Spiga

Chapter 3:The Yoga of Action

On mastering the intelligence

(1) Arjuna said: 'If being intelligent is considered better than doing fruitive work, as You said o Janardana, then why are You engaging me in this ghastly action Kesava?

(2) Surely you are confusing my intelligence with your equivocal words, therefore please make sure you tell me of one only so that I may really benefit from it.

(3) The Supreme Lord said: 'In this world there are two kinds of faith, as I told you before o sinless one, it is the linking of oneself in the knowledge of the analytic mind [to attain to stability of intelligence] and the connectedness in action [forsaking the desire for the fruits] as practiced by the devoted [the volition of yoga].

(4) Nor by forsaking work does a man attain to liberation nor does he attain to success by simply renouncing [the fruits].

(5) Surely no one is but for a moment without action and certainly everyone is irresistibly drawn to fruitive work [undergo karma] according the qualities born from the modes of nature.

(6) Anyone who, controlling the senses, in his mind keeps thinking on the sense-objects is a foolish soul called a pretender.

(7) But one who, regulating the senses with his mind, o Arjuna, makes a beginning with connecting his senses in working without the attachment of desiring the fruits [karma-yoga] - he is by far the better.

(8) Do your prescribed duties, as working for certain is better than not to work - even your bodily maintenance is never without the effect of work.

(9) Work for the purpose of sacrifice, otherwise work in this world will bind you. Work done for that sake, o son of Kunti, will liberate you perfectly from that [material] association.

(10) In the coming about in the beginning of the generations along with the sacrifices, the Lord of mankind [Brahma, the Creator] said to this: 'Be more and more prosperous; may this [sacrifice] bestow upon you all that you desire'.

(11) Having pleased the godly by sacrifices, the godly will please you and thus mutually pleasing one another you will achieve the Supreme.

(12) The gods satisfied by sacrifice will surely award you with the necessities of life, but he who enjoys the things given without offering is certainly a thief.

(13) Eating of the sacrifices the devoted find relief of all kinds of sin, but the impious who consider just to please their senses only eat of trouble.

(14) From grains material bodies grow, from rains there is the production of grains while rains become possible with the [watering by ] sacrifices that are performed out of duty.

(15) Ones duty is realized through the culture of knowledge while the regulation of that knowledge is of the Supreme, therefore in sacrifice one will always find the all-pervading spirit.

(16) Thus it is so that one who in his life does not adopt this regular [cakra*] order as established in the Vedas, will lead a useless life full of sin and sense-gratification.

(17) But one who takes pleasure in the soul surely remains a self-realized man contented in himself only and freed from obligations.

(18) Certainly never his doing or not doing in this world will be for a material purpose and never will he see any advantage in taking to the shelter of other living beings.

(19) Therefore, do your work constantly without attachment as a duty, because performing labor unattached certainly one will achieve the Original Person.

(20) For sure even kings like Janaka [father of Sita, the wife of Rama] and others attained to perfection through this work and also in consideration of what the world needs you should act.

(21) Whatever that a respectable leader does is surely and solely done for other people and whatever the example he gives the whole world will do in following.

(22) For Me there is no obligation of service in the three worlds [heaven, hell and purgatory] yet, indeed without wanting or desire to obtain, I am engaged in activities also.

(23) Surely if I ever fail thus to be engaged with great care, that path of mine all men would follow, o son of Pritha, in every respect.

(24) All these worlds would run into chaos if I wouldn't do My work; I would create confusion and would destroy all these living entities.

(25) As the ignorant do their work in attachment, o descendant of Bharata, so the learned must act without attachment in desiring to be the example for the common people.

(26) He should not disturb the minds of the ignorant attached to the fruits of labor; a wise man should, engaged in his duty, fit all in with his work.

(27) From all kinds of activities performed by the modes of material nature, the self, bewildered by the identification with the physical, thinks itself from that the doer.

(28) But knowing the principle reality [tattva] with the operating modes, o mighty armed one, will he, who thinks that way about the difference between the senses and their engagement, never become attached.

(29) Bewildered by the modes of nature those persons who have little knowledge and who are lax in selfrealization, become entangled in material activities; they should not be agitated by the ones who know.

(30) Therefore dedicate all sorts of work to Me , giving up in the full knowledge of your soul, with a consciousness free from desiring profit and property and being thus: fight without hesitation!

(31) Those who follow these directions about the eternal in a regulated manner are human beings with faith and devotion not looking at others; all of them will become free from even the bond of fruitive labor.

(32) But those however who do not regularly follow my instructions out of envy are confused about all knowledge and know them well as being lost without that servitude.

(33) The learned one tries according his own way [to relate to] the modes of nature, nevertheless all living beings are subjected to it [the creation, maintenance and destruction ] - what [then] can one expect from defeat and destruction ?

(34) The attachment and aversion of the senses to their objects needs to be regulated as one certainly should never come under the control of those stumbling blocks.

(35) It is better [to that] to follow one's own nature making mistakes than to be perfect in following an estranged course of action; to find destruction with following one's own duty is [thus] better than to run with an estranged sense of duty into danger.'

(36) Arjuna said: 'Then by what is a man impelled to sin even if he doesn't want to, o descendant of Vrishni [Krishna's family name], as if engaged by force?

(37) The Supreme Lord said:' It is lust, it is anger born from the mode of passion which is the all-devouring greatly sinful; know this here to be your greatest enemy.

(38) Just like smoke covering a fire, a mirror covered with dust and a womb enclosing an embryo, so similarly by this lust this [knowing] is covered.

(39) The knowing of the knower, covered by this eternal enemy in the form of [the unregulated] desire, o son of Kunti, is just like fire never satisfied.

(40) The senses, the mind and the intelligence are called the stronghold of this lust which by all these clouds the knowledge in covering the embodied [soul].

(41) Therefore you must, regulating the senses from the beginning, o best among the Bharatas, curb this drive of sin that is the destroyer of knowledge and wisdom.

(42) The senses are above things one says and more than the senses is the superior [directing] mind. Also above that is the [planning] intelligence - but more than the intelligence is He who is the [controlling transcendent soul] beyond.

(43) Thus, superior to the intelligence, knowing from the steadying of the mind, deliberately conquer this enemy which, o mighty armed one, is so formidable in the form of lust.

* Cakra: relates to the Sisumara Cakra (S.B. 2.2: 24 -25) , the celestial sky, the ' navel of Vishnu' as the perceptible Vasudeva and the division of time as given in the Srimad Bhagavatam Canto 3 chapter 11. See also The Order of Time: science.

Source Texts

Text 1

Arjuna said: 'If being intelligent is considered better than doing fruitive work, as You said o Janardana, then why are You engaging me in this ghastly action Kesava?

Sanskrit Verse 1

arjuna uvaca

jyayasi cet karmanas te
mata buddhir janardana
tat kim karmani ghore mam
niyojayasi kesava


Word for Word

arjunah uvaca = Arjuna said; jyayasi = better; cet = if; karmanah =than fruitive action; te = by You; mata = is considered; buddhih =intelligence; janardana = O Krishna; tat = therefore; kim = why;-karmani = in action; ghore = ghastly; mam = me; niyojayasi = You are engaging; kesava = O Krishna.

Translation

Arjuna said: O Janardana, O Kesava, why do You want to engage me in this ghastly warfare, if You think that intelligence is better than fruitive work?

Text 2

Surely you are confusing my intelligence with your equivocal words, therefore please make sure you tell me of one only so that I may really benefit from it.

Sanskrit Verse 2

vyamisreneva vakyena
buddhim mohayasiva me
tad ekam vada niscitya
yena sreyo 'ham apnuyam


Word for Word

vyamisrena = by equivocal; iva = certainly; vakyena = words; buddhim = intelligence; mohayasi = You are bewildering; iva = certainly; me= my; tat = therefore; ekam = only one; vada = please tell; niscitya = ascertaining; yena = by which; sreyah = real benefit; aham = I; apnuyam = may have.

Translation

My intelligence is bewildered by Your equivocal instructions.Therefore, please tell me decisively which will be most beneficial for me.

Text 3

The Supreme Lord said: 'In this world there are two kinds of faith, as I told you before o sinless one, it is the linking of oneself in the knowledge of the analytic mind [to attain to stability of intelligence] and the connectedness in action [forsaking the desire for the fruits] as practiced by the mystical [the volition of yoga].

Sanskrit Verse 3

sri-bhagavan uvaca

loke 'smin dvi-vidha nistha
pura prokta mayanagha
jnana-yogena sankhyanam
karma-yogena yoginam


Word for Word

sri-bhagavan uvaca = the Supreme Personality of Godhead said; loke =in the world; asmin = this; dvi-vidha = two kinds of; nistha =faith; pura = formerly; prokta = were said; maya = by Me; anagha =O sinless one; jñana-yogena = by the linking process of knowledge; sankhyanam = of the empiric philosophers; karma-yogena = by the linking process of devotion; yoginam = of the devotees.

Translation

The Supreme Personality of Godhead said: O sinless Arjuna, I have already explained that there are two classes of men who try to realize the self. Some are inclined to understand it by empirical, philosophical speculation, and others by devotional service.

Text 4

Nor by forsaking work does a man attain to liberation nor does he attain to success by simply renouncing [the fruits].

Sanskrit Verse 4

na karmanam anarambhan
naiskarmyam puruso 'snute
na ca sannyasanad eva
siddhim samadhigacchati


Word for Word

na = not; karmanam = of prescribed duties; anarambhat = by nonperformance; naiskarmyam = freedom from reaction; purusah = a man; asnute = achieves; na = nor; ca = also; sannyasanat = by renunciation; eva = simply; siddhim = success; samadhigacchati =attains.

Translation

Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection.

Text 5

Surely no one is but for a moment without action and certainly everyone is irresistably drawn to fruitive work [undergo karma] according the qualities born from the modes of nature.

Sanskrit Verse 5

na hi kascit ksanam api
jatu tisthaty akarmakrt
karyate hy avasah karma
sarvah prakriti-jair gunaih


Word for Word

na = nor; hi = certainly; kascit = anyone; ksanam = a moment; api= also; jatu = at any time; tisthati = remains; akarma-krt =without doing something; karyate = is forced to do; hi = certainly;avasah = helplessly; karma = work; sarvah = all; prakriti-jaih =born of the modes of material nature; gunaih = by the qualities.

Translation

Everyone is forced to act helplessly according to the qualities he has acquired from the modes of material nature; therefore no one can refrain from doing something, not even for a moment.

Text 6

Anyone who, controlling the senses, in his mind keeps to thinking on the sense-objects is a foolish soul called a pretender.

Sanskrit Verse 6

karmendriyani samyamya
ya aste manasa smaran
indriyarthan vimûdhatma
mithyacarah sa ucyate


Word for Word

karma-indriyani = the five working sense organs; samyamya = controlling; yah = anyone who; aste = remains; manasa = by the mind; smaran = thinking of; indriya-arthan = sense objects; vimudha = foolish; atma = soul; mithya-acarah = pretender; sah = he; ucyate = is called.

Translation

One who restrains the senses of action but whose mind dwells on sense objects certainly deludes himself and is called a pretender.

Text 7

But one who, regulating the senses with his mind, o Arjuna, makes a beginning with connecting his senses in working without the attachment of desiring the fruits [karma-yoga] - he is by far the better.

Sanskrit Verse 7

yas tv indriyani manasa
niyamyarabhate 'rjuna
karmendriyaih karma-yogam
asaktah sa visisyate


Word for Word

yah = one who; tu = but; indriyani = the senses; manasa = by the mind; niyamya = regulating; arabhate = begins; Arjuna = O Arjuna; karma-indriyaih = by the active sense organs; karma-yogam = devotion; asaktah = without attachment; sah = he; visisyate = is by far the better.

Translation

On the other hand, if a sincere person tries to control the active senses by the mind and begins karma-yoga [in Krishna consciousness] without attachment, he is by far superior.

Text 8

Do your precribed duties, as working for certain is better than not to work - even your bodily maintenance is never without the effect of work.

Sanskrit Verse 8

niyatam kuru karma tvam
karma jyayo hy akarmanah
sarira-yatrapi ca te
na prasiddhyed akarmanah


Word for Word

niyatam = prescribed; kuru = do; karma = duties; tvam = you; karma = work; jyayah = better; hi = certainly; akarmanah = than no work; sarira = bodily; yatra = maintenance; api = even; ca = also; te = your; na = never; prasiddhyet = is effected; akarmanah = without work.

Translation

Perform your prescribed duty, for doing so is better than not working. One cannot even maintain one's physical body without work.

Text 9

Work for the purpose of sacrifice, otherwise work in this world will bind you. Work done for that sake, o son of Kunti, will liberate you perfectly from that [material] association.

Sanskrit Verse 9

yajnarthat karmano 'nyatra
loko 'yam karma-bandhanah
tad-artham karma kaunteya
mukta-sangah samacara


Word for Word

yajna-arthat = done only for the sake of Yajna, or Vishnu; karmanah = than work; anyatra = otherwise; lokah = world; ayam = this; karma-bandhanah = bondage by work; tat = of Him; artham = for the sake; karma = work; kaunteya = O son of Kunti; mukta-sangah = liberated from association; samacara = do perfectly.

Translation

Work done as a sacrifice for Vishnu has to be performed, otherwise work causes bondage in this material world. Therefore, O son of Kunti, perform your prescribed duties for His satisfaction, and in that way you will always remain free from bondage.

Text 10

In the coming about in the beginning of the generations, along with the sacrifices the Lord of mankind [Brahma] said to this: 'Be more and more prosperous; may this [sacrifice] bestow upon you all that you desire'

Sanskrit Verse 10

saha-yajnah prajah srstva
purovaca prajapatih
anena prasavisyadhvam
esa vo 'stv ista-kama-dhuk


Word for Word

saha = along with; yajnah = sacrifices; prajah = generations; srstva = creating; pura = anciently; uvaca = said; praja-patih = the Lord of creatures; anena = by this; prasavisyadhvam = be more and more prosperous; esah = this; vah = your; astu = let it be; ista = of all desirable things; kama-dhuk = bestower.

Translation

In the beginning of creation, the Lord of all creatures sent forth generations of men and demigods, along with sacrifices for Vishnu, and blessed them by saying, "Be thou happy by this yajna [sacrifice] because its performance will bestow upon you everything desirable for living happily and achieving liberation."

Text 11

Having pleased the godly by sacrifices, the godly will please you and thus mutually pleasing one another you will achieve the Supreme.

Sanskrit Verse 11

devan bhavayatanena
te deva bhavayantu vah
parasparam bhavayantah
sreyah param avapsyatha


Word for Word

devan = demigods; bhavayata = having pleased; anena = by this sacrifice; te = those; devah = demigods; bhavayantu = will please; vah = you; parasparam = mutually; bhavayantah = pleasing one another; sreyah = benediction; param = the supreme; avapsyatha = you will achieve.

Translation

The demigods, being pleased by sacrifices, will also please you, and thus, by cooperation between men and demigods, prosperity will reign for all.

Text 12

The gods satisfied by sacrifice will surely award you with the necessities of life, but he who enjoys the things given without offering is certainly a thief.

Sanskrit Verse 12

istan bhogan hi vo deva
dasyante yajna-bhavitah
tair dattan apradayaibhyo
yo bhunkte stena eva sah


Word for Word

istan = desired; bhogan = necessities of life; hi = certainly; vah = unto you; devah = the demigods; dasyante = will award; yajna-bhavitah = being satisfied by the performance of sacrifices;taih = by them; dattan = things given; apradaya = without offering; ebhyah = to these demigods; yah = he who; bhunkte = enjoys; stenah = thief; eva = certainly; sah = he.

Translation

In charge of the various necessities of life, the demigods, being satisfied by the performance of yajna [sacrifice], will supply all necessities to you. But he who enjoys such gifts without offering them to the demigods in return is certainly a thief.

Text 13

Eating of the sacrifices the devoted find relief of all kinds of sin, but the impious who consider just to please their senses only eat of trouble.

Sanskrit Verse 13

yajna-sistasinah santo
mucyante sarva-kilbisaih
bhunjate te tv agham papa
ye pacanty atma-karanat


Word for Word

yajna-sista = of food taken after performance of yajna; asinah = eaters; santah = the devotees; mucyante = get relief; sarva = all kinds of; kilbisaih = from sins; bhunjate = enjoy; te = they; tu = but; agham = grievous sins; papah = sinners; ye = who; pacanti = prepare food; atma-karanat = for sense enjoyment.

Translation

The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin.

Text 14

From grains material bodies grow, from rains there is the production of grains while rains become possible with the [watering by ] sacrifices that are performed out of duty.

Sanskrit Verse 14

annad bhavanti bhûtani
parjanyad anna-sambhavah
yajnad bhavati parjanyo
yajnah karma-samudbhavah


Word for Word

annat = from grains; bhavanti = grow; bhutani = the material bodies; parianyat = from rains; anna = of food grains; sambhavah = production; yajnat = from the performance of sacrifice; bhavati = becomes possible; parjanyah = rain; yajnah = performance of yajna; karma = prescribed duties; samudbhavah = born of.

Translation

All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajna [sacrifice], and yajna is born of prescribed duties.

Text 15

Ones duty is realized through the culture of knowledge while the regulation of that knowledge is of the Supreme, therefore in sacrifice one will always find the all-pervading spirit.

Sanskrit Verse 15

karma brahmodbhavam viddhi
brahmaksara-samudbhavam
tasmat sarva-gatam brahma
nityam yajne pratisthitam


Word for Word

karma = work; brahma = from the Vedas; udbhavam = produced; viddhi = you should know; brahma = the Vedas; aksara = from the Supreme Brahman (Personality of Godhead); samudbhavam = directly manifested; tasmat = therefore; sarva-gatam = all-pervading; brahma = transcendence; nityam = eternally; yajne = in sacrifice; pratisthitam = situated.

Translation

Regulated activities are prescribed in the Vedas, and the Vedas are directly manifested from the Supreme Personality of Godhead. Consequently the all-pervading Transcendence is eternally situated in acts of sacrifice.

Text 16

Therefore it is so that one who in his life does not adopt this regular [cakra] order as established in the Vedas - will lead a useless life full of sin and sense-gratification.

Sanskrit Verse 16

evam pravartitam cakram
nanuvartayatiha yah
aghayur indriyaramo
mogham partha sa jivati


Word for Word

evam = thus; pravartitam = established by the Vedas; cakram = cycle; na = does not; anuvartayati = adopt; iha = in this life; yah = one who; agha-ayuh = whose life is full of sins; indriya-aramah = satisfied in sense gratification; mogham = uselessly; partha = o son of Pritha (Arjuna); sah = he; jivati = lives.

Translation

My dear Arjuna, one who does not follow in human life the cycle of sacrifice thus established by the Vedas certainly leads a life full of sin. Living only for the satisfaction of the senses, such a person lives in vain.

Text 17

But one who takes pleasure in the soul surely remains a self-realized man contented in himself only and freed from obligations.

Sanskrit Verse 17

yas tv atma-ratir eva syad
atma-trptas ca manavah
atmany eva ca santustas
tasya karyam na vidyate


Word for Word

yah = one who; tu = but; atma-ratih = taking pleasure in the self; eva = certainly; syat = remains; atma-trptah = self-illuminated; ca = and; manavah = a man; atmani = in himself; eva = only; ca = and; santustah = perfectly satiated; tasya = his; karyam = duty; na = does not; vidyate = exist.

Translation

But for one who takes pleasure in the self, whose human life is one of self-realization, and who is satisfied in the self only, fully satiated = for him there is no duty.

Text 18

Certainly never his doing or not doing in this world will be for a material purpose and never will he see any advantage in taking to the shelter of other living beings.

Sanskrit Verse 18

naiva tasya krtenartho
nakrteneha kascana
na casya sarva-bhûtesu
kascid artha-vyapasrayah


Word for Word

na = never; eva = certainly; tasya = his; krtena = by discharge of duty; arthah = purpose; na = nor; akrtena = without discharge of duty; iha = in this world; kascana = whatever; na = never; ca =and; asya = of him; sarva-bhutesu = among all living beings; kascit = any; artha = purpose; vyapasrayah = taking shelter of.

Translation

A self-realized man has no purpose to fulfill in the discharge of his prescribed duties, nor has he any reason not to perform such work. Nor has he any need to depend on any other living being.

Text 19

Therefore, do your work constantly without attachment as a duty, because performing labor unattached certainly one will achieve the Original Person.

Sanskrit Verse 19

tasmad asaktah satatam
karyam karma samacara
asakto hy acaran karma
param apnoti pûrusah


Word for Word

tasmat = therefore; asaktah = without attachment; satatam - constantly; karyam = as duty; karma = work; samacara = perform; asaktah = unattached; hi = certainly; acaran = performing; karma = work; param = the Supreme; apnoti = achieves; purusah = a man.

Translation

Therefore, without being attached to the fruits of activities, one should act as a matter of duty, for by working without attachment one attains the Supreme.

Text 20

For sure even kings like Janaka [father of Sita, the wife of Rama, ] and others attained to perfection through this work and also in consideration of what the world needs you should act.

Sanskrit Verse 20

karmanaiva hi samsiddhim
asthita janakadayah
loka-sangraham evapi
sampasyan kartum arhasi


Word for Word

karmana = by work; eva = even; hi = certainly; samsiddhim = in perfection; asthitah = situated; janaka-adayah = Janaka and other kings; loka-sangraham = the people in general; eva api = also; sampasyan = considering; kartum = to act; arhasi = you deserve.

Translation

Kings such as Janaka attained perfection solely by performance of prescribed duties. Therefore, just for the sake of educating the people in general, you should perform your work.

Text 21

Whatever that a respectable leader does is surely and solely done for other people and whatever the example he gives the whole world will do in following.

Sanskrit Verse 21

yad yad acarati sresthas
tat tad evetaro janah
sa yat pramanam kurute
lokas tad anuvartate


Word for Word

yat yat = whatever; acarati = he does; sresthah = a respectable leader; tat = that; tat = and that alone; eva = certainly; itarah = common; janah = person; sah = he; yat = whichever; pramanam = example; kurute = does perform; lokah = all the world; tat = that; anuvartate = follows in the footsteps.

Translation

Whatever action a great man performs, common men follow. And whatever standards he sets by exemplary acts, all the world pursues.

Text 22

For Me there is no obligation of service in the three worlds [heaven, hell and purgatory] yet, indeed without wanting or desire to obtain, I am engaged in activities also.

Sanskrit Verse 22

na me parthasti kartavyam
trisu lokesu kincana
nanavaptam avaptavyam
varta eva ca karmani


Word for Word

na = not; me = Mine; partha = o son of Pritha; asti = there is; kartavyam = prescribed duty; trisu = in the three; lokesu = planetary systems; kincana = any; na = nothing; anavaptam = wanted; avaptavyam = to be gained; varte = I am engaged; eva = certainly; ca = also; karmani = in prescribed duty.

Translation

O son of Pritha, there is no work prescribed for Me within all the three planetary systems. Nor am I in want of anything, nor have I a need to obtain anything = and yet I am engaged in prescribed duties.

Text 23

Surely if I ever fail thus to be engaged with great care, that path of mine all men would follow, o son of Pritha, in every respect.

Sanskrit Verse 23

yadi hy aham na varteyam
jatu karmany atandritah
mama vartmanuvartante
manusyah partha sarvasah


Word for Word

yadi = if; hi = certainly; aham = I; na = do not; varteyam = thus engage; jatu = ever; karmani = in the performance of prescribed duties; atandritah = with great care; mama = My; vartma = path; anuvartante = would follow; manusyah = all men; partha = o son of Pritha; sarvasah = in all respects.

Translation

For if I ever failed to engage in carefully performing prescribed duties, O Pritha, certainly all men would follow My path.

Text 24

All these worlds would run into chaos if I wouldn't do My work; I would create confusion and would destroy all these living entities.

Sanskrit Verse 24

utsideyur ime loka
na kuryam karma ced aham
sankarasya ca karta syam
upahanyam imah prajah


Word for Word

utsideyuh = would be put into ruin; ime = all these; lokah = worlds; na = not; kuryam = I perform; karma = prescribed duties; cet = if; aham = I; sankarasya = of unwanted population; ca = and; karta = creator; syam = would be; upahanyam = would destroy; imah = all these; prajah = living entities.

Translation

If I did not perform prescribed duties, all these worlds would be put to ruination. I would be the cause of creating unwanted population, and I would thereby destroy the peace of all living beings.

Text 25

As the ignorant do their work in attachment, o descendant of Bharata, so the learned must act without attachment in desiring to be the example for the common people.

Sanskrit Verse 25

saktah karmany avidvamso
yatha kurvanti bharata
kuryad vidvams tathasaktas
cikirsur loka-sangraham


Word for Word

saktah = being attached; karmani = in prescribed duties; avidvamsah = the ignorant; yatha = as much as; kurvanti = they do; bharata = O descendant of Bharata; kuryat = must do; vidvan = the learned; tatha = thus; asaktah = without attachment; cikirsuh = desiring to lead; loka-sangraham = the people in general.

Translation

As the ignorant perform their duties with attachment to results, the learned may similarly act, but without attachment, for the sake of leading people on the right path.

Text 26

He should not disturb the minds of the ignorant attached to the fruits of labor; a wise man should, engaged in his duty, fit all in with his work.

Sanskrit Verse 26

na buddhi-bhedam janayed
ajnanam karma-sanginam
josayet sarva-karmani
vidvan yuktah samacaran


Word for Word

na = not; buddhi-bhedam = disruption of intelligence; janayet = he should cause; ajñanam = of the foolish; karma-sanginam = who are attached to fruitive work; josayet = he should dovetail; sarva = all; karmani = work; vidvan = a learned person; yuktah = engaged; samacaran = practicing.

Translation

So as not to disrupt the minds of ignorant men attached to the fruitive results of prescribed duties, a learned person should not induce them to stop work. Rather, by working in the spirit of devotion, he should engage them in all sorts of activities [for the gradual development of Krishna consciousness].

Text 27

From all kinds of activities performed by the modes of material nature, the self, bewildered by the identification with the physical, thinks itself thus the doer.

Sanskrit Verse 27

prakrteh kriyamanani
gunaih karmani sarvasah
ahankara- vimûdhatma
kartaham iti manyate


Word for Word

prakrteh = of material nature; kriyamanani = being done; gunaih = by the modes; karmani = activities; sarvasah = all kinds of; ahankara-vimudha = bewildered by false ego; atma = the spirit soul; karta = doer; aham = I; iti = thus; manyate = he thinks.

Translation

The spirit soul bewildered by the influence of false ego thinks himself the doer of activities that are in actuality carried out by the three modes of material nature.

Text 28

But knowing the principle reality [tattva] with the operating modes, o mighty armed one, will he, who thinks that way about the difference between the senses and their engagement, never become attached.

Sanskrit Verse 28

tattva-vit tu maha-baho
guna-karma- vibhagayoh
guna gunesu vartanta
iti matva na sajjate


Word for Word

tattva-vit = the knower of the Absolute Truth; tu = but; maha-baho = O mighty-armed one; guna-karma = of works under material influence; vibhagayoh = differences; gunah = senses; gunesu = in sensegratification; vartante = are being engaged; iti = thus; matva = thinking; na = never; sajjate = becomes attached.

Translation

One who is in knowledge of the Absolute Truth, O mighty-armed, does not engage himself in the senses and sense gratification, knowing well the differences between work in devotion and work for fruitive results.

Text 29

Bewildered by the modes of nature those persons who have little knowledge and who are lax in selfrealization,become entangled in material activities; they should not be agitated by the ones who know.

Sanskrit Verse 29

prakrter guna-sammûdhah
sajjante guna-karmasu
tan akrtsna-vido mandan
krtsna-vin na vicalayet


Word for Word

prakrteh = of material nature; guna = by the modes; sammudhah = befooled by material identification; sajjante = they become engaged; guna-karmasu = in material activities; tan = those; akrtsna-vidah = persons with a poor fund of knowledge; mandan = lazy to understand self-realization; krtsna-vit = one who is in factual knowledge; na = not; vicalayet = should try to agitate.

Translation

Bewildered by the modes of material nature, the ignorant fully engage themselves in material activities and become attached. But the wise should not unsettle them, although these duties are inferior due to the performers lack of knowledge.

Text 30

Therefore dedicate all sorts of work to Me, giving up in the full knowledge of your soul, with a consciousness free from desiring profit and property and being thus: fight without hesitation!

Sanskrit Verse 30

mayi sarvani karmani
sannyasyadhyatma-cetasa
nirasir nirmamo bhûtva
yudhyasva vigata-jvarah


Word for Word

mayi = unto Me; sarvani = all sorts of; karmani = activities; sannyasya = giving up completely; adhyatma = with full knowledge of the self; cetasa = by consciousness; nirasih = without desire for profit; nirmamah = without ownership; bhutva = so being; yudhyasva = fight; vigata-jvarah = without being lethargic.

Translation

Therefore, O Arjuna, surrendering all your works unto Me, with full knowledge of Me, without desires for profit, with no claims to proprietorship, and free from lethargy, fight.

Text 31

Those who follow these directions about the eternal in a regulated manner are human beings with faith and devotion not looking at others; all of them will become free from even the bond of fruitive labor.

Sanskrit Verse 31

ye me matam idam nityam
anutisthanti manavah
sraddhavanto 'nasûyanto
mucyante te 'pi karmabhih


Word for Word

ye = those who; me = My; matam = injunctions; idam = these; nityam = as an eternal function; anutisthanti = execute regularly; manavah = human beings; sraddha-vantah = with faith and devotion; anasuyantah = without envy; mucyante = become free; te = all of them; api = even; karmabhih = from the bondage of the law of fruitive actions.

Translation

Those persons who execute their duties according to My injunctions and who follow this teaching faithfully, without envy, become free from the bondage of fruitive actions.

Text 32

But those however who do not regularly follow my instructions out of envy are confused about all knowledge and know them well as being ruined without that servitude.

Sanskrit Verse 32

ye tv etad abhyasûyanto
nanutisthanti me matam
sarva-jnana-vimûdhams tan
viddhi nastan acetasah


Word for Word

ye = those; tu = however; etat = this; abhyasuyantah = out of envy; na = do not; anutisthanti = regularly perform; me = My; matam = injunction; sarva-jñana = in all sorts of knowledge; vimudhan = perfectly befooled; tan = they are; viddhi = know it well; nastan = all ruined; acetasah = without Krishna consciousness.

Translation

But those who, out of envy, disregard these teachings and do not follow them are to be considered bereft of all knowledge, befooled, and ruined in their endeavors for perfection.

Text 33

The learned one tries according his own way [to relate to] the modes of nature, nevertheless all living beings are subjected to it [the creation, maintenance and destruction ] - what then can one expect from defeat and destruction ?

Sanskrit Verse 33

sadrsam cestate svasyah
prakrter jnanavan api
prakritim yanti bhûtani
nigrahah kim karisyati


Word for Word

sadrsam = accordingly; cestate = tries; svasyah = by his own; prakrteh = modes of nature; jñana-van = learned; api = although; prakritim = nature; yanti = undergo; bhutani = all living entities; nigrahah = repression; kim = what; karisyati = can do.

Translation

Even a man of knowledge acts according to his own nature, for everyone follows the nature he has acquired from the three modes. What can repression accomplish?

Text 34

The attachment and aversion of the senses to their objects needs to be regulated as one certainly should never come under the control of those stumbling blocks.

Sanskrit Verse 34

indriyasyendriyasyarthe
raga-dvesau vyavasthitau
tayor na vasam agacchet
tau hy asya paripanthinau


Word for Word

indriyasya = of the senses; indriyasya arthe = in the sense objects; raga = attachment; dvesau = also detachment; vyavasthitau = put under regulations; tayoh = of them; na = never; vasam = control; agacchet = one should come; tau = those; hi = certainly; asya = his; paripanthinau = stumbling blocks.

Translation

There are principles to regulate attachment and aversion pertaining to the senses and their objects. One should not come under the control of such attachment and aversion, because they are stumbling blocks on the path of self-realization.

Text 35

It is better [to that] to follow one's own nature making mistakes than to be perfect in following an estranged course of action; to find destruction with following one's own duty is [thus] better than to run with an estranged sense of duty into danger.

Sanskrit Verse 35

sreyan sva-dharmo vigunah
para-dharmat sv-anusthitat
sva-dharme nidhanam sreyah
para-dharmo bhayavahah


Word for Word

sreyan = far better; sva-dharmah = one's prescribed duties; vigunah = even faulty; para-dharmat = than duties mentioned for others; su-anusthitat = perfectly done; sva-dharme = in one's prescribed duties; nidhanam = destruction; sreyah = better; para-dharmah = duties prescribed for others; bhaya-avahah = dangerous.

Translation

It is far better to discharge one's prescribed duties, even though faultily, than another's duties perfectly. Destruction in the course of performing one's own duty is better than engaging in another's duties, for to follow another's path is dangerous.

Text 36

Ajuna said:'Then by what is a man impelled to sin even if he doesn't want to, o descendant of Vrishni [Krishna's family name], as if engaged by force?

Sanskrit Verse 36

arjuna uvaca

atha kena prayukto 'yam
papam carati pûrusah
anicchann api varsneya
balad iva ni yojitah


Word for Word

arjunah uvaca = Arjuna said; atha = then; kena = by what; prayuktah = impelled; ayam = one; papam = sins; carati = does; purusah = a man; anicchan = without desiring; api = although; varsneya = O descendant of Vrsni; balat = by force; iva = as if; niyojitah = engaged.

Translation

Arjuna said: O descendant of Vrsni, by what is one impelled to sinful acts, even unwillingly, as if engaged by force?

Text 37

The Supreme Lord said:' It is lust, it is anger born from the mode of passion which is the all-devouring greatly sinful; know this here to be your greatest enemy.

Sanskrit Verse 37

sri bhagavan uvaca
kama esa krodha esa
rajo-guna-samudbhavah
maha-sano maha-papma
viddhy enam iha vairinam


Word for Word

sri-bhagavan uvaca = the Personality of Godhead said; kamah = lust; mesah = this; krodhah = wrath; esah = this; rajah-guna = the mode of passion; samudbhavah = born of; maha-asanah = all-devouring; maha-papma = greatly sinful; viddhi = know; enam = this; iha = in the material world; vairinam = greatest enemy.

Translation

The Supreme Personality of Godhead said: It is lust only, Arjuna, which is born of contact with the material mode of passion and later transformed into wrath, and which is the all-devouring sinful enemy of this world.

Text 38

Just like smoke covering a fire, a mirror covered with dust and a womb enclosing an embryo, so similarly by this lust this [knowing] is covered.

Sanskrit Verse 38

dhûmenavriyate vahnir
yathadarso malena ca
yatholbenavrto garbhas
tatha tenedam avrtam


Word for Word

dhumena = by smoke; avriyate = is covered; vahnih = fire; yatha = just as; adarsah = mirror; malena = by dust; ca = also; yatha- just as; ulbena = by the womb; avrtah = is covered; garbhah = embryo; tatha = so; tena = by that lust; idam = this; avrtam = is covered.

Translation

As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, the living entity is similarly covered by different degrees of this lust.


Text 39

The knowing of the knower, covered by this eternal enemy in the form of [the unregulated] desire , o son of Kunti, is just like fire never satisfied.

Sanskrit Verse 39

avrtam jnanam etena
jnanino nitya-vairina
kama-rûpena kaunteya
duspûrenanalena ca


Word for Word

avrtam = covered; jñanam = pure consciousness; etena = by this; jnaninah = of the knower; nitya-vairina = by the eternal enemy; kama-rupena = in the form of lust; kaunteya = O son of Kunti; duspurena = never to be satisfied; analena = by the fire; ca = also.

Translation

Thus the wise living entity's pure consciousness becomes covered by his eternal enemy in the form of lust, which is never satisfied and which burns like fire.

Text 40

The senses, the mind and the intelligence are called the stronghold of this lust which by all these clouds the knowledge in covering the embodied [soul].

Sanskrit Verse 40

indriyani mano buddhir
asyadhisthanam ucyate
etair vimohayaty esa
jnanam avrtya dehinam


Word for Word

indriyani = the senses; manah = the mind; buddhih = the intelligence; asya = of this lust; adhisthanam = sitting place; ucyate = is called; etaih = by all these; vimohayati = bewilders; esah = this lust; jñanam = knowledge; avrt ya = covering; dehinam = of the embodied.

Translation

The senses, the mind and the intelligence are the sitting places of this lust. Through them lust covers the real knowledge of the living entity and bewilders him.

Text 41

Therefore you must, regulating the senses from the beginning, o best among the Bharatas, curb this drive of sin that is the destroyer of knowledge and wisdom.

Sanskrit Verse 41

tasmat tvam indriyany adau
niyamya bharatarsabha
papmanam prajahi hy enam
jnana-vijnana-nasanam


Word for Word

tasmat = therefore; tvam = you; indriyani = senses; adau = in the beginning; niyamya = by regulating; bharata-rsabha = O chief amongst the descendants of Bharata; papmanam = the great symbol of sin; prajahi = curb; hi = certainly; enam = this; jñana = of knowledge; vijñana = and scientific knowledge of the pure soul; nasanam = the destroyer.

Translation

Therefore, O Arjuna, best of the Bharatas, in the very beginning curb this great symbol of sin [lust] by regulating the senses, and slay this destroyer of knowledge and self-realization.

Text 42

The senses are above things one says and more than the senses is the superior [directing] mind. Also above that is the [planning] intelligence - but more than the intelligence is He who is the [controlling transcendent soul] beyond.

Sanskrit Verse 42

indriyani parany ahur
indriyebhyah param manah
manasas tu para buddhir
yo buddheh paratas tu sah


Word for Word

indriyani = senses; parani = superior; ahuh = are said; indriyebhyah = more than the senses; param = superior; manah = the mind; manasah = more than the mind; tu = also; para = superior; buddhih = intelligence; yah = who; buddheh = more than the intelligence; paratah = superior; tu = but; sah = he.

Translation

The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence.

Text 43

Thus superior to the intelligence knowing from the steadying of the mind deliberately conquer this enemy which , o mighty armed one, is so formidable in the form of lust.

Sanskrit Verse 43

evam buddheh param buddhva
samstabhyatmanam atmana
jahi satrum maha-baho
kama-rûpam durasadam


Word for Word

evam = thus; buddheh = to intelligence; param = superior; buddhva =knowing; samstabhya = by steadying; atmanam = the mind; atmana = by deliberate intelligence; jahi = conquer; satrum = the enemy; maha-baho = O mighty-armed one; kama-rupam = in the form of lust; durasadam = formidable.

Translation

Thus knowing oneself to be transcendental to the material senses, mind and intelligence, O mighty-armed Arjuna, one should steady the mind by deliberate spiritual intelligence [Krishna consciousness] and thus = by spiritual strength = conquer this insatiable enemy known as lust.

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