Chapter 3
Shloka 1
arjuna uvaca
jyayasi cet karmanas
te mata buddhir janardana
tat kim karmani ghore
mam niyojayasi kesava
Arjuna said: If superior to action in your opinion (is) buddhi (intelligence) Janardhana, then why, this terrible action you yoke me to, Keshava?
Shloka 2
vyamisreneva vakyena
buddhim mohayasiva me
tad ekam vada niscitya
yena sreyo ‘ham apnuyam
By mixed speech, (my) buddhi is confused; (please) tell (me) this with surety, by which (karma or buddhi – from previous shloka) I should (may) attain the supreme good.
Shloka 3
sri-bhagavan uvaca
loke ‘smin dvi-vidha nistha
pura prokta mayanagha
jnana-yogena sankhyanam
karma-yogena yoginam
Shri Bhagavan said, (In) this world two kinds of basis/steadfastness (faiths/paths), since ancient times (have been) taught by me Anagha (Arjuna, lit : blameless one); gyana-yoga of the Samkhyas and karma-yoga of the yogis.
Shloka 4
na karmanam anarambhan
naiskarmyam puruso ‘snute
na ca sannyasanad eva
siddhim samadhigacchati
Neither by abstention action (alone), action-less state man attains, nor by renunciation alone perfection he approaches.
Shloka 5
na hi kascit ksanam api
jatu tisthaty akarma-krt
karyate hy avasah karma
sarvah prakrti-jair gunaih
Not indeed anyone, even for a moment ever stays without performing action, indeed all are forced to perform action (even) against will (by) prakriti born (originating) gunas.
Shloka 6
karmendriyani samyamya
ya aste manasa smaran
indriyarthan vimudhatma
mithyacarah sa ucyate
Restraining organs of action, he who sits, but by mind (mentally) thinking (dwelling on) sense objects, (this) deluded person is called a hypocrite.
Shloka 7
yas tv indriyani manasa
niyamyarabhate ‘rjuna
karmendriyaih karma-yogam
asaktah sa visisyate
But, who controlling sense organs by mind, O Arjuna, begins (engages) by organs of action in karma-yoga, unattached; he is superior.
Shloka 8
niyatam kuru karma tvam
karma jyayo hy akarmanah
sarira-yatrapi ca te na
prasiddhyed akarmanah
You (should) perform enjoined actions, (for) action is better than non-action; even body-maintenance cannot be accomplished without action.
Shloka 9
yajnarthat karmano ‘nyatra
loko ‘yam karma-bandhanah
tad-artham karma kaunteya
mukta-sangah samacara
Action for performing sacrifice aside, this world is bound by action (karma); for that (sacrifice) purpose O Kaunteya, free from attachment perform (action).
(NOTE: All actions are binding, other than the actions undertaken for performing yagna (sacrifice). Hence Lord Krishna urges action for performing yagna. It is in this contexts that Mahabharata is known as a yagna, not war.)
Shloka 10
saha-yajnah prajah srstva
purovaca prajapatih
anena prasavisyadhvam
esa vo ‘stv ista-kama-dhuk
Along with yagna having created mankind, Prajapati said, “by this (ygana) may you bring forth, may this be your desire-full-filler (cow).
Shloka 11
devan bhavayatanena te
deva bhavayantu vah
parasparam bhavayantah
sreyah param avapsyatha
May you increase well-being of Devas by this (yagna), may the Divine beings increase your well-being; mutually increasing well-being, supreme happiness you’ll achieve.
Shloka 12
istan bhogan hi vo deva
dasyante yajna-bhavitah
tair dattan apradayaibhyo
yo bhunkte stena eva sah
The Devas provide you desired enjoyment, having been brought about by yagna; without offering to them these gifts, he who enjoys these (without offering to Devas), he is a thief .
Shloka 13
yajna-sistasinah santo
mucyante sarva-kilbisaih
bhunjate te tv agham papa
ye pacanty atma-karanat
Sacrifice-remainder consumer (are) good people, (and) are released from all evils (sins); they consume their own evil, the wicked who cook (only) for their own sake.
Shloka 14
annad bhavanti bhutani
parjanyad anna-sambhavah
yajnad bhavati parjanyo
yajnah karma-samudbhavah
From food come (into existence) beings, from rains food originate, from yagna comes rains (rain clouds), (and) yagna originate in karma.
Shloka 15
karma brahmodbhavam viddhi
brahmaksara-samudbhavam
tasmat sarva-gatam brahma
nityam yajne pratisthitam
Know that karma originates in Brahman, Brahman (originates) from the imperishable, therefore all pervading Brahman is ever established in sacrifice.
Shloka 16
evam pravartitam cakram
nanuvartayatiha yah
aghayur indriyaramo
mogham partha sa jivati
Thus set in motion cycle (wheel), he (who) does not cause (help) to turn, (the) malicious (person sunk in) sense-delight, (in) vain, Partha, he lives.
Shloka 17
yas tv atma-ratir eva syad
atma-trptas ca manavah
atmany eva ca santustas
tasya karyam na vidyate
He who is delighted only in Self, and is satisfied only by Self, and is contented only with Self, for him the need to act (duty) is not found (does not exist).
Shloka 18
naiva tasya krtenartho
nakrteneha kascana
na casya sarva-bhutesu
kascid artha-vyapasrayah
Not indeed of him (any) action with purpose (goal oriented), not in inaction anything whatever, and not for him any purpose or need with beings whatever.
Shloka 19
tasmad asaktah satatam
karyam karma samacara
asakto hy acaran karma
param apnoti purusah
Therefore (being) unattached always, perform actions; indeed being unattached and performing action man attains supreme.
Shloka 20
karmanaiva hi samsiddhim
asthita janakadayah
loka-sangraham evapi
sampasyan kartum arhasi
By (performing) action only perfection (was) attained (by) Janaka and others, (therefore for) ensuring world maintenance you should act.
Shloka 21
yad yad acarati sresthas
tat tad evetaro janah
sa yat pramanam kurute
lokas tad anuvartate
Whatever actions great man (does) that (thus) do other men, whatever standard he, sets world that follows.
Shloka 22
na me parthasti kartavyam
trisu lokesu kincana
nanavaptam avaptavyam
varta eva ca karmani
Not for me Partha (any) prescribed work in three worlds (anything) whatever, nothing unattained (or) to be attained, nevertheless I engage in action.
Shloka 23
yadi hy aham na varteyam
jatu karmany atandritah
mama vartmanuvartante
manusyah partha sarvasah
Indeed, if I not (be) engaged ever in action tirelessly, me indeed (will) follow men Partha, everywhere.
Shloka 24
utsideyur ime loka
na kuryam karma ced aham
sankarasya ca karta syam
upahanyam imah prajah
These would perish this world not if I should perform action if I; confusion causer I should be (and be cause of) destruction of these creatures.
Shloka 25
saktah karmany avidvamso
yatha kurvanti bharata
kuryad vidvams tathasaktas
cikirsur loka-sangraham
Attached, the unwise, in which way they act, Bharatha (Arjuna), the wise one he should act similarly unattached, desiring (only) for world maintenance.
Shloka 26
na buddhi-bhedam janayed
ajnanam karma-sanginam
josayet sarva-karmani
vidvan yuktah samacaran
No fragmentation of intelligence (confusion of mind), (should be) produced (among) the ignorant (who are) attached to work; he (the wise) should cause (them to) delight in all actions (while himself) being yoked to equanimity in performance.
Shloka 27
prakrteh kriyamanani
gunaih karmani sarvasah
ahankara-vimudhatma
kartaham iti manyate
All action in nature (are) always performed by the gunas; the fool, confused by ego, “I am the doer”, he believes.
Shloka 28
tattva-vit tu maha-baho
guna-karma-vibhagayoh
guna gunesu vartanta
iti matva na sajjate
But, (those who) know truth, O mighty armed one (Arjuna) of the (two) roles of gunas and karma; “Gunas, in the Gunas work/act”, thus thinking (knowing) are not attached (to actions).
Shloka 29
prakrter guna-sammudhah
sajjante guna-karmasu
tan akrtsna-vido mandan
krtsna-vin na vicalayet
Deluded by gunas of the nature (and) attached to actions of gunas; them, of incomplete knowledge and dullards; those with complete knowledge should not unsettle.
Shloka 30
mayi sarvani karmani
sannyasyadhyatma-cetasa
nirasir nirmamo bhutva
yudhyasva vigata-jvarah
On Me, all actions, renouncing, on Supreme Self concentrating; free from desire and feelings of ‘mine’ becoming; fight, (having) rid of fever.
Shloka 31
ye me matam idam nityam
anutisthanti manavah
sraddhavanto ‘nasuyanto
mucyante te ‘pi karmabhih
(Those) men who always practice this opinion of mine, with faith, not sneering, (they too) are freed (from) action (i.e., its bondage). (Ref: previous shloka)
Shloka 32
ye tv etad abhyasuyanto
nanutisthanti me matam
sarva-jnana-vimudhams tan
viddhi nastan acetasah
But, those who sneer, (and) do not follow my opinion; (they) confusing all knowledge; know (them as) lost and stupid.
Shloka 33
sadrsam cestate svasyah
prakrter jnanavan api
prakrtim yanti bhutani
nigrahah kim karisyati
According to their own nature, even wise ones strives; being follow (their own) nature; what will restraints accomplish?
Shloka 34
indriyasyendriyasyarthe
raga-dvesau vyavasthitau
tayor na vasam agacchet
tau hy asya paripanthinau
(Between) the sense and (its corresponding) sense-object, attraction-repulsion (love-hate) reside; (do) not come under (their) power (influence); they are his (man’s) two stumbling blocks.
Shloka 35
sreyan sva-dharmo vigunah
para-dharmat svanusthitat
sva-dharme nidhanam sreyah
para-dharmo bhayavahah
(It is) better (to perform) one’s own dharma (even if) deficient than other’s dharma well performed; death (performing) one’s own dharma is better, other’s dharma brings danger.
Shloka 36
arjuna uvaca
atha kena prayukto ‘yam
papam carati purusah
anicchann api varsneya
balad iva niyojitah
Arjuna said: then impelled by what this evil act (from) man, even unwillingly Varshney (Krishna), (as if) commanded by force.
Shloka 37
sri-bhagavan uvaca
kama esa krodha esa
rajo-guna-samudbhavah
mahasano maha-papma
viddhy enam iha vairinam
Sri Bhagavan said : This is desire, this is anger originating in rajo-guna, all-devouring and cause of great hurt (sin); know this to be the enemy.
Shloka 38
dhumenavriyate vahnir
yathadarso malena ca
yatholbenavrto garbhas
tatha tenedam avrtam
By smoke fire is covered, as mirror by dust, as membrane covers the embryo, thus man by this (desire and anger) is covered.
Shloka 39
avrtam jnanam etena
jnanino nitya-vairina
kama-rupena kaunteya
duspurenanalena ca
The eternal enemy of the wise, covers the intelligence in form of desire, Kaunteya, like an insatiable fire.
Shloka 40
indriyani mano buddhir
asyadhisthanam ucyate
etair vimohayaty esa
jnanam avrtya dehinam
The senses, the mind and the intelligence are said to be its (desire’s) abode, with these it confuses the embodied, (and his) knowledge/wisdom is obscured.
Shloka 41
tasmat tvam indriyany adau
niyamya bharatarsabha
papmanam prajahi hy enam
jnana-vijnana-nasanam
Therefore, controlling your senses first, Bull of Bharatha (Arjuna), destroy this evil, the knowledge-discrimination destroyer.
Shloka 42
indriyani parany ahur
indriyebhyah param manah
manasas tu para buddhir
yo buddheh paratas tu sah
Senses are great, it is said, greater than senses is mind, greater than mind is buddhi, that which is greater than buddhi is he (the indweller).
Shloka 43
evam buddheh param buddhva
samstabhyatmanam atmana
jahi satrum maha-baho
kama-rupam durasadam
Thus having known what is greater than buddhi, establishing oneself in Self, kill the enemy mighty-armed-one (Arjuna), in the form of desire that is (otherwise) unapproachable.
Bhagavad Gita translated 
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