Bhagavad Gita, Chapter Three: Karma-yoga
The Eternal Duties of Human BeingsEveryone must engage in some sort of activity in this material world. But actions can either bind one to this world or liberate one from it. By acting for the pleasure of the Supreme, without selfish motives, one can be liberated from the law of karma (action and reaction) and attain transcendental knowledge of the self and the Supreme.
Bhagavad Gita 3.1
Text 1
arjuna uvaca
jyayasi cet karmanas te
mata buddhir janardana
tat kim karmani ghore mam
niyojayasi keshava
Translation
Arjuna said: O Janardana, O Keshava, why do You want to engage me in this ghastly warfare, if You think that intelligence is better than fruitive work?
Commentary by Srila Prabhupada
The Supreme Personality of Godhead Sri Krishna has very elaborately described the constitution of the soul in the previous chapter, with a view to delivering His intimate friend Arjuna from the ocean of material grief. And the path of realization has been recommended: buddhi-yoga, or Krishna consciousness. Sometimes Krishna consciousness is misunderstood to be inertia, and one with such a misunderstanding often withdraws to a secluded place to become fully Krishna conscious by chanting the holy name of Lord Krishna. But without being trained in the philosophy of Krishna consciousness, it is not advisable to chant the holy name of Krishna in a secluded place, where one may acquire only cheap adoration from the innocent public. Arjuna also thought of Krishna consciousness or buddhi-yoga, or intelligence in spiritual advancement of knowledge, as something like retirement from active life and the practice of penance and austerity at a secluded place. In other words, he wanted to skillfully avoid the fighting by using Krishna consciousness as an excuse. But as a sincere student, he placed the matter before his master and questioned Krishna as to his best course of action. In answer, Lord Krishna elaborately explained karma-yoga, or work in Krishna consciousness, in this Third Chapter.
Commentary by Sri Visvanatha Cakravarti Thakur
In the third chapter, action offered to the Lord without personal desire is described. Discrimination with a desire to conquer over lust and anger is shown.
Having surrendered to the superiority of bhakti which is transcendental to the gunas, over jnana yoga and niskama karma yoga in previous statements, here, manifesting his own desires, Arjuna in a friendly manner censures the Lord who is encouraging him to fight according to his dharma. If fixed intelligence (buddhi), bhakti, transcending the gunas, is superior (jyayasi), then why do you engage me in this terrible action in the form of war?
O Janardana, by your order you are causing pain (ardana) to your own people (jana). It is also not possible to avoid following your order, O Kesava, controller of even Brahma and Siva! Ka means Brahma, Isa means Siva, and va means vayase, you control.
Bhagavad Gita 3.2
Text 2
vyamisreneva vakyena
buddhim mohayashiva me
tad ekam vada niscitya
yena sreyo ’ham apnuyam
Translation
My intelligence is bewildered by Your equivocal instructions. Therefore, please tell me decisively which will be most beneficial for me.
Commentary by Srila Prabhupada
In the previous chapter, as a prelude to the Bhagavad-gita, many different paths were explained, such as sankhya-yoga, buddhi-yoga, control of the senses by intelligence, work without fruitive desire, and the position of the neophyte. This was all presented unsystematically. A more organized outline of the path would be necessary for action and understanding. Arjuna, therefore, wanted to clear up these apparently confusing matters so that any common man could accept them without misinterpretation. Although Krishna had no intention of confusing Arjuna by any jugglery of words, Arjuna could not follow the process of Krishna consciousness—either by inertia or by active service. In other words, by his questions he is clearing the path of Krishna consciousness for all students who seriously want to understand the mystery of the Bhagavad-gita.
Commentary by Sri Visvanatha Cakravarti Thakur
“O my friend Arjuna, it is true that bhakti, beyond the gunas is supreme. But since that is obtained only by the mercy of my great pure devotees in an unexpected manner, it is not attained by the efforts of the individual. Therefore, I have given the blessing to you: be transcendental to the gunas (nistraigunya bhava): be transcendental to the gunas by transcendental bhakti. When this blessing matures, you will attain bhakti by such unexpected mercy of the pure devotee. As it is fitting to the present circumstances, directing you to engage in activity with the words karmany evadhikaras te is also valid.”
“Then why do you not clearly tell me to engage in activity? You throw me into an ocean of doubt. You bewilder my intelligence by those words which are mixture of many meanings (vyamisrena). Though you have mentioned about action (karmany evadhikaras te), you also speak of jnana using the word yoga in such statements as the following:
yogasthah kuru karmani sangam tyaktva dhananjaya siddhy-asiddhyoh samo bhutva samatvam yoga ucyate
Being situated in this niskama karma yoga, perform your duties, giving up attachment, being equal to success and failure, O conqueror of wealth! Such equal mindedness is called yoga. BG 2.48
buddhi-yukto jahatiha ubhe sukrta-duskrte tasmad yogaya yujyasva yogah karmasu kausalam
He who is engaged in niskama karma yoga gives up both pious and impious reactions. Therefore engage in this yoga. Among all types of action, this performance without attachment is a skill. BG 2.50
And you speak only of knowledge in such statements as yada te moha-kalilam buddhir vyatitarisyati: when your intelligence has crossed the denseness of illusion… (Gita 2.52)
The word iva indicates that “Your words are not actually filled with many meanings, and it is not your desire to bewilder me, as you are merciful. Nor is it that I do not know the meaning, but you should speak this clearly.”
The deep sense is this: compared to karma in the mode of passion, karma in the mode of goodness is superior. Superior to that is jnana, which is also sattvika. And bhakti, beyond the modes, is superior to that. If you say that bhakti is not possible for me, then instruct me just on jnana alone. Then I should be free from the bondage of samsara and misery.
Bhagavad Gita 3.3
Text 3
sri-bhagavan uvaca
loke ’smin dvi-vidha nistha
pura prokta mayanagha
jnana-yogena sankhyanam
karma-yogena yoginam
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.
Commentary by Srila Prabhupada
In the Second Chapter, verse 39, the Lord explained two kinds of procedures—namely sankhya-yoga and karma-yoga, or buddhi-yoga. In this verse, the Lord explains the same more clearly. Sankhya-yoga, or the analytical study of the nature of spirit and matter, is the subject matter for persons who are inclined to speculate and understand things by experimental knowledge and philosophy. The other class of men work in Krishna consciousness, as it is explained in the 61st verse of the Second Chapter. The Lord has explained, also in the 39th verse, that by working by the principles of buddhi-yoga, or Krishna consciousness, one can be relieved from the bonds of action; and, furthermore, there is no flaw in the process. The same principle is more clearly explained in the 61st verse—that this buddhi-yoga is to depend entirely on the Supreme (or more specifically, on Krishna), and in this way all the senses can be brought under control very easily. Therefore, both the yogas are interdependent, as religion and philosophy. Religion without philosophy is sentiment, or sometimes fanaticism, while philosophy without religion is mental speculation. The ultimate goal is Krishna, because the philosophers who are also sincerely searching after the Absolute Truth come in the end to Krishna consciousness. This is also stated in the Bhagavad-gita. The whole process is to understand the real position of the self in relation to the Superself. The indirect process is philosophical speculation, by which, gradually, one may come to the point of Krishna consciousness; and the other process is directly connecting with everything in Krishna consciousness. Of these two, the path of Krishna consciousness is better because it does not depend on purifying the senses by a philosophical process. Krishna consciousness is itself the purifying process, and by the direct method of devotional service it is simultaneously easy and sublime.
Commentary by Sri Visvanatha Cakravarti Thakur
Here the Lord answers. You have asked me to indicate clearly one of either karma yoga or jnana yoga since I have explained both in an impartial way. The two processes that I have explained are for those qualified for karma and jnana, according to different circumstances. It is not that these people are equally suitable for liberation. This is now explained in verses. I have explained in the previous chapter (pura prokta) two types of qualification. For those engaged in knowledge (sankhyanam), who have risen to the state of knowledge purity of the heart, there is steadiness in jnana yoga. That their limited field. They are known in this world for cultivation of knowledge. This is shown in verses such as the following:
tani sarvani samyamya yukta asita mat-parah vase hi yasyendriyani tasya prajna pratisthita
The yogi who is devoted to me, after restraining all the ser will remain seated, unresponsive to sense objects. He whose senses have thus been brought under control is sthita prajna. BG 2.61
For those who are not able to ascend to the platform knowledge by a pure heart, there is a means to ascend to platform. They are fixed or limited to niskama karma yog activities without desire, offered to me. They are known as the engaged in karma. Verses such as the following illustrate this yoga.
sva-dharmam api caveksya na vikampitum arhasi dharmyad dhi yuddhac chreyo ‘nyat ksatriyasya na vidyate
Considering your own duties, you should not be fearful. The is nothing better for the warrior than to fight for the right cause. BG 2.31
The karmi and jnani are different in name only. Actually persons engaged in karma become pure hearted jnanis by the actions. And the jnanis become liberated by bhakti. This is meaning of all my words.
Bhagavad Gita 3.4
Text 4
na karmanam anarambhan
naishkarmyam purusho ’snute
na ca sannyasanad eva
siddhim samadhigacchati
Translation
Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection.
Commentary by Srila Prabhupada
The renounced order of life can be accepted when one has been purified by the discharge of the prescribed form of duties which are laid down just to purify the hearts of materialistic men. Without purification, one cannot attain success by abruptly adopting the fourth order of life (sannyasa). According to the empirical philosophers, simply by adopting sannyasa, or retiring from fruitive activities, one at once becomes as good as Narayana. But Lord Krishna does not approve this principle. Without purification of heart, sannyasa is simply a disturbance to the social order. On the other hand, if someone takes to the transcendental service of the Lord, even without discharging his prescribed duties, whatever he may be able to advance in the cause is accepted by the Lord (buddhi-yoga). Sv-alpam apy asya dharmasya trayate mahato bhayat. Even a slight performance of such a principle enables one to overcome great difficulties.
Commentary by Sri Visvanatha Cakravarti Thakur
This verse explains that without purity of heart, jnana does not take place. By not engaging in activities recommended in the scriptures, one cannot attain jnana (naiskarmyam). One with an impure heart cannot attain jnana by renunciation of activities recommended in the scriptures (sannyasat).
Bhagavad Gita 3.5
Text 5
na hi kascit ksanam api
jatu tisthaty akarma-krt
karyate hy avasah karma
sarvah prakriti-jair gunaih
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.
Commentary by Srila Prabhupada
It is not a question of embodied life, but it is the nature of the soul to be always active. Without the presence of the spirit soul, the material body cannot move. The body is only a dead vehicle to be worked by the spirit soul, which is always active and cannot stop even for a moment. As such, the spirit soul has to be engaged in the good work of Krishna consciousness, otherwise it will be engaged in occupations dictated by illusory energy. In contact with material energy, the spirit soul acquires material modes, and to purify the soul from such affinities it is necessary to engage in the prescribed duties enjoined in the shastras. But if the soul is engaged in his natural function of Krishna consciousness, whatever he is able to do is good for him. The Srimad-Bhagavatam (1.5.17) affirms this:
tyaktva sva-dharmam caranambujam harer
bhajann apakvo ’tha patet tato yadi
yatra kva vabhadram abhud amusya kim
ko vartha apto ’bhajatam sva-dharmatah
“If someone takes to Krishna consciousness, even though he may not follow the prescribed duties in the shastras or execute the devotional service properly, and even though he may fall down from the standard, there is no loss or evil for him. But if he carries out all the injunctions for purification in the shastras, what does it avail him if he is not Krishna conscious?” So the purificatory process is necessary for reaching this point of Krishna consciousness. Therefore, sannyasa, or any purificatory process, is to help reach the ultimate goal of becoming Krishna conscious, without which everything is considered a failure.
Commentary by Sri Visvanatha Cakravarti Thakur
Rather, the person of impure heart who gives up scriptural activities becomes engrossed in material actions. That is explained in this verse.
“But sannyasa, renunciation of activities, means a negation of all tendencies for both Vedic and material activities, does it not?”
“Beyond one’s will (avasah), one will engage in action anyway.”
Bhagavad Gita 3.6
Text 6
karmendriyani samyamya
ya aste manasa smaran
indriyarthan vimudhatma
mithyacarah sa ucyate
Text 6
karmendriyani samyamya
ya aste manasa smaran
indriyarthan vimudhatma
mithyacarah sa ucyate
Translation
One who restrains the senses of action but whose mind dwells on sense objects certainly deludes himself and is called a pretender.
Commentary by Srila Prabhupada
There are many pretenders who refuse to work in Krishna consciousness but make a show of meditation, while actually dwelling within the mind upon sense enjoyment. Such pretenders may also speak on dry philosophy in order to bluff sophisticated followers, but according to this verse these are the greatest cheaters. For sense enjoyment one can act in any capacity of the social order, but if one follows the rules and regulations of his particular status, he can make gradual progress in purifying his existence. But he who makes a show of being a yogi while actually searching for the objects of sense gratification must be called the greatest cheater, even though he sometimes speaks of philosophy. His knowledge has no value, because the effects of such a sinful man’s knowledge are taken away by the illusory energy of the Lord. Such a pretender’s mind is always impure, and therefore his show of yogic meditation has no value whatsoever.
Commentary by Sri Visvanatha Cakravarti Thakur
But we see some such sannyasis, devoid of actions of the senses, with closed eyes.” This verse answers.
He who controls the senses of action such as speech or hands (karmendriyani) but remains remembering the objects of the senses, under the pretense of meditating, is a cheater (mithyacarah).
Bhagavad Gita 3.7
Text 7
yas tv indriyani manasa
niyamyarabhate ’rjuna
karmendriyaih karma-yogam
asaktah sa visisyate
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.
Commentary by Srila Prabhupada
Instead of becoming a pseudo transcendentalist for the sake of wanton living and sense enjoyment, it is far better to remain in one’s own business and execute the purpose of life, which is to get free from material bondage and enter into the kingdom of God. The prime svartha-gati, or goal of self-interest, is to reach Vishnu. The whole institution of varna and ashrama is designed to help us reach this goal of life. A householder can also reach this destination by regulated service in Krishna consciousness. For self-realization, one can live a controlled life, as prescribed in the shastras, and continue carrying out his business without attachment, and in that way make progress. A sincere person who follows this method is far better situated than the false pretender who adopts show-bottle spiritualism to cheat the innocent public. A sincere sweeper in the street is far better than the charlatan meditator who meditates only for the sake of making a living.
Commentary by Sri Visvanatha Cakravarti Thakur
In contrast to this, the householder (not the sannyasi), who performs scriptural actions (karma yogam) without longing for fruits of his actions (asaktah) is superior. Ramanujacarya says in this regard that he is superior to the person practicing jnana because of the impossibility of going astray.
Bhagavad Gita 3.8
Text 8
niyatam kuru karma tvam
karma jyayo hy akarmanah
sarira-yatrapi ca te
na prasiddhyed akarmanah
Translation
Perform your prescribed duty, for doing so is better than not working. One cannot even maintain one’s physical body without work.
Commentary by Srila Prabhupada
There are many pseudo meditators who misrepresent themselves as belonging to high parentage, and great professional men who falsely pose that they have sacrificed everything for the sake of advancement in spiritual life. Lord Krishna did not want Arjuna to become a pretender. Rather, the Lord desired that Arjuna perform his prescribed duties as set forth for kshatriyas. Arjuna was a householder and a military general, and therefore it was better for him to remain as such and perform his religious duties as prescribed for the householder kshatriya. Such activities gradually cleanse the heart of a mundane man and free him from material contamination. So-called renunciation for the purpose of maintenance is never approved by the Lord, nor by any religious scripture. After all, one has to maintain one’s body and soul together by some work. Work should not be given up capriciously, without purification of materialistic propensities. Anyone who is in the material world is certainly possessed of the impure propensity for lording it over material nature, or, in other words, for sense gratification. Such polluted propensities have to be cleared. Without doing so, through prescribed duties, one should never attempt to become a so-called transcendentalist, renouncing work and living at the cost of others.
Commentary by Sri Visvanatha Cakravarti Thakur
Therefore you should engage in daily obligatory activities such as sandhya vandana (niyatam karma). This is better that renunciation of these actions (karma sannyasa). By renunciation of all actions you will not even be able to maintain your body.
Bhagavad Gita 3.9
Text 9
yajnarthat karmano ’nyatra
loko ’yam karma-bandhanah
tad-artham karma kaunteya
mukta-sangah samacara
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.
Commentary by Srila Prabhupada
Since one has to work even for the simple maintenance of the body, the prescribed duties for a particular social position and quality are so made that that purpose can be fulfilled. Yajna means Lord Vishnu, or sacrificial performances. All sacrificial performances also are meant for the satisfaction of Lord Vishnu. The Vedas enjoin: yajno vai vishnuh. In other words, the same purpose is served whether one performs prescribed yajnas or directly serves Lord Vishnu. Krishna consciousness is therefore performance of yajna as it is prescribed in this verse. The varnashrama institution also aims at satisfying Lord Vishnu. Varnashramacaravata purusena parah puman/ vishnur aradhyate (Vishnu Purana 3.8.8).
Therefore one has to work for the satisfaction of Vishnu. Any other work done in this material world will be a cause of bondage, for both good and evil work have their reactions, and any reaction binds the performer. Therefore, one has to work in Krishna consciousness to satisfy Krishna (or Vishnu); and while performing such activities one is in a liberated stage. This is the great art of doing work, and in the beginning this process requires very expert guidance. One should therefore act very diligently, under the expert guidance of a devotee of Lord Krishna, or under the direct instruction of Lord Krishna Himself (under whom Arjuna had the opportunity to work). Nothing should be performed for sense gratification, but everything should be done for the satisfaction of Krishna. This practice will not only save one from the reaction of work, but also gradually elevate one to transcendental loving service of the Lord, which alone can raise one to the kingdom of God.
Commentary by Sri Visvanatha Cakravarti Thakur
“The smrti scriptures say that one is bound by actions: karmana badhyate jantuh. (Mahabharata 12.241.7) Therefore, I will become bound by performing actions.”
“No, action offered to the Supreme Lord does not bind one.” That is explained in this verse.
“Dharma offered to Visnu without personal desire is called yajna. Persons become bound by karma by any other actions for any other purpose. Therefore you should perform actions for the perfection of such dharma.”
“But even if I perform actions which are offered to Visnu, if I perform them with desires, then I will still become bound.”
“One should become devoid of the desire for results (mukta sangah).”
Thus the Lord spoke to Uddhava:
sva-dharma-stho yajan yajnair anasih-kama uddhava
na yati svarga-narakau yady anyan na samacaret
asmil loke vartamanah sva-dharma-stho ‘naghah sucih
jnanam visuddham apnoti mad-bhaktim va yadrcchaya
My dear Uddhava, a person who is situated in his prescribed duty, properly worshiping by Vedic sacrifices but not desiring the fruitive result of such worship, will not go to the heavenly planets; similarly, by not performing forbidden activities he will not go to hell.
One who is situated in his prescribed duty, free from sinful activities and cleansed of material contamination, in this very life obtains transcendental knowledge or, by fortune, devotional service unto Me. SB 11.20.10-11
Bhagavad Gita 3.10
Text 10
saha-yajnah prajah srstva
purovaca prajapatih
anena prasavisyadhvam
esa vo ’stv ista-kama-dhuk
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.”
Commentary by Srila Prabhupada
The material creation by the Lord of creatures (Vishnu) is a chance offered to the conditioned souls to come back home—back to Godhead. All living entities within the material creation are conditioned by material nature because of their forgetfulness of their relationship to Vishnu, or Krishna, the Supreme Personality of Godhead. The Vedic principles are to help us understand this eternal relation, as it is stated in the Bhagavad-gita: vedais ca sarvair aham eva vedyah. The Lord says that the purpose of the Vedas is to understand Him. In the Vedic hymns it is said: patim vishvasyatmesvaram. Therefore, the Lord of the living entities is the Supreme Personality of Godhead, Vishnu. In the Srimad-Bhagavatam also (2.4.20) Srila Shukadeva Gosvami describes the Lord as pati in so many ways:
sriyah patir yajna-patih praja-patir
dhiyam patir loka-patir dhara-patih
patir gatis candhaka-vrsni-satvatam
prasidatam me bhagavan satam patih
The praja-pati is Lord Vishnu, and He is the Lord of all living creatures, all worlds, and all beauties, and the protector of everyone. The Lord created this material world to enable the conditioned souls to learn how to perform yajnas (sacrifices) for the satisfaction of Vishnu, so that while in the material world they can live very comfortably without anxiety and after finishing the present material body they can enter into the kingdom of God. That is the whole program for the conditioned soul. By performance of yajna, the conditioned souls gradually become Krishna conscious and become godly in all respects. In the Age of Kali, the sankirtana-yajna (the chanting of the names of God) is recommended by the Vedic scriptures, and this transcendental system was introduced by Lord Caitanya for the deliverance of all men in this age. Sankirtana-yajna and Krishna consciousness go well together. Lord Krishna in His devotional form (as Lord Caitanya) is mentioned in the Srimad-Bhagavatam (11.5.32) as follows, with special reference to the sankirtana-yajna:
krishna-varnam tvisakrishnam
sangopangastra-parsadam
yajnaih sankirtana-prayair
yajanti hi su-medhasah
“In this Age of Kali, people who are endowed with sufficient intelligence will worship the Lord, who is accompanied by His associates, by performance of sankirtana-yajna.” Other yajnas prescribed in the Vedic literatures are not easy to perform in this Age of Kali, but the sankirtana-yajna is easy and sublime for all purposes, as recommended in Bhagavad-gita also (9.14).
Commentary by Sri Visvanatha Cakravarti Thakur
Therefore, one with impure heart should perform actions without desire, rather than give up action. Now, if you cannot be desireless in the actions, then you should still perform actions offered to Visnu with desire, rather than give up actions completely. This is explained in seven verses.
Long ago, along with yajna, Brahma created the creature qualified for offering to Visnu and said, “Increase more and more the population by this dharma or yajna. May this yajna bestow all desired enjoyment (ista kama dhuk).” By this he indicated that they had material desires.
The compound saha-yajna is formed by the rule vopasarjanasya (Panini 6.3.82). The compound saha-yajna is used instead of sa-yajna.
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