Author: Sri Swami Shivananda
Dedicated to Bhagavan Vyasa and Lord Krishna Avatara of Lord Vishnu Flute-Bearer of Vrindavana Joy of Devaki, Beloved of Radho Redeemer of the Fallen
Chapter 3: कर्मयोग: THE YOGA OF ACTION
Verse #1
कर्मणैव हि संसिद्धिमास्थिता जनकादयः | |
लोकसंग्रहमेवापि संपश्यन्कर्तृमर्हसि ॥२०॥ ||
karmaṇaiva hi संसिद्धिमास्थिता janakādayaḥ | | लोकसंग्रहमेवापि संपश्यन्कर्तृमर्हसि ॥२०॥ ||
karmanaiva hi SaSaThaThhaMaSaThaTa janakadaya | | LKaSaGaRaHaMaVaPa SaPaShaYaNaKaRaTaMaRaHaSa ||
कर्मणा by action, एव only, हि verily, संसिद्धिम् perfection, आस्थिताः attained, जनकादयः Janaka and others, लोकसंग्रहम् protection of the masses, एवापि only, संपश्यन् having in view, कर्तुम् to perform, अर्हसि thou shouldst.
20. Janaka and others attained perfection verily by action only; even with a view to the protection of the masses thou shouldst perform action.
Commentary: Samsiddhi is Moksha (perfection or liberation). Janaka, (Asvapati) and. others had perfect knowledge of the Self, and yet they performed actions in order to set an example to the masses. They worked for the guidance of men.
20. Janaka and others attained perfection verily by action only; even with a view to the protection of the masses thou shouldst perform action.
Commentary: Samsiddhi is Moksha (perfection or liberation). Janaka, (Asvapati) and. others had perfect knowledge of the Self, and yet they performed actions in order to set an example to the masses. They worked for the guidance of men.
Verse #2
ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन | |
तत्कि कर्मणि घोरे मां नियोजयसि केशव ॥१॥ ||
jyāyasī चेत्कर्मणस्ते matā बुद्धिर्जनार्दन | | तत्कि karmaṇi ghore māṃ niyojayasi keśava ॥१॥ ||
jyayasi CaTaKaRaMaNaeSaTa mata BThaThhaRaJaNaRaThaNa | | TaTaKa karmani ghore ma niyojayasi kesava ||
यसी superior, चेत् if, कर्मणः than action, ते by Thee, मता thought, बुद्धिः knowledge, जनार्दन O Janardana, तत् then, किम् why, कर्मणि in action, घोरे terrible, माम् me, नियोजयसि Thou engagest, केशव O Kesava.
Arjuna said:
1. If Thou thinkest that knowledge is superior to action, O Krishna, why then, O Kesava, dost Thou ask me to engage in this terrible action?
Commentary: In verses 49, 50 and 51 of chapter II, Lord Krishna has spoken very highly about Buddhi Yoga. He again asks Arjuna to fight. That is the reason why Arjuna is perplexed now.
Arjuna said:
1. If Thou thinkest that knowledge is superior to action, O Krishna, why then, O Kesava, dost Thou ask me to engage in this terrible action?
Commentary: In verses 49, 50 and 51 of chapter II, Lord Krishna has spoken very highly about Buddhi Yoga. He again asks Arjuna to fight. That is the reason why Arjuna is perplexed now.
Verse #3
व्यामिश्रेणेव वाक्येन बुद्धि मोहयसीव मे |
तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् ॥२॥ ||
व्यामिश्रेणेव vākyena buddhi मोहयसीव me | तदेकं vada niścitya yena श्रेयोऽहमाप्नुयाम् ॥२॥ ||
VaYaMaShaRaNaeVa vakyena buddhi MaHaYaSaVa me | TaThaKa vada niscitya yena ShaRaYaHaMaPaNaYaMa ||
व्यामिश्रेण perplexing, इव as it were, वाक्येन with speech, बुद्धिम् understanding, मोहयसि (Thou) confusest, इत as it were, मे my, तत् that, एकम् one, वद tell, निश्चित्य for certain, येन by which, श्रेयः bliss (the good or the highest), अहम् I, आणुयाम् may attain.
2. With this apparently perplexing speech, Thou confusest, as it were, my understanding; therefore tell me that one way for certain by which | may attain bliss.
Commentary: Arjuna says to Lord Krishna, “Teach me one of the two, knowledge or action, by which I may attain to the highest good or bliss or Moksha.” (Cf. V. 1)
2. With this apparently perplexing speech, Thou confusest, as it were, my understanding; therefore tell me that one way for certain by which | may attain bliss.
Commentary: Arjuna says to Lord Krishna, “Teach me one of the two, knowledge or action, by which I may attain to the highest good or bliss or Moksha.” (Cf. V. 1)
Verse #4
श्री भगवानुवाच |
लोकेऽस्मिन्द्रिविधा निष्ठा पुरा प्रोक्ता मयानघ । |
ज्ञानयोगेन सांख्यानां कर्मयोगेन योगिनाम् ॥३॥ ||
śrī भगवानुवाच | लोकेऽस्मिन्द्रिविधा niṣṭhā purā proktā मयानघ । | jñānayogena सांख्यानां karmayogena योगिनाम् ॥३॥ ||
sri BhaGaVaNaVaCa | LKaSaMaNaThaRaVaThha nistha pura prokta MaYaNaGha . | jnanayogena SaKhaYaNa karmayogena YaGaNaMa ||
लोके in world, अस्मिन् in this, द्विविधा twofold, निष्ठा path, पुरा previously, प्रोक्ता said, मया by Me, अनघ 0 sinless one, ज्ञानयोगेन by the path of knowledge, सांख्यानाम् of the Sankhyas, कर्मयोगेन by the path of action, योगिनाम् of the Yogins.
The Blessed Lord said:
3. In this world there is a twofold path, as | said before, 0 sinless one; the path of knowledge of the Sankhyas and the path of action of the Yogins.
Commentary: The path of knowledge of the Sankhyas (Jnana Yoga) was described by Lord Krishna in chapter II, verses 11 to 38; the path of action (Karma Yoga) from 40 to 53.
Pura Prokta may also mean “In the beginning of creation the twofold path was given by Me to this world."
Those who are endowed with the four means and who have sharp, subtle intellect and bold understanding are fit for Jnana Yoga. Those who have a tendency or inclination for work are fit for Karma Yoga. (The four means are discrimination, dispassion, sixfold virtues, and longing for liberation. The sixfold virtues are: control of the mind, control of the senses, fortitude (endurance), turning away from the objects of the world, faith and tranquillity.)
It is not possible for a man to practise the two Yogas simultaneously. Karma Yoga is a means to an end. It purifies the heart and prepares the aspirant for the reception of knowledge. The Karma Yogi should take up Jnana Yoga as soon as his heart is purified. Jnana Yoga takes the aspirant directly to the goal without any extraneous help. (Cf. V. 5)
The Blessed Lord said:
3. In this world there is a twofold path, as | said before, 0 sinless one; the path of knowledge of the Sankhyas and the path of action of the Yogins.
Commentary: The path of knowledge of the Sankhyas (Jnana Yoga) was described by Lord Krishna in chapter II, verses 11 to 38; the path of action (Karma Yoga) from 40 to 53.
Pura Prokta may also mean “In the beginning of creation the twofold path was given by Me to this world."
Those who are endowed with the four means and who have sharp, subtle intellect and bold understanding are fit for Jnana Yoga. Those who have a tendency or inclination for work are fit for Karma Yoga. (The four means are discrimination, dispassion, sixfold virtues, and longing for liberation. The sixfold virtues are: control of the mind, control of the senses, fortitude (endurance), turning away from the objects of the world, faith and tranquillity.)
It is not possible for a man to practise the two Yogas simultaneously. Karma Yoga is a means to an end. It purifies the heart and prepares the aspirant for the reception of knowledge. The Karma Yogi should take up Jnana Yoga as soon as his heart is purified. Jnana Yoga takes the aspirant directly to the goal without any extraneous help. (Cf. V. 5)
Verse #5
न कर्मणामनारम्भानैष्कर्म्य॑ पुरुषोऽश्नु |
न च संन्यसनादेव सिद्धि समधिगच्छति ॥४॥ ||
na कर्मणामनारम्भानैष्कर्म्य॑ पुरुषोऽश्नु | na ca संन्यसनादेव siddhi samadhigacchati ॥४॥ ||
na KaRaMaNaeMaNaRaMaBhaNaShhaKaRaMaYa PaRaShhaShaNa | na ca SaNaYaSaNaThaVa siddhi samadhigacchati ||
न not, कर्मणाम् of actions, अनारम्भात् from non-performance, , नैष्कर्म्यम् actionlessness, पुरुषः man, अश्नुते reaches, न not, च and, संन्यसनात् from renunciation, एव only, सिद्धिम् perfection, समधिगच्छति attains. —
4. Not by non-performance of actions does man reach
actionlessness; nor by mere renunciation does he attain to perfection.
Commentary: Actionlessness (Naishkarmyam) and perfection (Siddhi) are synonymous. The sage who has attained to perfection or reached the state of actionlessness rests in his own essential nature as Existence-Knowledge-Bliss Absolute (Satchidananda Svarupa). He has neither necessity nor desire for action as a means to an end. He has perfect satisfaction in the Self.
One attains to the state of actionlessness by gaining the knowledge of the Self. If a man simply sits quiet by abandoning action you cannot say that he has attained to the state of actionlessness. His mind will be planning, scheming and speculating. Thought is real action. The sage who is free from affirmative thoughts, wishes, and likes and dislikes, who has the knowledge of the Self can be said to have attained to the state of actionlessness.
No one can reach perfection or freedom from action or knowledge of the Self by mere renunciation or by simply giving up activities without possessing the knowledge of the Self. (Cf. XVIII. 49)
4. Not by non-performance of actions does man reach
actionlessness; nor by mere renunciation does he attain to perfection.
Commentary: Actionlessness (Naishkarmyam) and perfection (Siddhi) are synonymous. The sage who has attained to perfection or reached the state of actionlessness rests in his own essential nature as Existence-Knowledge-Bliss Absolute (Satchidananda Svarupa). He has neither necessity nor desire for action as a means to an end. He has perfect satisfaction in the Self.
One attains to the state of actionlessness by gaining the knowledge of the Self. If a man simply sits quiet by abandoning action you cannot say that he has attained to the state of actionlessness. His mind will be planning, scheming and speculating. Thought is real action. The sage who is free from affirmative thoughts, wishes, and likes and dislikes, who has the knowledge of the Self can be said to have attained to the state of actionlessness.
No one can reach perfection or freedom from action or knowledge of the Self by mere renunciation or by simply giving up activities without possessing the knowledge of the Self. (Cf. XVIII. 49)
Verse #6
न fe कश्चिक्षणमपि जातु तिष्ठत्यकर्मकृत् |
कार्यते हावशः कर्म सर्वः प्रकृतिजैर्गुणैः ॥५॥ ||
na fe कश्चिक्षणमपि jātu तिष्ठत्यकर्मकृत् | kāryate हावशः karma sarvaḥ प्रकृतिजैर्गुणैः ॥५॥ ||
na fe KaShaCaKaShhaNaeMaPa jatu TaShhaThaTaYaKaRaMaKaTa | karyate HaVaSha karma sarva PaRaKaTaJaRaGaNae ||
हि not, कश्चित् anyone, क्षणम् a moment, अपि even, जातु verily, तिष्ठति remains, अकर्मकृत् without performing action, कार्यते is made to do, हि for, अवशः helpless, कर्म action, सर्वः all, प्रंकृतिजै: born of Prakriti, गुणैः by the qualities.
5. Verily none can ever remain for even a moment without performing action; for everyone is made to act helplessly indeed by the qualities born of Nature.
Commentary: The Gunas (qualities of Nature) are three, viz., Sattva, Rajas and Tamas. Sattva is harmony or light or purity; Rajas is passion or motion; Tamas is inertia or darkness. Sattvic actions help a man to attain to Moksha. Rajasic and Tamasic actions bind a man to Samsara.
These qualities cannot affect a man who has knowledge of the Self. He has crossed over these qualities. He has become a Gunatita (one who has transcended the qualities of Nature). The ignorant man who has no knowledge of the Self and who is swayed by Avidya or nescience is driven helplessly to action by the Gunas. (Cf. IV. 16, XVIII. 11)
5. Verily none can ever remain for even a moment without performing action; for everyone is made to act helplessly indeed by the qualities born of Nature.
Commentary: The Gunas (qualities of Nature) are three, viz., Sattva, Rajas and Tamas. Sattva is harmony or light or purity; Rajas is passion or motion; Tamas is inertia or darkness. Sattvic actions help a man to attain to Moksha. Rajasic and Tamasic actions bind a man to Samsara.
These qualities cannot affect a man who has knowledge of the Self. He has crossed over these qualities. He has become a Gunatita (one who has transcended the qualities of Nature). The ignorant man who has no knowledge of the Self and who is swayed by Avidya or nescience is driven helplessly to action by the Gunas. (Cf. IV. 16, XVIII. 11)
Verse #7
कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् | |
इन्द्रयार्थान्विमूढात्मा मिथ्याचारः स उच्यते ॥६॥ ||
karmendriyāṇi saṃyamya ya āste manasā स्मरन् | | इन्द्रयार्थान्विमूढात्मा mithyācāraḥ sa ucyate ..6.. ||
karmendriyani sayamya ya aste manasa SaMaRaNa | | iNaThaRaYaRaThaNaVaMaDhaTaMa mithyacara sa ucyate ..6.. ||
कर्मेन्द्रियाणि organs of action, संयम्य restraining, यः who, आस्ते sits, मनसा by the mind, स्मरन् remembering, इन्द्रियार्थान् sense-objects, विमूढात्मा of deluded understanding, मिथ्याचार: hypocrite, स: he, उच्यते is called.
6. He who, restraining the organs of action, sits thinking of the sense-objects in mind, he of deluded understanding is called a hypocrite.
Commentary: The five organs of action, Karma Indriyas, are Vak (organ of speech), Pani (hands), Padam (feet), Upastha (genitals) and Guda (anus). They are born of the Rajasic portion of the five Tanmatras or subtle elements; Vak from the Akasa Tanmatra (ether), Pani from the Vayu Tanmatra (air), Padam from the Agni Tanmatra (fire), Upastha from the Apas Tanmatra (water), and Guda from the Prithivi Tanmatra (earth). That man who, restraining the organs of action, sits revolving in his mind thoughts regarding the objects of the senses is a man of sinful conduct. He is self-deluded. He is a veritable hypocrite.
The organs of action must be controlled. The thoughts should also be controlled. The mind should be firmly fixed on he Lord. Only then will you become a true Yogi. Only then will you attain to Self-realisation.
6. He who, restraining the organs of action, sits thinking of the sense-objects in mind, he of deluded understanding is called a hypocrite.
Commentary: The five organs of action, Karma Indriyas, are Vak (organ of speech), Pani (hands), Padam (feet), Upastha (genitals) and Guda (anus). They are born of the Rajasic portion of the five Tanmatras or subtle elements; Vak from the Akasa Tanmatra (ether), Pani from the Vayu Tanmatra (air), Padam from the Agni Tanmatra (fire), Upastha from the Apas Tanmatra (water), and Guda from the Prithivi Tanmatra (earth). That man who, restraining the organs of action, sits revolving in his mind thoughts regarding the objects of the senses is a man of sinful conduct. He is self-deluded. He is a veritable hypocrite.
The organs of action must be controlled. The thoughts should also be controlled. The mind should be firmly fixed on he Lord. Only then will you become a true Yogi. Only then will you attain to Self-realisation.
Verse #8
यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन । |
कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते ॥७॥ ||
यस्त्विन्द्रियाणि manasā नियम्यारभतेऽर्जुन । | karmendriyaiḥ कर्मयोगमसक्तः sa viśiṣyate ॥७॥ ||
YaSaTaVaNaThaRaYaNae manasa NaYaMaYaRaBhaTaRaJaNa . | karmendriyai KaRaMaYaGaMaSaKaTa sa visisyate ||
यः whose, तु but, इन्द्रियाणि the senses, मनसा by the mind, नियम्य controlling, आरभते commences, अर्जुन O Arjuna, कर्मेन्द्रियैः by the organs of action, कर्मयोगम् Karma Yoga, असक्तः unattached, स: he, विशिष्यते excels.
7. But whosoever, controlling the senses by the mind, O Arjuna, engages himself in Karma Yoga with the organs of action, without attachment, he excels.
Commentary: If anyone performs actions with his organs of action (viz., hands, feet, organ of speech, etc.) controlling the organs of knowledge by the mind, and without expectation of the fruits of the actions and without egoism, he is certainly more worthy than the other who is a hypocrite or a man of false conduct. (Cf. II. 64, 68; IV. 21)
The five organs of knowledge are the eyes, the ears, the nose, the skin and the sense of taste (tongue).
7. But whosoever, controlling the senses by the mind, O Arjuna, engages himself in Karma Yoga with the organs of action, without attachment, he excels.
Commentary: If anyone performs actions with his organs of action (viz., hands, feet, organ of speech, etc.) controlling the organs of knowledge by the mind, and without expectation of the fruits of the actions and without egoism, he is certainly more worthy than the other who is a hypocrite or a man of false conduct. (Cf. II. 64, 68; IV. 21)
The five organs of knowledge are the eyes, the ears, the nose, the skin and the sense of taste (tongue).
Verse #9
नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः | |
शरीरयात्रापि च ते न प्रसिद्भ्येदकर्मणः ॥८॥ ||
niyatam kuru karma tvaṃ karma ज्यायो ह्यकर्मणः | | शरीरयात्रापि ca te na प्रसिद्भ्येदकर्मणः ॥८॥ ||
niyatam kuru karma tva karma JaYaYa HaYaKaRaMaNae | | ShaRaRaYaTaRaPa ca te na PaRaSaThaBhaYaThaKaRaMaNae ||
नियतम् bounden (prescribed or obligatory), कुरु perform, कर्म action, त्वम् thou, कर्म action, ज्यायः superior, हि णि, अकर्मणः than inaction, शरीरयात्रा maintenance of the body, अपि even, च and, ते thy, न not, प्रसिद्भयेत् would be possible, अकर्मणः by inaction.
8. Do thou perform (thy) bounden duty, for action is
superior to inaction and even the maintenance of the body would not be possible for thee by inaction.
Commentary: Niyatam Karma is an obligatory duty which one is bound to perform. The non-performance of the bounden duties causes demerit. The performance of the obligatory duties is not a means for the attainment of a specific result. The performance does not cause any merit.
Living itself involves several natural and unavoidable actions which have to be performed by all. It is ignorance to say, “I can live doing nothing.”
8. Do thou perform (thy) bounden duty, for action is
superior to inaction and even the maintenance of the body would not be possible for thee by inaction.
Commentary: Niyatam Karma is an obligatory duty which one is bound to perform. The non-performance of the bounden duties causes demerit. The performance of the obligatory duties is not a means for the attainment of a specific result. The performance does not cause any merit.
Living itself involves several natural and unavoidable actions which have to be performed by all. It is ignorance to say, “I can live doing nothing.”
Verse #10
यज्ञार्थात्कर्मणो$न्यत्र लोकोऽयं कर्मबन्धनः | |
तदर्थ कर्म कौन्तेय मुक्तसंगः समाचर ॥९॥ ||
यज्ञार्थात्कर्मणो$न्यत्र लोकोऽयं karmabandhanaḥ | | tadartha karma kaunteya मुक्तसंगः samācara ॥९॥ ||
YaJaNiaRaThaTaKaRaMaNae$NaYaTaRa LKaYa karmabandhana | | tadartha karma kaunteya MaKaTaSaGa samacara ||
ज्ञार्थात् for the sake of sacrifice, कर्मणः of action, अन्यत्र otherwise, लोकः the world, अयम् this, कर्मबन्धनः bound by action, तदर्थम् 10 that sake, कर्म action, कौन्तेय O Kaunteya, मुक्तसंगः free from attachment, समाचर perform.
9. The world is bound by actions other than those performed for the sake of sacrifice; do thou, therefore, O son of
Kunti (Arjuna), perform action for that sake (for sacrifice alone), free from attachment.
Commentary: Yajna means sacrifice or religious rite or any unselfish action done with a pure motive. It means also Isvara. The Taittiriya Samhita (of the Veda) says “Yajna verily is Vishnu” (1-7-4). If anyone does actions for the sake of the Lord, he is not bound. His heart is purified by performing actions for the sake of the Lord. Where this spirit of unselfishness does not govern the action, it will bind one to Samsara however good or glorious it may be. (Cf. II. 48)
9. The world is bound by actions other than those performed for the sake of sacrifice; do thou, therefore, O son of
Kunti (Arjuna), perform action for that sake (for sacrifice alone), free from attachment.
Commentary: Yajna means sacrifice or religious rite or any unselfish action done with a pure motive. It means also Isvara. The Taittiriya Samhita (of the Veda) says “Yajna verily is Vishnu” (1-7-4). If anyone does actions for the sake of the Lord, he is not bound. His heart is purified by performing actions for the sake of the Lord. Where this spirit of unselfishness does not govern the action, it will bind one to Samsara however good or glorious it may be. (Cf. II. 48)
Verse #11
सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः | |
अनेन प्रसविष्यध्वमेष वोसस्त्विष्टकामधुक् ॥१० ||
sahayajñāḥ prajāḥ sṛṣṭvā पुरोवाच prajāpatiḥ | | anena प्रसविष्यध्वमेष वोसस्त्विष्टकामधुक् ॥१० ||
sahayajna praja sstva PaRaVaCa prajapati | | anena PaRaSaVaShhaYaThhaVaMaShha VaSaSaTaVaShhaTaKaMaThhaKa ||
सहयज्ञाः together with sacrifice, प्रजाः mankind, सृष्ट्वा having created, पुरा in the beginning, उवाच said, प्रजापतिः Prajapati, अनेन by (115, प्रसविष्यध्वम् shall ye propagate, एषः this, वः your, अस्तु let be, इष्टकामधुक् milch cow of desires.
10. The Creator, having in the beginning (of creation) created mankind together with sacrifice, said, "By this shall ye
propagate; let this be the milch cow of your desires (the cow which yields all the desired objects)."
Commentary: Prajapati is the Creator or Brahma. Kamadhuk is another name for the cow Kamadhenu.
Kamadhenu is the cow of Indra from which everyone can milk whatever one desires. (Cf. VIII. 4; IX. 24, 27; X. 25)
10. The Creator, having in the beginning (of creation) created mankind together with sacrifice, said, "By this shall ye
propagate; let this be the milch cow of your desires (the cow which yields all the desired objects)."
Commentary: Prajapati is the Creator or Brahma. Kamadhuk is another name for the cow Kamadhenu.
Kamadhenu is the cow of Indra from which everyone can milk whatever one desires. (Cf. VIII. 4; IX. 24, 27; X. 25)
Verse #12
देवान्भावयतानेन ते देवा भावयन्तु वः । |
रस्परं भावयन्तः श्रेयः परमवाप्स्यथ ॥११॥ ||
देवान्भावयतानेन te देवा bhāvayantu vaḥ । | रस्परं bhāvayantaḥ śreyaḥ परमवाप्स्यथ ॥११॥ ||
ThaVaNaBhaVaYaTaNaNa te ThaVa bhavayantu va . | RaSaPaRa bhavayanta sreya PaRaMaVaPaSaYaTha ||
देवान् the gods, भावयत nourish (ye), अनेन with this, ते those, देवाः gods, भावयन्तु may nourish, वः you, परस्परम् one another, भावयन्तः nourishing, श्रेयः good, परम् the highest, अवाप्स्यथ shall attain.
11. With this do ye nourish the gods and may those gods nourish you; thus nourishing one another, ye shall attain to the highest good.
Commentary: Deva literally means “the shining one." By this sacrifice you nourish the gods such as Indra. The gods shall nourish you with rain, etc. The highest good is the attainment of the knowledge of the Self which frees one from the round of births and deaths. The highest good may mean the attainment of heaven also. The fruit depends upon the motive of the aspirant.
11. With this do ye nourish the gods and may those gods nourish you; thus nourishing one another, ye shall attain to the highest good.
Commentary: Deva literally means “the shining one." By this sacrifice you nourish the gods such as Indra. The gods shall nourish you with rain, etc. The highest good is the attainment of the knowledge of the Self which frees one from the round of births and deaths. The highest good may mean the attainment of heaven also. The fruit depends upon the motive of the aspirant.
Verse #13
अर्जुन उवाच |
अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः | |
अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः ॥३६॥ ||
arjuna uvāca | atha kena प्रयुक्तोऽयं pāpaṃ carati pūruṣaḥ | | अनिच्छन्नपि vārṣṇeya बलादिव niyojitaḥ ॥३६॥ ||
arjuna uvaca | atha kena PaRaYaKaTaYa papa carati purusa | | aNaCaChhaNaNaPa varsneya BLThaVa niyojita ||
अथ now, केन by which, प्रयुक्तः impelled, अयम् this, पापम् sin, चरति does, पूरुषः man, अनिच्छन् not wishing, अपि even, वार्ष्णेय 0 Varshneya, बलात् by force, इव as it were, नियोजित: constrained. Arjuna said:
36. But impelled by what does man commit sin, though against his wishes, O Varshneya (Krishna), constrained as it were, by force?
Commentary: Varshneya is one born in the family of the Vrishnis, a name of Krishna.
श्री भगवा
36. But impelled by what does man commit sin, though against his wishes, O Varshneya (Krishna), constrained as it were, by force?
Commentary: Varshneya is one born in the family of the Vrishnis, a name of Krishna.
श्री भगवा
Verse #14
इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः | |
तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः ॥१२॥ ||
इष्टान्भोगान्हि वो देवा dāsyante yajñabhāvitāḥ | | तैर्दत्तानप्रदायैभ्यो yaḥ bhuṅkte stena eva saḥ ॥१२॥ ||
iShhaTaNaBhaGaNaHa Va ThaVa dasyante yajnabhavita | | TaRaThaTaTaNaPaRaThaYaBhaYa ya bhunkte stena eva sa ||
इष्टान् desired, भोगान् objects, हि so, वः to you, देवाः the gods, IAA will give, Fad: nourished by sacrifice, तै: by them, दत्तान् give, अप्रदाय without offering, एभ्य: to them, य: who, JER enjoys, स्तेनः thief, एव verily, स: he.
12. The gods, nourished by the sacrifice, will give you the desired objects. So, he who enjoys the objects given by the gods without offering (in return) to them, is verily a thief.
Commentary: When the gods are pleased with your sacrifices, they will bestow on you all the desired objects such as children, cattle, property, etc. He who enjoys what has been given to him by the gods, i.e., he who gratifies the cravings of his own body and the senses without offering anything to the gods in return is a veritable thief. He is really a dacoit of the property of the gods.
12. The gods, nourished by the sacrifice, will give you the desired objects. So, he who enjoys the objects given by the gods without offering (in return) to them, is verily a thief.
Commentary: When the gods are pleased with your sacrifices, they will bestow on you all the desired objects such as children, cattle, property, etc. He who enjoys what has been given to him by the gods, i.e., he who gratifies the cravings of his own body and the senses without offering anything to the gods in return is a veritable thief. He is really a dacoit of the property of the gods.
Verse #15
यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः |
भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् ii 3 ||
yajñaśiṣṭāśinaḥ सन्तो mucyante sarvakilbiṣaiḥ | bhuñjate te त्वघं पापा ye पचन्त्यात्मकारणात् ii 3 ||
yajnasistasina SaNaTa mucyante sarvakilbisai | bhunjate te TaVaGha PaPa ye PaCaNaTaYaTaMaKaRaNaeTa ii 3 ||
यज्ञशिष्टाशिनः who eat the remnants of the sacrifice, सन्त: the righteous, मुच्यन्ते are freed, सर्वकिल्बिषैः from all sins, भुञ्जते eat, ते those, तु indeed, अघम् sin, पापाः sinful ones, ये who, पचन्ति cook, आत्मकारणात् for their own sake.
13. The righteous who eat the remnants of the sacrifice are freed from all sins; but those sinful ones who cook food (only) for their own sake verily eat sin.
Commentary: Those who, after performing the five great sacrifices, eat the remnants of the food are freed from all the sins committed by these five agents of insect slaughter, viz., (1) the pestle and mortar, (2) the grinding stone, (3) the fireplace, (4) the place where the water-pot is kept, and (5) the broom. These are the five places where injury to life is daily committed. The sins are washed away by the performance of the five Maha-Yajnas or great sacrifices which every Dvija (twice-born or the people belonging to the first three castes in Hindu society, especially the Brahmin) ought to perform:
1. Deva-Yajna: Offering sacrifices to the gods which will satisfy them,
2. Brahma-Yajna or Rishi-Yajna: Teaching and reciting the scriptures which will satisfy Brahman and the Rishis,
3. Pitri-Yajna: Offering libations of water to one's ancestors which will satisfy the manes,
4. Nri-Yajna: The feeding of the hungry and the guests, and, 5. Bhuta-Yajna: The feeding of the sub-human species, such as animals, birds, etc.
13. The righteous who eat the remnants of the sacrifice are freed from all sins; but those sinful ones who cook food (only) for their own sake verily eat sin.
Commentary: Those who, after performing the five great sacrifices, eat the remnants of the food are freed from all the sins committed by these five agents of insect slaughter, viz., (1) the pestle and mortar, (2) the grinding stone, (3) the fireplace, (4) the place where the water-pot is kept, and (5) the broom. These are the five places where injury to life is daily committed. The sins are washed away by the performance of the five Maha-Yajnas or great sacrifices which every Dvija (twice-born or the people belonging to the first three castes in Hindu society, especially the Brahmin) ought to perform:
1. Deva-Yajna: Offering sacrifices to the gods which will satisfy them,
2. Brahma-Yajna or Rishi-Yajna: Teaching and reciting the scriptures which will satisfy Brahman and the Rishis,
3. Pitri-Yajna: Offering libations of water to one's ancestors which will satisfy the manes,
4. Nri-Yajna: The feeding of the hungry and the guests, and, 5. Bhuta-Yajna: The feeding of the sub-human species, such as animals, birds, etc.
Verse #16
अन्नाद्धवन्ति भूतानि पर्जन्यादन्नसम्भवः | |
यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः ॥१४॥ ||
अन्नाद्धवन्ति bhūtāni पर्जन्यादन्नसम्भवः | | यज्ञाद्भवति पर्जन्यो yajñaḥ karmasamudbhavaḥ ॥१४॥ ||
aNaNaThaThhaVaNaTa bhutani PaRaJaNaYaThaNaNaSaMaBhaVa | | YaJaNiaThaBhaVaTa PaRaJaNaYa yajna karmasamudbhava ||
न्नात् from food, भवन्ति come forth, भूतानि beings, पर्जन्यात् from rain, अन्नसम्भवः production of food, यज्ञात् from sacrifice, भवति arises, पर्जन्यः rain, यज्ञः 5901028; कर्मसमुद्भवः born of action.
14. From food come forth: beings; from rain food is produced; from sacrifice arises rain and sacrifice is born of action.
Commentary: Here Yajna means "Apurva" or the subtle principle or the unseen form which a sacrifice assumes between the time of its performance and the time when its fruits manifest themselves.
14. From food come forth: beings; from rain food is produced; from sacrifice arises rain and sacrifice is born of action.
Commentary: Here Yajna means "Apurva" or the subtle principle or the unseen form which a sacrifice assumes between the time of its performance and the time when its fruits manifest themselves.
Verse #17
कर्म sated विद्धि ब्रह्मक्षरसमुद्धवम् | |
तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् ॥१५॥ ||
karma sated viddhi ब्रह्मक्षरसमुद्धवम् | | तस्मात्सर्वगतं brahma nityaṃ yajñe प्रतिष्ठितम् ॥१५॥ ||
karma sated viddhi BRaHaMaKaShhaRaSaMaThaThhaVaMa | | TaSaMaTaSaRaVaGaTa brahma nitya yajne PaRaTaShhaThaTaMa ||
कर्म ॥८।०॥, ब्रह्मोद्भवम् arisen from Brahma, विद्धि know, ब्रह्म Brahma, अक्षरसमुद्भवम् arisen from the Imperishable, तस्मात् therefore, सर्वगतम् all-pervading, ब्रह्म Brahma, नित्यम् ever, यज्ञे in sacrifice, प्रतिष्ठितम् (is) established.
15. Know thou that action comes from Brahma and Brahma comes from the Imperishable. Therefore, the all-pervading (Brahma) ever rests in sacrifice.
Commentary: Brahma may mean “Veda.” Just as the breath comes out of a man, so also the Veda is the breath of the Imperishable or the Omniscient. The Veda ever rests in the sacrifice, i.e., it deals chiefly with sacrifices and the ways of their performance. (Cf. IV. 24 to 32)
Karma: Action, Brahmodbhavam: arisen from the injunctions of the Vedas.
15. Know thou that action comes from Brahma and Brahma comes from the Imperishable. Therefore, the all-pervading (Brahma) ever rests in sacrifice.
Commentary: Brahma may mean “Veda.” Just as the breath comes out of a man, so also the Veda is the breath of the Imperishable or the Omniscient. The Veda ever rests in the sacrifice, i.e., it deals chiefly with sacrifices and the ways of their performance. (Cf. IV. 24 to 32)
Karma: Action, Brahmodbhavam: arisen from the injunctions of the Vedas.
Verse #18
एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः | |
अघायुरिन्द्रियारामो मोघं पार्थ स जीवति ॥१६॥ ||
evaṃ pravartitaṃ cakraṃ नानुवर्तयतीह yaḥ | | अघायुरिन्द्रियारामो moghaṃ pārtha sa jīvati ॥१६॥ ||
eva pravartita cakra NaNaVaRaTaYaTaHa ya | | aGhaYaRaNaThaRaYaRaMa mogha partha sa jivati ||
एवम् thus, प्रवर्तितम् set revolving, चक्रम् wheel, न not, अनुवर्तयति follows, इह here, यः who, अघायुः living in sin, इन्द्रियारामः rejoicing in the senses, मोघम् in vain, पार्थ 0 Partha, सः he, जीवति lives.
16. He who does not follow here the wheel thus set revolving, who is of sinful life, rejoicing in the senses, he lives in vain, O Arjuna.
Commentary: This is the wheel of action set in motion by the Creator on the basis of the Veda and sacrifice. He. who does not follow the wheel by studying the Vedas and performing the sacrifices prescribed therein but who indulges only in sensual pleasures lives in vain. He is wasting his life. He is leading a worthless life indeed.
One who does not live in accordance with this law and who is selfish commits sin. He violates the law of the Creator and that is the worst sin.
16. He who does not follow here the wheel thus set revolving, who is of sinful life, rejoicing in the senses, he lives in vain, O Arjuna.
Commentary: This is the wheel of action set in motion by the Creator on the basis of the Veda and sacrifice. He. who does not follow the wheel by studying the Vedas and performing the sacrifices prescribed therein but who indulges only in sensual pleasures lives in vain. He is wasting his life. He is leading a worthless life indeed.
One who does not live in accordance with this law and who is selfish commits sin. He violates the law of the Creator and that is the worst sin.
Verse #19
यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः | |
आत्मन्येव च सन्तुष्टस्तस्य कार्य न विद्यते ॥१७॥ ||
यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च mānavaḥ | | आत्मन्येव ca सन्तुष्टस्तस्य kārya na vidyate ॥१७॥ ||
YaSaTaVaTaMaRaTaRaVa SaYaThaTaMaTaPaTaShaCa manava | | aaTaMaNaYaVa ca SaNaTaShhaTaSaTaSaYa karya na vidyate ||
यः who, तु but, आत्मरतिः who rejoices in the Self, एव only, स्यात् may be, आत्मतृप्तः satisfied in the Self, च and, मानव: the man, आत्मनि in the Self, एव only, च and, सन्तुष्ट: contented, तस्य his, कार्यम् work to be done, न not, विद्यते is.
17. But for that man who rejoices only in the Self, who is satisfied with the Self and who is content in the Self alone, verily there is nothing to do.
Commentary: The sage does not depend on external ` objects for his happiness. He is quite satisfied with the Self. He finds his joy, bliss and contentment within his own Self. For such a sage who has knowledge of the Self, there is nothing to do. He has already done all actions. He has satisfied all his desires. He has complete satisfaction. (Cf. II. 55)
17. But for that man who rejoices only in the Self, who is satisfied with the Self and who is content in the Self alone, verily there is nothing to do.
Commentary: The sage does not depend on external ` objects for his happiness. He is quite satisfied with the Self. He finds his joy, bliss and contentment within his own Self. For such a sage who has knowledge of the Self, there is nothing to do. He has already done all actions. He has satisfied all his desires. He has complete satisfaction. (Cf. II. 55)
Verse #20
नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन । |
न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः ॥१८॥ ||
naiva tasya कृतेनार्थो नाकृतेनेह kaścana । | na चास्य sarvabhūteṣu कश्चिदर्थव्यपाश्रयः ॥१८॥ ||
naiva tasya KaTaNaRaTha NaKaTaNaHa kascana . | na CaSaYa sarvabhutesu KaShaCaThaRaThaVaYaPaShaRaYa ||
न not, एव even, तस्य of him, कृतेन by action, अर्थ: concern, न not, अकृतेन by actions not done, इह here, कश्चन any, न not, च and, अस्य of this man, सर्वभूतेषु in all beings, कश्चित् any, अर्थव्यपाश्रयः depending for any object.
18. For him there is no interest whatever in what is done or what is not done; nor does he depend on any being for any object.
Commentary: The sage who is thus rejoicing in the Self does not gain anything by doing any action. For him really no purpose is served by any action. No evil (Pratyavaya Dosha) can touch him from inaction. He does not lose anything from inaction. He need not depend upon anybody to gain a particular object. He need not exert himself to get the favour of anybody.
18. For him there is no interest whatever in what is done or what is not done; nor does he depend on any being for any object.
Commentary: The sage who is thus rejoicing in the Self does not gain anything by doing any action. For him really no purpose is served by any action. No evil (Pratyavaya Dosha) can touch him from inaction. He does not lose anything from inaction. He need not depend upon anybody to gain a particular object. He need not exert himself to get the favour of anybody.
Verse #21
तस्मादसक्तः सततं कार्य कर्म समाचर | |
असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः ॥१९॥ ||
तस्मादसक्तः satataṃ kārya karma samācara | | असक्तो ह्याचरन्कर्म परमाप्नोति pūruṣaḥ ॥१९॥ ||
TaSaMaThaSaKaTa satata karya karma samacara | | aSaKaTa HaYaCaRaNaKaRaMa PaRaMaPaNaTa purusa ||
तस्मात् therefore, असक्तः without attachment, सततम् always, कार्यम् which should be done, कर्म action, समाचर perform, असक्तः without attachment, हि because, आचरन् performing, कर्म action, परम् the Supreme, आप्नोति attains, पूरुषः man.
19. Therefore without attachment, do thou always perform action which should be done; for by performing action without attachment man reaches the Supreme.
Commentary: If you perform actions without attachment, for the sake of the Lord, you will attain to Self-realisation through purity of heart. (Cf. II. 64; IV. 19, 23; XVIII. 49)
19. Therefore without attachment, do thou always perform action which should be done; for by performing action without attachment man reaches the Supreme.
Commentary: If you perform actions without attachment, for the sake of the Lord, you will attain to Self-realisation through purity of heart. (Cf. II. 64; IV. 19, 23; XVIII. 49)
Verse #22
यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः । |
स यत्ममाणं कुरुते लोकंस्तदनुवर्तते ॥२१॥ ||
यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो janaḥ । | sa यत्ममाणं kurute लोकंस्तदनुवर्तते ॥२१॥ ||
YaThaYaThaCaRaTa ShaRaShhaThaSaTaTaTaThaVaTaRa jana . | sa YaTaMaMaNae kurute LKaSaTaThaNaVaRaTaTa ||
यद्यत् whatsoever, आचरति does, श्रेष्ठ the best, तत्तत् that, एव only, इतर: the other, जनः people, सः he (that great man), यत् what, प्रमाण standard (authority, demonstration) qud does, लोकः the world (people), तत् that, अनुवर्तते follows
21. Whatsoever a great man does, that the other men also do; whatever he sets up as the standard, that the world (mankind) follows.
Commentary: Man is a social animal. He is an imitating animal too. He takes his ideas of right and wrong from those whom he regards as his moral superior. Whatever a great man follows, the same is considered as an authority by his followers. They try to follow him. They endeavour to walk in his footsteps.
21. Whatsoever a great man does, that the other men also do; whatever he sets up as the standard, that the world (mankind) follows.
Commentary: Man is a social animal. He is an imitating animal too. He takes his ideas of right and wrong from those whom he regards as his moral superior. Whatever a great man follows, the same is considered as an authority by his followers. They try to follow him. They endeavour to walk in his footsteps.
Verse #23
न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन | |
नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥२२॥ ||
na me पार्थास्ति कर्तव्यं triṣu lokeṣu kiñcana | | नानवाप्तमवाप्तव्यं varta eva ca karmaṇi ॥२२॥ ||
na me PaRaThaSaTa KaRaTaVaYa trisu lokesu kincana | | NaNaVaPaTaMaVaPaTaVaYa varta eva ca karmani ||
न not, मे my, पार्थं O Partha, अस्ति is, कर्तव्यम् to be done (duty), त्रिषु in the three, लोकेषु worlds, किञ्चन anything, न not, अनवाप्तम् unattained, अवाप्तव्यम् (0 be attained, वर्ते am, एव also, च and, कर्मणि in action.
22. There is nothing in the three worlds, O Arjuna, that should be done by Me, nor is there anything unattained that should be attained; yet | engage Myself in action.
Commentary: I am the Lord of the universe and therefore I have no personal grounds to engage Myself in action. I have nothing to achieve as I have all divine wealth, as the wealth of the universe is Mine, and yet I engage Myself in action.
Why do you not follow My example? Why do you not endeavour to prevent the masses from following the wrong path by setting an example yourself? If you set an example, people will follow you as you are a leader with noble qualities.
22. There is nothing in the three worlds, O Arjuna, that should be done by Me, nor is there anything unattained that should be attained; yet | engage Myself in action.
Commentary: I am the Lord of the universe and therefore I have no personal grounds to engage Myself in action. I have nothing to achieve as I have all divine wealth, as the wealth of the universe is Mine, and yet I engage Myself in action.
Why do you not follow My example? Why do you not endeavour to prevent the masses from following the wrong path by setting an example yourself? If you set an example, people will follow you as you are a leader with noble qualities.
Verse #24
यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः |
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥२३॥ ||
yadi ह्यहं na वर्तेयं jātu कर्मण्यतन्द्रितः | mama वर्त्मानुवर्तन्ते manuṣyāḥ pārtha sarvaśaḥ ॥२३॥ ||
yadi HaYaHa na VaRaTaYa jatu KaRaMaNaeYaTaNaThaRaTa | mama VaRaTaMaNaVaRaTaNaTa manusya partha sarvasa ||
यदि if, हि surely, अहम् I, न not, वर्तेयम् engage Myself in action, जातु ever, कर्मणि in action, अतन्द्रितः unwearied, मम My, वर्त्म path, अनुवर्तन्ते follow, मनुष्याः men, पार्थ O Partha, सर्वशः in every way.
23. For, should | not ever engage Myself in action, unwearied, men would in every way follow My path, O Arjuna.
Commentary: If I remain inactive, people also will imitate Me and keep quiet. They will all become Tamasic and pass into a state of inertia.
23. For, should | not ever engage Myself in action, unwearied, men would in every way follow My path, O Arjuna.
Commentary: If I remain inactive, people also will imitate Me and keep quiet. They will all become Tamasic and pass into a state of inertia.
Verse #25
उत्सीदेयुरिमे लोका न कुर्या कर्म चेदहम् । |
सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः ॥२४॥ ||
उत्सीदेयुरिमे लोका na कुर्या karma चेदहम् । | saṅkarasya ca kartā स्यामुपहन्यामिमाः prajāḥ ॥२४॥ ||
uTaSaThaYaRaMa LKa na KaRaYa karma CaThaHaMa . | sankarasya ca karta SaYaMaPaHaNaYaMaMa praja ||
उत्सीदेयुः would perish, इमे these, लोकाः worlds, न not, Fay would do, कर्म action, चेत् if, अहम् I, सङ्करस्य of confusion of castes, च and, कर्ता author, स्याम् would be, उपहन्याम् would destroy, इमाः these, प्रजा: beings.
24. These worlds would perish if | did not perform action; |should be the author of confusion of castes and destruction of these beings.
Commentary: If I did not engage in action, people would also be inactive. They would not do their duties according to the Varnasrama Dharma (code of morals governing their own order and stage of life). Hence confusion of castes would arise. I would have to destroy these beings.
24. These worlds would perish if | did not perform action; |should be the author of confusion of castes and destruction of these beings.
Commentary: If I did not engage in action, people would also be inactive. They would not do their duties according to the Varnasrama Dharma (code of morals governing their own order and stage of life). Hence confusion of castes would arise. I would have to destroy these beings.
Verse #26
सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत |
कुर्याद्वद्रांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम् ॥ ||
saktāḥ कर्मण्यविद्वांसो yathā kurvanti bhārata | कुर्याद्वद्रांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम् ॥ ||
sakta KaRaMaNaeYaVaThaVaSa yatha kurvanti bharata | KaRaYaThaVaThaRaSaTaThaSaKaTaShaCaKaRaShhaRaLKaSaGaRaHaMa ||
सक्ताः attached, कर्मणि to action, अविद्वांसः the ignorant, यथा as, कुर्वन्ति 40, भारत O Bharata, कुर्यात् should act, विद्वान् the wise, तथा so, असक्तः unattached, चिकीर्षुः wishing, लोकसंग्रहम् the welfare of the world.
25. As the ignorant men act from attachment to action, O Bharata (Arjuna), so should the wise act without attachment, wishing the welfare of the world.
Commentary: The ignorant man works in expectation of fruits. He says, “I will do such and such work and will get such and such fruit." But the wise man who knows the Self, serves not for his own end. He should so act that the world, following his example, would attain peace, harmony, purity of heart, divine light and knowledge. A wise man is one who knows the Self. (Cf. II. 64; III. 19; XVIII. 49)
25. As the ignorant men act from attachment to action, O Bharata (Arjuna), so should the wise act without attachment, wishing the welfare of the world.
Commentary: The ignorant man works in expectation of fruits. He says, “I will do such and such work and will get such and such fruit." But the wise man who knows the Self, serves not for his own end. He should so act that the world, following his example, would attain peace, harmony, purity of heart, divine light and knowledge. A wise man is one who knows the Self. (Cf. II. 64; III. 19; XVIII. 49)
Verse #27
न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् | |
जोषयेत्सर्वकर्माणि विद्वान् युक्तः समाचरन् ॥२६ ||
na buddhibhedaṃ जनयेदज्ञानां कर्मसङ्गिनाम् | | जोषयेत्सर्वकर्माणि विद्वान् yuktaḥ समाचरन् ॥२६ ||
na buddhibheda JaNaYaThaJaNiaNa KaRaMaSaNaGaNaMa | | JaShhaYaTaSaRaVaKaRaMaNae VaThaVaNa yukta SaMaCaRaNa ||
न not, बुद्धिभेदम् unsettlement in the mind, जनयेत् should produce, अज्ञानाम् of the ignorant, कर्मसङ्गिनाम् of the persons attached to actions, जोषयेत् should engage, सर्वकर्माणि all actions, विद्वान् the wise, युक्तः balanced, समाचरन् performing.
26. Let no wise man unsettle the mind of ignorant people who are attached to action; he should engage them in all actions, himself fulfilling them with devotion.
Commentary: An ignorant man says to himself, “I shall do this action and thereby enjoy its fruit." A wise man should not unsettle his belief. On the contrary he himself should set an example by performing his duties diligently but without attachment. The wise man should also persuade the ignorant never to neglect their duties. If need be, he should place before them in vivid colours the happiness they would enjoy here and hereafter by discharging such duties. When their hearts get purified in course of time, the wise man could sow the seeds of Karma Yoga (selfless service without desire) in them.
26. Let no wise man unsettle the mind of ignorant people who are attached to action; he should engage them in all actions, himself fulfilling them with devotion.
Commentary: An ignorant man says to himself, “I shall do this action and thereby enjoy its fruit." A wise man should not unsettle his belief. On the contrary he himself should set an example by performing his duties diligently but without attachment. The wise man should also persuade the ignorant never to neglect their duties. If need be, he should place before them in vivid colours the happiness they would enjoy here and hereafter by discharging such duties. When their hearts get purified in course of time, the wise man could sow the seeds of Karma Yoga (selfless service without desire) in them.
Verse #28
प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः । |
अहङ्कारविमूढात्मा कर्ताऽहमिति मन्यते ॥२७॥ ||
prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ । | ahaṅkāravimūḍhātmā कर्ताऽहमिति manyate ॥२७॥ ||
prakte kriyamanani gunai karmani sarvasa . | ahankaravimuhatma KaRaTaHaMaTa manyate ||
प्रकृतेः of nature, क्रियमाणानि are performed, गुणैः by the qualities, कर्माणि actions, सर्वशः in all cases, अहड्डारविमूढात्मा one whose mind is deluded by egosim, कर्ता doer, अहम् I, इति thus, मन्यते thinks.
27. All actions are wrought in all cases by the qualities of Nature only. He whose mind is deluded by egoism thinks, “1 am the doer."
Commentary: Prakriti or Pradhana or Nature is that state in which the three Gunas, viz., Sattva, Rajas and Tamas exist in a state of equilibrium. When this equilibrium is disturbed, creation begins; body, senses, mind, etc., are formed. The man who is . deluded by egoism identifies the Self with the body, mind, the life force and the senses and ascribes to the Self all the attributes of the body and the senses. He, therefore, thinks through ignorance, “I am the doer.” In reality the Gunas of Nature perform all actions. (Cf. III. 29; V. 9; IX. 9, 10; XIII. 21, 24, 30, 32; XVIII. 13, 14)
27. All actions are wrought in all cases by the qualities of Nature only. He whose mind is deluded by egoism thinks, “1 am the doer."
Commentary: Prakriti or Pradhana or Nature is that state in which the three Gunas, viz., Sattva, Rajas and Tamas exist in a state of equilibrium. When this equilibrium is disturbed, creation begins; body, senses, mind, etc., are formed. The man who is . deluded by egoism identifies the Self with the body, mind, the life force and the senses and ascribes to the Self all the attributes of the body and the senses. He, therefore, thinks through ignorance, “I am the doer.” In reality the Gunas of Nature perform all actions. (Cf. III. 29; V. 9; IX. 9, 10; XIII. 21, 24, 30, 32; XVIII. 13, 14)
Verse #29
तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः | |
गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥२८॥ ||
तत्त्ववित्तु mahābāho guṇakarmavibhāgayoḥ | | गुणा guṇeṣu vartanta matvā na sajjate ॥२८॥ ||
TaTaTaVaVaTaTa mahabaho gunakarmavibhagayo | | GaNae gunesu vartanta matva na sajjate ||
तत्त्ववित् the knower of the Truth, तु but, महाबाहो 0 mightyarmed, गुणकर्मविभागयोः of the divisions of qualities and functions, गुणाः the qualities (in the shape of senses), गुणेषु amidst the qualities (in the shape of objects), वर्तन्ते remain, इति thus, मत्वा knowing, न not, सञ्जते is attached.
.28. But he who knows the Truth, O mighty-armed (Arjuna), about the divisions of the qualities and (their) functions, knowing that the Gunas as senses move amidst the Gunas as the sense-objects, is not attached.
Commentary: He who knows the truth that the Self is entirely distinct from the three Gunas and actions does not become attached to the actions. He who knows the truth about the classification of the Gunas and their respective functions understands that the qualities as sense-organs move amidst the qualities as sense-objects. Therefore he is not attached to the actions. He knows, “I am Akarta—I am not the doer.” (Cf. XIV. 23)
.28. But he who knows the Truth, O mighty-armed (Arjuna), about the divisions of the qualities and (their) functions, knowing that the Gunas as senses move amidst the Gunas as the sense-objects, is not attached.
Commentary: He who knows the truth that the Self is entirely distinct from the three Gunas and actions does not become attached to the actions. He who knows the truth about the classification of the Gunas and their respective functions understands that the qualities as sense-organs move amidst the qualities as sense-objects. Therefore he is not attached to the actions. He knows, “I am Akarta—I am not the doer.” (Cf. XIV. 23)
Verse #30
प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु | |
तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत् ॥२९॥ ||
प्रकृतेर्गुणसम्मूढाः sajjante guṇakarmasu | | तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत् ॥२९॥ ||
PaRaKaTaRaGaNaeSaMaMaDha sajjante gunakarmasu | | TaNaKaTaSaNaVaTha MaNaThaNaKaTaSaNaVaNaNa VaCaLYaTa ||
प्रकृते : of nature, गुणसंमूढाः persons deluded by the Gunas, सज्जन्ते are attached, गुणकर्मसु in the functions of the qualities, तान् those, अकृत्स्नविदः of imperfect knowledge, मन्दान् the foolish (the dull-witted), कृत्स्नवित् man of perfect knowledge, न not, विचालयेत् should unsettle.
29. 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 one who is of imperfect knowledge.
Commentary: The ignorant people do action with the expectation of fruits. The wise people who have the knowledge of the Self should not distract the faith or conviction or belief of such ignorant persons. If they unsettle their minds they will give up actions and become victims of inertia. They will lead an idle life. They should be encouraged by the wise to do actions of the Sakama type (actions for the sake of their fruits) in the beginning. The wise ones should turn the minds of the ignorant by giving them gradual instructions on Karma Yoga (Yoga of selfless, desireless action) and its benefits, viz., purification of the heart that leads to the attainment of Self-realisation.
29. 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 one who is of imperfect knowledge.
Commentary: The ignorant people do action with the expectation of fruits. The wise people who have the knowledge of the Self should not distract the faith or conviction or belief of such ignorant persons. If they unsettle their minds they will give up actions and become victims of inertia. They will lead an idle life. They should be encouraged by the wise to do actions of the Sakama type (actions for the sake of their fruits) in the beginning. The wise ones should turn the minds of the ignorant by giving them gradual instructions on Karma Yoga (Yoga of selfless, desireless action) and its benefits, viz., purification of the heart that leads to the attainment of Self-realisation.
Verse #31
मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा । |
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः ॥३०॥ ||
mayi sarvāṇi karmāṇi संन्यस्याध्यात्मचेतसा । | निराशीर्निर्ममो bhūtvā yudhyasva vigatajvaraḥ ॥३०॥ ||
mayi sarvani karmani SaNaYaSaYaThhaYaTaMaCaTaSa . | NaRaShaRaNaRaMaMa bhutva yudhyasva vigatajvara ||
मयि in Me, सर्वाणि all, कर्माणि actions, संन्यस्य renouncing, अध्यात्मचेतसा with the mind centred in the Self, निराशीः: free from hope, निर्ममः free from egoism, भूत्व having become, युध्यस्व fight (thou), विगतज्वरः free from (mental) fever.
30. Renouncing all actions in Me, with the mind centred in the Self, free from hope and egoism, and from (mental) fever, do thou fight.
Commentary: Surrender all the actions to Me with the thought, “I perform all actions for the sake of the Lord.”
Fever means grief, sorrow. (Cf. V. 10; XVIII. 66)
30. Renouncing all actions in Me, with the mind centred in the Self, free from hope and egoism, and from (mental) fever, do thou fight.
Commentary: Surrender all the actions to Me with the thought, “I perform all actions for the sake of the Lord.”
Fever means grief, sorrow. (Cf. V. 10; XVIII. 66)
Verse #32
ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः | |
शरद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः ॥३१॥ ||
ye me मतमिदं नित्यमनुतिष्ठन्ति mānavāḥ | | शरद्धावन्तोऽनसूयन्तो mucyante तेऽपि karmabhiḥ ॥३१॥ ||
ye me MaTaMaTha NaTaYaMaNaTaShhaThaNaTa manava | | ShaRaThaThhaVaNaTaNaSaYaNaTa mucyante TaPa karmabhi ||
ये those who, मे My, मतम् teaching, इदम् this, नित्यम् constantly, अनुतिष्ठन्ति 130156, मानवाः men, श्रद्धावन्तः full of faith, अनसूयन्तः not cavilling, मुच्यन्ते are freed, ते they, अपि also, कर्मभिः from actions.
31. Those men who constantly practise this teaching of Mine with faith and without cavilling, they too are freed from actions.
Commentary: Sraddha is a mental attitude. It means faith. It is faith in one's own Self, in the scriptures and in the teachings of the spiritual preceptor. It is a compound of the higher emotion of faith, reverence and humility.
31. Those men who constantly practise this teaching of Mine with faith and without cavilling, they too are freed from actions.
Commentary: Sraddha is a mental attitude. It means faith. It is faith in one's own Self, in the scriptures and in the teachings of the spiritual preceptor. It is a compound of the higher emotion of faith, reverence and humility.
Verse #33
ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् |
सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः ॥३२॥ ||
ye त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति me matam | सर्वज्ञानविमूढांस्तान्विद्धि naṣṭānacetasaḥ ॥३२॥ ||
ye TaVaTaThaBhaYaSaYaNaTa NaNaTaShhaThaNaTa me matam | SaRaVaJaNiaNaVaMaDhaSaTaNaVaThaThha nastanacetasa ||
ये those who, तु but, एतत् this, अभ्यसूयन्तः carping at, न not, अनुतिष्ठन्ति practise, मे My, मतम् teaching, सर्वज्ञानविमूढान् deluded of all knowledge, तान् them, विद्धि know, नष्टान् ruined, अचेतसः devoid of discrimination.
32. But those who carp at My teaching and do not practise it, deluded of all knowledge, and devoid of discrimination, know them to be doomed to destruction.
Commentary: The pig-headed people who are obstinate, who find fault with the teachings of the Lord and who do not practise them are certainly doomed to destruction. They are incorrigible and senseless persons indeed.
32. But those who carp at My teaching and do not practise it, deluded of all knowledge, and devoid of discrimination, know them to be doomed to destruction.
Commentary: The pig-headed people who are obstinate, who find fault with the teachings of the Lord and who do not practise them are certainly doomed to destruction. They are incorrigible and senseless persons indeed.
Verse #34
सदृशं चेष्टते स्वस्याः प्रकृतेज्ञानवानपि । |
प्रकृतिं यान्ति भूतानि निग्रहः कि करिष्यति ॥३३॥ ||
sadṛśam ceṣṭate svasyāḥ प्रकृतेज्ञानवानपि । | prakṛtiṃ yānti bhūtāni nigrahaḥ ki kariṣyati ॥३३॥ ||
sadsam cestate svasya PaRaKaTaJaNiaNaVaNaPa . | prakti yanti bhutani nigraha ki karisyati ||
सदृशम् in accordance, चेष्टते acts, स्वस्याः of his own, प्रकृतेः of nature, ज्ञानवान् a wise man, अपि even, प्रकृतिम् to nature, यान्ति follow, भूतानि beings, निग्रहः restraint, किम् what, करिष्यति will do.
33. Even a wise man acts in accordance with his own nature; beings will follow Nature; what can restraint do?
Commentary: He who reads this verse will come to the conclusion that there is no scope for man's personal exertion. It is not so. Read the following verse. It clearly indicates that man can conquer Nature if he rises above the sway of Raga-Dvesha (love and hatred).
The passionate and ignorant man only comes under the sway of his natural propensities, and his lower nature. He cannot have any restraint over the senses and the two currents of likes and dislikes. The seeker after Truth who is endowed with the four means, and who is constantly practising meditation can easily control Nature. (Cf. II. 60; V. 14; XVIII. 59)
33. Even a wise man acts in accordance with his own nature; beings will follow Nature; what can restraint do?
Commentary: He who reads this verse will come to the conclusion that there is no scope for man's personal exertion. It is not so. Read the following verse. It clearly indicates that man can conquer Nature if he rises above the sway of Raga-Dvesha (love and hatred).
The passionate and ignorant man only comes under the sway of his natural propensities, and his lower nature. He cannot have any restraint over the senses and the two currents of likes and dislikes. The seeker after Truth who is endowed with the four means, and who is constantly practising meditation can easily control Nature. (Cf. II. 60; V. 14; XVIII. 59)
Verse #35
इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ । |
तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ avi ||
इन्द्रियस्येन्द्रियस्यार्थे rāgadveṣau vyavasthitau । | तयोर्न वशमागच्छेत्तौ hyasya paripanthinau avi ||
iNaThaRaYaSaYaNaThaRaYaSaYaRaTha ragadvesau vyavasthitau . | TaYaRaNa VaShaMaGaCaChhaTaTa hyasya paripanthinau avi ||
इन्द्रियस्य इन्द्रियस्य of each sense, अर्थे in the object, रागद्वेषौ attachment and aversion, व्यवस्थितौ seated, तयो: of these two, न not, वशम् sway, आगच्छेत् should come under, तै these two, हि verily, अस्य his, परिपन्थिनौ foes.
34. Attachment and aversion for the objects of the senses abide in the senses; let none come under their sway; for, they are his foes.
Commentary: Each sense has got attraction for a pleasant object and aversion for a disagreeable object. If one can control these two currents, viz., attachment and aversion, he will not come under the sway of these two currents. Here lies the scope for personal exertion or Purushartha. Nature which contains the sum total of one's Samskaras or the latent self-productive impressions of the past actions of merit and demerit draws a man to its course through the two currents, attachment and aversion. If one can control these two currents, if he can rise above the sway of love and hate through discrimination and Vichara or right enquiry, he can conquer Nature and attain immortality and eternal bliss. He will no longer be subject to his own nature now. One should always exert to free himself from attachment and aversion to the objects of the senses.
34. Attachment and aversion for the objects of the senses abide in the senses; let none come under their sway; for, they are his foes.
Commentary: Each sense has got attraction for a pleasant object and aversion for a disagreeable object. If one can control these two currents, viz., attachment and aversion, he will not come under the sway of these two currents. Here lies the scope for personal exertion or Purushartha. Nature which contains the sum total of one's Samskaras or the latent self-productive impressions of the past actions of merit and demerit draws a man to its course through the two currents, attachment and aversion. If one can control these two currents, if he can rise above the sway of love and hate through discrimination and Vichara or right enquiry, he can conquer Nature and attain immortality and eternal bliss. He will no longer be subject to his own nature now. One should always exert to free himself from attachment and aversion to the objects of the senses.
Verse #36
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् |
स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ॥३५॥ ||
श्रेयान्स्वधर्मो viguṇaḥ परधर्मात्स्वनुष्ठितात् | svadharme nidhanaṃ śreyaḥ परधर्मो bhayāvahaḥ ॥३५॥ ||
ShaRaYaNaSaVaThhaRaMa viguna PaRaThhaRaMaTaSaVaNaShhaThaTaTa | svadharme nidhana sreya PaRaThhaRaMa bhayavaha ||
श्रेयान् better, स्वधर्म: one’s own duty, विगुणः devoid of merit, परधर्मात् than the duty of another, स्वनुष्ठितात् than well discharged, स्वधर्मे in one's own duty, निधनम् death, श्रेयः better, परधर्मः another’s duty, भयावह: fraught with fear.
35. Better is one's own duty, though devoid of merit than the duty of another well discharged. Better is death in one's own duty; the duty of another is fraught with fear (is productive of danger).
Commentary: It is indeed better for man to die discharging his own duty though destitute of merit than for him to live doing the duty of another though performed in a perfect manner. For the duty of another has its pitfalls. The duty of a Kshatriya is to fight in a righteous battle. Arjuna must fight. This is his duty. Even if he dies in the discharge of his own duty, it is better for him. He will go to heaven. He should not do the duty of another . man. This will bring him peril. He should not stop from fighting and enter the path of renunciation. (Cf. XVIII. 47)
35. Better is one's own duty, though devoid of merit than the duty of another well discharged. Better is death in one's own duty; the duty of another is fraught with fear (is productive of danger).
Commentary: It is indeed better for man to die discharging his own duty though destitute of merit than for him to live doing the duty of another though performed in a perfect manner. For the duty of another has its pitfalls. The duty of a Kshatriya is to fight in a righteous battle. Arjuna must fight. This is his duty. Even if he dies in the discharge of his own duty, it is better for him. He will go to heaven. He should not do the duty of another . man. This will bring him peril. He should not stop from fighting and enter the path of renunciation. (Cf. XVIII. 47)
Verse #37
श्री भगवानुवाच |
काम एष क्रोध एष रजोगुणसमुद्भवः | |
महाशनो महापाप्मा विद्धयेनमिह वैरिणम् ॥३७॥ ||
śrī भगवानुवाच | kāma eṣa krodha eṣa rajoguṇasamudbhavaḥ | | महाशनो mahāpāpmā विद्धयेनमिह वैरिणम् ॥३७॥ ||
sri BhaGaVaNaVaCa | kama esa krodha esa rajogunasamudbhava | | MaHaShaNa mahapapma VaThaThhaYaNaMaHa VaRaNaeMa ||
कामः desire, एषः this, क्रोधः anger, एषः this, रजोगुणसमुद्भवः born of the Rajo-guna, महाशनः all-devouring, महापाप्मा 81-91], विद्धि know, एनम् this, इह here, वैरिणम् the foe.
The Blessed Lord said: 37. It is desire, it is anger born of the quality of Rajas, all-devouring, all-sinful; know this as the foe here (in this world). Commentary: Bhagavan: Bhaga means the six attributes, viz., Jnana (knowledge), Vairagya (dispassion), Kirti (fame), Aishvarya (divine manifestations and excellences), Sri (wealth), and Bala (might). He who possesses these six attributes and who has a perfect knowledge of the origin and the end of the universe is Bhagavan or the Lord.
The cause of all sin and wrong action in this world is desire. Anger is desire itself. When a desire is not gratified, the man becomes angry against those who stand as obstacles on the path of fulfilment. The desire is born of the quality of Rajas. When desire arises, it generates Rajas and urges the man to work in order to possess the object. Therefore, know that this desire is man's foe on this earth. (Cf. XVI. 21)
The Blessed Lord said: 37. It is desire, it is anger born of the quality of Rajas, all-devouring, all-sinful; know this as the foe here (in this world). Commentary: Bhagavan: Bhaga means the six attributes, viz., Jnana (knowledge), Vairagya (dispassion), Kirti (fame), Aishvarya (divine manifestations and excellences), Sri (wealth), and Bala (might). He who possesses these six attributes and who has a perfect knowledge of the origin and the end of the universe is Bhagavan or the Lord.
The cause of all sin and wrong action in this world is desire. Anger is desire itself. When a desire is not gratified, the man becomes angry against those who stand as obstacles on the path of fulfilment. The desire is born of the quality of Rajas. When desire arises, it generates Rajas and urges the man to work in order to possess the object. Therefore, know that this desire is man's foe on this earth. (Cf. XVI. 21)
Verse #38
धूमेनाव्रियते वहिर्यथा55दर्शो मलेन च |
यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ॥३८॥ ||
धूमेनाव्रियते वहिर्यथा55दर्शो malena ca | यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ॥३८॥ ||
ThhaMaNaVaRaYaTa VaHaRaYaTha55ThaRaSha malena ca | YaThaLBNaVaTa GaRaBhaSaTaTha TaNaThaMaVaTaMa ||
धूमेन by smoke, आव्रियते is enveloped, वह्निः fire, यथा as, आदर्शः a mirror, मलेन by dust, च and, यथा as, उल्बेन by the amnion, आवृतः enveloped, गर्भ: embryo, तथा so, तेन by it, इदम् this, आवृतम् enveloped.
38. As fire is enveloped by smoke, as a mirror by dust, and as an embryo by the amnion, so is this enveloped by that.
Commentary: This means the universe. This also means knowledge. That means desire.
38. As fire is enveloped by smoke, as a mirror by dust, and as an embryo by the amnion, so is this enveloped by that.
Commentary: This means the universe. This also means knowledge. That means desire.
Verse #39
आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा । |
कामरूपेण दुष्पूरेण दुष्पूरेणानलेन च ॥३९॥ ||
āvṛtaṃ ज्ञानमेतेन ज्ञानिनो nityavairiṇā । | kāmarūpeṇa duṣpūreṇa दुष्पूरेणानलेन ca ॥३९॥ ||
avta JaNiaNaMaTaNa JaNiaNaNa nityavairina . | kamarupena duspurena ThaShhaPaRaNaeNaLNa ca ||
आवृतम् enveloped, ज्ञानम् wisdom, एतेन by this, ज्ञनिनः of the wise, नित्यवैरिणा by the constant enemy, कामरूपेण whose form is desire, कौन्तेय 0 Kaunteya, दुष्पूरेण unappeasable, अनलेन by fire, च and.
39. O Arjuna, wisdom is enveloped by this constant enemy of the wise in the form of desire, which is unappeasable as fire.
Commentary: Manu says, “Desire can never be satiated or cooled down by the enjoyment of objects. But as fire blazes forth the more when fed with Ghee (melted butter) and wood, so it grows the more it feeds on the objects of enjoyment. If all the foodstuffs of the earth, all the precious metals, all the animals and all the beautiful women were to pass into the possession of one man endowed with desire, they would still fail to give him satisfaction."
The ignorant man considers desire as his friend when he craves for objects. He welcomes desire for the gratification of the senses; but the wise man knows from experience even before suffering the consequence, that desire will bring only troubles and misery for him. So it is a constant enemy of the wise but not of the ignorant.
39. O Arjuna, wisdom is enveloped by this constant enemy of the wise in the form of desire, which is unappeasable as fire.
Commentary: Manu says, “Desire can never be satiated or cooled down by the enjoyment of objects. But as fire blazes forth the more when fed with Ghee (melted butter) and wood, so it grows the more it feeds on the objects of enjoyment. If all the foodstuffs of the earth, all the precious metals, all the animals and all the beautiful women were to pass into the possession of one man endowed with desire, they would still fail to give him satisfaction."
The ignorant man considers desire as his friend when he craves for objects. He welcomes desire for the gratification of the senses; but the wise man knows from experience even before suffering the consequence, that desire will bring only troubles and misery for him. So it is a constant enemy of the wise but not of the ignorant.
Verse #40
इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते |
एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ॥४०॥ ||
indriyāṇi mano बुद्धिरस्याधिष्ठानमुच्यते | एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ॥४०॥ ||
indriyani mano BThaThhaRaSaYaThhaShhaThaNaMaCaYaTa | eTaRaVaMaHaYaTaYaShha JaNiaNaMaVaTaYa ThaHaNaMa ||
इन्द्रियाणि the senses, मनः -the mind, बुद्धिः the intellect, अस्य its, अधिष्ठानम् seat, उच्यते is called, एतैः by these, विमोहयति deludes, एषः this, ज्ञानम् wisdom, आवृत्य having enveloped, देहिनम् the embodied.
40. The senses, the mind and the intellect are said to be its seat; through these it deludes the embodied by veiling his wisdom.
Commentary: If the abode of the enemy is known it is quite easy to kill him. So Lord Krishna like a wise army general points out to Arjuna the abode of desire so that he may be able to attack it and kill it quite readily.
40. The senses, the mind and the intellect are said to be its seat; through these it deludes the embodied by veiling his wisdom.
Commentary: If the abode of the enemy is known it is quite easy to kill him. So Lord Krishna like a wise army general points out to Arjuna the abode of desire so that he may be able to attack it and kill it quite readily.
Verse #41
तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ |
पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञानाशनम् ॥४१॥ ||
तस्मात्त्वमिन्द्रियाण्यादौ niyamya bharatarṣabha | पाप्मानं prajahi ह्येनं ज्ञानविज्ञानाशनम् ॥४१॥ ||
TaSaMaTaTaVaMaNaThaRaYaNaeYaTha niyamya bharatarsabha | PaPaMaNa prajahi HaYaNa JaNiaNaVaJaNiaNaShaNaMa ||
तस्मात् therefore, त्वम् you, इन्द्रियाणि the senses, आदौ in the beginning, नियम्य having controlled, भरतर्षभ 0 best of the Bharatas, पाप्मानम् the sinful, प्रजहि kill, हि surely, एनम् this, ज्ञानविज्ञाननाशनम् the destroyer of knowledge and realisation (wisdom).
41. Therefore, O best of the Bharatas (Arjuna), controlling the senses first, do thou kill this sinful thing, the destroyer of knowledge and realisation.
Commentary: Jnana is knowledge obtained through the study of scriptures. This is indirect knowledge or Paroksha Jnana. Vijnana is direct knowledge or personal experience or Anubhava through Self-realisation or Aparoksha Jnana. Control the senses first and then kill desire.
41. Therefore, O best of the Bharatas (Arjuna), controlling the senses first, do thou kill this sinful thing, the destroyer of knowledge and realisation.
Commentary: Jnana is knowledge obtained through the study of scriptures. This is indirect knowledge or Paroksha Jnana. Vijnana is direct knowledge or personal experience or Anubhava through Self-realisation or Aparoksha Jnana. Control the senses first and then kill desire.
Verse #42
इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः |
मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ॥४२॥ ||
indriyāṇi पराण्याहुरिन्द्रियेभ्यः paraṃ manaḥ | मनसस्तु parā बुद्धिर्यो buddheḥ परतस्तु saḥ ॥४२॥ ||
indriyani PaRaNaeYaHaRaNaThaRaYaBhaYa para mana | MaNaSaSaTa para BThaThhaRaYa buddhe PaRaTaSaTa sa ||
इन्द्रियाणि the senses, पराणि superior, आहुः (they) say, इन्द्रियेभ्यः than the senses, परम् superior, मनः the mind, मनसः than the mind, तु but, परा superior, बुद्धिः intellect, यः who, बुद्धेः than the intellect, परतः greater, तु but, स: He. i
42. They say that the senses are superior (to the body), superior to the senses is the mind; superior to the mind is the
intellect; one who is superior even to the intellect is He (the Self).
Commentary: When compared with the physical body which is gross, external and limited, the senses are certainly superior as they are more subtle, internal and have a wider range of activity. The mind is superior to the senses, as the senses cannot do anything independently without the help of the mind. The mind can perform the functions of the five senses. The intellect is superior to the mind because it is endowed with the faculty of discrimination. When the mind is in a state of doubt, the intellect comes to its rescue. The Self, the Witness, is superior even to the intellect, as the intellect borrows its light from the Self.
42. They say that the senses are superior (to the body), superior to the senses is the mind; superior to the mind is the
intellect; one who is superior even to the intellect is He (the Self).
Commentary: When compared with the physical body which is gross, external and limited, the senses are certainly superior as they are more subtle, internal and have a wider range of activity. The mind is superior to the senses, as the senses cannot do anything independently without the help of the mind. The mind can perform the functions of the five senses. The intellect is superior to the mind because it is endowed with the faculty of discrimination. When the mind is in a state of doubt, the intellect comes to its rescue. The Self, the Witness, is superior even to the intellect, as the intellect borrows its light from the Self.
Verse #43
एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना |
जहि शत्रुं महाबाहो कामरूपं दुरासदम् ॥४३॥ ||
evaṃ buddheḥ paraṃ buddhvā संस्तभ्यात्मानमात्मना | jahi śatruṃ mahābāho kāmarūpaṃ दुरासदम् ॥४३॥ ||
eva buddhe para buddhva SaSaTaBhaYaTaMaNaMaTaMaNa | jahi satru mahabaho kamarupa ThaRaSaThaMa ||
एवम् thus, बुद्धे : than the intellect, परम् superior, बुद्ध्वा having known, संस्तभ्य restraining, आत्मानम् the self, आत्मना by the Self, जहि slay thou, शत्रुम् the enemy, महाबाहो 0 mighty-armed, कामरूपम् 01 the form of desire, दुरासदम् hard to conquer.
43. Thus. knowing Him Who is superior to the intellect and restraining the self by the Self, slay thou, O mighty-armed Arjuna, the enemy in the form of desire, hard to conquer.
Commentary: Restrain the lower self by the higher Self. Subdue the lower mind by the higher mind. It is difficult to conquer desire because it is of a highly complex and incomprehensible nature. But a man of discrimination and dispassion who does constant and intense Sadhana can conquer it quite easily. Desire is the quality of Rajas. If you increase the Sattvic quality in you, you can conquer desire. Rajas cannot stand before Sattva.
Even though desire is hard to conquer, it is not impossible. The simple and direct method is to appeal to the Indwelling Presence (God) through prayer and Japa
43. Thus. knowing Him Who is superior to the intellect and restraining the self by the Self, slay thou, O mighty-armed Arjuna, the enemy in the form of desire, hard to conquer.
Commentary: Restrain the lower self by the higher Self. Subdue the lower mind by the higher mind. It is difficult to conquer desire because it is of a highly complex and incomprehensible nature. But a man of discrimination and dispassion who does constant and intense Sadhana can conquer it quite easily. Desire is the quality of Rajas. If you increase the Sattvic quality in you, you can conquer desire. Rajas cannot stand before Sattva.
Even though desire is hard to conquer, it is not impossible. The simple and direct method is to appeal to the Indwelling Presence (God) through prayer and Japa
Verse #44
3% तत्सत् इति श्रीमद्धगवद्गीतासूषनिष |
ब्रह्मविद्यायां योगणास्रे श्रीकृष्णार्जुतसंवा |
कर्मयोगो नाम तृतीयोऽध्यायः ॥ ||
3% तत्सत् श्रीमद्धगवद्गीतासूषनिष | brahmavidyāyāṃ योगणास्रे श्रीकृष्णार्जुतसंवा | कर्मयोगो nāma तृतीयोऽध्यायः ॥ ||
3% TaTaSaTa ShaRaMaThaThhaGaVaThaGaTaSaShhaNaShha | brahmavidyaya YaGaNaeSaRa ShaRaKaShhaNaeRaJaTaSaVa | KaRaMaYaGa nama TaTaYaThhaYaYa ||
Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the third discourse entitled:
The Yoga of Action.
The Yoga of Action.