference in the attitude of a wise man and an odinary man. The lord, having finished his discourse of Karmayoga, now turns to jnyanayoga.

प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः –Gunas or attributes are the modifications of Prakruti.  There are three Gunas, sattva, rajas and tamas.  Interaction of these three gunas gives rise to the Twenty-Four activating prinicples of the body. So The physicl body is an aggregate of Twenty Four creative prinicples. These are:

चतुर्विंशतितत्वोत्पत्तिप्रकारम् (24 Priniciples)

The world consists of evolutes of these 24 principles of nature. These are the products of tripod of gunas. All activities whether spiritual or secular and driven by these three gunas.  Jiva or soul is altogether  a different entity.

Jiva or the individualized soul performs several actions. The Mind reflects on an object, the intellect analyzes and ascertains. Organs of execution are responsible for motor activity – the hands grasp and hold, the feet move. Organs of perception are responsible for hearing, sense of touch, to see a form, to taste, to smell, and to utter a sound. The organ of procreation is assigned with continuation of species and the organs of excretion for removal of waste product from the body. All these activities are called ‘action’ karma (कर्म). When the Lord says -” all actions are performed by the three gunas in conjunction with the modes of prakruti, what he intends to bring out is that whatever actions take place in the world is nothing but the operations of the above mentioned modifictions of Prakruti. The absolute formless atmaa or spirit has nothing to do with them. It is the nature of three gunas that  operates on themselves to produce an action. ‘I’, the real spirit has no conneciton with it. In the case of   a deluded fool, he so much identifies with the 24 principles and arrogates for himself the ownership of an action (Karta) or experience of its result (Bhokta). This identification with the lower “i” is called ahankara or ego. That is the difference between the work done by an ordinary man and a realized soul. An  ordinary man thinks that he is the architect and experiencer of the result of action, the wise disowns all actions. He has no attachment to the work. So the work becomes spiitualized and carries no karmic bondage.

अहन्कारविमूढात्मा कर्ताहमिति मन्यते – Ahankaara or ego means the identification of jiva with with the body and senses; The feeing of ‘I’ with the body (BMI). The unwise man’s mind is completely deluded by the impulsive feeling of ownership of action. This obsession clouds his decision and discrimanation. He is unable to differentiate the spirit from the matter.  He does not realize himself as the pure spirit distinct from the body. That is why action or karma becomes the cause of bondage to him, and he has to take several rebirths.

A storey explains the position clearly. There was a hungry tiger in a forest. He was old and incapacitated. He set out in search of food and saw a monkey and a man sitting on its branches.  He thought of a plan to trick his prey. He trampled the monkey’s shadow hard. The foolish monkey thought that he received the blow and fell down. The tiger ate him and did the same trick with the man.  He said – “Hey, stupid animal, don’t think I am monkey. I am man. I know I am different from shadow. You are beating my shadow. I have nothing to do with it; OK?”

The message to us from this storey is that an ignorant man, identifies himself with the body and mind like the monkey, and imagines that he is the architecht of the action and beneficiary of the result. An account of this, his action becomes bondage and he has to take several births to taper off his karma. The man on the branch of the tree on the other hand, knows clearly that he is distinct from the body and its actions and he is nothing but the absolute divinity (Sacchidananda swaroopa). Although he indulges in action, he is still unattached–asanga. He has no further incarnation. He is liberated in life; Jeevanmukta.

Another storey makes the theme clearer. Lord Krishna lived near the river Yamuna. He had many gopis (devotee milkmaids) as ardent devotees. They used to bring him fresh curd -his favourite food. Once when the river was flooded the devotees could not get to their master, who was on the other side of the bank. The gopis noticed that sage vyasa was sitting on their side of the bank. Knowing his divine power, they requested him to help them.

“You want to give all that curd to Krishna?” he enquired. “What about poor me” he said.  So they set the offering before vyasa who ate and ate. The devotees began to worry. There remained scarely enough left for Krishna. 

Vyasa rose on his feet and addressed river – “Yamuna, if I did not eat any curd today please divide and part”. To the surprise of the gopis, Yamuna immediately seperated itself into two walls of water, making a land passage for the ladies to walk across. (The Jordan River also parted for the Israeilites to pass as desired by Joshua) The ladies crossed the river but did not find Krishna to welcome them as usual. He was in sound sleep. They awakened him and asked – “don’t you want curds to day? “Oh,” he replied, “that fellow Vyasa on the other bank has fed me with abundant curds”

The gopis understood that Vyasa while eating the curds was steeped in Krishna consciousness.  

If men could feel God in their every action even as did Vyasa, they would be free from karma; they would perform activities guided by the divine wisdom and not by nature controlled egoism. To understand this stanza of Bhagavadgita, one must live it in every day life by thinking of God during the commencement, performance, and end of all actions.

Swami Mukundananda: We can see that the natural phenomena of the world are not directed by us, but are performed by prakṛiti, or Mother Nature. Now, for the actions of our own body, we usually divide them into two categories:

1) Natural biological functions, such as digestion, blood circulation, heartbeat, etc., which we do not consciously execute but which occur naturally.

2) Actions such as speaking, hearing, walking, sleeping, working etc. that we think we perform.

Both these categories of works are performed by the mind-body-senses mechanism. All the parts of this mechanism are made from prakṛiti, or the material energy, which consists of the three modes (guṇas)—goodness (sattva), passion (rajas), and ignorance (tamas). Just as waves are not separate from the ocean, but a part of it, similarly the body is a part of Mother Nature from which it is created. Hence, material energy is the doer of everything.

Why then does the soul perceive itself to be doing activities? The reason is that, in the grip of the unforgiving ego, the soul falsely identifies itself with the body. Hence, it remains under the illusion of doership. Let us say there are two trains standing side-by-side on the railway platform, and a passenger on one train fixes his gaze on the other. When the second train moves, it seems that the first is moving. Likewise the immobile soul identifies with the mobility of prakṛiti. Thus, it perceives itself as the doer of actions. The moment the soul eliminates the ego and surrenders to the will of God, it realizes itself as the non-doer.

One may question that if the soul is truly the non-doer, then why is it implicated in law of karma for actions performed by the body? The reason is that the soul does not itself perform actions, but it does direct the actions of the senses-mind-intellect. For example, a chariot driver does not pull the chariot himself, but he does direct the horses. Now, if there is any accident, it is not the horses that are blamed, but the driver who was directing them. Similarly, the soul is held responsible for the actions of the mind-body mechanism because the senses-mind-intellect work on receiving inspiration from the soul.

VERSE 3:28

तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः
गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥३ -२८॥

tattvavittu mahābāhō guṇakarmavibhāgayōḥ

guṇā guṇēṣu vartanta iti matvā na sajjatē ||3 -28||

तत्त्ववित् त्तु महाबाहो गुणकर्मविभागयोः गुणाः गुणेषु वर्तन्ते इति मत्वा न सज्जते

तत्त्ववित् – The knower of truth तु  -However महाबाहो – O mighty armed one गुणकर्मविभागयोः – about the divisions of the gunas (attributes of nature) and their actions गुणाः – the modes of prakruti गुणेषु -among the gunas (in the form of senses, mind etc.,) वर्तन्ते -remain इति -so मत्वा -knowing न सज्जते -does not get attached to them.

O mighty armed one (Arjuna)! He who knows the truth about the role of Gunas and their actions (attributes of nature and their actions) does not become attached to work. Because such a person knows that the gunas in the form of  sense attributes are attahched to gunas as sense objects. However he remains unattached to them.

The subject of the preceding verse was a man of ignorance. The subject of present verse is a man of knowledge. That is why the adverb त्तु.  –the adverb ‘tu’ indicates a change of subject. It means, ‘however’ or ‘on the other hand’.

तत्त्ववित् त्तु महाबाहो गुणकर्मविभागयोः –

तत्त्ववित् is the one who knows the tattva or essence. He is the true jnyani. He is not carried away by the external appearance of the world. He knows it is unreal or mithya. It refers to a jnyana yogi or knower or truth.

गुण विभाग कर्म विभाग Maya with trifold gunas of sattva, rajas and tamas is the harbinger of macrocosm and microcosm or cosmos. It produces the body whh is a conglomerate of 24-principles of nature (5 basic elements,  5 organs of knowledge and 5 organs of execution, and 5 sense objects.)  There are 4 more principles called antahkarana or internal equipment which includes of mind, intellect , memory and ahankara. All these are evolutes of three gunas. These 24 principles is called गुण विभाग. Their interaction is called कर्म विभाग. तत्त्ववित् is one who has realized that jiva or consciousness is not a part or product of this transaction. He isseparate identity.

A jnyani has a true insight into the categories of gunas and their actions.  He knows that his body, mind and intellect (ahankara) are nothing but a product of Gunas. These instruments are moving in their respective spheres of sense objects by the force of prakrati. The three gunas are sattva, rajas and tamas. The five sense objects are शब्द स्पर्श रूप रस् गन्ध (sound, touch, sight, taste and smell). A master has realized that the 19 prinicples of the body transact with the 5 sense objects and as a result a work is produced.  He entertains no ownership of these acts. Similarly, he maintains no ownership on the result and reward produced an account of this transaction. He, as the basic consciouness principle has no connection with these transactions. So, he is not its owner or experiencer. Such a master is called तत्त्ववित् or knower of the truth.

गुणाः गुणेषु वर्तन्ते इति मत्वा न सज्जते –The knower of the truth realizes that his real self is separate from his active senses and their objects and ever remains non-attached to any ensuing effect.  गुणाः Prakrati Guna (प्रक्रुति गुण) इति मत्वा न सज्जते–  having known that ahankara ineracts with the objects of senses, he remains aloof and unattached.

Swami Raghaveshananda: A hungry tiger was wandering in a forest looking for some food. It saw a man and a monkey on the branches of a tree. The tiger said, “Hey I have two animals for my lunch to day’. Since he could not climb the tree, he started beating the shadow of monkey. The monkey thought that he was being beaten and fell down. After devouring monkey , it started beating the shadow of man. The man said, “Hey stupid tiger, you are beating my shadow. It is not me. I am not afflicted. Stop being silly”. In this storey who is the monkey? He is none other than ignorant man who thinks that the  impermanent senses acting on the impermanet sense objects give him happiness or sorrow. A jnyani is a wise man who realizes the truth that a shadow is not real. Imperamnet things cannot give him paermanent happiness, security and support. I am sachchidananda.

VERSE 3:29

प्रक्रितेर्गुणसंमूढाः सज्जन्ते गुणकर्मसु

तानकर्त्स्नविदो मन्दान्कृर्त्स्नविन्न विचालयेत ॥३ -२९॥

prakritērguṇasaṁmūḍhāḥ sajjantē guṇakarmasu

tānakartsnavidō mandānkr̥rtsnavinna vicālayēta ||3 -29||

प्रक्रितेः गुणसंमुढाः  सज्जन्ते गुणकर्मसु तान् अकर्त्स्नविदः मन्दान् क्रर्त्स्नवित् न  विचालयेत्

prakritēḥ rguṇasaṁmūḍhāḥ sajjantē guṇakarmasu tān akartsnavidaḥ mandān krartsnavit na  vicālayēt

प्रक्रतेः –of prakruti (Nature) गुणसंमुढाः  –persons deluded by Gunas or ahankara सज्जन्ते -remain attached गुणकर्मसु –in the functions of those Gunas and actions तान् –those अक्रस्नाविदः -of imperfect knowledge who know only ahankara or lower self मन्दान् -the ignoranct क्रस्नावित् –the man of perfect knowledge, the knowledge of lower self or ahankara and higher self or atma. न विचालयेत् -should not unsettle

Those who are deluded by the gunas or illusive power of prakrati remain attached to those gunas and their actions. The man of perfect knowledge should not unsettle the mind of the ignorant whose knowledge is imperfect.

This topic is addressed to jnyani or a man of perfection.

प्रक्रितेः र्गुणसंमूढाः सज्जन्ते गुणकर्मसु –deluded by gunas the worldly minded men remain attached to Gunas and their actions. By the ahankara they are hooked to performing a work as a means of enjoyment and employment. They do not know the bliss of God, nor do they care to know. They are deluded by the maya. They are attached to ahankara or ignorance. So they are completely deluded, have no objectivity. गुण  is prakrati Guna or ahnakara कर्मसु and  in their activity.

God has two principles; matter and energy. The soul or jiva identifies with the bodily mattes such as senses and mind. The soul goes farther from its real nature and becomes a part of matter. This is called avarana Shakti or illusive power of Maya. Just like a man Possessed by ghost thinks himself as a ghost, the jiva absorbed in the senses made of matter thinks it is indeed a part and parcel of senses. Thus it becomes a fan of the functions of the senses and their enjoyments. This is called शरीर भावना, देहाभिमान

तान् अकर्त्स्नविदः मन्दान् क्रर्त्स्नवित् न  विचालयेत् –the enlightened one should not try to dissuade the ignorant ones for doing selfish activities. क्रस्नावित् – A man of wisdom who has thoroughly understood the truth about the spheres of gunas and their actions and the reality of God.   

A man of perfect knowledge should not unsettle the mind of those materialistic inadequately knowing fools. Such men who have faith in action and fruit of action should not be dissuaded.  If such people are warned that desire prompted action causes one to be in the grip of vice like bondage, they may stop action altogether which may lead to their downfall. They should be gradulally made to learn the truth.

This injunction of Gita does not mean that a saint should not awaken people at all; they should be gradually roused and instructed when they begin to wonder about the myseries of life. 

मन्दान् – a man of imperfect knowledge is one who knows only ahankara and desire prompted action. He is ajnyani क्रर्त्स्नवित्–  is a man of perfect knowledge, who knows ahankara as well as atma.

Krishna has emphasized in many verses that a ajnani should engage himself in work till he becomes free from identity with the body (देहाभिमान). Here are some references.

1. You cannot reach naishkarma without starting a karma 3:4

2.Abstenance from karma does not guarantee jnyana nishtha 3:4

3. No one can remain even for a second without doing any karma 3:5
4. Forsaking karma externally with the mind engaged in thought of sense objects and pleasure is a mithyachari,hypocrite. 3:6
5. It is better to engage in karma than forsaking it 3:8

6.It is difficult to live without doing any karma 3:8

7. A karma undertaken with yajnya spirit does not cause bondage 3:9
8. One who cooks for only himself not sharing with others is a sinner. 3:13
9. Ordinary men follow the leader. So, it is necessary for the leader to undertake karma to set an example. 3:21
10. God is always engaged in karma as a role model to others although it is not necessary for him 3:23

VERSE 3:30

मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः ॥३ -३०॥

mayi sarvāṇi karmāṇi saṁnyasyādhyātmacētasā

nirāśīrnirmamō bhūtvā yudhyasva vigatajvaraḥ ||3 -30||

मयि  सर्वाणि कर्माणि संन्यस्य अध्यात्मचेतसा निराशीः र्निर्ममः भूत्वा युध्यस्व विगतज्वरः

mayi  sarvāṇi karmāṇi saṁnyasya adhyātmacētasā nirāśīḥ rnirmamaḥ bhūtvā yudhyasva vigatajvaraḥ

मयि –in me  सर्वाणि – all कर्माणि –actions सन्यस्य –renouncing अध्यात्मचेतसा -with the mind centred in the self निराशीः -free from hope निर्ममः -free from egoism भूत्वा having become युध्यस्व –fight विगतज्वरः -free from feverishness (Mental).

Dedicating all actions unto Me, with your attention concentrted on the self, free from expectations, egotism, and feverish worry, be engaged in the battle (of activity).

Krishna comes to the topic of Karma yoga once again. In the first 25 verses the discusses Karmayoga. It is addressed to ajnyani but not jnyani.

Verses 26 to 30 deal with Jynanayoga. It is addressed to a jnyani. The lord gives a simple formula of success. Engage in the activities of life and warfare but without emotional disturbance, without stress and strain.  Why we are not able to achieve this? Because we are acting with attachment and desire for self. The option for us to dedicate all actions to the feet of Lord (मयि  सर्वाणि कर्माणि संन्यस्य). I will take care of you. You just be an instrument of action (निमित्तमात्रम् भव).

In the verse 30 he says that Karmayoga is a five point programme. These five points are:

1. मयि सर्वाणि कर्माणि संन्यस्य – offering or dedicting actions unto my feet ie. Ishwra arpana buddhi. “yadyat karma karōmi bhagavan śambhō tavārādhanam”, whatever activity I do O God is your worship. Convert work into worship. Prasad buddhi, Ishwararpana Buddhi

Arjuna fight the battle of life. An advanced practitioner dedicates all his actions done through body, mind and senses at the feet of God. He works without ego and attachment for the result. He gives his best and has no expectation of reward. He dedicates his labour for the pleasure of God. He disowns all sense of possession and profit.

2. अध्यात्मचेतसा Adhyatama chetasa: With Viveka Buddhi or right knowldge and descrimination. Right knowledge is awareness of eternal nature of God and fleeting nature of things. This is called nityānitya vivēka (नित्यानित्य विवेक). Spiritual goal alone is the primary goal of man. This is nitya or eternal. Anitya or fleeting nature is to work for dharma, artha and kāma. Reward of nitya karma is knowledge of God and anitya karma is material benefit.

The word अध्यात्मचेतसा means a mind focussed in God with form rather than formless supreme Brahman.  A man of अध्यात्म चेतस् realizes God is almighty (सर्वशक्तिवन्ता), all pervading (सर्वव्यापी), omniscient, the support of all (सर्वाधार), Universal Lord (सर्वेश्वर), supreme goal (परमगति),  the greatest well-wisher (परमहितैशी), the best and the dearest friend (सह्रुदय), and supremeely kind (परम दयालु).  He goes on performing all actions dextrously for the sake and pleasure of God. Such a man is said to have worked अध्यात्मचेतसा.

संन्यस्य saṁnyasyā:  having resigned unto me

3. निराशीः nirāśīḥ : feeling of disconnect with with result. Every karma produes a result, unfortunately there is unpredictability about the result. Karmyogi has to prepare the mind for any evntuality. Krsihna does not condemn planning. Plan, impliment and leave the rest to me. Do not worry. Planning is a deliberate action. Worry is a reaction. Planning makes you efficeint. Worrying makes you inefficient. Vedanta criticises worrying, ‘nirashee’. Worrying is our unpreparedness to face the adverse reaction.
4. र्निर्ममः भूत्वा nirmamaḥ bhūtvā: free from egoism, and arrogance. A nirashi man is full of humility. Any success depends upon innumerable unfavourable factors and they are not under our control and planning. The lord discusses the traits of a yogi in chapter 13.

अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् ।आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥१३:८॥ amanitvam adambhitvam ahimsa kshantirarjavamacharyopasanam shaucam sthairyam atma -vinigrahah 13 -08

5. युध्यस्व विगतज्वरः vigatajvaraḥ: : kayika and manasa jwara. Samatvam yoga uchyate. 2^nd chapter. Eqanimity as karta, and bhokta Understand that Bhagavan cannot do injustice. Samatvam.

VERSE 3:31

ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः
श्र्द्धावन्तॊनसूयन्तॊ  मुच्यन्ते तेऽपि कर्मभिः ॥॥३ -३१॥ ॥

yē mē matamidaṁ nityamanutiṣṭhanti mānavāḥ

śraddhavantōnasuyantō mucyantē tē:’pi karmabhiḥ ||3 -31||

ये मे मतम् इदम् नित्यम् अनुतिष्ठन्ति मानवाः श्रद्धवन्तः अनसुयन्तः मुच्यन्ते ते अपि कर्मभिः

ये-Those who मे -my  मतम् इदं – this teaching of karma yoga नित्यम्– constantly अनुतिष्तन्ति – practice मानवाः –men श्रद्धावन्तः – full of faith in the efficacy of its practice अनसूयन्तः – not cavilling मुच्यते –are freed  ते अपि – they also कर्मभिः – from the bondage of actions.

Those men who constantly practice this teaching of mine, full of faith and without cavilling are freed from the bondage of all actions.

In this verse the Lord  describes the fruit of practicing his teaching of dedication  all actions. Advantage of following karmayoga and disadvantage of not following it in two verses

ये मे मतम् इदम् नित्यम् अनुतिष्ठन्ति मानवाः –the men who always follow my advice; the advice of karmayoga. The word men or मानवाः indicte that this advice is not specifically targetted to Arjuna; any one of all nationality and communiy could follow karmayoga with benefit.

श्रद्धवन्तः अनसुयन्तः मुच्यन्ते ते अपि कर्मभिः –full of faith and without carping become free from the bondage of Karma. They become jnyani and ultimately attain Moksha.  The Lord speaks of three prerequisites; devout mind (full of faith, श्रद्धवन्तः) and free from cavilling (carping, अनसूयन्तः) and नित्यम् practice for ever. Cavilling or carping refers to a person who always finds fault with others on petty matters. He does not see anything good in others. Politicl cavilling is very common.  A man who has no faith in the Lord, or keeps on complaining  about minor issues cannot be benefitted by his advice. Another condition indicated by the lord is for ever or नित्यम्. This dedication should be for ever. श्रद्धवन्तः is one who has faith in the practice of Karmayoga advocated by the Lord. The benefit cannot be concretely demonstrated. You need to have faith because this practice cannot be verified by immediate result like adding fertilizer to get good crop. असूया is a vedantic word which means criticiizing mentality or showing mistakes liike a proof reader.

VERSE 3:32

ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्

सर्वज्ञानविमूढान् तान्विद्धि नष्टानचेतसः ॥३ -३२॥

yē tvētadabhyasūyantō nānutiṣṭhanti mē matam

sarvajñānavimūḍhān tānviddhi naṣṭānacētasaḥ ||3 -32||

ये तु ऎतत् अभ्यसूयन्तः न अनुतिष्ठन्ति मे मतम् सर्वज्ञानविमूढान् तान्  विद्धि नष्टान् अचेतसः

ये तु – but those एतत्  -this अभ्यसूयन्तः  -carping at (me) न अनुतिष्तन्ति  -do not practice  मे मतम् –my teaching सर्वज्ञानविमूढान् –deluded in all knowledge तान् –them विद्धि –know नष्टान्- ruined, lost spritually अचेतसः – devoid of understanding.

But those who denounce my teaching and do not practice it, consider them to be ignorant, senseless and doomed.

The lord describes in this verse consequence of finding fault with his advice. Krsihna talks about those who refuse to follow the teaching of karmayoa.

ये तु –however those who do no practice the Lords councel but carp at him and his teachings. In sthe previous verse he spoke about the benefit of following his advice of karmayoga. Now he says about not practicing his advice.

ऎतत् अभ्यसूयन्तः न अनुतिष्ठन्ति मे मतम् –those who carp at this teaching and do not practice it.

सर्वज्ञानविमूढान् तान्  विद्धि नष्टान् अचेतसः –should be considered as ignorant doomed and devoid of understanding.

VERSE 3:33

सद्र्शं चेष्ट्ते स्वस्याः प्रक्रतॆर्ज्ञानवानपि

प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ॥३:‍३३॥

sadrśaṁ cēṣṭatē svasyāḥ prakratērjñānavānāpi

prakr̥tiṁ yānti bhūtāni nigrahaḥ kiṁ kariṣyati ||3 -33||

सद्र्शम् चेष्टते स्वस्याः प्रक्रतेः ज्ञानवान् अपि प्रकृतिंम् यान्ति भूतानि निग्रहः किम् करिष्यति

सद्र्शम्- in acordance चेष्टते-acts स्वस्याः-tendency of ones own प्रक्रतेः-of nature ज्ञानवान् – a wise man अपि- also प्रकृतिम् – to their nature यान्ति-follow भूतानि-the beings निग्रहः-supression of prakrati किम्-what करिष्यति-would do

All living creatures follow their own natural tendencies. Even a wise man acts according to the tendencies of his nature. If we are but pawns of our own nature, what, then, is the value coercing one’s own nature?

स्वस्याः  प्रकृतेः सद्र्शं चेष्टते -All living creatures follow their tendencies. The basic behaviour and character of all living beings are determined by the laws of nature. There are two principles of this cause-and effect. One, the mass of karma in the previous births and two, gunas – the inherent tendencies, inclinations, habits and moods. This makes the man compelled to certain attractions and repulsed from others; Just as a river has natural tendency to flow towards the ocean. Then how can a practioner move towards self-blessedness? The lord advises to keep away from the twosomes of attraction and repulsion, love and hatred. Even the track of the flowing river can be alterred to our benefit. This way by wisdom the path of liberation one can move towards God realization.

प्रकृतेः ज्ञानवान् अपि – The word प्रकृति denotes the distinctive nature of an individual such as temper, disposition etc. It should not be confused with prakrati or material world. It is the sum total of tendencies or vasanas  and actions done in previous lives and stored up in his mind.

ज्ञानवान् – a wise man who knows the real truth about God. अपि – represents that even the wise saint is also bound to act according to his vasanas. What to speak of an ignorant man?

प्रकृतिंम् यान्ति भूतानि –The beings including animals follow their nature or tendencies. Just as it is the nature of water to flow downwards, the objecs thrown up to fall down, all the beings fallow their prakrati or nature. It is the sum total of tendencies or vasanas stored in the subtle body. Just as it is possible to change the course of river it is possible for man to change his prakrati by training his mind by several desciplines towards goal of God. It is not possible by supression or nigraha.

निग्रहः किं करिष्यति – what can a restraint or coercion do? It is impossible to stop the nature of a person. Even a wise man finds his senses governed by the inherent tendencies. That is the senses according to his vasanas feel compelling attractions or revulsions for certain things. This basic behaviour of all individuals are determined by the laws of nature, most specifically the universal mass of karma or the universal ‘cause- effect’ priniciple. A superficial suppression or mere restraint of external effects will not alter the course of nature’s laws.

A wise man’s inner equipment or अन्तःकरण is free of three standard evils. These are Impurity, distraction and the viel of ignorance (मल, विक्षेप and आवरण). Threfore the morbid feelings like egoism (अहंकार), sense of possession (ममकार ), attraction and repulsion (राग -द्वेष), joy and grief  (हर्ष ,शोक), hypocrisy and duplicity (दम्भ, कपट), lust and anger (काम-क्रोध), greed and infatuation (लोभ-मोह)  and so on cannot exist in his mind. That is why in the exceptionally pure and unsallied mind of the saint, virtues like equanimity (समता), contentment (संतोष) compassion (दया), forgiveness (क्षमा), desirelessness (निस्प्र्हता), tranquillity (शान्ति), etc., naturally reveal themselves. Threfore actions of the wise man takes place without any sense of agency with an affirmation that ‘Gods work will be done’. As a result such karma will be free from all bondage. It becomes impersonal activity (निष्कर्म).

VERSE 3:34

इन्द्रियस्येन्द्रियास्यार्थे रागद्वेषौ व्यवस्थितौ
तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥३ -३४॥

indriyasyēndriyāsyārthē rāgadvēṣau vyavasthitau

tayōrna vaśamāgacchēttau hyasya paripanthinau ||3 -34||

इन्द्रियस्य इन्द्रियास्य अर्थे रागद्वेषौ व्यवस्थितौ तयोः न  वशम् आगच्छेत् तौ हि अस्य  परिपन्थिनौ

इन्द्रियस्य- of each of the senses इन्द्रियास्य – in the sense अर्थे-in the object रागद्वेषौ-attraction and repulsion व्यवस्थितौ-are seated तयोः-of these two (the senses and their object) वशम्-sway न आगच्छेत्- one should come underतौ-these two हि-indeed अस्य-his  परिपन्थिनौ-foes (standing in the way of redemption)

Attachment and repulsion of senses for their specific sense-objects are governed by the law of gunas. Man should never allow himself to be swayed by them, beause they are the principal enemies in the way of his God-realization.

If all living creatures follow their tendencies how is it possible for man to be free from bondage of karma and obtain liberation? If every one acts according to his own nature then what is the use of conrolling it? This question is addressed to in this verse.

इन्द्रियस्य इन्द्रियास्य अर्थे –the literal meaning is ‘in the objects of sense organs-the sense organs’. This word is repeated because there are 10 sense organs classifed into two classes-organs of knowledge and organs of execution (ज्ञानेन्द्रिय and कर्मेन्द्रिय). So it means in all sense organs (सर्वेंन्द्रियाणाम्) there is basic attraction or repulsion to sense objects. Attraction is the desire to enjoy sensual pleasures again and again and replusion is the strong desire to avoid unfavourable sense object.

रागद्वेषौ व्यवस्थितौ –attraction and repulsion are eternally present. The sense organ of ear may like to hear a music at one partiular time and may not like to hear it at another time. I may like to eat a cake when I am hungry but not when I am full. That means the attraction and repulsion are not a part or product of the objects. It is our mind that says “I like this, I don’t like this’. Normally when an object is favourable to me, I like it and when unfavourable, I do not like it.

Sankalpa or arrival of thought becomes on my svabhava or nature. But nourishing of the thought is under my conrol. “sangat sanjayae kamah, kamat krodhobhi jayate”. If thoughts are noursihed then they become stronger and crystallises  into action. Therefore action is the grossest product of the subtlest thought. If I can control the arrival of thought I can control the action. The arrival of thought is called saṁkalpa (संकल्प).

तयोः न  वशम् आगच्छेत् –one should never come under sway of these two impulses of atraction and repulsion. The soul or the self created in the perfect image of God is ever contented. But the Jiva who identifies with the BMI is never satisfaied. Enslaved by the attachment to ‘likes and dislikes’ of senses and their objects he fails to see the ever-blessedness of the spirit. That is why these two are stumbling blocks in  the process of God realization.

तौ हि अस्य  परिपन्थिनौ –these two impulses are indeed the foes of a practioner. Personal likes and dislikes are two major obstacles in the path of perfection. One who has conquered attachments and aversions or likes and dislikes becomes a free person and attains salvation by doing one’s natural duty.  

VERSE 3:35

श्रेयान्स्वधर्मो विगुणः परधर्मात् स्वनुष्टितात्

स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ॥३ -३५॥

śrēyānsvadharmō viguṇaḥ paradharmāt svanuṣṭitāt

svadharmē nidhanaṁ śrēyaḥ paradharmō bhayāvahaḥ ||3 -35||

श्रेयान् स्वधर्मः विगुणः परधर्मात् स्वनुष्टितात् स्वधर्मे निधनम् श्रेयः परधर्मः भयावहः

श्रेयान् -Better स्वधर्मः –One’s own duty विगुणः -deficient in quality परधर्मात् -than the duty of another सु अनुष्टितात्  -well discharged (accomplished) स्वधर्मे -performing one’s own duty निधनम् -death श्रेयः -better परधर्मः -another’s duty भयावहः – fraught with fear.

One’s own duty though devoid of merit (swadharma) is preferable to the duty of another well performed (Paradharma). Even death in the performance of one’s own duty brings blessedness; for another’s duty is fraught with fear and danger.

श्रेयान् विगुणः स्वधर्मः परधर्मात्  स्वनुष्टितात् –one’s own duty although devoid of merit is better than the duty of another’s well-discharged.  So One has to go according to one’s own prakrati. Respect prakrati and dharma. Swadharma is svabhava dharma.                

स्वधर्मे निधनम् श्रेयः परधर्मः भयावहः  -Even death  in the performance of one’s own duty brings blessedness; another’s duty is fraught with fear.  

Here two adjectives have been used with regards to duty.  One is well organized duty of another and inferior duty of one’s own. The real import of this vese is one’s inferior natural work is better than superior unnatural work. Even death in carrying out one’s (natural) duty is useful. Unnatural work produces too much stress and incapaciy.

Many diehard pundits interpret this verse as supportive of caste system. They say that the varnas of Brahman, Kshatriya, Vaishya, and shurda are the natural dharmas and one should follow them. It is valid in so far as ‘caste’ is understood as man’s natural evoluition as discussed in 2 -31.  

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि । धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥२:३१॥

स्वधर्मम् अपि च अवेक्ष्य न विकम्पितुम् अर्हसि धर्म्यात् हि युद्धात् श्रेयः अन्यत् क्षत्रियस्य न विद्यते

“Besides, from the point of view of your own dharma (one’s rightful  duty) you should not waver, for there is nothing propitious for a Kshatriya than a righteous war.”

However in 18^th chapter the Lord says give up all your duties and come to me, I shall save you. Here is the verse:

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज । अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥१८:६६॥

“Resigning all your duties unto me, , take refuge in me alone. I shall absolve you of all your sins. Do not worry”

“The obvious practical and deeper interpretation of this verse, however, is that svadharma (soul’s duty, आत्मधर्म) signifies the spiritual duty of realizing one’s own true nature which is God. Paradharma means ‘opposite’ (different from one’s self), enemy or adversary.  That which is opposite of or inimical to the true self or soul is the sense- identified ego. The Lord adjures the devotee that it is better to follow svadharma or atmadharma rather than following paradharma or anatma dharma”. (Yogananda).

स्वधर्मे निधनम् श्रेयः परधर्मः भयावहः  -Even death  in the performance of one’s own duty brings blessedness; another’s duty is fraught with fear                      

With his discourse on karmayoga is comleted.

VERSE 3:36

What impels a man to commit sin as if by force?

अर्जुन उवाच
अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः
अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः ॥३ -३६॥

arjuna uvāca

atha kēna prayuktō:’yaṁ pāpaṁ carati pūruṣaḥ

anicchannapi vārṣṇēya balādiva niyōjitaḥ ||3 -36||

अर्जुन उवाच

अथ केन प्रयुक्तः अयंम्  पापम् चरति पूरुषः अनिच्छन्नपि वार्ष्णेय बलात् एव नियोजितः

अथ –Now केन – by whom प्रयुक्तः –impelled अयम् –this  पापं –sin चरति -commits पूरुषः –man अनिच्हिन् अपि –even though not wishing वार्ष्णेय –O descendent of Vrashni, Krishna बलात् इव –as if by force नियोजितः – driven.

Arjuna said –

O Krishna, what impels a man to commit sin, as even involuntarily, as though driven by force?

Every man sometimes experiences a peculiar state – even as he strives towards virtous thought and deed, he seems to be dragged into temptation, almost by force.

A businessman who is carrying on a honest business, finding his dishonest tradesman more prosperous than himself is often coerced to follow the latter’s example. An intelligent man of judgement and common sense, does not willingly commit an evil, but finds himself perforce to commit a sin. A spiritual seeker who has reached some adance state may be temporarily lured by sex impulse, beauty, money, power, greed, or hatred.

In 2: 60 the lord has said that even the mind of wise man is carried away by the force of the turbulant senses.

यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः| इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं  मनः||२.६०||

Arjuna seeks to obtain a definite view of the Lord as to why even a wise man is often tempted into evil.

VERSE 3:37

It is desire that impels a man to commit sin . It is insatiable and wicked

श्री भगवान् उवाच  –

काम एष क्रोध एष रजोगुणसमुद्भवः
महाशनो महापाप्मा विद्ध्येनमिह वैरिणं ॥३ -३७॥

śrī bhagavā uvāca  –

kāma ēṣa krōdha ēṣa rajōguṇasamudbhavaḥ

mahāśanō mahāpāpmā viddhyēnamiha vairiṇāṁ ||3 -37||

श्री भगवान् उवाच  –

कामः एषः क्रोधः एषः रजोगुणसमुद्भवः  महाशनः महापाप्मा विद्धि एनम् इह वैरिणाम्

कामः-desire एषः-this क्रोधः-anger एषः-this रजोगुणसमुद्भवः-born of Rajas Guna  महाशनः-ravenous महापाप्मा-grossly wicked विद्धि-know एनम्-this इह-here in this world वैरिणाम् -the enemy

The Blessed Lord said –

It is desire; it is anger begotten by the element  Rajo guna that is the impelling force to commit sin. It is insatiable and grossly wicked. Know this to be the foulest enemy on earth.

Arjuna’s question in the previous verse was, what impells a man into wicked ways almost instinctively? In reply the Lord says,

कामः एषः क्रोधः एषः (the cause of automatic force to commit  sin is) this desire and this anger which everybody experience intimately. Krsihna is discussing about two weaknesses of man: the desire and anger. But he uses the singular adjectives like  एषः (this), महाशनः (insatiable) instead of a dual number. The reason, Shankaracharya points out is that Kama or desire is the basic weakness. Obstructed kama leads to anger, fulfilled kama leads to moha. These two emotions are not different. Anger is a product of excessive desire as mentioned in 2: 62 which says,:

सङ्गात्संजायते काम – कामात्क्रोधोsभिजायते ||२:६२ ||

“Desire or kama arises from attachment and when the desire is frustrated it begets anger.”

रजोगुणसमुद्भवः– Both of them are born of Rajoguna.

महाशनः महापाप्मा –What is its nature? it is voracious that means it is not satisfied by any amount of food; like a blaze which can never be put out by ghee. It is  not possible to appease this craving  of desire to possession and sensual enjoyment by fulfillment.  When I do not have any vehicle, a bycycle will satisfy me. Next my goal shifts to getting a motorbike, car, biger car, etc. It can never be satisfied. It is the great evil. All desires are expressions of one basic flaw  which is “ I am incomplete person. I am not fulfilled”. Vedanta says an  incomplete one can never become complet by fulfillilng a finite object.

 Chinmayanada says, hapiness is the number of disires fulfilled devided by the number of desires you entertain.

विद्धि एनम् इह वैरिणाम् –know these to be the foulest enemy on earth.

Krshna says, “it is desire or lust that is responsible for the impulsive committment  of sin”. Voracious desire and frustration arise from the vagaries of the rajoguna.  It is alled HABIT. This word has a lesson for us. Habit is  the creation of Rajoguna. If you remove ‘H’,’ABIT’ remains. If you remove “a”, still a ‘BIT’ remains. If you knock off ‘B’ still ‘ it,’ the the rajoguna remains. It is by force of habit that a man commits sin impulsively. This is the mighty enemy that leads one to commit sin and turn one astray from the path of Self-realization. Actually, mundane desire compels a person to engage in sinful activities in spite of his or her will. Buddha also said, ‘selfish desire is the root cause of all miseries.

VERSE 3:38

It is desire in the form foe that clouds your wisdom and forces to commit  sin 

धूमेनाव्रियते वह्निर्यथादर्शो मलेन च
यथोल्बेनाव्रतो गर्भस्तथा तेनेदमावृतम् ॥३ -३८॥

dhūmēnāvriyatē vahniryathādarśō malēna ca

yathōlbēnāvratō garbhastathā tēnēdamāvr̥tam ||3 -38||

धूमेन आव्रियते वह्निः यथा आदर्शः मलेन च यथा उल्बेन आव्रतः गर्भः तथा तेन इदम् आवृतम्

धूमेन – By smoke आव्रियते – is enveloped वह्निः – fire यथा -just as आदर्शः  -mirror मलेन – by dirt च  – and यथा – just as उल्बेन – by amniotic fluid आवृतः – is enclosed गर्भः – the foetus तथा  -similarly तेन – by it (desire) इदम्  -this (self-knowledge) आवृतम् –veiled

As the fire is enveloped by smoke, a looking glass by dust, and the foetus by the amniotic sac , so is wisdom enveloped by this (desire).

In the previous verse the Lord declared that desire is responsible for impulsive committment of sin. In the next three verse he shows how desire can cause such a demeanour.

How desire veils the spiritual knowledge of man? Veiling of knowledge can happen in the form of three evils. These are distraction, impurity and envelope (विक्षेप, मल, आवरण).

धूमेन आव्रियते वह्निः  -just as fire is is vieled by smoke making it almost invisible, so also the spiritual light of man is vieled by ignorance.The smoke screen is easily dispersed by a strong breeze of discrimination. The smoke is compared to distraction or restlessness (विक्षेप). When the the mind becomes calm and steady–the quality of sattva, it illuminates the soul. 

यथा आदर्शः मलेन च – Just as the mirror with accumulated dust (मल),  cannot reflect any object,  the rajasik or activating  quality of the mind dims the soul’s splendour. As the mirror meeds to be constantly wiped clean, the mind  needs to be cleared of thick rajasik layer of restless, active and selfish desires to make it reflect the true nature of soul.

यथा उल्बेन आव्रतः गर्भः  – The amniotic sac completely encloses the foetus from all sides and it is totally hidden (आवरण). Similarly when the evil of tamas attribute is on the upper hand; our knowledge is veiled by ignorance and sloth.  The mind, full of unending desire and deluded by ignorance gets attached to delights of food, sleep, indolence etc., It is incapable of exercising its discretion and right judgement. This is आवरण or enveloping, veiling

तथा तेन इदम् आवृतम् –‘by that this is veiled’; by desire इदम् this knowledge is covered up. In the preceding verse the Lord said that ‘desire’ is the enemy of man, and in the following verse explicitly mentions that ‘knowledge’ is covered up by desire. Therefore तेन refers to desire and इदम् stands for knowledge.

VERSE 3:39

The enemy disguised as desire veils the knowldge

आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा
कामरूपेन कौन्तेय दुष्पूरेणानलेन च ॥३ -३९॥

āvr̥taṁ jñānamētēna jñāninō nityavairiṇā

kāmarūpēna kauntēya duṣpūrēṇānalēna ca ||3 -39||

आवृतम्  ज्ञानम् एतेन ज्ञानिनः नित्यवैरिणा कामरूपेन कौन्तेय दुष्पूरेण  अनलेन च

आवृतम् – Enveloped, vieled ज्ञानम्  -wisdom ज्ञानिनः – of the wise एतेन –by this नित्यवैरिणा –eternal enemy  कामरूपेण –disguised as desire कौन्तेय – Arjuna दुष्पूरेण  -insatiable अनलेन – by fire च and

O Son of Kunti (Arjuna), knowledge is veiled  by this  eternal enemy of the wise, known as  desire , which is insatiable like fire.

आवृतम् ज्ञानम् एतेन ज्ञानिनः नित्यवैरिणा – By this the discrimanation of the wise men is veiled. The raging fire of craving for sense pleasure continues to obscure the wisdom.

नित्यवैरिणा – Eternal enemy. The enemy in the form of desire does not allow the ideas of discrimination, and dispassion, to be firmly rooted in the minds of the sadhaka and presents an obstacle for the spiritual progress.

दुष्पूरेण कामरूपेण अनलेन– disguised as insatiable flame of desire.  दुष्पूर means which is hard to satiate or satisfy. अनल – means fire. The origin of this word is interesting. अलम् -means enough. अन् अलम् (अनलम् )– means not enough. Fire will consume any amount of wood or fuel but still not satisfied. It wants more.  Similarly even as the man enjoys the objects of the world, the list of objects of desires grows in leaps and bounds.

VERSE 3:40

The senses, mind and intellect are desire’s formidable stronghold.

इन्द्रियाणि मनो बुद्धिरस्याधिष्टानमुच्यते
एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ॥३ -४०॥

indriyāṇi manō buddhirasyādhiṣṭānamucyatē

ētairvimōhayatyēṣa jñānamāvr̥tya dēhinam ||3 -40||

इन्द्रियाणि मनः बुद्धिः अरस्य अधिष्टानम् उच्यते एतैः विमॊहति

एषः ज्ञानम् आवृत्य देहिनम्

इन्द्रियाणि – The senses मनः –the mind बुद्धिः –the intellect अस्य –its, of desire अधिष्ठानम् -seat उच्यते –is called एतैः –by these  senses, mind and intellect विमॊहति -deludes एषः this, desire ज्ञानम्  intellect आवृत्य having enveloped देहिनम् – the embodied

The senses, mind and intellect are said to be desire’s formidable stronghold; through these; desire deludes the embodied soul (jivatma) by eclipsing its wisdom.

इन्द्रियाणि मनः बुद्धिः अरस्य अधिष्टानम् उच्यते – The enemy in the form of desire  is hiding right within the body, mind and intellect. Therefore one who seeks spiritual good should loose no time to banish this hostile force, or to suppress and crush it right in its stronghold. Failing which like a formidable foe entrenched in one’ own house will destroy the man.

एतैः विमॊहति एषः ज्ञानम् आवृत्य देहिनम् – एषः means desire, quickly and decisively throws a spell on the body, mind and intellect and deludes the embodied soul into making wrong judgements and choices. It obscures his judgement leading him to believe that happiness lies in the sense enjoyments and drags him to the path of sin. Therefore one should be beware of this dreadful danger.

There is a parable. Long ago, there was a monarch. His name was King Conscious  (महाराजा चेतन सिंह). He had a prime minister by name Mr. Wise (प्रधान मन्त्री ज्ञान सागर) and a deputy prime minister named as Mr. Fickle (सह मन्त्री चञ्चल गिरि). Port Cordis (राजधानी मध्यपुरा) was the state capital. The kingdom was divided into 10 districts. Each of them was under the control of a district commissioner (जिल्हाधिकारी). King Conscious was noble and sattvik in nature. He loved his subjects and preserved the flora and fauna of the empire. The state was advancing from day to day. There was peace and prosperity in the kingdom.

There was famous cheat by name Mr. Charming (मनमोहन). He desired to extend his activities in the kingdom. He was a past master in fraudulence. He was a man of exceptionally sweet words; though full of poison in the heart. He charmed every one he came in contact. He appeared in the guise of a trader and contacted all the District Commissioners. He showed a Power Point Presentation as to how it would benefit the the kingdom if a trading licence was granted to his company. He greased the palms of the officers and pleased them with sensual pleasures. Then he met Mr. Fickle, the Deputy Prime Minister, and later the the Prime Minister Mr. Wise. Both of them were charmed by his pleasing talk, sweet behaviour and kickbacks. Ultimately he met the Emperor Conscious as well.  He won over the emperor by convincing him that there will be heaven on earth. He gave the king lot of jewels and precious stones. Ultimately a trading license was given to the fraudster. By his deft moves, he slowly demoralized the king. All his cabinet became addicted to vice and indolence. The fraudster’s hold on the administration increased and he robbed the kingdom of all its wealth. Ultimately the king was captured and put to jail. Here ends the parable.

The characters of the parable personify the different areas where काम or desire is lodged and extend its operation in order to confuse and confound the soul. King Conscious is none other than Jivatma or the embodied soul. Prime Minsiter Mr. Wise is the intellect, his deputy Mr. Fikle is Mind. The capital of the Kingdom, Port Cardis is our heart. The ten District commissioners are the five instruments of action (speech, hands and feet, rectal and genital organs), and the five instruments of knowledge (taste, touch, sight, smell and sound). The Charmer, the great swindler is the ubiquitous desire. Robbing the king means enticing the soul to indulge in wordly enjoyments and thus diverting it from the path of true happiness. Incarceration of the king means deluding him by veiling his knowledge and forcibly rendering him incapable of realizing the supreme end of human existence.

This is how desire lodges itself in the body, mind and senses, takes hold of the individual, entices him to wordly enjoyments with false assurance of happiness and brings about his downfall.

VERSE 3:41

First decimate desire by blocking its hiding place

तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ
पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् ॥३ -४१॥

tasmāttvamindriyāṇyādau niyamya bharatarṣabha

pāpmānaṁ prajahi hyēnaṁ jñānavijñānanāśanam ||3 -41||

तस्मात् त्वम् इन्द्रियाणि आदौ नियम्य भरतर्षभ पाप्मानम् प्रजहि हि एनम् ज्ञानविज्ञाननाशनम्

तस्मात् – Therefore त्वम् -you इन्द्रियाणि – the senses आदौ –at the outset नियम्य –having controlled भरतर्षभ – O best of the Bharatas पाप्मानम् – the sinful प्रजहि -kill हि -surely एनम् –this ज्ञान-विज्ञान-नाशनम् – the destroyer of knowledge and wisdom

Therefore, O the best of Bharata dynasty, (Arjuna), first discipline the senses, then destroy desire, the sinner and  annihilator of wisdom and self-realization.

तस्मात् त्वम् इन्द्रियाणि आदौ नियम्य – the rule is that first blockade the citadel of the enemy, impound all the supply lines and the battle is half won. That is why the word आदौ –at the outset is used.

पाप्मानम् प्रजहि हि एनम् ज्ञानविज्ञाननाशनम् –Having pinned down the enemy I.e. Greed the next job is to decimate the desire, the sinful annihilator of wisdom and self-realization. 

Agreed that the senses are to be controlled first; But how to do this? The lord has given the technique in 6: 35. Here is what the verse says –

असंशयं महाबाहो मनो दुर्निग्रहं चलम् |

अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ॥६ -३५॥ 

The mind is restless no doubt; and is difficult to curb. Arjuna it can be brought under control by repeated practice and by exercise of dispassion

God’s prescription has two segments – One, continuous practice, and two, dispassion.

To find freedom from the enslaving power of the senses, one must first avoid the material environment that easily excites a specific weakness, and then by wisdom he should destroy the inner tendencies that pull him to the sense object.

There are many ways of practice available for a devotee. He has to select some of them and practice them for a longtime with faith and determination. Practice consists in employing the senses organs in hearing or chanting of God’s name, virtues, mistery, working for helping others and practicing truth, non-voilence, emotional balance, participation in aaradhana, satsang, bhajan, visiting of holy places, regular reading of scriptures, interacting with likeminded sadhakas, perceiving the infinite everywhere etc,.  

Dispassion consists in cultivating an aversion to sense enjoyment, realizing its hallowness, and developing an attitude of unattachment everywhere including the outcome of his practice.

Practice and dispassion are like the river bed and bank. Practice allows thought flow towards God and dispassion is like an embankment to stop the thought flow elsewhere.

भरतर्षभ – The best of Bharata dynasty (भरत – ॠषभ).  Verbatim meaning is “Bull of the Bharatas”meaning the highest or the best

Swami Muktananda: Consider the following example. Ramesh and Dinesh were two fellow students sharing the same room in a hostel. At 10 pm at night, Ramesh developed a craze to smoke cigarettes. He said, “I am getting the urge to smoke.” Dinesh replied, “It is so late at night. Forget about cigarettes and go to sleep.” “No…no…I will not be able to sleep until I puff the tobacco,” said Ramesh. Dinesh went to sleep, but Ramesh went out in search of cigarettes. The shops nearby had closed. It took him two hours until he finally returned to the hostel with the cigarette and had a smoke.

In the morning, Dinesh asked him, “Ramesh, when did you sleep at night?” “At midnight.” “Really! That means you remained agitated for cigarettes for two hours and when you had your puffs, you returned to the same state that you were in at 10 pm.” “What do you mean by that?” said Ramesh. “Look, at 10 pm, you did not have any desire for cigarettes, and you were peaceful. Then you yourself created the desire for them. From 10 pm to midnight, you remained agitated for cigarettes. Finally, when you smoked them, the disease, which you had created, went away, and you got to sleep. I, on the other hand, did not create any desire, and slept peacefully at 10 pm itself.”

In this way, we create desires for the objects of the senses of the body, and then become agitated by them. When we get the cherished object, the disease of our own creation gets eradicated, and we think of it as happiness.” However, if we think of ourselves as the soul and our only purpose is happiness of the soul, then it becomes easier to renounce such material desires. Shree Krishna tells Arjun to bring the senses under control, thereby slaying the lust residing in them. To accomplish this we must use the higher instruments given by God to us, as stated in the next verse.

VERSE 3:42

The self is superior to senses, mind and intellect

इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः
मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ॥३ -४२॥

indriyāṇi parāṇyāhurindriyēbhyaḥ paraṁ manaḥ

manasastu parā buddhiryō buddhēḥ paratastu saḥ ||3 -42||

इन्द्रियाणि पराणि आहुः इन्द्रियेभ्यः परम् मनः मनसः तु परा बुद्धिः यः बुद्धेः परतः तु सः 

इन्द्रियाणि – the senses पराणि  -superior आहुः – they say इन्द्रियेभ्यः -than the senses परम् –superior मनः – the mind मनसः  – more than the mind तु  -but परा  -greater बुद्धिः –the inellect यः  -who बुद्धेः –than the intellect परतः -greater तु -but सः – he (self)

The senses are said to be superior (to the physical body); the mind is superior to the sense faculties; the intelligence is superior to the mind; but He (the self) is superior to the intelligence.

इन्द्रियाणि पराणि आहुः  –the senses are said to be greater than the physicl body. Without the dynamic ten sensory powers, the body is inert material. So the senses are superior to the physical body.

इन्द्रियेभ्यः परम् मनः – Mind is superior because it is subtler than the senses; and it is not destroyed during dream when the senses do not function.

मनसः तु परा बुद्धिः –the intellect being subtler than the mind it is superior. During deep sleep even the mind does not function but intelligence remains unchanged. 

यः बुद्धेः परतः तु सः –he, the supreme blissful soul is is greater than the intelligence. The intellect barrows it’s power of wisdom from the blissful soul. That is why it is said बुद्धेः परतः तु सः – That is greater than the intellect.

In this verse the Lord says that senses are subservient to mind; but however in chaper 2:-60 he says that the senses are formidable and boss over the mind. Here is the verse –

यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः|

इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः||२:६०||

The senses even of a wise man that is practicing self -control , forcibly carry away his mind  becasue  they are turbulent in nature.

How to reconcile these two statements? There is in fact no contradiction in these two statements as amply made clear by Kathopanishad.

आत्मानं रथिनं विद्धि शरीरं रथमेव च ।

बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च ।

इन्द्रियाणि हयानाहुर्विशन् तेषु  गोचरान् ॥
(Kathopanishad 1.iii.3-4)

Kathopanishad says,: The self or the soul (जीवात्मा), is the owner of the couch, body is the coach (रथ),   intellect the coachman (सारथि), the mind is the reins (कशा, प्रग्रह), the senses to the horses (हय), and the object of the senses like sound, sight etc; represent the track on which the couch moves.  

In the normal course, the intellect or the couchman has proper wisdom and faculty of discrimination. It is under control of the owner of the couch or the self. The reins of the horse or the mind is cool and collected and drive the horse in proper direction. Well disciplined senses are the the ten sensory-motor horses of the couch.

In the case of Jivatma whose intellect (Coachman) is devoid of judgement does not hold the reins (mind) properly, the ten horses (senses faculties) become unruly and wayward, forcefully dragging the couch and is owner along a wrong path and finally overrun it.

So it beocmes clear that mind is the master of the senses and control them. In turn the mind is subservient to the intellect and the latter is the servant of Jivatma. However, if the intellect has lost discrimination of right and wrong, the mind overrules it, and gets tempted by the pleasures offered by the wayward senses and succumbs to the senses. The jivatma who  is in fact the overlord becomes a servant. Therefore there is no real contradiction in the two statements.

Another reference as to the superiority of the mind is often quoted. Chapter 6 -6 Says –

बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः

अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत्  ॥६ -६॥

The self who has conqured the mind, intellect and seses is indeed its peer (बन्धु) and the self who has no control over the mind, intellect and senses is its enemy (शत्रु)

VERSE 3:43

Know that self is superior to intellect. Discipline the mind by intellect. Vanquish the enemy called desire.

एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मनात्मना
जहि शत्रुं महाबाहो कामरूपं दुरासदम् ॥३ -४३॥

ēvaṁ buddhēḥ paraṁ buddhvā saṁstabhyātmanātmanā

jahi śatruṁ mahābāhō kāmarūpaṁ durāsadaṁ ||3 -43||

एवम् बुद्धेः परम् बुद्ध्वा संस्तभ्य आत्मनम् आत्मना जहि शत्रुम् महाबाहो कामरूपम् दुरासदम्

एवम् – Thus बुद्धेः – than the intellect परम्  -superior बुद्ध्वा – having known संस्तभ्य – restraining आत्मानम्  -the mind आत्मना – by intellect जहि – Kill शत्रुम् – the enemy महाबाहो – O mighty armed कामरूपम् – disguised as desire दुरासदम् – hard to conquer.

O Mighty armed (Arjuna)! Thus recognizing the self as superior to the intellect, and disciplining the mind  by the inellect vanquish the enemy who has disguised as desire.

एवम् बुद्धेः परम् बुद्ध्वा संस्तभ्य आत्मनम् आत्मना –Like this, recognizing that the self or jivatma is superior to the intellect. Goyandka sates, “the gross body, the senses, the mind, the intellect and Jiva or the soul– all are called ‘Atma’. In his verse the Lord says, ’ संस्तभ्य आत्मना आत्मनम् which means restraining the self by the self.

Now the question is which atma has to be controlled by which atma? Of these five names referred to as atma, control of the senses has already been discussed in the previous verse 42. Jivatma being he most superior natually becomes the controller. So these two, senses and jivatma  are excluded. Of the remaining three, viz, body, mind and intellect,  without controlling the body no -self control is possible. Verse 3:42 says मनसः तु परा बुद्धिः meaning the inellectd is superior to mind. So it is prudent to conclude that atma the mind has to be controlled by atmana the intellect.

जहि शत्रुं महाबाहो कामरूपम्  दुरासदम् – Desire or the lust is the greatest enemy in the path of spiritual progress. Desire posseses its own inherent power. It has fortified itself in the intellect, mind and senses and like a parasite saps the strength of the host. Ultimately their host succumbs to the dubious assurances of pleasure offered by desire and ruin the man. Desire also produces rage, distructive tendencies, excessive acquisitions at the cost of others, hatred and delusion. That is why the lord calls desire as दुरासदम् – hard to overcome.

The Lord calls Arjuna महाबाहो – mighty armed. In this note of address the lord reminds Arjuna and indeed every one of us of his own power – the endless repository of infininte divine power of which man is a part and parcel. –Yogananda

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु
ब्रम्हविद्यायां  योगशास्त्रे श्रीकृष्णार्जुनसंवादे
कर्मयोगोनाम तृतीयोध्यायः ॥३॥

Thus, in the upanishads of the glorious Bhagawad Geeta, in the Science of God-realization, in the scripture of Yoga, in the dialogue between Shri Krishna and Arjuna, ends the third chapter entitled – “Karmayoga” -the path of spiritual action.   

Summary of 3rd chapter

The third  chapter elaborates karma yoga. Arjuna expressed his doubts in beginning of this chapter. In 2^nd chapter Krishna had given both jyna and karma yoga. He focussed more on jnyana yoga, glorification of knowldge for liberation. Also he glorified Sthitaprajna or Aham Brahmasmi state. He says “ Antakaleshu brahma nirvana muchyate”, begins and ends with jnya yoga and in between talks about karmayoaga.

Doubt is jnya yog is important or only it leads to liberation. On the other hand you are glorifieng jyna yoga and at the same time asking me to do karma yoga. Like an advertising one product and sayng you buy another product. 

Verse 1 to 7  is introdution.

Arjuna says which is better to fallow gnyana or karma yoga. Which is better path for liberation. Krshna makes certain fundamental observations in the introduction.

1. No choice between karma yoga and jnyana yoga. Jnyana yoga is the only means of liberation.
2. If I have to take jnyana yoga I have to obain required qualification. It is purity and maturity and samatva. Qualification can be acquired only through karma yoga. Fallow karma yoga acquire qualification, fallow jnyana yoga and attain moksha. Other yogas ashtanaga, bhakti, meditation etc are all pat of karmayoga. There is a choice with reagard to life-style. Nivratti marga and pravratti marga . Grahastha ashrama and sanyasa ashrama. Nishta to avashta.
3. Whatever the life style or Ashrama you have fallow has some sadhana. In both ashramas there is karma yoga and jnyana yoga. Krsihna says between two ashramas, grihastha ashram is better. A Jnyani grahastha is superior to an ajnyani sanyasi. Krishna is a mahaghrahasta. Lokesmin dwidha nishta pura prokata mayanagha. Two lifestyles.

Verse 8 to 20 Karma yoga

What is karmaygoa?  It is a mixture of proper action and proper attitude. What is proper action? Scripture divides action into three. “Satvik “ promotes maximum spritual  growth. The beneficiary is the  entire nation and humanity. Eg. Pancha  yagnya

Rajasic : me and my family Beneficiary are lesser. utterly selfsih action.

Tamasik: not only no spiritual growth. Beneficiary harmful action in which I get the benefit and all other people are harmed.

1. Ishwararpana buddhi dedicating all action to God. Love my carrier or profession
2. Nor only I am not karta or I am not a bhokta. Result of immediate or remote action. Accept all experiences as Ishwar a prasada.

These two together is samatvam. proper attitude. Samatvam maintenance of  equanimity of mind.

Krsihna asks every one to do karmayoga by looking at karma at four different angles

1. Make karma yoga, a way of your life as as a commandment of Lord; Ishwara Ajnyaa. Not as a fear. 

2.Follow his way of life as an offering or yajnya. What you do with what God has given is your gift to Lord.

3. Karma yoga as worship of Lord’s commandment. It is the best method of cleansing our mind of kama, lobha mada and matsarya.

4, Karma yoga as karma to conserve enivornment and ecology and harmony.  

Verse 22 ot 29 duties of jnyanai

Jnyani does not require karma yoga,  puja, japa japa etc. But the his followers require all these.  Society is looking upto him;  yadyadacharati shreshtaH, Society wants a model. Even if you are a jnyani better to do karma because buddhi bhedam na janayet vidwan.

Verse 30-35

Krishna summerizes whole teaching, Condenseces karmayoga

1. have spiritual goal as primary priority of my life. All ther goals are subjectt o arrival and departure (material goal) spiritual goal is my prority.
2. All work is done as an offering to God, peasant or unpleasant any duty must be made pleasant. mayi sarvani karmani sanyasva Isheara arpana
3. nirashee ; be prepared for all types of situations.

Result is not under your control. Dont say you are helpless or fatalistic approach. You may long for a result but you cannot do not determine your future. In prasada buddhi there is no  anxiety or unprparedness to face future

5. vigatajwara: Mental balance. Equanimiuy. It is a naturao culmintin of all four factors.

36 to 43 Arjuna asks a question whch krishna answered

What is the obstacle of karmayoga. Kama krodha or materilistic desire. Krodha is a modfied version of kama. Obstructed desire is anger.

The chapter opens with Arjuna’s dilemma. He asks Krishna, “You maintain that knowledge is superior to action. Then why do you ask me to engage in this terrible action? Tell me one definite path that will take me toshreya, the highest spiritual Goal.” Krsna answers that since ancient times there have been two distinct paths for humanity – the path of action for the active, and the path of knowledge for the contemplative. Those with many desires have to act while those with fewer desires need to study and ponder. Arjuna is an active person and must do Karma Yoga, the fascinating method by which you move Godward while mundane actions get accomplished. 

Action is fundamental to life. The quality of action is determined by the attitude behind it, the motivation backing it, and not by the action per se. Krsna appeals to Arjuna to perform , obligatory actions. Keep away from desire-driven actions, kamya karma, and nishiddha karma, actions prohibited by your conscience. As long as you are focussed on obligations your mind is calm and actions perfect. As desires mount the mind gets agitated and actions become flawed. If desires are fuelled to such an extent that they outstrip your resources you cross the line and perform actions that your conscience revolts against, that you yourself consider immoral and unethical –nishiddha karma.

 Krsna emphasizes the importance of yajna, actions dedicated to a higher ideal. He infuses the age-old ritual of fire worship with a refreshingly new meaning. He says – When the Creator made the human being He gave him the unique capacity of sacrifice, yajna, and said, “With sacrifice may you prosper. Let it be the fulfiller of all your desires.” The implication is that it is impossible to succeed if you do not act in a spirit of service and sacrifice. Yet we are all trying to prosper through selfish pursuits! 

He then details three distinct types of people. The lowest category, thetamasika person helps himself to the benefits endowed by society without repaying. Krsna calls such a one a thief. The rajasika one acts for selfish ends but the result is stress and mental agitation. He cooks, says Krsna, but eats sin. The only one who enjoys life as well as evolves to the highest goal of Enlightenment is the sattvika person who works in a spirit of sacrifice for a higher ideal. 

Krsna tops up this brilliant dissertation on action with an emotional appeal to motivate Arjuna. Often the intellectual plea alone is not enough to prompt you to action. You need the backing of powerful emotional inspiration to get you off the mark. 

The next 11 verses feature the critical steps to action. The highlight is verse 30 which gives the prescription of perfect action. Identify your svadharma, inner calling, core interest. It is difficult to excel if you invest your energies in a field alien to your nature. In the area of yoursvadharma fix a goal, an ideal, that is beyond your selfish interests. You create energy within by focussing all thoughts on the ideal, surrendering to the ideal, and acting vigorously towards achieving the goal. This energy tends to dissipate into the unproductive avenues of past worry, future anxiety and present frenzy. The intellect plugs this wasteful dissipation by concentrating on the present action, not allowing the mind to meander to the dead past or the unborn future. Those who follow this formula achieve success, happiness and spiritual evolution. Those who don’t are neither successful nor happy. Spiritual growth is a far cry.

Arjuna asks – What is it that takes me away from my chosen path and makes me do the things I ought not to do? Krsna answers – It is desire, it is anger, born of the quality of rajas, passion. The enemy is within. Not out there. Yet you waste precious time and energy in trying to deal with external forces. Desire comes in three shades – sattva purity, rajaspassion and tamas darkness. Blending poetry with philosophy Krsna describes how these three kinds of desire shroud Atman, the divine spark in you. Sattva is like smoke around fire. The brilliance and splendour of Atman shines forth in a sattvika person. Rajas covers Atman like dust on a mirror. Selfishness and ego blur the image of the Self. You are unable to see Divinity in a rajasika person. Tamas is like an embryo in the uterus. Not only does it completely cover Divinity but it takes time for you to emerge out of lethargy and indolence.

Desire is your greatest enemy, says Krsna. He uses four different words to describe desire as enemy. It is a voracious devourer and causes a great deal of mental agitation and stress. It is unquenchable, like fire. Trying to satisfy desire by fulfilling it is like trying to extinguish fire by adding fuel to it. Moreover, it mutates into other far more destructive forms like anger, greed, delusion, envy and arrogance. Yet everyone is busy fanning desire – individuals, organisations as well as nations.

Krsna then gives the way out. Rise to a higher desire, the lower will lose its hold over you. He concludes with a highly inspiring message – Kill the formidable enemy in the form of desire by rising to the highest desire, that of Self Realisation. The warrior in Arjuna is provoked, and responds.

Buddhiyukta dos not mean the path of knowledge but the path of action without attachment. This was the reason for Arjuna’s confusion.

दूरेण ह्यवरं कर्म बुद्धियोगाध्दनन्जय |बुध्दौ शरणमन्विच्छ कृपणा – फलहेतव – || 2 -49 ||

Learnings from Chapter 3

1. Action is a must. All beings are driven to action.
2. Identify yoursvadharma –your talent, core interest.
3. Fix a higher ideal in the area of yoursvadharma.
4. Create energy – focus the intellect on the ideal, surrender to it and act dedicatedly towards it.
5. While acting do not allow the mind to slip into the unproductive avenues of the past worry and future anxiety.
6. Cultivatesattva,refine rajas and eliminate tamas.
7. Understand that desire is the enemy and bring it under the control of the intellect.
8. Finally eliminate desire by picking up higher desires until the desire for Liberation removes all desires.

Summary of Chapter 3

Two paths of sadhana and Importance of Karma Yoga

Verse 1 to 7 is introduction to Karmyoga. Here is no option between Karma yoga and Jnyana Yoga. One has to plractie Karma yoga, obtain Chitta shuddha and mover over to Jnyana yoga.  The chapter opens with Arjuna’s dilemma. He asks Krishna,  “You maintain that knowledge is superior to action. Then why do you ask me to engage in this terrible activity of war? Tell me one definite path that will take me to Shreyas, the highest spiritual Goal”. (Verse 1-2). Arjuna wrongly understood the true meaning of कर्म and बुद्धियोग. He misunderstood the meaning of karma as action in warfare and buddhi yoga as spiritual knowledge. However the true import of these two words in spirituality is quite different. Karma means desire- prompted action or sakama karma.  Buddhi yoga means karma yoga that is the right action performed without desire for fruits, in a state of evenness of mind, without ego. He therefore he thought action was far inferior to knowledge.

Krishna answers that since ancient times there have been two distinct paths for humanity – the path of action for the active, and the path of knowledge for the contemplative (Verse 3). Those with many material desires have to indulge in actions  while those with fewer desires and are spiritually inclined  need to study and ponder. Arjuna is an active person and must do Karma Yoga, the fascinating method by which you move Godward while mundane actions get accomplished at the same time.

It is the universal law that all beings have to do karma. So none could remain without action even for a single moment  (Verse 5).   But there are some fake yogis who forcibly restrain the organs of action dwelling at the same time in  sense pleasures  in their mind. The lord speaks about such pretenders. (Verse 6). He says यः तु इन्द्रियाणि मनसा नियम्य by supressing the senses  in the mind. There are ten senses. They are श्रोत्रं त्वक् चक्षु:  रसना घ्राणम् इति पंच ज्ञानेन्द्रियाणि  the five organs of knowledge and  वाक्-पाणि-पाद-पायू-उपस्थानि five organs of execution (Verse 7). Karma yoga starts from verse 7.

Group 2 : Verse 8 – 16  Karma and Yajnya bhava

In the  verse  8 the lord discusses eloberately the central theme of Gita that is Karma yoga. Karma yoga consists of two words karma and yoga. Karma is proper action and yoga is proper attitude.Thre are three classes of karmas- sattvika, rajasika and tamasika.  Sattvika karma is one in which maximum number of people get benefit. The performer may also be benefitted but this is secondary. This is the best karma. It is also called Nishkama karma or selfless action. Rajasik karma is selfish activity in which beneficiaries are less in number and the doer gets all profit withot sharing with others. He may share  with family and partners. Tamasa karma is harmrful karma for others  but may benefit the performer. 

Proper attitude:  Every karma, sattivik or Rajasik should be considered as an offering to Lord -ईश्वरार्पण बुद्धि. Every day while praying we say: कायेन वाचा मनसेन्द्रियैव whatever action I do, is an offering to Lord. It is not for chanting but our attitudinal change (bhāvanā).  As a karta I offer to the Lord, and as a bhokta I receive as his prasad.  This attitude is karma yoga. The Benefit of Karmayoga is getting  Chitta shuddhi, the prerequisite for jnyana yoga.

The Lord says नियतम् कुरु कर्म त्वम् ,You have to perform your obligatory duties. (Verse 8) Obligatory duties include all actions expected of a responsible individual in his home, office, society and nation. It includes pancha maha yajnya. You have to contribute to society. Not to perform obligatory duties without diligence becomes a sin. Dutiful actions are purifiying and uplifting. Donate  your money, your time, skill, knowledge etc.

In verse 9 the Lord introduces the word karma with yajnya Bhava. यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः। तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचार ॥३ -९॥

All actions other than those done with a spirit of yajnya in this world, cause karmic bondage and therefore reincarntion. Wordly people do actions with selfish motive and desire to gain material profit and happiness. All these actions cause bondage (कर्मबन्धन). The Lord says the actions done with a spirit of yajnya do not cause bondage that means the action becomes actionless  (Verse 9). Gurudev Chinmayananda says, ”Yajnya is a self-sacrificing work done with a spirit of dedicatin for the blessings of all”.  

Krishna advices all men to perform the soul-redeeming activities like meditation, devotion, morality, service and divine love.Their observance is tantamount to  performance of purifying spiritual fire rites in which all mortal blemishes are burnt. Even the past vasanas are burnt and the devotee becomes one with God right in this life.

Next the Lord discusses the universal law of cyclic phenomenon.

1. Yajnya or right wok is created by God. “nourish the Gods with yajnya and they will nourish you. And thus nourishing each other you shall attain the supreme goal”. This is principle of share and care. The right activity includes preserving ecological balance, water bodies, forests etc. Propituate the Gods in the form of flora and fauna and they will nourish you. Verse 11 to 13
2. This Karma or right activity becomes aYajnya.  Yajnya causes rain; the rain begets food.  And from the food all beings are born. Verse 14
3. Karma has its orgin in Vedas; the Vedas are inturn derived from the imperishable Brahman. Therefore the all-ervading infinite Brahman is always present in Yajnya. Verse 15

The Lord wraps up this section by declaring that one who does not follow this wheel creation lives a sinful selfish life Verse 16.

Verse 17-20.  Life style of a jnyani

In the previous section he Lord poined out that every person has an obligatory duty of dharma. In the present section he shows who and why a some are  exempted from this rule.

A Jnyani is a man who has realised the soul-bliss and so his goal in life is fulfilled. Action or cessation of action has no impact on him. He is not dependent on any one for any thing because  he already owns them. He is ever  connected with self, finds joy in self. He is an ever  contented man; पूर्णः . So he has no duty to perform (Verse 17-18)

In verse 19 the Lord says तस्मादसक्तः सततं कार्यं कर्म समाचार.

कार्यम् is spiritual  action free from raga (attachment) and dwesha (hatred).  कर्म is material action also free from  raga and dwesha (likes and dislikes).  sAll actions must be done असक्तः without aattachment so that one attains the supreme. That means Arjuna do Karmayoga. including  work  for the welfare of society. One has to achieve emotional samatvam or quality of mind.

In the begining of 3^rd chapter Krsihna pointed out that every one should perorm karma because karma alone purifies the mind. In the verse 20 he says a jnyani should also perform karma. Jnyani performs karma not for the sake of purity or liberation but for loka sangarahah. Karma is necessary for both jnyani and ajnanyani. Wheb both of them perform karma, what is the difference between their actions? Ajnyani perfoms action for happiness, jnyani performs with happiness or fulfillment, purity. Now the differnce from vedantic angle.

In verse 20, the examples of Janaka and many others who performed right action by selfless service. He says Arjuna you must perform Karma yoga atleast for the sake of Loka sangharah.

Verse 21-29.  Jnyana yoga. How a jnyani will lead an ajnyani

In verse 3: 17 the Lord says, आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते

Still he prescribes karmayoga to a jnyani. Why is it so?. The lord says in this section (Verse 21) that whatever the leader sets a standard is followed by the generality of men. That is the reason, why the Lord who has nothing to gain or nothing to lose still keeps himself busy with work (Verse 22). In case he ceases to work without any stint (जातु कर्मण्यतन्द्रितः),

उत्सीदेयुरिमे लोकाः –this world would be annihilated,  and I would be the cause of dire confusion of people (संकरस्य च कर्ता) Verse 24

Example speaks louder than words. The leaders have a great burden on their shoulders. People fallow the conduct of the leaders  rather than their teaching. The life of a true leader should be a life of service and sacrifice.

Many a great realized souls continue to observe the rules of right conduct and constructive actions even after realization of ultimate bliss. Mahatma Gandhi continued to participate in all the material and spiritual activities of the ashram in spite of long and tedious journey by foot. Students can be disciplined only when the teachers are well behaved. Similarly the executives and the political leaders  have to be morally upright, and disciplined. Charity begins with the home. For a child mother is the first model and father the next. Then fallow the Guru and the ruler. There was a dad who used to tell his son not to tell a lie. Once there was a phone call from his lender. The call was received by the son. The father told the son, “Tell him I am not at home”. The innocent son said, “My father says he is not at home”

The next five verses Verse 25 to 29 is dedicated for the atitudinal make up of a jnyani.

The Lord now exhorts the wise to act for the sake of welfare of the world (चिकिर्षुः र्लोकसन्ग्रहम्). When an ajnyani  performs actions for getting hapiness or fulfillment for himself and his family,  there is a problem of attachment or dependence.  But when a jnyani performs actions , he does it out of hapiness and fulfillment. Action for happiness is a drag. Action with happiness is a sport or Leela. It is the attitudinal  difference (Verse 25)

the wise should not unsettle the mind of an ignorant who is ceaslessly involved in actions for his own benefit. A karmasaṁgī (कर्मसंगी) is one who works for his own benefit or at the most benefit of his family. He is called by the name  saktaḥ (सक्तः). A Karmasangi is materialistically oriented. His actions and result are artha- kama- pradhana. Most of us are working for ourseleves. We are saktaḥ . The labourers, office goers, poliicians, musicians, agriculturists  and the priest class etc; are all working for themselves. They engage in activies all the time. Our only driving force is self-aggrandizement. Similarly there are many seekers who engage in ritualistic practices advocated in the Vedas for the fulfillment of their desires. They are also saktaḥ . If confusion and conflict is created in their mind, regarding futility of egocentric work (न बुद्धिभेदम् जनयेत्), they may drop the ritualistic attachment for karma without simultaneously starting selfless righteous  activity. They will have niether the reward of karma nor dharma. They beocmes a mithyachari. So this exercise may become futile and counter-productive (verse 26)

In the next two verses, the Lord shows the basic difference between the attitude of a wise man and an odinary man. An ordinary man thinks that he is the architect (कर्ता) and experience of the benefit of action (भोक्ता). But a wise man who has understood the truth about God is convinced that it is the gunas opeatin on themselves that are responsible for the karma. “I”, the infinite spirit has no connecion or attachment with it. So such a karma becomes spiritualized and has no karmic bondage. It becomes अकर्म (Verse 27).

A monkey and a man were hiding on the branch of a tree. A,lion was waiting below to have its prey. It thought of a plan. It started beating the shadow of the monkey. The dull monkey thought that he is being beaten and fell down to become a food for the predator. When the lion started to trample upon the shadow of the man, he said,” Hey poor lion. I know I am not the shadow. I a man. I am separate from the shadow”.

The message to us from this storey is that an ignorant man, identifies himself with the body and mind like the monkey, and imagines that he is the architecht of the action and beneficiary of the result. An account of this, his action becomes bondage and he has to take several births to taper off his karma. The man on the branch of the tree on the other hand, knows clearly that he is distinct from the body and its actions and he is nothing but the absolute divinity (Sacchidananda swaroopa). Although he indulges in action, he is still unattached–asanga. He has no further incarnation. He is liberated in life; Jeevanmukta.

Verse 30-35  Essence of karma yoga

In this section, Krishna summarizes Karma Yoga. Verse 30 mentions it in a capsule. Here it goes:

मयि  सर्वाणि कर्माणि संन्यस्य अध्यात्मचेतसा निराशीः र्निर्ममः भूत्वा युध्यस्व विगतज्वरः

Karmayoga is a five point programme. These five points are:

1. मयि सर्वाणि कर्माणि संन्यस्य – Relinquishing all activities unto me with with your mind focussed on me. Arjuna! fight the battle of life. An advanced practitioner dedicates all his actions done through body, mind and senses at the feet of God. He works without ego and attachment for the result. He gives his best and has no expectation of reward. He dedicates his labour for the pleasure of God. He disowns all sense of possession and profit यद्यत् करोमि भगवन् शम्भो तवाराधनम्
2. अध्यात्मचेतसा: With Viveka Buddhi or right knowldge and descrimination. Right knowledge is awareness of eternal and fleeting nature of things. This is called nityānitya vivēka (नित्यानित्य विवेक). Spiritual goal alone is the primary goal of man. This is nitya or eternal. Anitya or fleeting nature is to work for dharma, artha and kāma. Reward of nitya karma is knowledge of God and anitya karma is material benefit.

The word अध्यात्मचेतसा means a mind focussed in God with form rather than formless supreme Brahman.  A man of अध्यात्म चेतस् realizes God is almighty (सर्वशक्तिवन्ता), all pervading (सर्वव्यापी), omniscient, the support of all (सर्वाधार), Universal Lord (सर्वेश्वर), supreme goal (परमगति),  the greatest well-wisher (परमहितैशी), the best and the dearest friend (सह्रुदय), and supremeely kind (परम दयालु).  He goes on performing all actions dextrously for the sake and pleasure of God; under His inspiration and guidance and direction. Such a man is said to have worked अध्यात्मचेतसा.

3. निराशीः: feeling of disconnect with with result. Karmyogi has to prepare the mind for any evntuality. Krsihna does not condemn planning. Plan, impliment and leave the rest to me. Do not worry. Planning is a deliberate action. Worry is a reaction. Planning makes you efficeint. Worrying makes you inefficient. Vedanta criticises worrying, ‘nirashee’. Worrying is our unpreparedness to face the adverse reaction.
4. र्निर्ममः भूत्वा: free from egoism, and arrogance. A nirashi man is full of humility. Any success depends upon innumerable unfavourable factors and they are not under our control and planning. The lord discusses the traits of a yogi in chapter 13.

अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् ।आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥१३:८॥

5. विगतज्वरः : kayika and manasa jwara. Work free from anxiety and tension. Samatvam yoga uchyate.

The above five traits is the essence of karma yoga.  Krishna says one who follows my commandment is freed of bondage. But one who carps at my teaching and refuses to follow, is doomed. Verse 30-31

Inverse 35 Krishan glorifies the virtues of svadharma. Literal meaning of the verse is that one’s own natural duty although devoid of merit is better than another’s unnatural duty which is well-discharged. Many diehard orthodox authors interpret the meaning to be supportive caste system. As an evidence they quote Verse 2:31which says:

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि । धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते “Having regard to your Kshatriya dharma you should fight this war”

However in 18^th chapter the Lord says give up all your duties and come to me, I shall save you. Here is the verse:

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज । अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥१८:६६॥

“Resigning all your duties unto me, , take refuge in me alone. I shall absolve you of all your sins. Do not worry”

“The obvious practical and deeper interpretation of this verse, however, is that svadharma (soul’s duty, आत्मधर्म) signifies the spiritual duty of realizing one’s own true nature which is God. Paradharma means ‘opposite’ (different from one’s self), enemy or adversary.  That which is opposite of or inimical to the true self or soul is the sense- identified ego. The Lord adjures the devotee that it is better to follow svadharma or atmadharma rather than following paradharma or anatma dharma”. (Yogananda).

Verse 36-43  Why swadharma is not attained and how to attain perfection?

In he previous section, Lord Krishna, having finished his erudite discourse of Karma yoga touched on the subject of Swadharma. Swadhara is ones’ own duty or atma dharma. It is recognizing one’s own true nature  which is Bahman. Paradharma is one which is anatma or not belonging to self.

This information rises a question in Arjuna’s mind. Why a man, although striving to achieve virtous thoughts and deeds seems to be dragged into temptationalmost by force? A few examples may be given.

1. An honest business man seeing his dishonest competitors floursh is often coerced to follow his competitor.
2. An intelligent man of judgement and common sense who does not willingly commit an evil, but finds himself perforce to commit a sin.
3. A advanced spiritual seeker may be temporarily lured by sex impulse, beauty, money, power, greed, or hatred.

In 2: 60 the lord has said that even the mind of wise man is carried away by the force of the turbulant senses.

यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः| इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं  मनः||२.६०||

Arjuna seeks to obtain a definite view of the Lord as to why even a wise man is often tempted into evil.

So in verse 36 he poses this question अथ केन प्रयुक्तः अयंम्  पापम् चरति पूरुषः

Krishna answers to this question in four verse 37-40

Krishna says, Arjuna, the compelling force in desire and its mutations like क्रोध, लोभ, मोह, मद, and मात्सर्य. Desire and ts modifications come in three shades  स्त्त्व, purity रजस् passion and तमस् he darkness . These are your enemies. They are not out in the open.They are residing jus inside you. Sattva is like smoke around he fire. When the smoke is driven away, the brillance and splendour of Atman shines forth in sattvik person. Rajas convers atman like a dust in the mirror.  Selsfishness and ego blur the image of the self. So you are unable to see the divinity in Rajasik person. Tamas is like an embryo in the uterus. Not only does it completely cover Divinity but it takes time for you to emerge out of lethargy and indolence (Verse 38).

In the verse 39, Krsihna uses  four different words to describe the reach of desire. It is a voracious devourer and causes a great deal of mental agitation and stress. It is unquenchable, like fire. Trying to satisfy desire by fulfilling it is like trying to extinguish fire by adding fuel to it. Moreover, it mutates into other far more destructive forms like anger, greed, delusion, envy and arrogance.

Where does this desire reside? The Lord says it hides in इन्द्रियाणि मनः बुद्धिः अरस्य अधिष्टानम् उच्यते . The senses, mind and intellect are said to be desire’s formidable stronghold; through these; desire deludes the embodied soul (jivatma) by eclipsing its wisdom (Verse 41)

We now know which is our enemy which imperils our progress. We also know  where it resides and how it spreads.  Krishna says, तस्मात् त्वम् इन्द्रियाणि आदौ नियम्य भरतर्षभ. Arjuna! In the first place discipline the hostile senses. Other wise they spread quickly and decisively and throw a spell on the body, mind and intellect and deludes the embodied soul into making wrong judgements and choices. It obscures his judgement leading him to believe that happiness lies in the sense enjoyments and drags him to the path of sin. Therefore one should be beware of this dreadful danger Verse 41.

Inverse 42, the lord says, the mind is superior to senses the intellect is superior to mind and the truth or reality is the most superior in the hierarchy.

In vese 43, the lord advises the means and methods of realizing the truth. He says,

एवम् बुद्धेः परम् बुद्ध्वा संस्तभ्य आत्मनम् आत्मना जहि शत्रुम् महाबाहो कामरूपम् दुरासदम्

O Mighty armed (Arjuna)! Thus recognizing him as the most superior,  restrain he self by he self. The enemy will be conquered.

This verse needs some explanation. The word आत्मा has been used for the gross body, the senses, the mind, and the intellect. When the Lord says संस्तभ्य आत्मनम् आत्मना,  a question arises which self is to be controlled by which self? Of the five names referred to as आत्मा, conrol of senses is discussed in verse 42. जीवात्मा being superior, naturally becomes he controller. Now we have only three names left viz, the body, mind and intellect. The body  is ruled out because no self-conrol is possible without controlling the body. Of the remaining two he mind and intellect, the verse 3:42 says: मनसः तु परा बुद्धिः. The intellect is superior to mind. So it is prudent to conclude that the Lord advises us to control the आत्मा, he mind with आत्मा, the intellect.

Gurudev  Chinmayananda concludes this chapter by declaring that the training of Karma yoga prepares us for the greater fights on our own life’s battlefield.  

Arjuna wrongly understood the true meaning of कर्म and बुद्धियोग. He misunderstood the meaning of karma as action in warfare and buddhi yoga as spiritual knowledge. However the true import of these two words in spirituality is quite different. Karma means desire- prompted action or sakama karma.  Buddhi yoga or karma yoga is the right action performed without desire for fruits, in a state of evenness of mind, without ego.