Chapter 3

Arjuna said: O Janārdana, if you consider intelligence to be superior to action, then why do you compel me to commit this terrible deed, O Keśava?

You are somewhat confusing my intellect with statements that appear to contradict each other, therefore please tell me clearly the one path by which I may attain the highest good.

Śrī Kṛṣṇa said: O sinless one, in this world there are two kinds of paths leading to the realization of the ātmā that were mentioned earlier. It is attained by jñāna-yoga for the followers of Sāṅkhya, and by karma-yoga for the yogīs.

A person does not attain freedom from karma by simply abstaining from duties, and no one attains perfection by renunciation alone.

No one can ever remain still for even a moment without performing action. Everyone is helplessly forced to act by the guṇas born of prakṛti.

One who mentally contemplates on sense objects while restraining the external senses is considered to be a hypocrite whose mind is deluded.

But, Arjuna, one who subdues the senses by the mind, is free from attachment, and engages in karma-yoga with the organs of action, excels.

Perform your prescribed duty, since action is superior to the avoidance of action. Further, not even the sustenance of your body would be possible by inaction.

This world is bound by all actions other than those performed in the spirit of sacrifice. Therefore, Kaunteya, perform action for the sake of sacrifice, while being free from attachment.

In the beginning, after creating humans along with yajña, Brahmā said: “By this shall you prosper; let it be that which grants your desired wishes.

“By this, may you nurture the devas, and may the devas in return nurture you. In this way, nurturing one another, you will obtain the highest welfare.”

The devas, pleased by sacrifice, will surely bestow on you the enjoyments you desire. One who enjoys the gifts of the devas without offering them anything in return is verily a thief.

The righteous who eat the remnants of sacrifices are freed from all sins. But the sinful ones who cook only for their own gratification eat only sin.

All beings are sustained by food and food is produced from rain; rain comes from sacrifice; and sacrifice arises from action.

Know that ritual action comes from the Vedas and the Vedas originate from the imperishable Lord; thus the all-pervading Brahman is ever established in sacrifice.

O Arjuna, one who does not follow this cycle thus set in motion here in this world, leads an impure life and revels in the senses. Such a person lives in vain.

But the person who delights in the ātmā alone, who is satisfied with the ātmā and rejoices only in the ātmā, duties do not exist.

For such a person there is nothing to be gained by acting or renouncing action in this world, nor are they dependent on any other being for any purpose.

Therefore, always perform the work that ought to be done without attachment. One who performs action without attachment certainly attains the Supreme.

Verily, by selfless action alone did Janaka and others reach perfection. Indeed, also considering the welfare of the world, you should act.

Whatever an eminent person does, other people also do; whatever standard they set, the world follows.

For Me, O Pārtha, there is nothing unattained which needs to be gained in the three worlds. Although there is no duty for Me, I certainly engage in action.

For if, at any time, I were not to tirelessly engage Myself in action, O Pārtha, the world would follow My example.

If I did not perform action these worlds would perish; I would be the author of confusion and would cause the destruction of these people.

O Bhārata, just as the ignorant act with attachment to their work, so should the wise act without any attachment, being intent on the welfare of the world.

A wise person should not disturb the minds of the ignorant who are attached to work. Engaged, one should inspire others while carefully performing all duties.

Actions are in every way performed by the guṇas of prakṛti. Yet, one whose mind is deluded by the sense of individuality, thinks, “I am the doer”.

But one who knows the truth about the distinction of the Self from the guṇas and actions, O mighty armed one, realizes that the senses act under the influence of the guṇas and thus remains unattached.

Those who are deluded by the guṇas of prakṛti are attached to the actions produced by them. However, one of perfect wisdom should not unsettle the ignorant who have incomplete knowledge.

Dedicating all your actions to Me, with a mind centered in the Self, free from desire and possessiveness and having cast aside sorrow, engage in battle.

Those people who have faith, who are free from envy and always practice this teaching of Mine, are also released from karma.

But those who disregard My teaching and those who do not practice it, know them to be lost, devoid of reasoning, and deluded with respect to their entire knowledge.

Even an enlightened person acts in accordance with his own nature. All beings follow their nature, so what will restraint do?

For each of the senses, attraction and aversion are based on their respective objects. One should not allow oneself to come under their sway, as they are obstacles for a seeker.

It is better to carry out one’s own duty imperfectly, than to do another’s duty perfectly. Even death in one’s own duty is better, since the duty of another is filled with danger.

Arjuna said: Then, O Kṛṣṇa, what is it that impels one to act wrongly, even against one’s own will, as if compelled by some force?

Śrī Kṛṣṇa said: It is desire born of rajo-guṇa and its resulting anger. Know it to be the all-devouring, exceedingly wicked enemy in this world.

Just as a fire is covered by smoke, a mirror by dust, and an embryo by the amnion, so is this world enveloped by desire.

O Kaunteya, knowledge is veiled by the eternal enemy of the wise in the form of desire, which is as insatiable as fire.

The senses, the mind, and the intellect are said to be desire’s abode. Through these, desire deludes the jīva by concealing its wisdom.

Therefore, O best of the Bharatas, by first controlling the senses, defeat this source of sin that destroys knowledge and direct realization.

The senses are superior to matter, superior to the senses is the mind, higher than even the mind is the intellect, and even greater than the intellect is the ātmā.

O mighty-armed Arjuna, knowing that which is greater than the intellect and steadying your mind by the intellect, slay this enemy in the form of desire, which is difficult to overcome.