Bhagavad Gita-Chapter 3 All Verses with Meaning and Audio With Lyrics, Audio, Meaning, Significance in Sanskrit, English and other languages

Bhagavad Gita-Chapter 3 All Verses with Meaning and Audio

अर्जुन उवाच ।
ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन ।
तत्किं कर्मणि घोरे मां नियोजयसि केशव ॥ ३-१॥

arjuna uvāca
jyāyasī cetkarmaṇaste matā buddhirjanārdana
tatkiṃ karmaṇi ghore māṃ niyojayasi keśava 3-1

Arjuna said: If it be thought by you that knowledge is superior to action, O Janardana, why then, do you, O Kashava, engage me in this terrible action?

व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे ।
तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् ॥ ३-२॥

vyāmiśreṇeva vākyena buddhiṃ mohayasīva me
tadekaṃ vada niścitya yena śreyo’hamāpnuyām 3-2

With this apparently perplexing speech you confuse, as it were, my understanding; therefore, tell me that one way by which I for certain may attain the Highest.

श्रीभगवानुवाच ।
लोकेऽस्मिन् द्विविधा निष्ठा पुरा प्रोक्ता मयानघ ।
ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् ॥ ३-३॥

śrībhagavānuvāca
loke’smin dvividhā niṣṭhā purā proktā mayānagha
jñānayogena sāṅkhyānāṃ karmayogena yoginām 3-3

The Blessed Lord said : In this world there is a two-fold path, as I said before, O sinless one; the ‘Path-of-Knowledge’ of the SANKHYANS and the ‘Path-of-Action’ of the YOGINS.

न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते ।
न च संन्यसनादेव सिद्धिं समधिगच्छति ॥ ३-४॥

na karmaṇāmanārambhānnaiṣkarmyaṃ puruṣo’śnute
na ca saṃnyasanādeva siddhiṃ samadhigacchati 3-4

Not by non-performance of actions does man reach actionlessness ; nor by mere renunciation does he attain Perfection.

न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् ।
कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः ॥ ३-५॥

na hi kaścitkṣaṇamapi jātu tiṣṭhatyakarmakṛt
kāryate hyavaśaḥ karma sarvaḥ prakṛtijairguṇaiḥ 3-5

Verily, none can ever remain, even for a moment, without performing action; for, everyone is made to act helplessly, indeed, by the qualities born of PRAKRITI.

कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् ।
इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते ॥ ३-६॥

karmendriyāṇi saṃyamya ya āste manasā smaran
indriyārthānvimūḍhātmā mithyācāraḥ sa ucyate 3-6

He who, restraining the organs-of-action, sits thinking in his mind of the sense-objects, he, of deluded understanding, is called a hypocrite.

यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन ।
कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते ॥ ३-७॥

yastvindriyāṇi manasā niyamyārabhate’rjuna
karmendriyaiḥ karmayogamasaktaḥ sa viśiṣyate 3-7

But, whosoever, controlling the senses by the mind, O Arjuna, engages his organs-of-action in KARMA YOGA, without attachment, he excels.

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

niyataṃ kuru karma tvaṃ karma jyāyo hyakarmaṇaḥ
śarīrayātrāpi ca te na prasiddhyedakarmaṇaḥ 3-8

You perform (your) bounden duty; for, action is superior to inaction. Even the maintenance of the body would not be possible for you by inaction.

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

yajñārthātkarmaṇo’nyatra loko’yaṃ karmabandhanaḥ
tadarthaṃ karma kaunteya muktasaṅgaḥ samācara 3-9

The World is bound by action other than those performed for the sake of sacrifice ; do thou, therefore, O son of Kunti, perform action of that sake (for YAJNA ) alone, free from all attachments.

सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः ।
अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् ॥ ३-१०॥

sahayajñāḥ prajāḥ sṛṣṭvā purovāca prajāpatiḥ
anena prasaviṣyadhvameṣa vo’stviṣṭakāmadhuk 3-10

The PRAJAPATI (the Creator) , having in the beginning (of creation) created mankind, together with sacrifices, said, by this shall you prosper; let this be the milch-cow of your desire — KAMADHUK (the mythological cow which yields all desired objects) .

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

devānbhāvayatānena te devā bhāvayantu vaḥ
parasparaṃ bhāvayantaḥ śreyaḥ paramavāpsyatha 3-11

With this, you do nourish the gods and may those DEVAS nourish you; thus nourishing one another, you shall, attain the Highest Good.

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

iṣṭānbhogānhi vo devā dāsyante yajñabhāvitāḥ
tairdattānapradāyaibhyo yo bhuṅkte stena eva saḥ 3-12

12 The DEVAS nourished by the sacrifice will give you the desired objects. Indeed he who enjoys objects given by the DEVAS without offering (in return) to them is verily a thief.

यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः ।
भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् ॥ ३-१३॥

yajñaśiṣṭāśinaḥ santo mucyante sarvakilbiṣaiḥ
bhuñjate te tvaghaṃ pāpā ye pacantyātmakāraṇāt 3-13

The righteous, who eat the remnants of the sacrifices are freed from all sins; but those sinful ones who cook food (only) for their own sake verily eat but sin.

अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः ।
यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः ॥ ३-१४॥

annādbhavanti bhūtāni parjanyādannasambhavaḥ
yajñādbhavati parjanyo yajñaḥ karmasamudbhavaḥ 3-14

From food come forth beings; from rain food is produced; from sacrifice arises rain, and sacrifice is born of action.

कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम् ।
तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् ॥ ३-१५॥

karma brahmodbhavaṃ viddhi brahmākṣarasamudbhavam
tasmātsarvagataṃ brahma nityaṃ yajñe pratiṣṭhitam 3-15

Know you that action comes from BRAHMAJI (the creator) and BRAHMAJI come from the Imperishable. Therefore, the all-pervading BRAHMAN (God-principle) ever rests in sacrifice .

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

evaṃ pravartitaṃ cakraṃ nānuvartayatīha yaḥ
aghāyurindriyārāmo moghaṃ pārtha sa jīvati 3-16

He who does not follow here the wheel thus set revolving, is of a sinful life, rejoicing in the senses. He lives in vain, O Son of Pritha.

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

yastvātmaratireva syādātmatṛptaśca mānavaḥ
ātmanyeva ca santuṣṭastasya kāryaṃ na vidyate 3-17

But the man who rejoices only in the Self, who is satisfied with the Self, who is content in the Self alone, for Him verily there is nothing (more) to be done.

नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन ।
न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः ॥ ३-१८॥

naiva tasya kṛtenārtho nākṛteneha kaścana
na cāsya sarvabhūteṣu kaścidarthavyapāśrayaḥ 3-18

For him there is here no interest whatever in what is done, or what is not done; nor does he depend upon any being for any object.

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

tasmādasaktaḥ satataṃ kāryaṃ karma samācara
asakto hyācarankarma paramāpnoti pūruṣaḥ 3-19

Therefore, always perform actions which should be done, without attachment; for, by performing action without attachment, man attains the Supreme.

कर्मणैव हि संसिद्धिमास्थिता जनकादयः ।
लोकसङ्ग्रहमेवापि सम्पश्यन्कर्तुमर्हसि ॥ ३-२०॥

karmaṇaiva hi saṃsiddhimāsthitā janakādayaḥ
lokasaṅgrahamevāpi sampaśyankartumarhasi 3-20

Janaka and others attained Perfection verily by action only; even with a view to protecting the masses you should perform action.

यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः ।
स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥ ३-२१॥

yadyadācarati śreṣṭhastattadevetaro janaḥ
sa yatpramāṇaṃ kurute lokastadanuvartate 3-21

Whatever a great man does, that other men also do (imitate) ; whatever he sets up as the standard, that the world (people) follows.

न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन ।
नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥ ३-२२॥

na me pārthāsti kartavyaṃ triṣu lokeṣu kiñcana
nānavāptamavāptavyaṃ varta eva ca karmaṇi 3-22

22 There is nothing in the three worlds, O Partha, that has to be done by Me, nor is there anything unattained that should be attained by Me; yet, I engage Myself in action.

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

yadi hyahaṃ na varteyaṃ jātu karmaṇyatandritaḥ
mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ 3-23

For, should I not ever engage Myself in action, without relaxation, men would in every way follow My Path, O son of Pritha.

उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम् ।
सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः ॥ ३-२४॥

utsīdeyurime lokā na kuryāṃ karma cedaham
saṅkarasya ca kartā syāmupahanyāmimāḥ prajāḥ 3-24

These worlds would perish if I did not perform action; I would be the author of confusion of castes and would destroy these beings.

सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत ।
कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसङ्ग्रहम् ॥ ३-२५॥

saktāḥ karmaṇyavidvāṃso yathā kurvanti bhārata
kuryādvidvāṃstathāsaktaś cikīrṣurlokasaṅgraham 3-25

As the ignorant men act from attachment to action O Bharata so should the wise men act without attachment wishing the welfare of the world.

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

na buddhibhedaṃ janayedajñānāṃ karmasaṅginām
joṣayetsarvakarmāṇi vidvānyuktaḥ samācaran 3-26

Let no wise-man unsettle the minds of ignorant-people, who are attached to action; he should engage them in all actions, himself fulfilling them with devotion.

प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः ।
अहङ्कारविमूढात्मा कर्ताहमिति मन्यते ॥ ३-२७॥

prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāravimūḍhātmā kartāhamiti manyate 3-27

All actions are performed, in all cases, merely by the Qualities-in-Nature (GUNAS ) . He whose mind is deluded by egoism, thinks I am the doer.

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

tattvavittu mahābāho guṇakarmavibhāgayoḥ
guṇā guṇeṣu vartanta iti matvā na sajjate 3-28

But he — who knows the Truth, O mighty-armed, about the divisions of the qualities and (their) functions, and he who knows that GUNAS -as-senses move amidst GUNAS -as-objects, is not attached.

प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु ।
तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत् ॥ ३-२९॥

prakṛterguṇasammūḍhāḥ sajjante guṇakarmasu
tānakṛtsnavido mandānkṛtsnavinna vicālayet 3-29

Those deluded by the qualities of nature, (GUNAS) , are attached to the functions of the qualities. The Man-of-Perfect-Knowledge should not unsettle the foolish, who are of imperfect knowledge.

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

mayi sarvāṇi karmāṇi saṃnyasyādhyātmacetasā
nirāśīrnirmamo bhūtvā yudhyasva vigatajvaraḥ 3-30

Renouncing all actions in Me, with the mind centered on the Self, free from hope and egoism (ownership) , free from (mental) fever, (you) do fight!

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

ye me matamidaṃ nityamanutiṣṭhanti mānavāḥ
śraddhāvanto’nasūyanto mucyante te’pi karmabhiḥ 3-31

Those men who constantly practise this teaching of Mine, full of faith and without cavilling, they too are freed from actions.

ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् ।
सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः ॥ ३-३२॥

ye tvetadabhyasūyanto nānutiṣṭhanti me matam
sarvajñānavimūḍhāṃstān viddhi naṣṭānacetasaḥ 3-32

But those who carp at My teaching and do not practice it, deluded in all knowledge, and devoid of discrimination, know them to be doomed to destruction.

सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि ।
प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ॥ ३-३३॥

sadṛśaṃ ceṣṭate svasyāḥ prakṛterjñānavānapi
prakṛtiṃ yānti bhūtāni nigrahaḥ kiṃ kariṣyati 3-33

Even a wise man acts in accordance with his own nature; beings will follow their own nature; what can restraint do?

इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ ।
तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥ ३-३४॥

indriyasyendriyasyārthe rāgadveṣau vyavasthitau
nabhaśca pṛthivīṃ caiva tumulo’bhyanunādayan 3-34

Attachment and aversion for the objects of the senses abide in the senses; let none come under their sway; for they are his foes.

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् ।
स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ॥ ३-३५॥

śreyānsvadharmo viguṇaḥ paradharmātsvanuṣṭhitāt
svadharme nidhanaṃ śreyaḥ paradharmo bhayāvahaḥ 3-35

Better is ones own duty , though devoid of merit, than the duty of another well discharged. Better is death in ones own duty ; the duty of another is fraught with fear (is productive of positive danger) .

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

arjuna uvāca
atha kena prayukto’yaṃ pāpaṃ carati pūruṣaḥ
anicchannapi vārṣṇeya balādiva niyojitaḥ 3-36

Arjuna said: But, by what impelled does man commit sin, though against his wishes, O Varshneya, constrained, as it were, by force?

श्रीभगवानुवाच ।
काम एष क्रोध एष रजोगुणसमुद्भवः ।
महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ॥ ३-३७॥

śrībhagavānuvāca
kāma eṣa krodha eṣa rajoguṇasamudbhavaḥ
mahāśano mahāpāpmā viddhyenamiha vairiṇam 3-37

The Blessed Lord Said: It is desire, it is anger born of the active all-devouring, all-sinful; know this as the foe here (in this world) .

धूमेनाव्रियते वह्निर्यथादर्शो मलेन च ।
यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ॥ ३-३८॥

dhūmenāvriyate vahniryathādarśo malena ca
yatholbenāvṛto garbhastathā tenedamāvṛtam 3-38

As fire is enveloped by smoke, as a mirror by dust, as an embryo by the womb, so this (wisdom) is enveloped by that (desire or anger) .

आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा ।
कामरूपेण कौन्तेय दुष्पूरेणानलेन च ॥ ३-३९॥

āvṛtaṃ jñānametena jñānino nityavairiṇā
kāmarūpeṇa kaunteya duṣpūreṇānalena ca 3-39

Enveloped, O Son of Kunti, is wisdom by this constant enemy of the wise in the form of desire, which is difficult to be appeased, like fire.

इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते ।
एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ॥ ३-४०॥

indriyāṇi mano buddhirasyādhiṣṭhānamucyate
etairvimohayatyeṣa jñānamāvṛtya dehinam 3-40

The senses, the mind, and the intellect are said to be its seat; through these, it deludes the embodied by veiling his wisdom.

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

tasmāttvamindriyāṇyādau niyamya bharatarṣabha
pāpmānaṃ prajahi hyenaṃ jñānavijñānanāśanam 3-41

Therefore, O best of the Bharatas, controlling first the senses, kill this sinful thing, the destroyer of knowledge and wisdom.

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

indriyāṇi parāṇyāhurindriyebhyaḥ paraṃ manaḥ
manasastu parā buddhiryo buddheḥ paratastu saḥ 3-42

They say that the senses are superior (to the body) ; superior to the senses is the mind; superior to the mind is the intellect; one who is even superior to the intellect is He, (the Atman ) .

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

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु
ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे
कर्मयोगो नाम तृतीयोऽध्यायः ॥ ३॥

evaṃ buddheḥ paraṃ buddhvā saṃstabhyātmānamātmanā
jahi śatruṃ mahābāho kāmarūpaṃ durāsadam 3-43

oṃ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu
brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjunasaṃvāde
karmayogo nāma tṛtīyo’dhyāyaḥ 3

Thus knowing Him, who is superior to intellect, and restraining the self by the Self, slay you, O mighty-armed, the enemy in the form of desire, no doubt hard indeed to conquer.

Description

Bhagavad Gita Chapter 3 Summary

Karma Yoga – Path of Selfless Service

In Chapter 3 of the Bhagavad Gita, the Lord teaches the importance of action and explains why and how one must act in the world so that the mind and intellect are purified and relieved of their false attachments, thereby making them receptive to the Self-knowledge that was emphasized in the previous chapter. Below are the main themes of Chapter 3:

Verses 1 – 7
Introduction

Verses 8 – 20 (First Line)
Karmayoga

Verses 20 (Second Line) – 29
The role of a wise person

Verses 30 – 35
Summary

Verses 36 – 43
The problem of desire and its solution

Gita Chapter 3 – Commentary by Swami Paramarthananda

Background

In the second chapter, the Lord praised Self-knowledge right from the beginning (11, 21, 46) and criticized the karma-kāṇḍa of the Vedas (42 to 45). Thereafter, He asked Arjuna to take to karma (48). This creates a serious doubt in Arjuna and the third chapter begins with this doubt.

Arjuna asks—“Oh Lord! You seem to confuse me by contradictory statements. Tell me one—knowledge or karma—which will lead me to Mokṣa” (1, 2).

Bhagavān answers that there are two lifestyles called karma-yoga-niṣṭhā (social life) and jñāna-yoga-niṣṭhā (secluded life). One can choose anyone of them as a householder or as a monk (3).

(But there is no choice between karma and knowledge. Whatever lifestyle one chooses, one has to follow relevant karma for purity and then pursue knowledge to discover the freedom that is one’s true nature.

Of these two lifestyles, Krishna gives preference to social life throughout the Gītā. In the Upaniṣads we find the latter emphasized. Choice depends on the maturity of the seeker.)

From the 4th to the 7th verse, Krishna condemns inaction and praises an alert and active life. Inaction should be avoided because:

1. Neither purity nor knowledge can be achieved by that (4);
2. Desires force one to act and inaction will be a suppression (5);
3. A mind without occupation will be idle. It will brood over sense pleasures. Such a hypocritical mind will soon fall (6). (Also refer II-62, 63)

From the 8th to the 20th verse (1st line), Bhagavān deals with one of the most beautiful and important topics of the Gītā viz. karma-yoga.

Having created the world and the intelligent human beings, the Lord Himself advocated (in the Vedas) the way of life which is karma-yoga. By following this, material and spiritual progress can be attained (10 to 14).

Since it is the teaching of the Lord, the Master of the universe (Svāmī), human being has to take it as a command (niyatam) and obey it as a servant (bhṛtya) of the Lord (8).

When we follow the teachings of the Lord, it becomes a gesture of our appreciation for all the gifts and blessings that the Lord has bestowed upon us. Thus, our work becomes a worship or loving offering (yajña) to God. It purifies the mind also (9, 13).

Lastly, karma-yoga is necessary to maintain the harmony of the universe upon which we are dependent. The working of the universe being a cyclic process, with the human beings as its important link, one must be aware of one’s responsibility (duty). Thus, karma-yoga is only the duty (kāryam) of a responsible citizen of the world. One who does not discharge it proves himself/herself to be an immature human being (14 to 16).

Thus, karma-yoga is to be pursued because:

1. It contributes to material and spiritual progress (yoga).
2. It is the commandment (niyatam) of the Master of the universe.
3. It is our grateful offering (yajña) to the Lord, acknowledging His gifts.
4. It is the only way of maintaining the harmony (dharma).
(In this chapter, Bhagavān does not talk about kāmya-karma — actions to fulfill the desires. This shows that true karma-yoga does not involve kāmya-karma. Hence a seeker must gradually reduce kāmya-karma, even to become a true karma-yogī.)

Karma-yoga ultimately leads one to liberation through the stages of purity (śuddhi), enquiry (vicāra) and knowledge (jñānam) (17, 18). Krishna concludes the topic by citing the example of Janaka who successfully pursued knowledge while remaining in karma-yoga-niṣṭhā (social life) (20, 1st line).

From the 20th (2nd line) to the 29th verse, the Lord talks about the role of a wise man in the society, taking Arjuna as one. Any person with a higher status or knowledge (śreṣṭha), can influence others positively or negatively. Hence, even though Arjuna might not benefit from this war, he has to fight as kṣaṭriya’s duty and set an example to others. Else, he will be responsible for anarchy in his own time as well as in the future (22 to 25).

Thus, both the wise and the ignorant should act — the former for teaching others, and the latter, for purity. The only difference is that the former will be detached while the latter won’t be (27 to 29).

The 30th verse summarizes karma-yoga, giving five conditions:

1. Keep the spiritual goal.
2. Offer all actions to the Lord.
3. Don’t be concerned about the result.
4. Be free from possessiveness; and
5. Be calm.

One who follows karma-yoga reaches the goal of life and the other is lost (31, 32).

Likes and dislikes (rāga-dveṣa) born of habits (vāsanas) pull a person astray. Still, a person should not go by what he likes to do but what he has to do (duty), even if it involves difficulties (33 to 35).

As an answer to Arjuna’s question (36), Krishna elaborately discusses the problem of kāma-krodha (rāga-dveṣa). They are the real enemies of a seeker (37). Clouding the knowledge, they force a person to run after endless insatiable desires and take away all the chances of peace and progress (38, 39). The senses, the mind, and the intellect are the base of desires. They have to be taken care of (40, 41).

(Durvāsanās should be replaced by śubhavāsanās by practice. False values should be replaced by right ones through discrimination.)

Once kāma becomes weak, one can discover the Ātmā, which is beyond the senses, the mind, and the intellect and thus destroy kāma for good (42, 43).

Gita 3rd Chapter – Main Points
1. Introduction: 1 to 7
2. Karmayoga: 8 to 20 (1st line)
3. The role of a wise person: 20 (2nd line) to 29
4. Summary: 30 to 35
5. The problem of desire and its solution: 36 to 43

Since karma-yoga is the main topic, this chapter is called Karma-yoga.

Other Bhagavad Gita Shlokams

Bhagavad Gita-Chapter 3 All Verses with Meaning and Audio – Bhagavad Gita – Bhagavad Gita Chapter 3 All Verses Easy Chanting with Audio and Meaning, Lyrics

Bhagavad Gita-Chapter 03 All Verses with Meaning and Audio

Bhagavad Gita-Chapter 03 All Verses with Meaning and Audio