Śrīmad Bhagavad-gītā Hidden Treasure of the Sweet Absolute by Śrīla Bhakti Rakṣak Śrīdhar Dev-Goswāmī Mahārāj
CHAPTER THREE
Karma-yoga
The Path of Action
arjuna uvācha
jyāyasī chet karmaṇas te, matā buddhir janārdana
tat kiṁ karmaṇi ghore māṁ, niyojayasi keśava [1]
arjunaḥ uvācha–Arjuna said: {he} janārdana–O Janārdana; {he} keśava–O Keśava; chet–if; te matā–it is Your opinion that; buddhiḥ–wisdom; jyāyasī–is superior; karmaṇaḥ–to action; tat kim–why, then; niyojayasi mām–do You urge me to engage; ghore karmaṇi–in the terrible action of warfare?
1 Arjuna said: O Janārdana, O Keśava, if You consider wisdom superior to action, why, then, do you urge me to engage in the violence of warfare?
~~~
vyāmiśreṇeva vākyena, buddhiṁ mohayasīva me
tad ekaṁ vada niśchitya, yena śreyo ’ham āpnuyām [2]
mohayasi iva–You are bewildering; me–my; buddhim–intelligence; vākyena–by Your words; vyāmiśreṇa iva–by their ambiguous meanings, sometimes praising action and sometimes praising wisdom. tat–Therefore; niśchitya–ascertaining; ekam–one; vada–please say; yena–that by which; aham–I; āpnuyām–can obtain; śreyaḥ–the highest benefit.
2 I am confused by Your words. They appear to be ambiguous, sometimes supporting action and sometimes supporting wisdom. So please tell me, which is the most beneficial path for me to take?
~~~
śrī-bhagavān uvācha
loke ’smin dvi-vidhā niṣṭhā, purā proktā mayānagha
jñāna-yogena sāṅkhyānāṁ, karma-yogena yoginām [3]
śrī-bhagavān uvācha–The Lord said: {he} anagha–O sinless Arjuna; asmin loke– in this world; dvi-vidhā niṣṭhā–two ways; proktā–have been spoken of; mayā–by Me; purā–in the previous chapter: {niṣṭhā sthāpitā}–the established practice; sāṅkhyānām– of the realized; jñāna-yogena–by the yoga of knowledge; {niṣṭhā sthāpitā}–and the established practice; yoginām–of those engaged in action in the world; karma-yogena– by the yoga of selfless action.
3 The Supreme Lord replied: O sinless one, I have described the two paths to be found in this world—the yoga of wisdom practised by the realized and the yoga of selfless action practised by those active in the world. {Both paths touch the beginnings of devotional practice since the ladder to the plane of devotion is one, while the practice is twofold according to the stage attained.}
~~~
na karmaṇām anārambhān, naiṣkarmyaṁ puruṣo ’śnute
na cha sannyasanād eva, siddhiṁ samadhigachchhati [4]
puruṣaḥ–A person; na aśnute–cannot attain; naiṣkarmyam–to the state of spiritual consciousness beyond material activity; anārambhāt–by refraining from; karmaṇām– {scripturally prescribed} actions; na samadhigachchhati–and he cannot attain; siddhim– fulfillment, perfection; sannyasanāt eva cha–by renunciation alone.
4 One cannot attain freedom from action by refraining from action. Nor can one attain fulfillment by renunciation alone.
~~~
na hi kaśchit kṣaṇam api, jātu tiṣṭhaty akarmakṛt
kāryate hy avaśaḥ karma, sarvaḥ prakṛti-jair guṇaiḥ [5]
kaśchit–One; na hi tiṣṭhati–cannot remain; jātu–at any time; akarma-kṛt–without engaging in activity; kṣaṇam api–even for a moment. sarvaḥ hi–Indeed, all living beings; avaśaḥ–are helplessly; karma kāryate–engaged in activity; prakṛti-jaiḥ guṇaiḥ–by the modes or qualities born of material nature.
5 No one can refrain from activity for even a moment. Everyone is impelled to act by the modes of material nature. {Thus the person of impure consciousness should not disregard scripturally prescribed purificatory works.}
~~~
karmendriyāṇi saṁyamya, ya āste manasā smaran
indriyārthān vimūḍhātmā, mithyāchāraḥ sa uchyate [6]
yaḥ–That person who; saṁyamya–having controlled; karma-indriyāṇi–the senses
of action–the hands, legs, etc. {see 13.6}; smaran āste–remembers, dwells on; indriyaarthān–
the sense objects; manasā–within his mind; saḥ–that person; uchyate–is
known as; vimūḍha-ātmā–a fool; mithyā-āchāraḥ–and a hypocrite.
6 One who externally restrains his hands, legs and other
senses of action, but whose mind dwells on sense objects,
is a fool. Know him to be a hypocrite.
~~~
yas tv indriyāṇi manasā, niyamyārabhate ’rjuna
karmendriyaiḥ karma-yogam, asaktaḥ sa viśiṣyate [7]
{he} arjuna–O Dhanañjaya; yaḥ tu–but he, who; niyamya–having stabilised;
indriyāṇi–the senses; manasā–by the mind; ārabhate–engages in; karma-yogam–
the yoga of action as directed by the scriptures; karma-indriyaiḥ–utilizing the senses
of action; asaktaḥ–without any desire for the results; saḥ–that person; viśiṣyate–is
superior to such a hypocrite.
7 O Arjuna, superior is one who {though married} has
stabilised his senses by the mind and engaged in the yoga
of selfless action.
~~~
niyataṁ kuru karma tvaṁ, karma jyāyo hy akarmaṇaḥ
śarīra-yātrāpi cha te, na prasiddhyed akarmaṇaḥ [8]
tvam–You; kuru–perform; niyatam karma–prescribed duties; hi–since; karma–the performance of duty; jyāyaḥ–is superior; akarmaṇaḥ–to renouncing duty. akarmaṇaḥ cha–By becoming inactive; te śarīra yātrā api–even your bodily sustenance; na prasiddhyet–will not be accomplished.
8 Perform your prescribed duties, since to be active is better than idleness. Inactive persons cannot even maintain their existence. {By giving up fruitive action and performing your obligatory duties, your heart will be purified. Surpassing the plane of renunciation, you will attain pure devotion, transcendental to the mundane plane.}
~~~
yajñārthāt karmaṇo ’nyatra, loko ’yaṁ karma-bandhanaḥ
tad-arthaṁ karma kaunteya, mukta-saṅgaḥ samāchara [9]
{he} kaunteya–O Arjuna; ayam lokaḥ–all the living beings of this world; karmabandhanaḥ {bhavati}–come into bondage by their action; karmaṇaḥ anyatra–other than action; yajña-arthāt–as selfless duty offered to Lord Viṣṇu. {ataḥ}–Therefore; mukta-saṅgaḥ {san}–being free from attachment; karma samāchara–be fully active; tat-artham–for the purpose of such sacrifice, for Him.
9 Selfless duty performed as an offering to the Supreme Lord is called yajña, or sacrifice. O Arjuna, all action performed for any other purpose is the cause of bondage in this world of repeated birth and death. Therefore, remaining unattached to the fruits of action, perform all your duties in the spirit of such sacrifice. {Such selfless action is the way to begin devotional practice, gradually realize the presence of the Lord, and ultimately attain pure devotion transcendental to the modes of material nature [nirguṇa-bhakti]}.
~~~
saha-yajñāḥ prajāḥ sṛṣṭvā, purovācha prajāpatiḥ
anena prasaviṣyadhvam, eṣa vo ’stv iṣṭa-kāma-dhuk [10]
purā–At the universal manifestation; sṛṣṭvā–after manifesting; saha-yajñāḥ prajāḥ– the progeny of the world, with sacrifices for Lord Viṣṇu; prajā-patiḥ–Lord Brahmā; uvācha–said: prasaviṣyadhvam–“May your prosperity flourish; anena–by this religious practice. eṣaḥ astu–May this sacrifice be; vaḥ–your; iṣṭa-kāma-dhuk–bestower of desired objects.”
10 In the beginning, Lord Brahmā manifested the progeny of the world, along with sacrifices. He instructed them thus: “Take shelter of this religious principle of sacrifice; prosper and flourish. May such sacrifice be the bestower of the things you desire.”
~~~
devān bhāvayatānena, te devā bhāvayantu vaḥ
parasparaṁ bhāvayantaḥ, śreyaḥ param avāpsyatha [11]
anena–“By this yajña; {yūjam}–you all; bhāvayata–propitiate; devān–the demigods; te devāḥ {api}–and the demigods being thus pleased; bhāvayantu vaḥ–may bestow upon you your desired fruits. {evam}–In this way; parasparam–mutually; bhāvayantaḥ–nourished; avāpsyatha–you will obtain; param śreyaḥ–the ultimate auspiciousness.”
11 “Propitiate the gods by sacrifices, and may they satisfy you by bestowing your desired fruits. In this way, through mutual nourishment, you will be the gainers of great auspiciousness.”
~~~
iṣṭān bhogān hi vo devā, dāsyante yajña-bhāvitāḥ
tair dattān apradāyaibhyo, yo bhuṅkte stena eva saḥ [12]
devāḥ–The demigods {as limbs of My universal form}; yajña-bhāvitāḥ {santaḥ}–
being pleased by sacrifices; dāsyante–will bestow; vaḥ–upon you; iṣṭān bhogān–
desired enjoyable objects. hi–Therefore; yaḥ–he who; bhuṅkte–enjoys; taiḥ dattān–
food provided by the demigods; {vṛṣṭyādi dvāreṇa}–via the rain, etc.; apradāya–without
making any offerings {of that food}; {pañcha-yajña-ādhibhiḥ}–by means of the
five kinds of sacrifices, etc.; ebhyaḥ–to those demigods, who are all under My shelter;
saḥ–that person; stenaḥ eva–is but a thief.
12 Propitiated by sacrifices, the gods {My worldly
representatives} will bestow upon you all your desired
enjoyable things. But one who enjoys what is given by
the gods without offering it to them, is a thief.
~~~
yajña-śiṣṭāśinaḥ santo, muchyante sarva-kilbiṣaiḥ
bhuñjate te tv aghaṁ pāpā, ye pachanty ātma-kāraṇāt [13]
santaḥ–Virtuous persons; yajña-śiṣṭa-aśinaḥ–who partake of the remnants of sacrifice to the demigods {universal administrators subordinate to the Lord}; muchyante– are liberated; sarva-kilbiṣaiḥ–from all sin {pañcha-sūnā, five types of sin due to five kinds of violence to other living beings}. ye tu–But those who; pachanti–cook; ātmakāraṇ āt–for their own pleasure; te–those; pāpāḥ–sinful persons; bhuñjate–eat; {eva}– only; agham–sin.
13 By accepting sacrificial remnants of the universal gods,* virtuous persons are liberated from all sins arising from violence towards other living entities. But those who prepare food for their own pleasure partake only of sin.
*The remnants referred to here are not the same as the Kṛṣṇa-prasāda {food that has been offered to the Supreme Lord by His devotees}. See 9.20–26.
~~~
annād bhavanti bhūtāni, parjanyād anna-sambhavaḥ
yajñād bhavati parjanyo, yajñaḥ karma-samudbhavaḥ [14]
annāt–From food {transformed into semen and blood}; bhūtāni–{the physical bodies of} all living entities; bhavanti–are manifest. anna-sambhavaḥ–Food is manifest; parjanyāt–due to rainfall. parjanyaḥ–Rainfall; bhavati–occurs; yajñāt–due to yajña, sacrifice. yajñaḥ–Sacrifice; karma-samudbhavaḥ–is born of action.
14 The living beings’ bodies are manifest from food, food is manifest due to rain, rainfall ensues from the performance of sacrifice, and action is the cause of sacrifice.
~~~
karma brahmodbhavaṁ viddhi, brahmākṣara-samudbhavam
tasmāt sarva-gataṁ brahma, nityaṁ yajñe pratiṣṭhitam [15]
viddhi–Know that; karma–action; brahma-udbhavam–is born of the Vedas. brahma– The Vedas; akṣara-samudbhavam–are born of Akṣara, the Imperishable. tasmāt–Therefore; sarva-gatam–the all-pervading; brahma–Supreme Lord; nityam pratiṣthitam–is always situated; yajñe–within sacrifice.
15 Action is prescribed in the Vedas, and the Vedas originate in Akṣara, the Imperishable. Therefore, the all- pervading, imperishable Lord is ever present within the acts of sacrifice offered to Him.
~~~
evaṁ pravartitaṁ chakraṁ, nānuvartayatīha yaḥ
aghāyur indriyārāmo, moghaṁ pārtha sa jīvati [16]
{he} pārtha–O Arjuna; yaḥ–one who; iha–in this life; na anuvartayati–does not follow; chakram–the cycle; evam pravartitam–thus established in the nature of cause and effect; {parama-puruṣeṇa}–by the Supreme Personality; saḥ–he; jīvati–lives; aghaāyuḥ– a life of sin; indriya-ārāmaḥ–enjoying the senses; mogham–in vain.
16 O Arjuna, one who does not respect this natural causal cycle leads a life of sin, enjoying the senses in vain.
~~~
yas tv ātma-ratir eva syād, ātma-tṛptaś cha mānavaḥ
ātmany eva cha santuṣṭas, tasya kāryaṁ na vidyate [17]
tu–But; yah mānavaḥ–that man who; syāt–is; ātma-ratiḥ–internally ecstatic; ātmatṛ ptaḥ eva cha–internally satiated; cha–and; santuṣṭaḥ–fully satisfied; ātmani eva–in the self alone; tasya–his; kāryam–duties; na vidyate–are none.
17 Yet there is no duty to fulfill for the realized person who delights within the self, being fully satisfied within. {His only worldly action or karma is as required for his subsistence.}
~~~
naiva tasya kṛtenārtho, nākṛteneha kaśchana
na chāsya sarva-bhūteṣu, kaśchid artha-vyapāśrayaḥ [18]
iha–In this world; tasya–for that ātmārāma, one who delights in the self; arthaḥ na eva–no piety is gained; kṛtena–by action; kaśchana {anārthaḥ} na–nor is any sin committed; akṛtena–by inaction; sarva-bhūteṣu cha–and of all beings; kaśchit na {bhavati}– no one is; asya artha-vyapāśrayaḥ–depended on by him for any purpose.
18 In the world, he neither gains by action, nor loses by inaction. He does not depend on any other being {from Lord Brahmā down to the simplest life-form} for any purpose.
~~~
tasmād asaktaḥ satataṁ, kāryaṁ karma samāchara
asakto hy ācharan karma, param āpnoti pūruṣaḥ [19]
tasmāt–Therefore; asaktaḥ {san}–being unattached to the fruits of your actions; satatam–always; samāchara–perfectly perform; kāryam karma–prescribed duties; hi– since; karma ācharan–by performing these duties; asaktaḥ–without attachment; pūruṣaḥ–a person; āpnoti–attains; param–liberation, param-bhakti–pure devotion.
19 So perform your prescribed duties without attachment. By selflessly executing one’s duties a person attains liberation. {True liberation is the state of pure devotion, attained in the maturity of selfless action.}
~~~
karmaṇaiva hi saṁsiddhim, āsthitā janakādayaḥ
loka-saṅgraham evāpi, sampaśyan kartum arhasi [20]
janaka-ādayaḥ–The learned, such as King Janaka and others; hi–certainly; āsthitāḥ– obtained; saṁsiddhim–success–devotion; karmaṇā eva–by fulfilling their duties. arhasi–Be prepared; kartum–to do; {karma}–work; api–also; loka-saṅgraham sampaśyan eva–in the consideration of the welfare of the people.
20 King Janaka and other learned personalities succeeded in attaining devotion through the execution of their prescribed duties. So it is fitting that you fulfill your duty in consideration of the welfare of the people.
~~~
yad yad ācharati śreṣṭhas, tat tad evetaro janaḥ
sa yat pramāṇaṁ kurute, lokas tad anuvartate [21]
yat yat–However; śreṣṭaḥ–the great personality; ācharati–conducts himself; itaraḥ janaḥ–other lesser men; {ācharati}–will conduct themselves; tat tat eva–accordingly. yat–Whatever; saḥ–the great personality; kurute–accepts; pramāṇam–as the standard; lokaḥ–ordinary men; tat anuvartate–follow that.
21 The masses follow the ways of great men, following the standards they set.
~~~
na me pārthāsti kartavyaṁ, triṣu lokeṣu ki.chana
nānavāptam avāptavyaṁ, varta eva cha karmaṇi [22]
{he} pārtha–O Arjuna; triṣu lokeṣu–in the three worlds; na asti–there is not; ki.chana–any; kartavyam–duty to be done; me–for Me; {yataḥ}–since; na {asti ki.chana}–there is nothing; anavāptam–unobtained; avāptavyam–or to be obtained; {mama}–for Me; {tathāpi}–and yet; varte eva cha–I am engaged; karmaṇi–in activity.
22 O Arjuna, I have no duty in the three worlds. I lack nothing, and there is nothing to be attained by Me; and yet, I, Myself, am active.
~~~
yadi hy ahaṁ na varteyaṁ, jātu karmaṇy atandritaḥ
mama vartmānuvartante, manuṣyāḥ pārtha sarvaśaḥ [23]
{he} pārtha–O Arjuna; yadi jātu–if ever; aham–I; na varteyam–do not engage; atandritaḥ–attentively; karmaṇi–in duties; {tarhi}–then; hi–certainly; manuṣyāḥ–all men; anuvartante–will follow; mama–My; vartma–path; sarvaśaḥ–in all respects.
23 O Arjuna, if ever I do not engage attentively in duties, then all men, following My example, will give up their duties.
~~~
utsīdeyur ime lokā, na kuryāṁ karma ched aham
saṅkarasya cha kartā syām, upahanyām imāḥ prajāḥ [24]
chet–If; aham–I; na kuryān–do not engage in; karma–duty; {tarhi}–then; ime lokāḥ–the inhabitants of these worlds; utsīdeyuḥ–will be ruined; {karma tyaktvā}–by renouncing their duty; cha–and; {aham}–I; syām–will be; kartā–the maker; saṅkarasya– of varṇasaṅkara, or adulterated progeny; {evam aham eva}–and in this way, I alone; upahanyām–will cause the downfall; imāḥ prajāḥ–of these people.
24 If I do not engage in duty, the people of these worlds will renounce their duties and fall to ruination. Thus I will be responsible for their downfall, caused by adulterated progeny.
~~~
saktāḥ karmaṇy avidvāṁso, yathā kurvanti bhārata
kuryād vidvāṁs tathāsaktaś, chikīrṣur loka-saṅgraham [25]
{he} bhārata–O Arjuna; yathā–just as; avidvāṁsaḥ–the ignorant; karmaṇi saktāḥ– attached to work; kurvanti–perform; {karmaṇi}–work; tathā–similarly; vidvān–the wise; asaktaḥ {san}–being unattached; kuryāt–should work; chikīrṣuḥ–wishing; lokasaṅ graham–to guide the people.
25 O Arjuna, as ignorant persons work with attachment, the wise, too, must work, but without attachment, in order to guide the general people who exist in the plane of worldly action. {They differ not in their work but in their attitudes of attachment and detachment.}
~~~
na buddhi-bhedaṁ janayed, ajñānāṁ karma-saṅginām
yojayet sarva-karmāṇi, vidvān yuktaḥ samācharan [26]
vidvān–The learned, the teacher of jñāna-yoga; na janayet–must not create; ajñānām– among ignorant men; karma-saṅginām–who are attached to work; buddhi-bhedam– the confusion to neglect duties and cultivate knowledge. {api tu}–Rather; yuktaḥ {san}– remaining unattached; samācharan–fully executing; sarva-karmāṇi–all duties; {ajñān} yojayet–they should encourage the ignorant in their duties.
26 The scripturally learned teacher should not create confusion in the minds of ignorant, attached men by apparently advocating the neglect of duty for the cultivation of knowledge. Rather, he should set the example of selflessness in fulfilling duties, thus encouraging the ignorant in the performance of their prescribed duties.
~~~
prakṛteḥ kriyamāṇāni, guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā, kartāham iti manyate [27]
karmāṇi–Actions; kriyamāṇāni–are effected; sarvaśaḥ–in all ways; guṇaiḥ–{by the senses, impelled} by the modes; prakṛteḥ–of material nature; {tu}–but; ahaṅkāravimūḍ ha-ātmā–one deluded by bodily ego; manyate iti–thinks thus; aham kartā–“I am the doer.”
27 All actions in the world are in every respect effected by the modes of material nature {which impell the senses}. But a man deluded by bodily identification thinks, “I alone am accomplishing this work.”
~~~
tattvavit tu mahā-bāho, guṇa-karma-vibhāgayoḥ
guṇā guṇeṣu vartanta, iti matvā na sajjate [28]
tu–But; {he} mahā-bāho–O Arjuna, best of heroes; tattva-vit–one who is in knowledge; guṇa-karma-vibhāgayoḥ–of the division of the modes of material nature {the three modes of goodness, passion, and ignorance}, and action {the functional demigods, the senses and the sense objects}; {saḥ}–he; matvā–considering; iti–that; guṇāḥ–the modes {in the form of the senses of perception–ear, skin, eyes, tongue, and nose, activated by the demigods}; vartante–are engaged; guṇeṣu–within the modes {in the form of the sense objects of sound, touch, form, taste, and smell}; na sajjate–is not attached to them, not absorbed in them.
28 However, O mighty-armed Arjuna, one who is in knowledge of the division of the modes of material nature and action, knows that the modes are engaging within the modes, and he is detached from them. {One who knows that the three modes activated by the demigods impell the engagement of the senses with their objects, knows himself to be independent of these elements, therefore he does not consider himself a doer.}
~~~
prakṛter guṇa-saṁmūḍhāḥ, sajjante guṇa-karmasu
tān akṛtsna-vido mandān, kṛtsna-vin na vichālayet [29]
prakṛteḥ-guṇa-saṁmūḍhāḥ–Persons bewildered by the modes; sajjante–are absorbed; guṇa-karmasu–in the functions of the modes {the engagement of the senses with their objects}. kṛtsna-vit–Those possessing knowledge; na vichālayet–should not agitate {by trying to induce them to accept knowledge of self and non-self}; tān–those; akṛtsnavidaḥ– ignorant; mandān–unfortunate persons; {kintu guṇāveśa-nivartakaṁ niṣkāma karmaiva kārayet}–but should rather engage them in selfless action which frees them from absorption in the modes of nature.
29 Persons bewildered by the modes of nature are absorbed in the functions of the modes {the engagement of the senses with their objects}. Enlightened persons should not agitate such ignorant, unfortunate persons by trying to convince them of higher philosophical truths. {Rather, they should advise the conditioned souls to practise selfless action, which liberates them from absorption in the modes.}
~~~
mayi sarvāṇi karmāṇi, sannyasyādhyātma-chetasā
nirāśīr nirmamo bhūtvā, yudhyasva vigata-jvaraḥ [30]
sannyasya–Completely surrendering; sarvāṇī karmāṇi–all activities; mayi–unto Me; adhyātma-chetasā–always conscious of the Spiritual Being; bhūtvā–being; nirāśīḥ– without fruitive desire; nirmamaḥ–without possessiveness; vigata-jvaraḥ {cha}–and without anguish; yudhyasva–fight.
30 Surrender all your activities to Me with this understanding: “All my actions are under the control of the indwelling Lord.” In such consciousness, free from possessiveness and anguish, take recourse to battle {as your natural duty}.
~~~
ye me matam idaṁ nityam, anutiṣṭhanti mānavāḥ
śraddhāvanto ’nasūyanto, muchyante te ’pi karmabhiḥ [31]
ye mānavāḥ–Those men who; śraddhāvantaḥ–faithfully; anasūyantaḥ–and unbegrudgingly; nityam–always; anutiṣṭhanti–execute; idam–this; me matam–teaching of Mine, of selfless action; te api–they too; muchyante–are liberated; karmabhiḥ–from the bondage of karma, or action and reaction in the mundane plane.
31 Faithful, unbegrudging men who always practise My teaching, this yoga of selfless action, are liberated from the bondage of action, even though they engage in action.
~~~
ye tv etad abhyasūyanto, nānutiṣṭhanti me matam
sarva-jṅāna-vimūḍhāṁs tān, viddhi naṣṭān achetasaḥ [32]
ye tu–But those who; abhyasūyantaḥ–out of resentment; na anutiṣṭhanti–do not follow; etat me matam–that teaching of Mine; tān viddhi–know them to be; sarvaj .āna-vimūḍhān–deprived of all knowledge; naṣṭān–completely deviated from the goal of human life; achetasaḥ–and bereft of good intelligence.
32 But the arrogant who resent My teaching are bereft of all knowledge. Know them to be lost in ignorance.
~~~
sadṛśaṁ cheṣṭate svasyāḥ, prakṛter jñānavān api
prakṛtiṁ yānti bhūtāni, nigrahaḥ kiṁ kariṣyati [33]
jñānavān api–Even a knowledgable person; cheṣṭate–acts; sadṛśam–according to; svasyāḥ prakṛteḥ–his nature. bhūtāni–Living beings; prakṛtim yānti–follow their natures. kim kariṣyati–What will be the use of; nigrahaḥ–repression; {teṣām}–of them?
33 For even a knowledgable person tends to act according to his nature {mundane inclinations}. The living beings’ endeavours are dictated by their natures. What, then, can repression accomplish?
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indriyasyendriyasyārthe, rāga-dveṣau vyavasthitau
tayor na vaśam āgachchhet, tau hy asya paripanthinau [34]
rāga-dveṣau–Attraction and aversion; indriyasya–of all the senses; vyavasthitau– exist; indriyasya-arthe–for their objects. {tathāpi}–However; vaśam na āgachchhet– One must not be controlled; tayoḥ–by such attraction and aversion; hi–since; tau paripanthinau– they are an obstacle; asya–to the spiritual practitioner.
34 Although the senses are attracted to and repelled by the sense objects, one must not be controlled by these urges, for they are the greatest enemy of the candidate for self-realization.
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śreyān sva-dharmo viguṇaḥ, para-dharmāt svanuṣṭhitāt
sva-dharme nidhanaṁ śreyaḥ, para-dharmo bhayāvahaḥ [35]
sva-dharmaḥ–One’s own function; viguṇaḥ–tinged with faults; śreyān–is better; para-dharmāt–than another’s function; su-anuṣṭhitāt–done well. nidhanam–Even death; sva-dharme–on one’s own path of duty {according to one’s appropiate position in the varṇāśrama or God-centred socio-religious system}; śreyaḥ–is better. paradharmaḥ– Another’s path of duty; bhaya-āvahaḥ–is dangerous.
35 Even if it is imperfect, it is better to do one’s duty according to one’s own nature, than to do another’s well. Even death in the discharge of one’s own duty is better, for to perform another’s is dangerous.
Commentary
The eternal, superexcellent, natural function {dharma} of the soul is pure devotion for Adhokṣaja, the transcendental Lord. Therefore, even if this function is somewhat imperfectly attempted by one with external malpractices, such an attempt will be superior to the ‘good’ practices within the material modes of nature and worldly chain of actions and habits foreign to the soul’s nature. Even if death occurs during the cultivation of such pure devotion in proper saintly association, it is the bestower of the ultimate good; but in the name of good practices to ignorantly follow ‘another’s path’—anything other than devotion for the Lord {dvitīyābhiniveśa}—is bhayāvaḥ, endangering to the spiritual progress of the soul.*
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arjuna uvācha
atha kena prayukto ’yaṁ, pāpaṁ charati pūruṣaḥ
anichchhann api vārṣṇeya, balād iva niyojitaḥ [36]
arjunaḥ uvācha–Arjuna said: atha–Now; {he} vārṣṇeya–O descendant of the Vṛṣṇi dynasty; kena prayuktaḥ {san}–being incited by what; ayam pūruṣaḥ charati–does this living being commit; pāpam–sinful activities; anichchhan api–even unwillingly; niyojitaḥ iva–as if engaged; balāt–by force?
36 Arjuna inquired: O descendant of the Vṛṣṇis, by what is the living being compelled to commit sinful activities, even unwillingly, as if by force?
bhayaṁ dvitīyābhiniveśataḥ syād īśād apetasya viparyayo ’smṛtiḥ
tan māyayāto budha ābhajet taṁ bhaktyaikayeśaṁ guru-devatātmā
“A person of fine intelligence will serve with single-minded devotion his Lord who is his teacher and dearmost friend. But those who have turned away from the Lord adopt the illusory ego of considering the perishable body to be the self, forgetting their true identities. Their consciousness absorbed in ‘secondary pursuits’, i.e., mundane objectives, they are always fearful on account of the body and its attachments.” {Bhāg. 11.2.37}
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śrī-bhagavān uvācha
kāma eṣa krodha eṣa, rajoguṇa-samudbhavaḥ
mahā-śano mahā-pāpmā, viddhy enam iha vairiṇam [37]
śrī-bhagavān uvācha–The Supreme Lord said: eṣaḥ kāmaḥ–It is this desire to enjoy the mundane; eṣaḥ krodhaḥ–transformed into anger. rajo-guṇa-samudbhavaḥ– It arises from the mode of passion, and from that desire, blind anger is born. viddhi enam–Know such desire to be; mahā-aśanaḥ–never satisfied; mahā-pāpmā–greatly wrathful; vairiṇam–and the worst enemy of the living being; iha–in this world.
37 The Supreme Lord replied: It is the desire to enjoy the mundane that induces a person to commit sin, and in different situations it produces anger. It is utterly insatiable, extremely malicious, and the worst enemy of the living being in this world.
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dhūmenāvriyate vahnir, yathādarśo malena cha
yatholbenāvṛto garbhas, tathā tenedam āvṛtam [38]
yathā–As; vahniḥ–fire; āvriyate–is covered; dhūmena–by smoke; yathā–as; ādarśaḥ– a mirror; {āvriyate}–is covered; malena–by dust; {yathā} cha–and as; garbhaḥ–the embryo; āvṛtaḥ–is covered; ulbena–by the womb; tathā–similarly; idam–one’s consciousness; āvṛtam–is covered; tena–by that desire.
38 As fire is thinly veiled by smoke, as a mirror is thickly covered with dust, and as the embryo remains completely enclosed within the womb, similarly, this desire covers the consciousness of the living being {in these three degrees of intensity, according to the modes of material nature— goodness, passion, and ignorance respectively}.
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āvṛtaṁ jṅānam etena, jñānino nitya-vairiṇā
kāma-rūpeṇa kaunteya, duṣpūreṇānalena cha [39]
{he} kaunteya–O Arjuna, son of Kuntī; jṅānam–discriminatory knowledge; āvṛtam– is covered; etena–by this; nitya-vairiṇā–perpetual enemy; jñāninaḥ–of even knowledgable persons; kāma-rūpeṇa–in the form of desire; duṣpūreṇa analena cha–which is like insatiable fire.
39 Knowledge is covered by desire, the constant enemy of the wise. It burns like an insatiable fire {never satisfied by offerings of butter}.
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indriyāṇi mano buddhir, asyādhiṣṭhānam uchyate
etair vimohayaty eṣa, jṅānam āvṛtya dehinam [40]
uchyate–It is said that; indriyāṇi–the senses; manaḥ buddhiḥ–mind and intelligence; adhiṣṭhānam–are the seats; asya–of this enemy, desire. āvṛtya–Covering; jṅānam–one’s knowledge; etaiḥ–via these seats; eṣaḥ–this desire; vimohayati–deludes; dehinam–the embodied living being.
40 It is said that this enemy, desire, dwelling within the senses, mind, and intelligence, covers the perception of the embodied living being and deludes him.
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tasmāt tvam indriyāṇy ādau, niyamya bharatarṣabha
pāpmānaṁ prajahi hy enaṁ, jṅāna-vijṅāna-nāśanam [41]
{he} bharatarṣabha–O Arjuna, noblest of the Bhāratas; tvam–you; tasmāt–therefore; ādau–first; indriyāṇi niyamya–bring the senses under control; hi–and completely; prajahi–destroy; enam–this desire; pāpmānam–which is the embodiment of sin; jṅāna-vijṅāna-nāśanam–and the destroyer of both jṅāna, knowledge of the self and non-self as delineated in the scriptures, and vijṅāna, realization of such knowledge.
41 Therefore, O noblest of the Bhāratas, control your senses and destroy this desire, the embodiment of sin, which destroys both knowledge and realization.
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indriyāṇi parāṇy āhur, indriyebhyaḥ paraṁ manaḥ
manasas tu parā buddhir, buddher yaḥ paratas tu saḥ [42]
{paṇḍitāḥ}–The wise; āhuḥ–say that; indriyāṇi parāṇi–the senses are superior; {viṣayebhyaḥ}–to matter; manaḥ–the mind; param–is superior; indriyebhyaḥ–to the senses; buddhiḥ–the intelligence or faculty of decision; parā–is superior; manasaḥ tu–to the mind, too; yaḥ–and that which; parataḥ–is superior; buddheḥ tu–to even the intelligence; saḥ–is he–the jīva–the soul.
42 It is said by the wise that the senses are superior to matter, the mind is superior to the senses, and the intelligence is superior to the mind; and the soul is superior to even the intelligence.
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evaṁ buddheḥ paraṁ buddhvā, saṁstabhyātmānam ātmanā
jahi satruṁ mahā-bāho, kāma-rūpaṁ durāsadam [43]
{he} mahā-bāho–O mighty Arjuna; evam–in this way; buddhvā–discerning; buddheḥ param–the soul to be superior to the intelligence; saṁstabhya–by steadying; ātmānam–the mind; ātmanā–by resolute intelligence–conviction; jahi–destroy; durāsadam–the formidable; śatrum–enemy; kāma-rūpam–in the form of desire.
43 O mighty Arjuna, knowing the soul to be superior to the intelligence, steady the mind with resolute intelligence and destroy the formidable enemy, desire.
iti śrī-mahābhārate śata-sāhasryāṁ saṁhitāyāṁ vaiyāsikyāṁ
bhīṣma-parvaṇi śrīmad-bhagavad-gītāsūpaniṣatsu brahma
vidyāyāṁ yoga-śāstre śrī-kṛṣṇārjuna-saṁvāde
karma-yogo nāma tṛtīyo ’dhyāyaḥ [3]
End of Chapter Three
The Path of Action
from the conversation of Śrī Kṛṣṇa and Arjuna in Śrīmad Bhagavad-Gītā Upaniṣad, the Yoga Scripture of Transcendental Knowledge in Bhīṣma Parva of Śrī Mahābhārata, the Holy Scripture revealed by Śrīla Vyāsadeva in a hundred thousand verses.
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