Srimad Bhagawad Gita Chapter 3
Gita
tap any word for its meaning
- verse 1ॐ श्री परमात्मने नमःअथ तृतीयोऽध्यायः ।कर्मयोगःōṃ śrī paramātmanē namaḥatha tṛtīyō'dhyāyaḥ ।karmayōgaḥmeaning
Om — salutation to the supreme Self. Now begins the Third Chapter — Karma Yoga (the Yoga of Action).
- verse 2अर्जुन उवाचज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन ।तत्किं कर्मणि घोरे मां नियोजयसि केशव ॥ 1 ॥arjuna uvāchajyāyasī chētkarmaṇastē matā buddhirjanārdana ।tatkiṃ karmaṇi ghōrē māṃ niyōjayasi kēśava ॥ 1 ॥meaning
If it be thought by Thee that knowledge is superior to action, O Janârdana, why dost Thou, O Keshava, enjoin on me this terrible action?
- verse 3व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे ।तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् ॥ 2 ॥vyāmiśrēṇēva vākyēna buddhiṃ mōhayasīva mē ।tadēkaṃ vada niśchitya yēna śrēyō'hamāpnuyām ॥ 2 ॥meaning
With these perplexing words Thou only confusest my understanding; therefore tell me with certainty the one way by which I may reach bliss.
- verse 4श्रीभगवानुवाचलोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ ।ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् ॥ 3 ॥śrībhagavānuvāchalōkē'smindvividhā niṣṭhā purā prōktā mayānagha ।jñānayōgēna sāṅkhyānāṃ karmayōgēna yōginām ॥ 3 ॥meaning
In this world there is a twofold path, as I before said, O sinless one: that of yoga by knowledge, of the Sâñkhyas; and that of yoga by action, of the Yogis.
- verse 5न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते ।न च सन्न्यसनादेव सिद्धिं समधिगच्छति ॥ 4 ॥na karmaṇāmanārambhānnaiṣkarmyaṃ puruṣō'śnutē ।na cha sannyasanādēva siddhiṃ samadhigachChati ॥ 4 ॥meaning
Man winneth not freedom from action by abstaining from activity, nor by mere renunciation doth he rise to perfection.
- verse 6न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् ।कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः ॥ 5 ॥na hi kaśchitkṣaṇamapi jātu tiṣṭhatyakarmakṛt ।kāryatē hyavaśaḥ karma sarvaḥ prakṛtijairguṇaiḥ ॥ 5 ॥meaning
Nor can anyone, even for an instant, remain really actionless; for helplessly is everyone driven to action by the qualities born of nature.
- verse 7कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् ।इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते ॥ 6 ॥karmēndriyāṇi saṃyamya ya āstē manasā smaran ।indriyārthānvimūḍhātmā mithyāchāraḥ sa uchyatē ॥ 6 ॥meaning
Who sitteth, controlling the organs of action, but dwelling in his mind on the objects of the senses, that bewildered man is called a hypocrite.
- verse 8यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन ।कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते ॥ 7 ॥yastvindriyāṇi manasā niyamyārabhatē'rjuna ।karmēndriyaiḥ karmayōgamasaktaḥ sa viśiṣyatē ॥ 7 ॥meaning
But who, controlling the senses by the mind, O Arjuna, with the organs of action without attachment, performeth yoga by action, he is worthy.
- verse 9नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः ।शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः ॥ 8 ॥niyataṃ kuru karma tvaṃ karma jyāyō hyakarmaṇaḥ ।śarīrayātrāpi cha tē na prasiddhyēdakarmaṇaḥ ॥ 8 ॥meaning
Perform thou right action, for, action is superior to inaction, and, inactive, even the maintenance of thy body would not be possible.
- verse 10यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः ।तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ॥ 9 ॥yajñārthātkarmaṇō'nyatra lōkō'yaṃ karmabandhanaḥ ।tadarthaṃ karma kauntēya muktasaṅgaḥ samāchara ॥ 9 ॥meaning
The world is bound by action, unless performed for the sake of sacrifice; for that sake, free from attachment, O son of Kuntî, perform thou action.
- verse 11सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः ।अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् ॥ 10 ॥sahayajñāḥ prajāḥ sṛṣṭvā purōvācha prajāpatiḥ ।anēna prasaviṣyadhvamēṣa vō'stviṣṭakāmadhuk ॥ 10 ॥meaning
Having in ancient times emanated mankind together with sacrifice, the Lord of emanation said: "By this shall ye propagate; be this to you the giver of desire;
- verse 12देवान्भावयतानेन ते देवा भावयन्तु वः ।परस्परं भावयन्तः श्रेयः परमवाप्स्यथ ॥ 11 ॥dēvānbhāvayatānēna tē dēvā bhāvayantu vaḥ ।parasparaṃ bhāvayantaḥ śrēyaḥ paramavāpsyatha ॥ 11 ॥meaning
"With this nourish ye the Shining Ones, andmay the Shining Ones nourish you; thus nourishing one another ye shall reap the supremest good.
- verse 13इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः ।तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः ॥ 12 ॥iṣṭānbhōgānhi vō dēvā dāsyantē yajñabhāvitāḥ ।tairdattānapradāyaibhyō yō bhuṅktē stēna ēva saḥ ॥ 12 ॥meaning
"For, nourished by sacrifice, the Shining Ones shall bestow on you the enjoyments you desire." A thief verily is he who enjoyeth what is given by Them without returning Them aught.
- verse 14यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः ।भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् ॥ 13 ॥yajñaśiṣṭāśinaḥ santō muchyantē sarvakilbiṣaiḥ ।bhuñjatē tē tvaghaṃ pāpā yē pachantyātmakāraṇāt ॥ 13 ॥meaning
The righteous, who eat the remains of the sacrifice, are freed from all sins; but the impious, who dress food for their own sakes, they verily eat sin.
- verse 15अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः ।यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः ॥ 14 ॥annādbhavanti bhūtāni parjanyādannasambhavaḥ ।yajñādbhavati parjanyō yajñaḥ karmasamudbhavaḥ ॥ 14 ॥meaning
From food creatures become; from rain is theproduction of food; rain proceedeth from sacrifice; sacrifice ariseth out of action.
- verse 16कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम् ।तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् ॥ 15 ॥karma brahmōdbhavaṃ viddhi brahmākṣarasamudbhavam ।tasmātsarvagataṃ brahma nityaṃ yajñē pratiṣṭhitam ॥ 15 ॥meaning
Know thou that from Brahma action groweth, and Brahma from the Imperishable cometh. Therefore the Eternal, the all-permeating, is ever present in sacrifice.
- verse 17एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः ।अघायुरिन्द्रियारामो मोघं पार्थ स जीवति ॥ 16 ॥ēvaṃ pravartitaṃ chakraṃ nānuvartayatīha yaḥ ।aghāyurindriyārāmō mōghaṃ pārtha sa jīvati ॥ 16 ॥meaning
He who on earth doth not follow the wheel thus revolving, sinful of life and rejoicing in the senses, he, O son of Pritha, liveth in vain.
- verse 18यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः ।आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते ॥ 17 ॥yastvātmaratirēva syādātmatṛptaścha mānavaḥ ।ātmanyēva cha santuṣṭastasya kāryaṃ na vidyatē ॥ 17 ॥meaning
But the man who rejoiceth in the Self, withthe Self is satisfied, and is content in the Self, for him verily there is nothing to do;
- verse 19नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन ।न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः ॥ 18 ॥naiva tasya kṛtēnārthō nākṛtēnēha kaśchana ।na chāsya sarvabhūtēṣu kaśchidarthavyapāśrayaḥ ॥ 18 ॥meaning
For him there is no interest in things done, in this world, nor any in things not done, nor doth any object of his depend on any being.
- verse 20तस्मादसक्तः सततं कार्यं कर्म समाचर ।असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः ॥ 19 ॥tasmādasaktaḥ satataṃ kāryaṃ karma samāchara ।asaktō hyācharankarma paramāpnōti pūruṣaḥ ॥ 19 ॥meaning
Therefore, without attachment, constantly perform action which is duty, for, by performing action without attachment, man verily reacheth the Supreme.
- verse 21कर्मणैव हि संसिद्धिमास्थिता जनकादयः ।लोकसङ्ग्रहमेवापि सम्पश्यन्कर्तुमर्हसि ॥ 20 ॥karmaṇaiva hi saṃsiddhimāsthitā janakādayaḥ ।lōkasaṅgrahamēvāpi sampaśyankartumarhasi ॥ 20 ॥meaning
Janaka and others indeed attained to perfection by action: then having an eye to the welfare of he world also, thou shouldst perform action.
- verse 22यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः ।स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥ 21 ॥yadyadācharati śrēṣṭhastattadēvētarō janaḥ ।sa yatpramāṇaṃ kurutē lōkastadanuvartatē ॥ 21 ॥meaning
Whatsoever a great man doeth, that other men also do; the standard he setteth up, by that the people go.
- verse 23न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन ।नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥ 22 ॥na mē pārthāsti kartavyaṃ triṣu lōkēṣu kiñchana ।nānavāptamavāptavyaṃ varta ēva cha karmaṇi ॥ 22 ॥meaning
There is nothing in the three worlds, O Pârtha, that should be done by Me, nor anything unattained that might be attained; yet I mingle in action.
- verse 24यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः ।मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥ 23 ॥yadi hyahaṃ na vartēyaṃ jātu karmaṇyatandritaḥ ।mama vartmānuvartantē manuṣyāḥ pārtha sarvaśaḥ ॥ 23 ॥meaning
For if I mingled not ever in action unwearied, men all around would follow My path, O son of Prithâ.
- verse 25उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम् ।सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः ॥ 24 ॥utsīdēyurimē lōkā na kuryāṃ karma chēdaham ।saṅkarasya cha kartā syāmupahanyāmimāḥ prajāḥ ॥ 24 ॥meaning
These worlds would fall into ruin, if I did not perform action; I should be the author of confusion of castes, and should destroy these creatures.
- verse 26सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत ।कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसङ्ग्रहम् ॥ 25 ॥saktāḥ karmaṇyavidvāṃsō yathā kurvanti bhārata ।kuryādvidvāṃstathāsaktaśchikīrṣurlōkasaṅgraham ॥ 25 ॥meaning
As the ignorant act from attachment to action, O Bhârata, so should the wise act without attachment, desiring the welfare of the world.
- verse 27न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् ।जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन् ॥ 26 ॥na buddhibhēdaṃ janayēdajñānāṃ karmasaṅginām ।jōṣayētsarvakarmāṇi vidvānyuktaḥ samācharan ॥ 26 ॥meaning
Let no wise man unsettle the mind of ignorant people attached to action; but acting in harmony with Me let him render all action attractive.
- verse 28प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः ।अहङ्कारविमूढात्मा कर्ताहमिति मन्यते ॥ 27 ॥prakṛtēḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ ।ahaṅkāravimūḍhātmā kartāhamiti manyatē ॥ 27 ॥meaning
All actions are wrought by the qualities of nature only. The self, deluded by egoism, thinketh: "I am the doer."
- verse 29तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः ।गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥ 28 ॥tattvavittu mahābāhō guṇakarmavibhāgayōḥ ।guṇā guṇēṣu vartanta iti matvā na sajjatē ॥ 28 ॥meaning
But he, O mighty-armed, who knoweth the essence of the divisions of the qualities and functions, holding that "the qualities move amid the qualities," is not attached.
- verse 30प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु ।तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत् ॥ 29 ॥prakṛtērguṇasammūḍhāḥ sajjantē guṇakarmasu ।tānakṛtsnavidō mandānkṛtsnavinna vichālayēt ॥ 29 ॥meaning
Those deluded by the qualities of nature are attached to the functions of the qualities. The man of perfect knowledge should not unsettle the foolish whose knowledge is imperfect.
- verse 31मयि सर्वाणि कर्माणि सन्न्यस्याध्यात्मचेतसा ।निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः ॥ 30 ॥mayi sarvāṇi karmāṇi sannyasyādhyātmachētasā ।nirāśīrnirmamō bhūtvā yudhyasva vigatajvaraḥ ॥ 30 ॥meaning
Surrendering all actions to Me, with thy thoughts resting on the supreme Self, from hope and egoism freed, and of mental fever cured, engage in battle.
- verse 32ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः ।श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः ॥ 31 ॥yē mē matamidaṃ nityamanutiṣṭhanti mānavāḥ ।śraddhāvantō'nasūyantō muchyantē tē'pi karmabhiḥ ॥ 31 ॥meaning
Who abide ever in this teaching of Mine full of faith and free from caviling, they too are released from actions.
- verse 33ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् ।सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः ॥ 32 ॥yē tvētadabhyasūyantō nānutiṣṭhanti mē matam ।sarvajñānavimūḍhāṃstānviddhi naṣṭānachētasaḥ ॥ 32 ॥meaning
Who carp at My teaching and act not thereon, senseless, deluded in all knowledge, know thou these mindless ones as fated to be destroyed.
- verse 34सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि ।प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ॥ 33 ॥sadṛśaṃ chēṣṭatē svasyāḥ prakṛtērjñānavānapi ।prakṛtiṃ yānti bhūtāni nigrahaḥ kiṃ kariṣyati ॥ 33 ॥meaning
Even the man of knowledge behaves in conformity with his own nature; beings follow nature; what shall restraint avail?
- verse 35इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ ।तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥ 34 ॥indriyasyēndriyasyārthē rāgadvēṣau vyavasthitau ।tayōrna vaśamāgachChēttau hyasya paripanthinau ॥ 34 ॥meaning
Affection and aversion for the objects of sense abide in the senses; let none come under the dominion of these two; they are obstructors of the path.
- verse 36श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् ।स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ॥ 35 ॥śrēyānsvadharmō viguṇaḥ paradharmātsvanuṣṭhitāt ।svadharmē nidhanaṃ śrēyaḥ paradharmō bhayāvahaḥ ॥ 35 ॥meaning
Better one's own duty, though destitute of merit, than the duty of another, well discharged. Better death in the discharge of one's own duty; the duty of another is full of danger.
- verse 37अर्जुन उवाचअथ केन प्रयुक्तोऽयं पापं चरति पूरुषः ।अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः ॥ 36 ॥arjuna uvāchaatha kēna prayuktō'yaṃ pāpaṃ charati pūruṣaḥ ।anichChannapi vārṣṇēya balādiva niyōjitaḥ ॥ 36 ॥meaning
But dragged on by what does a man commitsin, reluctantly indeed, O Varshneya, as it were by force constrained?
- verse 38श्रीभगवानुवाचकाम एष क्रोध एष रजोगुणसमुद्भवः ।महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ॥ 37 ॥śrībhagavānuvāchakāma ēṣa krōdha ēṣa rajōguṇasamudbhavaḥ ।mahāśanō mahāpāpmā viddhyēnamiha vairiṇam ॥ 37 ॥meaning
It is desire, it is wrath, begotten by the quality of motion; all-consuming, all-polluting, know thou this as our foe here on earth.
- verse 39धूमेनाव्रियते वह्निर्यथादर्शो मलेन च ।यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ॥ 38 ॥dhūmēnāvriyatē vahniryathādarśō malēna cha ।yathōlbēnāvṛtō garbhastathā tēnēdamāvṛtam ॥ 38 ॥meaning
As a flame is enveloped by smoke, as a mirror by dust, as an embryo is wrapped by the amnion, so This is enveloped by it.
- verse 40आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा ।कामरूपेण कौन्तेय दुष्पूरेणानलेन च ॥ 39 ॥āvṛtaṃ jñānamētēna jñāninō nityavairiṇā ।kāmarūpēṇa kauntēya duṣpūrēṇānalēna cha ॥ 39 ॥meaning
Enveloped is wisdom by this constant enemy of the wise in the form of desire, which is insatiable as a flame.
- verse 41इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते ।एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ॥ 40 ॥indriyāṇi manō buddhirasyādhiṣṭhānamuchyatē ।ētairvimōhayatyēṣa jñānamāvṛtya dēhinam ॥ 40 ॥meaning
The senses, the mind and the Reason are said to be its seat; by these enveloping wisdom, it bewilders the dweller in the body.
- verse 42तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ ।पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् ॥ 41 ॥tasmāttvamindriyāṇyādau niyamya bharatarṣabha ।pāpmānaṃ prajahi hyēnaṃ jñānavijñānanāśanam ॥ 41 ॥meaning
Therefore, O best of the Bhâratas, mastering first the senses, do thou slay this thing of sin, destructive of wisdom and knowledge.
- verse 43इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः ।मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ॥ 42 ॥indriyāṇi parāṇyāhurindriyēbhyaḥ paraṃ manaḥ ।manasastu parā buddhiryō buddhēḥ paratastu saḥ ॥ 42 ॥meaning
The senses are said to be superior; the mind is superior to the senses; the intellect is superior to the mind; and that which is superior to the intellect is the Self. [BG 3.42]
- verse 44एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना ।जहि शत्रुं महाबाहो कामरूपं दुरासदम् ॥ 43 ॥ēvaṃ buddhēḥ paraṃ buddhvā saṃstabhyātmānamātmanā ।jahi śatruṃ mahābāhō kāmarūpaṃ durāsadam ॥ 43 ॥meaning
Thus understanding Him as greater than the Reason, restraining the self by the Self, slay thou, O mighty-armed, the enemy in the form of desire, difficult to overcome.
- verse 45ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रेश्रीकृष्णार्जुनसंवादे कर्मयोगो नाम तृतीयोऽध्यायः ॥3 ॥ōṃ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṃ yōgaśāstrēśrīkṛṣṇārjunasaṃvādē karmayōgō nāma tṛtīyō'dhyāyaḥ ॥3 ॥meaning
Colophon: Om Tat Sat — thus ends the Third Chapter named Karma Yoga, in the dialogue between Sri Krishna and Arjuna, as part of the Brahmavidya and Yoga Shastra of the Srimad Bhagavad Gita Upanishad.
Primary text from vignanam.org