In the third chapter of the Bhagavadgita, Sri Bhagavan explains the philosophy of Karma Yoga, which emphasizes the importance of action and how to act and live in this world without getting involved in sinful actions. According to this philosophy, no one can live without action, as all beings are nature-bound and perform natural deeds such as breathing, walking, and eating. These actions are essential for the sustenance and survival of life, and it is impossible to renounce them. The chapter explains that there are two types of karmas - past life karmas and present karmas. Past life karmas refer to the actions of the past life that are stored in one's bio-memory or dormant mind. These karmas influence one's present life and shape their thoughts and actions. The word "Yajna" is used to describe one's nature and instinct. It suggests that one's nature without virtue is better than possessing another's virtue. Yajna can also mean performing actions for the sake of God or in the service of humanity and nature. The term "Jnana" refers to enlightenment or real knowledge. The chapter suggests that through Jnana, one can attain liberation from the cycle of birth and death and achieve ultimate unity with the divine. The chapter also introduces the concept of three Gunas - Sattva, Rajas, and Tamas. These Gunas represent different qualities of nature, such as space, genesis, and time. They shape one's personality and influence their actions and behaviour. Finally, the chapter explores the question of why people sin. It suggests that desire, anger, and greed are the three gates to hell, and they arise from one's attachment to the material world. Through the practice of Karma Yoga, one can overcome these negative tendencies and achieve spiritual growth and liberation. Overall, the chapter provides a comprehensive philosophy of action and ethics that emphasizes the importance of living in this world without getting involved in sinful actions.
Arjun said, O, Sri Krishna! If you consider knowledge to be superior to karma, why do you put me in this dreadful war, where there is to be war with our brothers?1.
O, Lord! I have confused by your mixed words. My wisdom has become confused. I am unable to think of any clear direction. Sir, please tell me only one definite discipline, so that I can walk on the path of welfare.2.
In this verse, Sri Bhagavan is explaining to Arjuna that there are two types of disciplines in this world - the path of Sankhya and the path of Karma Yoga. Jnana Yoga is the path of knowledge, where one seeks self-realization by renouncing egoism from the mind and intellect and staying in the self or soul. This path is suitable for those who have a natural inclination towards intellectual pursuits and contemplation. On the other hand, Karma Yoga is the path of action, where one performs all actions without attachment to the results and dedicates them to the service of the divine or humanity. This path is suitable for those who are more inclined towards action and service. Sri Krishna emphasizes that both paths are valid and lead to the same goal of self-realization and liberation. However, he also points out that Karma Yoga is the more suitable path for most people, as it allows them to perform their duties in the world without getting attached to the results and without renouncing their natural actions. Overall, the quote suggests that there are different paths of yoga that one can follow to achieve self-realization and liberation, and one should choose the path that is most suitable for their nature and inclination.3.
This verse from the Bhagavad Gita emphasizes the importance of action and the futility of escapism. Sri Krishna suggests that it is not possible to become flawless like a realized person without performing any actions. Action is necessary for growth and self-improvement. On the other hand, renouncing all actions and becoming void is also not possible, as prescribed actions are necessary for survival and sustenance. Sri Krishna emphasizes that escapism from actions is not the same as renunciation. Renunciation does not mean giving up action altogether but rather giving up attachment to the fruits of one's actions. By performing actions with a selfless attitude and dedicating them to the divine or the service of humanity, one can achieve spiritual growth and ultimately attain liberation. In essence, the quote suggests that action is an essential part of life, and one should not try to escape from it. Instead, one should perform actions with detachment and dedication, without getting attached to the results. By doing so, one can achieve spiritual growth and ultimately attain the ultimate goal of self-realization and liberation.4.
This verse emphasizes the idea that action is an integral part of human life, and one cannot renounce natural deeds such as breathing, walking, and eating. All beings are bound by nature, and they perform these actions naturally. It is impossible to live without action at any moment, as even the act of being alive involves some form of action. However, the verse also suggests that one can perform these actions without getting attached to the fruits of their actions or getting involved in sinful actions. By performing actions with a selfless attitude and dedicating them to the divine or the service of humanity, one can achieve spiritual growth and ultimately attain liberation. In essence, the quote suggests that action is necessary for life, but one can still achieve spiritual growth and liberation by performing actions with detachment and dedication.5.
The person who lacks knowledge tries to forcefully control all their senses and deliberately engages with sensory objects. For instance, when feeling hungry, they may eat and then pretend to be fasting. Similarly, they may think of a woman and force themselves to be celibate, which is not genuine behaviour. Such actions are deceptive, and the person who engages in them is considered foolish This emphasizes the importance of having genuine behaviour, rather than pretending or forcing oneself to behave in a certain way. The person described here is ignorant and lacks an understanding of the true meaning of fasting or celibacy. Rather than controlling their senses through mindful and genuine efforts, they use force and deception, which is not the right way to attain spiritual growth or self-discipline. The underlying message is that true spiritual growth comes from a deep understanding and sincere effort towards self-improvement, rather than superficial attempts to appear pious or disciplined. 6.
Enlightened person restrains their senses through their mind and performs their natural actions using all their senses. They detach themselves from sensory pleasures and worldly desires and engage in actions without being affected by them. This person practices Karma Yoga, which involves performing actions selflessly and without attachment to the results. They do not allow mundane activities like defecation to occupy their minds, as they consider them natural and detached from their spiritual pursuits. This saying describes the approach of an enlightened person towards the world and their actions. The person who has attained enlightenment has a clear understanding of the nature of reality and the self and hence is able to detach themselves from worldly desires and pleasures. They perform actions naturally, without any attachment to their outcomes, as they have renounced the idea of personal gain or loss. This approach is known as Karma Yoga, which emphasizes the importance of selfless action in the path of spiritual growth. It also implies that an enlightened person does not differentiate between mundane and spiritual activities, as they consider all actions to be natural and part of the universal order. This means that they do not shy away from worldly activities, but instead perform them without being affected by them. They maintain a detached attitude towards all their actions, including those that are considered mundane or impure, such as defecation. Overall, this statement highlights the detached and natural approach of an enlightened person towards the world and their actions. 7.
It is evident that being completely devoid of action or karma is impossible. Therefore, one should perform actions by the principles of the scriptures. It is better to act than to refrain from acting, as even the body cannot function without action. This statement emphasizes the importance of performing actions in life. The idea of being completely free from action is not practical or feasible, as even basic bodily functions require action. Therefore, it is better to engage in actions that align with the principles of the scriptures, as they provide a framework for ethical and moral conduct. It also implies that inaction or refraining from action is not a viable option. Inaction can lead to stagnation or even regression, whereas action leads to growth and progress. Therefore, it is important to act, but with a clear understanding of the principles that guide one's actions. In summary, this statement highlights the importance of performing actions in life, as they are essential for growth and progress. It also emphasizes the need to follow ethical and moral principles in one's actions, as they contribute to the overall well-being of society and the individual. 8.
Yajna, which is an act of sacrifice and offering, is considered an action performed for the sake of God. This practice involves performing actions that are in alignment with one's natural tendencies and inclinations. All actions performed for the sake of God are considered natural and devoid of attachment. Any action performed for personal gain, however, binds a person to the consequences of their actions. Therefore, it is essential to dedicate all actions to God and perform them without attachment. Only simple natural deeds that align with one's true nature are exempt from this requirement. The advice to Arjuna is to perform natural deeds without attachment. This saying emphasizes the importance of performing actions as a form of sacrifice and offering to God. Such actions are considered natural and are free from attachment or personal gain. The concept of Yajna involves performing actions in alignment with one's true nature and tendencies. Such actions are believed to be in harmony with the universal order and are devoid of any attachment to the outcomes. The statement also highlights the consequences of performing actions with a sense of personal gain. Such actions bind a person to the consequences of their actions, leading to attachment and suffering. Therefore, it is essential to dedicate all actions to God and perform them without any attachment or personal gain. It advises Arjuna to perform natural deeds without attachment. Only simple natural deeds that align with one's true nature are exempt from this requirement. This advice emphasizes the importance of performing actions in alignment with one's true nature and without any attachment to the outcomes. 9.
Prajapati Brahma is the creator of all creatures, at the beginning of creation, created different creatures with unique natures and tendencies. He advised them to perform actions based on their natures, which would lead to their growth and prosperity. The statement emphasizes the importance of performing actions in alignment with one's nature. The natural tendencies of an individual dictate their preferred way of life, and acting accordingly would provide them with the desired enjoyment and satisfaction. Prajapati Brahma advised the creatures to conduct themselves with self-righteousness and without any fanfare. Furthermore, the statement warns against acting under the influence of others' natures. Such actions would lead to entanglement and conflict, hindering the practice of detachment. Therefore, it is essential to follow one's nature and not be swayed by external factors or the behaviour of others. In summary, the statement advises individuals to act by following their nature and not be influenced by external factors. Prajapati Brahma's advice emphasizes the importance of aligning one's actions with their natural tendencies to achieve growth and prosperity. 10.
It is essential to practice self-righteousness and respect all the gods. The statement emphasizes the importance of worshipping all the gods, including teachers, mothers, fathers, guests, and others while practising self-righteousness. To worship a teacher, mother, father, or guest as a god means to show them respect and behave towards them with reverence and humility. This practice is believed to upgrade an individual's spiritual and moral standing. Furthermore, this practice creates a positive cycle of mutual upliftment, where everyone involved benefits from the respect and reverence shown towards one another. This saying also suggests that worshipping all the gods can lead to one's welfare and upliftment. It is believed that the worship of different deities can help an individual achieve their goals, fulfil their desires, and attain spiritual growth. In summary, the statement emphasizes the importance of practising self-righteousness and showing respect towards all the gods, including teachers, mothers, fathers, guests, and others. This practice is believed to lead to mutual upliftment and individual welfare. 11.
It emphasises the importance of living in harmony with nature and offering worship to the divine in all forms. It suggests that by living a life guided by natural deeds, one can attain blessings and desired outcomes from the gods. It also highlights the importance of offering gratitude and worship to the divine, as all pleasures and blessings are said to come from the grace of the divine. It implies that those who enjoy the benefits of divine grace without offering worship are akin to thieves, as they are taking something without giving anything in return. Furthermore, it suggests that consciousness is inherent in all of creation and that the Jiva-self (or individual soul) is overflowing with consciousness. It implies that by recognizing the divine in all forms and offering worship accordingly, one can attain ultimate welfare and spiritual fulfilment. Overall, the passage emphasizes the importance of living in harmony with nature, recognizing the divine in all forms, and offering worship and gratitude to attain blessings and spiritual fulfilment.12.
This verse emphasises the importance of consuming food that has been earned through natural deeds and sharing it with all living beings and nature. It suggests that by consuming food that has been offered to all living beings and nature, one can attain spiritual purity, and all sins can be destroyed. The passage highlights the importance of satisfying not only human beings but also nature, including the sky, air, fire, water, and earth. Furthermore, it suggests that the act of sharing earned food with all living beings is a form of sacrifice that is pleasing to God. It implies that by performing such actions, one can attain self-awareness and spiritual fulfilment. It also suggests that the deities are worshipped for the public welfare because all living beings, including humans and ghosts, are animated by the same soul. Therefore, by serving all living beings and nature, one can attain spiritual purity and fulfil one's duty towards public welfare. Overall, the passage emphasizes the importance of performing natural deeds, sharing earned food with all living beings and nature, and attaining spiritual purity through selfless service. 13.
This verse highlights the interconnectedness of all things in the universe and the role of God in sustaining the cycle of life. It suggests that all living beings are produced from food, and food originates from rain, which in turn is governed by nature's rule. The passage further suggests that naturally arises from action, which is driven by the intellect or word. And the word, in turn, comes from the imperishable God. The passage implies that the imperishable God is the ultimate source of all creation and that the cycle of life is sustained by God's divine rule. It suggests that through the act of yajna, which is often translated as sacrifice or offering, one can connect with God and attain spiritual fulfilment. Overall, the passage emphasizes the interconnectedness of all things in the universe, the role of God in sustaining life, and the importance of connecting with God through the act of yajna. 14,15.
O, Parth! a person who does not follow the prevailing world cycle and conducts themselves contrary to nature or does not perform natural deeds is living in vain. The passage implies that such a person will be distracted by the pleasures offered by their senses, which will not bring lasting fulfilment. O, Parth! It emphasizes the importance of living in harmony with the natural order of the world. It suggests that living in harmony with nature and following natural deeds is an essential aspect of fulfilling one's duty and achieving spiritual fulfilment. Overall, it highlights the importance of living in harmony with nature and performing natural deeds as a means of attaining spiritual fulfilment and avoiding the empty pleasures of the senses.16.
A person who delights in the soul is content with the soul and is satisfied with self-realization, and therefore does not do karma even while doing an action, which can be interpreted in different ways. One way to understand this statement is that a person who is fully immersed in the experience of the soul, or the divine consciousness, acts in a state of union with it, without any egoistic motive or desire for personal gain. Such a person sees himself or herself as an instrument of the divine will and performs actions as a service to the divine, rather than as a means to achieve personal goals or fulfil duties. Overall, saying reflects a state of consciousness that is characterized by a deep sense of inner peace, contentment, and self-realization, which enables one to act in the world without being bound by the limitations of the ego or the law of karma. 17.
When a person realizes his or her true nature as the Atman, which is identical to Brahman, he or she attains the state of ultimate selfhood or self-realization (moksha). In this state, the person is said to be free from all attachments, desires, and limitations of the ego, and is established in the knowledge of the unity of all things. This suggests that when a person attains this state, he or she has no purpose for doing an action because there is no longer any sense of individuality or ego that requires fulfilment or satisfaction. Instead, the person acts spontaneously and effortlessly, by the natural flow of the universe, without any selfish motive or dependence. Furthermore, the statement implies that the person is free from attachment to all beings because he or she sees the underlying unity and oneness of all things. Such a person does not see himself or herself as separate from others but as an expression of the same ultimate reality that pervades all beings. Therefore, the person acts with a sense of compassion and love towards all beings, without being affected by their actions or reactions. Overall, it reflects a state of consciousness that is characterized by a profound sense of freedom, peace, and joy, which arises from the realization of the true nature of the self and the unity of all things.18.
Hence, relinquish your attachment to outcomes and fulfil your duty, for a person who is liberated from desires and attachments and performs actions, attains the state of ultimate self-realization. 19.
King Janak and other enlightened people attained supreme accomplishments by not giving up even a fraction of their great deeds. This implies that these individuals were fully committed to their duties and responsibilities, and did not shy away from their actions even in the face of challenges or difficulties. Furthermore, it suggests that public behaviour is influenced by the conduct of the best people. This implies that individuals who hold positions of power and influence have a responsibility to set an example for others, and to conduct themselves in a way that inspires others to follow their lead. In this sense, it emphasizes the importance of leading by example and fulfilling one's duties and responsibilities with integrity and dedication. By doing so, individuals can contribute to the greater good of society, and inspire others to follow their examples. Overall, the statement reflects the importance of dharma and the role that individual conduct and behaviour play in shaping the world around us. It suggests that by fulfilling our duties and responsibilities with dedication and integrity, we can contribute to the greater good of society, and inspire others to do the same. 20.
The world moves in the same way as the best man behaves. His conduct educates other people, and whatever the standard he sets up, the human community starts following in the same way.21.
While expounding on his opulence and influence, and acknowledging Arjuna as his ultimate beloved, he stresses the significance of karma for the betterment of humanity. Lord Krishna declares to Arjuna that despite possessing nothing of worth in the three realms, both attained and unattained, he performs actions solely for the sake of benefiting humanity22.
If I am not diligent in my efforts to work for the betterment of humanity, my actions may be misunderstood by those who follow my example. Hence, I perform my duties for the welfare of the public, just like an ordinary person would do. This is essential to ensure that the true essence of my message should not be lost and misinterpreted by the people.23.
In my human form, if I neglect my responsibilities towards the public and become indifferent towards my actions, others might follow my lead and also refrain from doing their part. This would ultimately result in a stagnant society where nothing gets done. Therefore, it is not appropriate to renounce one's duties and responsibilities. It is crucial to set an example by performing our actions diligently and responsibly, as this inspires others to do the same and helps society thrive.24.
Just as ignorant human beings who are driven by a desire for results perform their actions, an enlightened person should also act with attachment for the sake of the public welfare. In other words, even if one has attained enlightenment and does not seek personal gain, it is still important to perform actions with a sense of attachment towards the greater good of society. This is necessary to inspire and guide others towards the path of righteousness and ensure the continued functioning and progress of society.25.
A wise person who is engaged in the divine should not confuse ignorant individuals who are attached to materialistic pursuits. Instead, they should allow them to continue with their actions and set an example by performing their duties with diligence and devotion. It is important to note that preaching detachment to those who have not attained enlightenment is futile, as it may lead to confusion and deviation from their natural tendencies. Hence, it is essential to guide and inspire others through one's actions and lead by example, rather than forcing one's beliefs on them.26.
All actions performed by living beings are influenced by the three qualities of nature or "Gunas" - Sattva, Raja, and Tama - in varying degrees. These Gunas determine an individual's nature and behaviour, and thus, the actions they perform. Actions motivated by Sattva are pure and virtuous, while those motivated by Raja are driven by passion and ambition, and those motivated by Tama are done out of ignorance, laziness, or malice. However, the delusion of the ego can lead an individual to believe that they are solely responsible for their actions and the outcomes of those actions. This delusion can cause attachment to the results of actions, leading to karmic bondage. Hence, it is crucial to understand that the qualities of nature influence actions, and the ego should not be attached to the results of those actions. By understanding and acting upon this concept, one can lead a life of virtue and avoid karmic entanglements. 27.
Everything in the universe is composed of the five basic elements or "Panchamabhutha" - sky, air, fire, water, and earth - which each has varying degrees of the three Gunas or qualities of nature (Sattva, Raja, and Tama). The mind, intellect, ego, and senses of a person are also affected by these Gunas. The enlightened yogi, however, understands that these properties are constantly changing and therefore do not become attached to them. Rather, the yogi observes these properties as a witness, without being enamoured or affected by them. The true nature of the self, the soul, is always unconcerned and beyond all properties and qualities. In essence, this passage suggests that by understanding the transitory nature of the material world and identifying with the true nature of the self, one can attain a state of peace and equanimity. 28.
Individuals who are ignorant of the nature of reality and are attached to the qualities and actions of nature are bound by the consequences of their actions, or karmic bondage. In contrast, a wise person understands the transitory nature of the material world and does not become attached to the qualities or actions of nature. It is also suggested that it is not the role of a wise person to distract or discourage those who are ignorant of the nature of reality and are attached to their actions. The attachment to karma can blind one's understanding of the workings of nature, or "Prakriti," and therefore prevent them from attaining wisdom. Instead, it is the responsibility of each individual to cultivate their understanding and knowledge of the true nature of reality. By doing so, one can break free from the cycle of karmic bondage and attain a state of equanimity and inner peace.29.
The verse suggests that one should surrender all of their actions to a highest that, referred to as "me," and keep their mindset focused on the self. By doing so, one can fight without attachment to emotions or outcomes and be free from pain. Furthermore, it is suggested that one should understand that the true nature of the self is imperishable, latent, and devoid of disorder. By recognizing this, one can act in the world without becoming attached to the results of their actions or being influenced by external circumstances. In essence, this passage suggests that by surrendering to the highest that and recognizing the true nature of the self, one can act in the world with a sense of detachment and inner peace. This allows one to fulfil their duties without becoming attached to the outcomes of their actions and thereby achieve a state of equanimity. 30.
Those who do not see the flaw in my words, and respectfully practice the said principle become free from the bondage of karma.31.
Those people who keep an eye on my view and do not follow this opinion, whose mind is fascinated with different worldly knowledge, are destroyed and can never attain selfhood.32.
All living beings possess a certain nature, and they act following the proportion of Sattva, Raja, and Tama qualities present within them. Even enlightened individuals will act by their inherent nature. Thus, there is no need for anyone to exercise restraint in this regard. One's actions should flow naturally, rather than forcefully. Therefore, it is unwise to toil day and night for the sake of pleasure.33.
Every individual has the potential for desire and malice to arise, which can trap them like a spider's web. It is important not to indulge these tendencies, as they are harmful and can lead one away from the path of well-being. Therefore, one should strive to eliminate both desire and malice from their mind, as they are enemies that disrupt inner peace and contentment. By avoiding them, one can lead a more harmonious and fulfilling life.34.
It is better to embrace one's nature, even if it lacks certain virtues, rather than try to adopt another person's virtuous nature. Trying to imitate someone else's nature can lead to a loss of simplicity and a sense of unnatural living because the other person's nature may not align naturally with one's own. It is better to live and act by one's natural tendencies. Even dying while staying true to one's nature is better rather than living in fear of trying to adopt someone else's nature. Each individual should perform their natural deeds based on the proportion of Sattva, Raja, and Tama qualities present within them. 35.
Arjun said: O, Krishna! If a man does not want to conduct sin then why he does sin, driven by whom? If an ordinary person walks on the wrong path, it can be understood, but an intelligent also goes on the wrong path.36.
Shri Bhagavan has stated that desire and anger, which arise from the quality of Rajoguna, can lead individuals towards sinful actions. These tendencies are insatiable and can never be fully satisfied. They are powerful obstacles on the path towards self-improvement and self-realization. They are considered to be highly sinful and destructive forces that can lead individuals astray from the path of righteousness. It is important to recognize and control these tendencies to progress towards a more fulfilling and meaningful life.37.
Just as fire is obscured by smoke, a mirror is covered by dirt, and a womb is hidden by skin, true knowledge or jnana is always covered by ignorance and desire. This means that even though knowledge and wisdom are present within us, they can be obscured by our ignorance and our desires, which cloud our ability to see things. We must work to remove this ignorance and desire to uncover our true knowledge and wisdom.38.
Lord Krishna is addressing Arjuna and explaining that desire is like an unquenchable fire that is always burning, and it acts as an enemy to those who are sincerely practising jnana and yoga. Desire is insatiable and can never be fully satisfied, which can distract individuals from their spiritual practices and goals. It can lead them astray and cause them to lose focus on their path of self-realization. Therefore, desire is considered an obstacle that must be overcome to attain spiritual growth and enlightenment.39.
In this statement, it is conveyed that desire and anger reside within the senses, mind, and intellect of an individual. They constantly lure the soul and cause a distraction by overshadowing the pure knowledge that resides within, just as an eclipse obscures the light of the sun. The constant presence of these emotions makes it difficult for individuals to maintain clarity of thought and act by their innermost beliefs and values. It is necessary to overcome these emotions to access the true knowledge that lies within and progress towards a more fulfilling and meaningful life.40.
Lord Krishna is advising Arjuna to control his senses with his mind and overcome desire and anger by force. These emotions are considered evil because they can lead to sinful actions and obstruct the path towards enlightenment and knowledge. Those who get in to these emotions and allow them to control their actions are referred to as great sinners because they destroy the knowledge and wisdom that is essential for spiritual growth and self-realization. Therefore, it is important to learn to control these emotions and channel them towards positive actions to progress towards a more enlightened state of being.41.
In this statement, it is being conveyed that the senses are more powerful and subtle than the physical body, the mind is more powerful than the senses, and the intellect is beyond the mind. However, the ultimate truth or existence, which is the self, is even more powerful and beyond the grasp of the intellect. This means that while the intellect is capable of comprehending many things, certain truths are beyond its reach. The true nature of the self is one such truth. It is important to recognize that even though the self may be difficult to understand through the intellect, it is an integral part of our being and must be acknowledged to achieve spiritual growth and self-realization. In simple words that is your existence or the self. Thou you are. 42.
Finally, Lord Krishna advises Arjuna to subdue the mind by using the intellect and attaining knowledge of the supreme self through pure intelligence. By doing so, he can overcome desire, which is a strong enemy of human beings. This means that it is important to cultivate a strong intellect and use it to understand the true nature of the self, which will help in controlling the mind and its desires. By killing the desire, one can avoid distractions and focus on the path of spiritual growth and self-realization. 43.
om tat sat
This commentary is taken from Basanteshwari Bhagavadgita.
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