Bhagavad-Gita (Besant 4th)/Discourse 3

by Krishna-Dwaipayana Vyasa

Layout 2

 

THIRD DISCOURSE.

अर्जुन उवाच ।

ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन ।

तत्किं कर्मणि घोरे मां नियोजयसि केशव ॥ १ ॥

Arjuna said:

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? (1)

 

व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे । तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् ॥ २ ॥

With these perplexing words Thou only confusest my understanding^[1]; therefore tell me with certainty the one way by which I may reach bliss. (2)

 

श्रीभगवानुवाच ।

लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयाऽनघ ।

ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् ॥ ३ ॥

The Blessed Lord said:

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. (3)

 

न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते । न च संन्यसनादेव सिद्धिं समधिगच्छति ॥ ४ ॥

Man winneth not freedom from action by abstaining from activity, nor by mere renunciation doth he rise to perfection. (4)

 

न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् । कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः ॥ ५ ॥

Nor can anyone, even for an instant, remain really actionless; for helplessly is everyone driven to action by the qualities^[2] born of nature^[3]. (5)

 

कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् । इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते ॥ ६ ॥

Who sitteth, controlling the organs of action, but dwelling in his mind^[4] on the objects of the senses, that bewildered man is called a hypocrite. (6)

 

यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन । कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते ॥ ७ ॥

But who, controlling the senses by the mind^[4], O Arjuna, with the organs of action without attachment, performeth yoga by action^[5], he is worthy. (7)

 

नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः । शरीरयात्राऽपि च ते न प्रसिध्येदकर्मणः ॥ ८ ॥

Perform thou right^[6] action, for, action is superior to inaction, and, inactive, even the maintenance of thy body would not be possible. (8)

 

यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः । तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ॥ ९ ॥

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. (9)

 

सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः । अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् ॥ १० ॥

Having in ancient times emanated mankind together with sacrifice, the Lord of emanation^[7] said: "By this shall ye propagate; be this to you the giver of desire^[8]; (10)

 

देवान्भावयतानेन ते देवा भावयन्तु वः । परस्परं भावयन्तः श्रेयः परमवाप्स्यथ ॥ ११ ॥

"With this nourish ye the Shining Ones, and may the Shining Ones nourish you; thus nourishing one another ye shall reap the supremest good. (11)

 

इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः । तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः ॥ १२ ॥

"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. (12)

 

यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः । भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् ॥ १३ ॥

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. (13)

 

अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसंभवः । यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः ॥ १४ ॥

From food creatures become; from rain is the production of food; rain proceedeth from sacrifice; sacrifice ariseth out of action. (14)

 

कर्म ब्रह्मोद्भवं विद्धि ब्रह्माऽक्षरसमुद्भवम् । तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् ॥ १५ ॥

Know thou that from Brahma^[9] action groweth, and Brahma from the Imperishable cometh. Therefore the Eternal, the all-permeating, is ever present in sacrifice. (15)

 

एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः । अघायुरिन्द्रियारामो मोघं पार्थ स जीवति ॥ १६ ॥

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. (16)

 

यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः । आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते ॥ १७ ॥

But the man who rejoiceth in the Self, with the Self is satisfied, and is content in the Self, for him verily there is nothing to do; (17)

 

नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन । न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः ॥ १८ ॥

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. (18)

 

तस्मादसक्तः सततं कार्यं कर्म समाचर । असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः ॥ १९ ॥

Therefore, without attachment, constantly perform action which is duty, for, by performing action without attachment, man verily reacheth the Supreme. (19)

 

कर्मणैव हि संसिद्धिमास्थिता जनकादयः । लोकसङ्ग्रहमेवापि सम्पश्यन्कर्तुमर्हसि ॥ २० ॥

Janaka and others indeed attained to perfection by action: then having an eye to the welfare of he world also, thou shouldst perform action. (20)

 

यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः । स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥ २१ ॥

Whatsoever a great man doeth, that other men also do; the standard he setteth up, by that the people go. (21)

 

न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन । नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥ २२ ॥

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. (22)

 

यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः । मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥ २३ ॥

For if I mingled not ever in action unwearied, men all around would follow My path, O son of Prithâ. (23)

 

उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम् । सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः ॥ २४ ॥

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. (24)

 

सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत । कुर्याद्विद्वांस्तथाऽसक्तश्चिकीर्षुर्लोकसङ्ग्रहम् ॥ २५ ॥

As the ignorant act from attachment to action, O Bhârata, so should the wise act without attachment, desiring the welfare of the world. (25)

 

न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् । जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन् ॥ २६ ॥

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. (26)

 

प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः । अहङ्कारविमूढात्मा कर्ताऽहमिति मन्यते ॥ २७ ॥

All actions are wrought by the qualities^[10] of nature only. The self, deluded by egoism^[11], thinketh: "I am the doer." (27)

 

तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः । गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥ २८ ॥

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,"^[12] is not attached. (28)

 

प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु । तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत् ॥ २९ ॥

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. (29)

 

मयि सर्वाणि कर्माणि संन्यस्याऽध्यात्मचेतसा । निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः ॥ ३० ॥

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. (30)

 

ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः । श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः ॥ ३१ ॥

Who abide ever in this teaching of Mine full of faith and free from caviling, they too are released from actions. (31)

 

ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् । सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः ॥ ३२ ॥

Who carp at My teaching and act not thereon, senseless, deluded in all knowledge, know thou these mindless ones as fated to be destroyed. (32)

 

सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि । प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ॥ ३३ ॥

Even the man of knowledge behaves in conformity with his own nature; beings follow nature; what shall restraint avail? (33)

 

इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ । तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥ ३४ ॥

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. (34)

 

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् । स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ॥ ३५ ॥

Better one's own duty,^[13] though destitute of merit, than the duty^[13] of another, well discharged. Better death in the discharge of one's own duty;^[13] the duty^[13] of another is full of danger. (35)

 

अर्जुन उवाच ।

अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः ।

अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः ॥ ३६ ॥

Arjuna said:

But dragged on by what does a man commit sin, reluctantly indeed, O Varshneya, as it were by force constrained? (36)

 

श्रीभगवानुवाच ।

काम एष क्रोध एष रजोगुणसमुद्भवः ।

महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ॥ ३७ ॥

The Blessed Lord said:

It is desire, it is wrath, begotten by the quality of motion^[14]; all-consuming, all-polluting, know thou this as our foe here on earth. (37)

 

धूमेनाऽव्रियते वह्निर्यथाऽऽदर्शो मलेन च । यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ॥ ३८ ॥

As a flame is enveloped by smoke, as a mirror by dust, as an embryo is wrapped by the amnion, so This^[15] is enveloped by it. (38)

 

आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा । कामरूपेण कौन्तेय दुष्पूरेणानलेन च ॥ ३९ ॥

Enveloped is wisdom by this constant enemy of the wise in the form of desire, which is insatiable as a flame. (39)

 

इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते । एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ॥ ४० ॥

The senses, the mind^[16] and the Reason^[17] are said to be its seat; by these enveloping wisdom, it bewilders the dweller in the body. (40)

 

तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ । पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् ॥ ४१ ॥

Therefore, O best of the Bhâratas, mastering first the senses, do thou slay this thing of sin, destructive of wisdom and knowledge. (41)

 

इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः । मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ॥ ४२ ॥

It is said that the senses are great; greater than the senses is the mind:^[16] greater than the mind^[16] is the Reason;^[17] but what is greater than the Reason,^[17] is He^[18]. (42

 

एवं बुद्धेः परं बुध्वा संस्तभ्यात्मानमात्मना । जहि शत्रुं महाबाहो कामरूपं दुरासदम् ॥ ४३ ॥

Thus understanding Him as greater than the Reason,^[19] restraining the self by the Self, slay thou, O mighty-armed, the enemy in the form of desire, difficult to overcome. (43)

 

इति श्रीमद्भगवद्गीतासूप॰ कर्मयोगो नाम तृतीयोऽध्यायः ।

Thus in the glorious Upanishads of the Bhagavad-Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, the third discourse, entitled:

THE YOGA OF ACTION.

 

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1. Buddhi.
2. Gunas.
3. Prakriti.
4. Manah.
5. Karma-Yoga is the consecration of physical energy on the divine Altar; i.e., the using of one's organs of action simply in service, in obedience to Law and Duty.
6. Regulated, prescribed as a duty; or, regularly.
7. Prajâpati.
8. Kâmadhuk, the cow of Indra, from which each could milk what he wished for; hence the giver of desired objects.
9. An Indian of much knowledge translates Brahma here as "the Vedas."
10. Gunas.
11. Ahamkâra, the separate "I am."
12. The Gunas, qualities, as sense-organs move amid the Gunas, qualities, as sense-objects. A suggested reading is "The functions dwell in the propensities." Sankarâchârya says, "of the class of qualities and the class of actions;" or the arrangement, or relations of qualities and actions.
13. Dharma.
14. Rajah.
15. The universe: "This" as opposed to "That" the Eternal. Some say "This" stands for knowledge.
16. Manah.
17. Buddhi.
18. The Supreme.
19. Buddhi.