karmayoga
atha tṛtīyo'dhyāyaḥ
śloka 1
arjuna uvāca |
jyāyasī cetkarmaṇaste matā buddhirjanārdana |
tatkiṃ karmaṇi ghore māṃ niyojayasi keśava ||3-1||
Translation
O Janardana! If you hold that knowledge is superior to action, then why, O Keshava, do you engage me in this terrible action?
śloka 2
vyāmiśreṇeva vākyena buddhiṃ mohayasīva me |
tadekaṃ vada niścitya yena śreyo'hamāpnuyām ||3-2||
Translation
You confuse my intellect with these mixed words; therefore, please tell me with certainty that one (path) by which I may attain the supreme good.
śloka 3
śrībhagavānuvāca |
loke'smin dvividhā niṣṭhā purā proktā mayānagha |
jñānayogena sāṅkhyānāṃ karmayogena yoginām ||3-3||
Translation
Shri Bhagavan said: O sinless (anagha) Arjuna! In this world I have previously declared two kinds of steadfastness: that of the knowers (Sankhyanam) through Jnana Yoga, and that of the yogis through Karma Yoga.
śloka 4
na karmaṇāmanārambhānnaiṣkarmyaṃ puruṣo'śnute |
na ca saṃnyasanādeva siddhiṃ samadhigacchati ||3-4||
Translation
Man does not attain freedom from action by abstaining from action, nor does he attain perfection (siddhi) by mere renunciation of action.
śloka 5
na hi kaścitkṣaṇamapi jātu tiṣṭhatyakarmakṛt |
kāryate hyavaśaḥ karma sarvaḥ prakṛtijairguṇaiḥ ||3-5||
Translation
No one can ever remain even for a moment without performing action, for all (beings) are made to act helplessly by the Gunas born of Prakriti.
śloka 6
karmendriyāṇi saṃyamya ya āste manasā smaran |
indriyārthānvimūḍhātmā mithyācāraḥ sa ucyate ||3-6||
Translation
The man of deluded intellect who restrains the organs of action but continues to dwell in mind on the enjoyments of the senses is called a hypocrite (dambhi).
śloka 7
yastvindriyāṇi manasā niyamyārabhate'rjuna |
karmendriyaiḥ karmayogamasaktaḥ sa viśiṣyate ||3-7||
Translation
But O Arjuna! He who, having brought the senses under control by the mind, acts without attachment through the organs of action, practicing Karma Yoga—he is superior.
śloka 8
niyataṃ kuru karma tvaṃ karma jyāyo hyakarmaṇaḥ |
śarīrayātrāpi ca te na prasiddhyedakarmaṇaḥ ||3-8||
Translation
Perform your ordained (duty) action, for action is superior to inaction. Without action, even the maintenance of your body would not be accomplished.
śloka 9
yajñārthātkarmaṇo'nyatra loko'yaṃ karmabandhanaḥ |
tadarthaṃ karma kaunteya muktasaṅgaḥ samācara ||3-9||
Translation
This man who is engaged in action other than that done for the sake of yajna is bound by actions; therefore, O Kaunteya! Abandoning attachment, perform action properly only for the sake of yajna.
śloka 10
sahayajñāḥ prajāḥ sṛṣṭvā purovāca prajāpatiḥ |
anena prasaviṣyadhvameṣa vo'stviṣṭakāmadhuk ||3-10||
Translation
In the beginning, Prajapati (the Creator) created beings together with yajna and said: By this yajna may you prosper, and may this yajna be the fulfiller of your desired wishes (ishtakamadhuk).
śloka 11
devānbhāvayatānena te devā bhāvayantu vaḥ |
parasparaṃ bhāvayantaḥ śreyaḥ paramavāpsyatha ||3-11||
Translation
By this yajna you shall nourish the devas, and those devas shall nourish you. Thus mutually nourishing each other, you shall attain the supreme good.
śloka 12
iṣṭānbhogānhi vo devā dāsyante yajñabhāvitāḥ |
tairdattānapradāyaibhyo yo bhuṅkte stena eva saḥ ||3-12||
Translation
The devas nourished by yajna will bestow upon you the desired enjoyments. He who enjoys what is given by them without offering to them is certainly a thief.
śloka 13
yajñaśiṣṭāśinaḥ santo mucyante sarvakilbiṣaiḥ |
bhuñjate te tvaghaṃ pāpā ye pacantyātmakāraṇāt ||3-13||
Translation
The noble men who eat the remnant of the yajna are freed from all sins; but those who cook only for themselves verily eat sin.
śloka 14
annādbhavanti bhūtāni parjanyādannasambhavaḥ |
yajñādbhavati parjanyo yajñaḥ karmasamudbhavaḥ ||3-14||
Translation
All beings are born from food; food is produced from rain. Rain is produced from yajna, and yajna arises from action.
śloka 15
karma brahmodbhavaṃ viddhi brahmākṣarasamudbhavam |
tasmātsarvagataṃ brahma nityaṃ yajñe pratiṣṭhitam ||3-15||
Translation
Action arises from Brahma, and Brahma is manifest from the imperishable principle. Therefore the all-pervading Brahman is ever established in yajna.
śloka 16
evaṃ pravartitaṃ cakraṃ nānuvartayatīha yaḥ |
aghāyurindriyārāmo moghaṃ pārtha sa jīvati ||3-16||
Translation
O Partha! He who does not follow the wheel thus set in motion here, who delights in the senses, that sinful man lives in vain.
śloka 17
yastvātmaratireva syādātmatṛptaśca mānavaḥ |
ātmanyeva ca santuṣṭastasya kāryaṃ na vidyate ||3-17||
Translation
But for the man who delights in the Atman alone, who is satisfied in the Atman and content in the Atman, no duty remains.
śloka 18
naiva tasya kṛtenārtho nākṛteneha kaścana |
na cāsya sarvabhūteṣu kaścidarthavyapāśrayaḥ ||3-18||
Translation
In this world, that man has no need for the done or the undone, nor does he depend on any being for anything.
śloka 19
tasmādasaktaḥ satataṃ kāryaṃ karma samācara |
asakto hyācarankarma paramāpnoti pūruṣaḥ ||3-19||
Translation
Therefore, without attachment, always perform your duty properly; for the unattached man, performing action attains the Supreme Self.
śloka 20
karmaṇaiva hi saṃsiddhimāsthitā janakādayaḥ |
lokasaṃgrahamevāpi sampaśyankartumarhasi ||3-20||
Translation
Even Janaka and others (the wise) attained perfection through action alone; considering also the welfare of the world (loka-sangraha); you should perform action.
śloka 21
yadyadācarati śreṣṭhastattadevetaro janaḥ |
sa yatpramāṇaṃ kurute lokastadanuvartate ||3-21||
Translation
Whatever the superior man does, other people also imitate; whatever standard he sets, people follow that.
śloka 22
na me pārthāsti kartavyaṃ triṣu lokeṣu kiñcana |
nānavāptamavāptavyaṃ varta eva ca karmaṇi ||3-22||
Translation
Although I have no duty whatsoever in the three worlds, and nothing remains unattained for Me, yet I engage in action.
śloka 23
yadi hyahaṃ na varteyaṃ jātu karmaṇyatandritaḥ |
mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ ||3-23||
Translation
If I were to remain ever vigilant (atandritah) but not engaged in action, O Partha! Men would follow My path in every way.
śloka 24
utsīdeyurime lokā na kuryāṃ karma cedaham |
saṅkarasya ca kartā syāmupahanyāmimāḥ prajāḥ ||3-24||
Translation
If I did not perform action, all these worlds would perish; and I would be the cause of mixed castes and the destroyer of this people.
śloka 25
saktāḥ karmaṇyavidvāṃso yathā kurvanti bhārata |
kuryādvidvāṃstathāsaktaścikīrṣurlokasaṃgraham ||3-25||
Translation
O Bharata! As the ignorant act with attachment to action, so should the wise man act without attachment, for the welfare of the world (loka-sangraha).
śloka 26
na buddhibhedaṃ janayedajñānāṃ karmasaṅginām |
joṣayetsarvakarmāṇi vidvānyuktaḥ samācaran ||3-26||
Translation
The wise man should not create confusion in the minds of the ignorant who are attached to action; having himself become united (with devotion), he should perform action properly and cause them to do the same.
śloka 27
prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ |
ahaṅkāravimūḍhātmā kartāhamiti manyate ||3-27||
Translation
All actions are performed by the Gunas of Prakriti; the man deluded by ego thinks, "I am the doer."
śloka 28
tattvavittu mahābāho guṇakarmavibhāgayoḥ |
guṇā guṇeṣu vartanta iti matvā na sajjate ||3-28||
Translation
But O mighty-armed one! The wise man who knows the truth of the division of Gunas and action, knowing that "the Gunas act upon the Gunas," does not become attached (to action).
śloka 29
prakṛterguṇasammūḍhāḥ sajjante guṇakarmasu |
tānakṛtsnavido mandānkṛtsnavinna vicālayet ||3-29||
Translation
Men deluded by the Gunas of Prakriti become attached to the Gunas and actions; the man of complete knowledge should not unsettle those of dull intellect who have incomplete knowledge (akritsnavidah).
śloka 30
mayi sarvāṇi karmāṇi saṃnyasyādhyātmacetasā |
nirāśīrnirmamo bhūtvā yudhyasva vigatajvaraḥ ||3-30||
Translation
Having renounced all actions in Me, free from desire and the sense of "mine," free from sorrow, fight.
śloka 31
ye me matamidaṃ nityamanutiṣṭhanti mānavāḥ |
śraddhāvanto'nasūyanto mucyante te'pi karmabhiḥ ||3-31||
Translation
Those men who, free from fault-finding (anasuyantah) and endowed with faith, always follow this teaching of Mine with devotion, they are freed from the bondage of actions.
śloka 32
ye tvetadabhyasūyanto nānutiṣṭhanti me matam |
sarvajñānavimūḍhāṃstānviddhi naṣṭānacetasaḥ ||3-32||
Translation
But those foolish people with fault-finding disposition who do not follow this teaching of Mine—consider them as lost, their minds deluded by all knowledge.
śloka 33
sadṛśaṃ ceṣṭate svasyāḥ prakṛterjñānavānapi |
prakṛtiṃ yānti bhūtāni nigrahaḥ kiṃ kariṣyati ||3-33||
Translation
Even the wise man acts according to his own nature. All beings follow their nature; what can restraint avail against this?
śloka 34
indriyasyendriyasyārthe rāgadveṣau vyavasthitau |
tayorna vaśamāgacchettau hyasya paripanthinau ||3-34||
Translation
Attachment and aversion exist for the object of each sense; man should not come under the sway of either; for they are his enemies.
śloka 35
śreyānsvadharmo viguṇaḥ paradharmātsvanuṣṭhitāt |
svadharme nidhanaṃ śreyaḥ paradharmo bhayāvahaḥ ||3-35||
Translation
Better is one's own Dharma though imperfect than the Dharma of another well performed; death in one's own Dharma is beneficial, but the Dharma of another brings fear.
śloka 36
arjuna uvāca |
atha kena prayukto'yaṃ pāpaṃ carati pūruṣaḥ |
anicchannapi vārṣṇeya balādiva niyojitaḥ ||3-36||
Translation
Arjuna said: O Varshneya! By whom is this man impelled to commit sin, as if compelled by force, even against his will?
śloka 37
śrībhagavānuvāca |
kāma eṣa krodha eṣa rajoguṇasamudbhavaḥ |
mahāśano mahāpāpmā viddhyenamiha vairiṇam ||3-37||
Translation
Shri Bhagavan said: It is desire (kama) born of the quality of Rajas; it is anger itself; it is the great devourer (mahashana) and the great sinner (mahapapi). Know this alone as the enemy here (in this world).
śloka 38
dhūmenāvriyate vahniryathādarśo malena ca |
yatholbenāvṛto garbhastathā tenedamāvṛtam ||3-38||
Translation
As fire is covered by smoke, and a mirror by dust, and as the embryo is covered by the womb, so is this (knowledge) covered by that (desire).
śloka 39
āvṛtaṃ jñānametena jñānino nityavairiṇā |
kāmarūpeṇa kaunteya duṣpūreṇānalena ca ||3-39||
Translation
O Kaunteya! Knowledge is covered by this eternal enemy of the wise man—desire in the form of desire (kama), which is like fire and difficult to satisfy.
śloka 40
indriyāṇi mano buddhirasyādhiṣṭhānamucyate |
etairvimohayatyeṣa jñānamāvṛtya dehinam ||3-40||
Translation
The senses, mind and intellect are said to be its abode; through these alone this desire veils knowledge and deludes the embodied soul.
śloka 41
tasmāttvamindriyāṇyādau niyamya bharatarṣabha |
pāpmānaṃ prajahi hyenaṃ jñānavijñānanāśanam ||3-41||
Translation
Therefore, O Arjuna! First control the senses, and then slay this sinful enemy in the form of desire, the destroyer of knowledge and wisdom.
śloka 42
indriyāṇi parāṇyāhurindriyebhyaḥ paraṃ manaḥ |
manasastu parā buddhiryo buddheḥ paratastu saḥ ||3-42||
Translation
The senses are said to be superior to (the body); beyond the senses is the mind; beyond the mind is the intellect; and that which is beyond the intellect is the Atman.
śloka 43
evaṃ buddheḥ paraṃ buddhvā saṃstabhyātmānamātmanā |
jahi śatruṃ mahābāho kāmarūpaṃ durāsadam ||3-43||
Translation
Thus knowing the Atman which is beyond the intellect (purified), and having brought the mind under control by the intellect, O mighty-armed one! Slay this formidable (durasadam) enemy in the form of desire.
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