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Bhagavadgītā Chapter III Highlighted Text by Dr. Radhakrishnan Sanskrit Text, Word Translation and Transliteration by Veeraswamy Krishnaraj |
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Karma Yoga or the Method of Work |
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Why then work at all? |
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अर्जुन
उवाच ज्यायसी
चेत्कर्मणस्ते
मता बुद्धिर्जनार्दन
। तत्किं
कर्मणि घोरे मां
नियोजयसि केशव
॥३- १॥ 3.1 arjuna uvāca |
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arjuna uvāca jyāyasī1 cet2 karmaṇaḥ3 te4 matā5 buddhiḥ6 janārdana7 |
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arjuna = Arjuna; uvāca = said; janārdana7= O Janardana; cet2 = if it is; te4 = your; matā5 = sentiment, opinion, view; [that] buddhiḥ6 = Wisdom; jyāyasī1 = is excellent, is superior; karmaṇaḥ3 = to action; tat8 = therefore; kim9 = why; [are You]
niyojayasi13 mām12 = getting me
involved; ghore11 = in terrible,
horrible; karmaṇi10 = action; keśava14 = O Kesava
(Krishna)? 3.1 |
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Arjuna said: |
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(3.1) If thou deemest that (the path of) understanding
is more excellent than (the path of) action, O Janārdana (Kṛṣṇa),
why then dost thou urge me to do this savage deed, O Keśava (Kṛṣṇa)? |
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Arjuna
misunderstands the teaching that work for reward is less excellent than work
without attachment and desire and believes that Kṛṣṇa
is of the view that knowledge without action is better than work and
asks, if you think that knowledge is superior to action, why do you ask me to
engage in this frightful work? If the Sāṁkhya method of gaining wisdom
is superior, then action is an irrelevance. |
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व्यामिश्रेणेव
वाक्येन बुद्धिं
मोहयसीव मे । तदेकं
वद निश्चित्य
येन श्रेयोऽहमाप्नुयाम्
॥३- २॥ vyāmiśreṇeva
vākyena buddhiṁ mohayasīva me |
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vyāmiśreṇa1A iva1B vākyena2 buddhim3 mohayasi4 iva5 me6 |
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mohayasi4 = You are perplexing; me6= my; buddhim3 = understanding, perception; iva5 = as such; vyāmiśreṇa1A iva1B = by confusing; vākyena2 = words. vada9 = Tell, say; niścitya10 = with certainty; tat7 = that; ekam8 = one; yena11 = by which [by one of which--knowledge
or action]; śreyaḥ12 + aham13 + āpnuyām14 = I13 may gain14 eminence12. 3.2 |
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(3.2) With an apparently confused utterance thou
seemest to bewilder my intelligence. Tell (me) then decisively the one thing
by which I can attain to the highest good. iva: confusion is
only seeming. It is not the intention of the teacher to confuse Arjuna but
yet Arjuna is confused.1 1 paramakāruṇikasya
tava mohakatvaṁ nasty eva, tathapi bhrāntyā mamaiuam
bhātītī'vaśabdenoktam. Śrīdhara. |
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Life is Work; Unconcern for Results is Needful श्रीभगवानुवाच लोकेऽस्मिन्द्विविधा
निष्ठा पुरा प्रोक्ता
मयानघ । ज्ञानयोगेन
सांख्यानां कर्मयोगेन
योगिनाम् ॥३- ३॥ śrībhagavān uvāca |
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śrībhagavān uvāca |
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śrībhagavān
= Sri Bhagavan
(Krishna); uvāca = said: anagha8=
O Stainless one, O faultless one; dvi-vidhā3 =
two kinds of ; niṣṭhā4 = Nishtai, steadfast
application; loke1 asmin2 =
in this world; proktā6 = was said; purā5 = in the past; mayā7 = by Me: jñāna-yogena9 = by Jnana Yoga, Yoga of Knowledge; sāṅkhyānām10 = for Sankhya Yogi; karma-yogena11 = Karma Yoga; yoginām12 = for the Karma Yogi.
3.3 |
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The Blessed Lord said: (3.3) O, blameless One, in this world a two-fold way of
life has been taught of yore by Me, the path of knowledge for men of contemplation and
that of works for men of action. ■The teacher
distinguishes, as modem psychologists do, two main types of seekers,
introverts whose natural tendency is to explore the inner life of spirit and
extroverts whose natural bias is towards work in the outer world. Answering to these, we have the yoga
of knowledge, for those whose inner being is bent towards flights of deep spiritual contemplation, and the yoga of action
for energetic personalities with love of action. But this distinction is not
ultimate, for all men are in different degrees both introverts and
extroverts. ■For the Gītā, the path of works is a
means of liberation quite as efficient as that of knowledge, and these are
intended for two classes of people. They are not exclusive but complementary.
The path is one whole including different phases. Cp. "Such are the two
modes of life, both of which are supported by the Vedas— the one is the activistic path;
the other that of renunciation.1 The two modes of life are of equal value. The teacher
points out that jñāna or wisdom is not incompatible with karma or
action. S. admits that work is compatible with enlightenment. Work
is adopted not as a means to the gaining of wisdom but as an example to the
ordinary people. In the work of the en lightened as in that of the teacher of the Gītā, the self-sense and expectation of reward are absent.2 1dvāv imav atha panthānau yasmin vedāh pratiṣṭhitāḥ pravṛttilakṣaṇo
dharmaḥ nivṛttis ca vibhāṣitaḥ. M.B., Śāntiparva, 240, 6. 2Ahhinavagupta quotes this verse. na kriyārahitaṁ Jñānam na jñānarahitā kriyā jñānarakriyāviniṣpanna acāryaḥ
paśupāśahā.--S.B.G., II.11. |
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न कर्मणामनारम्भान्नैष्कर्म्यं
पुरुषोऽश्नुते
। न च
संन्यसनादेव
सिद्धिं समधिगच्छति
॥३- ४॥ na karmaṇām anārambhān naiṣkarmyaṁ
puruṣośnute |
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na1 karmaṇām2 anārambhāt3 naiṣkarmyam4 puruṣaḥ5 aśnute6 |
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na1 = Neither; [because] puruṣaḥ5 = man; anārambhāt3 karmaṇām2 = does not initiate3 action2; |
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[he] aśnute6 = attains; naiṣkarmyam4 = abandonment of action; na7 ca8 eva10 = nor
because; sannyasanāt9 = of renunciation [of action];
[he] samadhi-gacchati12 =
attains; siddhim11 = Siddhi, accomplishment,
performance, fulfillment, complete attainment (of any object), success. 3.4 |
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(3.4) Not by abstention from work does a man attain
freedom from action; nor by mere renunciation does he attain to his
perfection. Naiṣkarmya
is the state where
one is unaffected by work. The natural law is that we are bound by the results of our actions. Every action has its
natural reaction and so is a source of bondage committing the soul to the
world of becoming and preventing its union with the Supreme through the
transcendence of the world. What is demanded is not renunciation of works,
but renunciation of selfish desire. |
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न हि
कश्चित्क्षणमपि
जातु तिष्ठत्यकर्मकृत्
। कार्यते
ह्यवशः कर्म सर्वः
प्रकृतिजैर्गुणैः
॥३- ५॥ na hi kaścit kṣaṇam api jātu tiṣṭhaty
akarmakṛt |
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na1 hi2
kaścit3 kṣaṇam4 api5
jātu6 tiṣṭhati7 akarma-kṛt8 |
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hi2 = Certainly; na1 =no; kaścit3 = one; jātu6 = any time; tiṣṭhati7 = remains; api5 = even; [for] kṣaṇam4 = a moment; akarma-kṛt8 = without performing action. hi10 = Assuredly; sarvaḥ13 = all (of humanity or creatures);
kāryate9 = are made to do; karma12 = action; [due to] avaśaḥ11 = loss of vasam or control, against
their free will; guṇaiḥ15 = by the Gunas prakṛtijair14 = prakṛti + jaiḥ = born
of Prakrti or Nature. 3.5 |
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(3.5) For no one can remain even for a moment without doing
work; everyone is made to act helplessly by the impulses born of nature. ■So long as we
lead embodied lives, we cannot escape from action. Without work life cannot be sustained. 1 Ᾱnandagiri
points out that he who knows the self is not moved by the gunas, but
he who has not controlled the body and the senses is driven to action by the guṇas, ■By implication
the view that the released soul ceases to work, as all work is a derogation
from the supreme state, a return to ignorance, is
rejected. While life remains, action is unavoidable. Thinking is an act; living
is an act--and these acts cause many effects. To be free from desire, from
the illusion of personal interest, is the true non-action and not the physical abstention
from When it is said that works cease for a man who is
liberated, all that is meant is that he has no further personal necessity for
works. It does not mean that he flees from action and takes refuge in
blissful inaction. He works as God works, without any binding necessity or
compelling ignorance and even in performing work, he is not involved. When
his egoism is removed, action springs from the depths and is governed by the Supreme
secretly seated in his heart. Free from desire and attachment, one with all
beings, he acts out of the profoundest depths of his inner being, governed by his immortal,
divine, highest self. 1Cp, "The
eye cannot choose but see, activity. We
cannot bid the ear be still, Our
bodies feel where'er they be Against
or with our will.''
Wordsworth. |
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कर्मेन्द्रियाणि
संयम्य य आस्ते
मनसा स्मरन् । इन्द्रियार्थान्विमूढात्मा
मिथ्याचारः स
उच्यते ॥३- ६॥ karmendriyāṇi saṁyamya ya āste
manasā smaran |
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karma-indriyāṇi1 saṁyamya2 yaḥ3 āste4
manasā5 smaran6 |
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vimūḍha8 + ātmā9 = Foolish soul, ignoramus; yaḥ3 = who; saṁyamya2 - bringing under control; karma-indriyāṇi1 = Sense organs (hands, feet, eyes, nose, ears); āste4 = sits; manasā5 + smaran6= brooding6 in the mind5; indriya-arthān7 = sense objects: saḥ11 ucyate12 = he11 is called12; mithyā-ācāraḥ10 = deceitful teacher. 3.6 |
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(3.6) He who restrains his organs of action but
continues in his mind to brood over the objects of sense, whose nature
is deluded is said to be a hypocrite (a man of false conduct). We may control
outwardly our activities but if we do not restrain the desires which impel
them, we have failed to grasp the true meaning of restraint. |
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यस्त्विन्द्रियाणि
मनसा नियम्यारभतेऽर्जुन
। कर्मेन्द्रियैः
कर्मयोगमसक्तः
स विशिष्यते ॥३-
७॥ yas tv indriyāṇi
manasā niyamyārabhaterjuna |
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yaḥ1 tu2 indriyāṇi3 manasā4 niyamya5 ārabhate6 arjuna7 |
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arjuna7 = O Arjuna; tu2 = but; yaḥ1 = one who (the enlightened one); niyamya5 = having restrained; indriyāṇi3 = senses; manasā4 = by the mind; ārabhate6 = observes6 karma-yogam9 = Karma Yoga; asaktaḥ10 = (without adherence),
unattached; karma-indriyaiḥ8 = to the organs of action (Speech--Larynx,
grasp--Hands, ambulation--Feet, evacuation--Anus, procreation-Genitals) ; saḥ11
viśiṣyate12 = he
is superior (to the deceitful teacher). 3.7 |
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(3.7) But he who controls the senses by the mind, O
Arjuna, and without attachment engages the organs of action in the path of
work, he is superior. The human will can triumph
over the rigidity of law. We should not look upon the things of the world as
means to our satisfaction. If we are to
recover our lost equanimity, our lost integrity, our lost innocence we must
see all things as manifestations of the Real and not as objects to be grasped
and possessed. To develop this attitude of non-attachment to things,
contemplation is essential. In verse 6 the Lord condemns mere outer renunciation and in this verse
commends the true spirit of inward detachment. |
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The Importance of Sacrifice नियतं कुरु
कर्म त्वं कर्म
ज्यायो ह्यकर्मणः
। शरीरयात्रापि
च ते न प्रसिद्ध्येदकर्मणः
॥३- ८॥ niyataṁ kuru karma tvaṁ
karma jyāyo hy akarmaṇaḥ |
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niyatam1 kuru2 karma3 tvam4 karma5 jyāyaḥ6 hi7 akarmaṇaḥ8 |
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tvam4 = You; kuru2 = do, perform; niyatam1 = the obligatory; karma3 = actions, as enjoined by
religion; hi7 = for; karma5 = action; [is] jyāyaḥ6 = better, superior; [than/to]
akarmaṇaḥ8 = inaction; ca12 = and; api11 = even; te13 = your;
śarīra9 = bodily;
yātrā10 =
upkeep; na14 prasiddhyet15 = is not
possible; akarmaṇaḥ16 = through
inaction. 3.8 |
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(3.8) Do thou thy allotted work, for action is better than inaction; even the maintenance of thy physical life cannot be effected
without action. |
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यज्ञार्थात्कर्मणोऽन्यत्र
लोकोऽयं कर्मबन्धनः
। तदर्थं
कर्म कौन्तेय
मुक्तसङ्गः समाचर
॥३- ९॥ yajñārthāt karmaṇonyatra
lokoyaṁ karmabandhanaḥ |
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yajñaarthāt1 karmaṇaḥ2 anyatra3 lokaḥ4 ayam5
karma-bandhanaḥ6 |
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anyatra3 = Other than, except for; karmaṇaḥ2 = the work;
yajñaarthāt1 = performed for God; [in] ayam5 = this; lokaḥ4 = world; [is] karma-bandhanaḥ6 = bound by action; kaunteya10 = O Kaunteya, son of Kunti,
Arjuna; samācara12 = you observe; karma9 = actions; tat7 + artham8 = for sake of God, for the sake of
Yajna Purusa; mukta-saṅgaḥ11 = devoid of attachment, freed from
connection with actions and Karma. |
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(3.9) Save work done as and for a
sacrifice this world is in bondage to work. Therefore, O son of Kuntī (Arjuna), do thy work as a sacrifice, becoming free from all attachment.
S. equates yajña with Viṣṇu, R. interprets it
literally as sacrifice. All work is to be done in a spirit of sacrifice, for the sake of the Divine.
Admitting the Mīmāmsā demand that we should perform action for the purpose of sacrifices, the Gītā asks us to do such action without entertaining any hope of
reward. In such cases the inevitable action has no binding power. Sacrifice
itself is interpreted in a
larger sense. We have to sacrifice the lower mind to the higher. The religious duty towards the Vedic gods here becomes service of creation in the name of the Supreme. |
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सहयज्ञाः प्रजाः
सृष्ट्वा पुरोवाच
प्रजापतिः । अनेन प्रसविष्यध्वमेष
वोऽस्त्विष्टकामधुक्
॥३- १०॥ sahayajñāḥ prajāḥ
sṛṣṭvā purovāca prajāpatiḥ |
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saha1 yajñāḥ2 prajāḥ3 sṛṣṭvā4 purā5 uvāca6 prajāpatiḥ7 |
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purā5 = Long time ago; prajāpatiḥ7= the sovereign of beings; sṛṣṭvā4 = having done the creation; [of] prajāḥ3 = people; saha1 = along with; yajñāḥ2 = sacrifices; uvāca6 = said; anena8 = by this [sacrifice]; prasaviṣyadhvam9 = carry on procreation. eṣaḥ10 astu12 = Let12 this10 [sacrifice] be; vaḥ11 = your; iṣṭa-kāma-dhuk13 = Giver of desired
objects [desired-objects of desire-yielder] kāma-dhuk is a cow of
plenty. 3.10 |
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(3.10) In ancient
days the Lord of creatures created men along with sacrifice and said,
"By this shall ye bring forth and this shall be unto you that which
will yield the milk of your desires.'' Kāmadhuk:
is the mythical cow of Indra from which one can get all one desires. By doing one's allotted duty one can be
saved. |
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देवान्भावयतानेन
ते देवा भावयन्तु
वः । परस्परं
भावयन्तः श्रेयः
परमवाप्स्यथ
॥३- ११॥ devān bhāvayatānena te
devā bhāvayantu vaḥ |
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devān1 bhāvayata2 anena3 te4 devāḥ5 bhāvayantu6 vaḥ7 |
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bhāvayata2 = You nourish; devān1 = the gods; anena3 = with this sacrifice. te4 devāḥ5 = these gods; bhāvayantu6 = nourish; vaḥ7= you. bhāvayantaḥ9 = nourishing;[ is] parasparam8 = reciprocal. [By this]
avāpsyatha12 = you will attain; param11 = supreme; śreyaḥ10 = Good, emancipation.
3.11 |
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(3.11) By this foster ye the gods and let the gods
foster you; thus fostering each other you shall attain to the supreme good. See M.B., Sāntiparva, 340, 59-62, where the mutual dependence of gods and men is described in similar terms. |
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इष्टान्भोगान्हि
वो देवा दास्यन्ते
यज्ञभाविताः
। तैर्दत्तानप्रदायैभ्यो
यो भुङ्क्ते स्तेन
एव सः ॥३- १२॥ iṣṭān bhogān hi
vo devā dāsyante yajñabhāvitāḥ |
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iṣṭān1 bhogān2 hi3 vaḥ4 devāḥ5 dāsyante6 yajña-bhāvitāḥ7 |
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yajña-bhāvitāḥ7 = Having been nourished by sacrifices; devāḥ5 = the gods; hi3 = indeed; dāsyante6 = bestow; vaḥ4 = upon you; iṣṭān1 = yearned, desired; bhogān2 = enjoyments [wife, children cattle...--Sankara].
saḥ16 = He is; eva15 = indeed; stenaḥ14 = a thief, robber; yaḥ12 = who; bhuṅkte13 =
enjoys for himself; dattān9 = things offered; taiḥ8 = by them [by gods]; apradāya10 + ebhyaḥ11 = without giving + to them [ without paying back
these debts to the gods, Rishis and Manes--Sankara]. 3.12 |
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(3.I2) Fostered by sacrifice the gods will give you the
enjoyments you desire. He who enjoys these gifts without giving to them in
return is verily a thief. |
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यज्ञशिष्टाशिनः
सन्तो मुच्यन्ते
सर्वकिल्बिषैः
। भुञ्जते
ते त्वघं पापा
ये पचन्त्यात्मकारणात्
॥३- १३॥ yajñaśiṣṭāśinaḥ
santo mucyante sarvakilbiṣaiḥ |
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yajña-śiṣṭa-aśinaḥ1 santaḥ2 mucyante3 sarva-kilbiṣaiḥ4 |
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santaḥ2 =
The good people; yajña-śiṣṭa-aśinaḥ1 = who eat the remnants of sacrifices
[sacrifice-remnants-eaters]; mucyante3 = get liberated; sarva-kilbiṣaiḥ4 = from all sins. tu7 = But; pāpāḥ9 = sinners; ye10 =
who; pacanti11 = cook food; ātma-kāraṇāt12 = for themselves [to nourish their own
bodies]-- te6 +
they; bhuñjate5 =
eat; agham8 = sin.
3.13 |
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(3.13) The good
people who eat what is left from the sacrifice are released from all sins but
those wicked people who prepare food for their own sake-verily they eat sin. Cp, Manu, III, 76, 118.1 1Cp, Ṛg Veda: kevalāgho
bhavati kevalādi. X, 117, 6. |
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अन्नाद्भवन्ति
भूतानि पर्जन्यादन्नसम्भवः
। यज्ञाद्भवति
पर्जन्यो यज्ञः
कर्मसमुद्भवः
॥३- १४॥ annād bhavanti bhūtāni
parjanyād annasaṁbhavaḥ |
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annāt1 bhavanti2 bhūtāni3 parjanyāt4 anna-saṁbhavaḥ5 |
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annāt1 = From food; bhavanti2 = are born; bhūtāni3 = life-forms.; parjanyāt4 = from rain; anna5A-saṁbhavaḥ5B = the production5B of food5A; yajñāt6 = from Yajna or sacrifice; bhavati7 = takes origin; parjanyaḥ8 = rain. yajñaḥ9 = Sacrifice; karma10A-samudbhavaḥ10 = arises from10B actions10A. 3.14 |
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(3.14) From food creatures
come into being; from rain is the birth of food; from sacrifice rain comes
into being and sacrifice is born of work. Cp. Manu, III, 76. |
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कर्म ब्रह्मोद्भवं
विद्धि ब्रह्माक्षरसमुद्भवम्
। तस्मात्सर्वगतं
ब्रह्म नित्यं
यज्ञे प्रतिष्ठितम्
॥३- १५॥ karma brahmodbhavaṁ viddhi
brahmākṣarasamudbhavam |
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karma1 brahmaḥ2 udbhavam3 viddhi4 brahma5 akṣara6 samudbhavam7 |
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viddhi4 = Know; karma1 = action; udbhavam3 = originates from; brahmaḥ2 = Veda or Brahma.
brahma5 = Brahma also known as Vedas; [has]
akṣara6 = the imperishable [Brahman];
samudbhavam7 = as their origin. tasmāt8 = Therefore; sarva-gatam9 = all-pervasive; nityam11 = eternal; brahma10 = imperishable
Parabrahman; pratiṣṭhitam13 = abides steadfastly; yajñe12 = in sacrifice. 3.15 |
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(3.15) Know the origin of karma (of the nature of
sacrifices) to be in Brahma (the Veda) and the Brahma springs from the
Imperishable. Therefore the Brahma, which comprehends all, ever centers round
the sacrifice. ■Action is rooted in the Imperishable. But for the
action of the Supreme, the world will fall into ruin. The world is a great sacrifice. We read in the Ṛg Veda
(X, 90) that the One
Purusa was offered as a sacrifice and his limbs were scattered to all the
quarters of space. By this great sacrifice, the world's pattern is kept up. Action is a moral as well as a physical necessity for embodied
beings.1 ■Brahma is also taken to be prakṛti as in XIV,
3-4. Nature springs from the Divine and the entire activity of the world is
traceable to it. 1Sridhara says: yajamānādi vyāpār-arūpaṁ
karma brahma vedaḥ; karma tasmāt pravṛttam. |
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एवं प्रवर्तितं
चक्रं नानुवर्तयतीह
यः । अघायुरिन्द्रियारामो
मोघं पार्थ स जीवति
॥३- १६॥ evaṁ pravartitaṁ cakraṁ
nānuvartayatīha yaḥ |
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evam1 pravartitam2 cakram3 na4 anuvartayati5 iha6 yaḥ7 |
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yaḥ7 = He
whosoever; na4 + anuvartayati5 + iha6 = does not follow in this world [does not4 pursue or follow5 in this place6]; cakram3 = the wheel; pravartitam2 = put in motion, allowed to pursue its course; evam1 = thus; aghāyuḥ8 = agham8A + āyuḥ8B = whose life is full of sin [sin8A + whose life8B]; indriya-ārāmaḥ9 = who indulges in sense-pleasure [Epicure]; saḥ12 jīvati13 =
he12 lives13; mogham10 =
devoid of purpose, in vain; pārtha11 = O Arjuna. 3.16 |
|
(3.I6) He who does not, in this world, help to turn the
wheel thus set in motion, is evil in his nature, sensual in his delight, and
he, O Partha (Arjuna), lives in vain. ■ In these verses the Vedic conception of
sacrifice as an interchange between gods and men is set in the larger context
of the interdependence of beings in the cosmos. The deeds done in the
sacrificial spirit are pleasing to God. God is the enjoyer of all sacrifices.1 yajño vai viṣṇuḥ.2 Sacrifice is
the Supreme. It is also the law of life. The individual and the cosmos depend
on each other. There is a constant interchange between human life and world
life. He who works for himself lives in vain. The world is in progress
because of this co-operation between the human and the divine.
Only the sacrifice is not to the deities but to the Supreme of whom the
deities are varied forms. In IV, 24, it is said that
the act and the materials of the sacrifice, the giver and the receiver,
the goal and the object of the sacrifice are all Brahman. 1See V, 29. 2 Taittirīya Saṁhitā, I, 7, 4. |
|
यस्त्वात्मरतिरेव
स्यादात्मतृप्तश्च
मानवः । आत्मन्येव
च सन्तुष्टस्तस्य
कार्यं न विद्यते
॥३- १७॥ yas tv ātmaratir eva syād
ātmatṛptaś ca mānavaḥ |
|
yaḥ1 tu2 ātma3A-ratiḥ3B eva4 syāt5 ātma6A-tṛptaḥ6B ca7 mānavaḥ8 |
|
tu2 = But; mānavaḥ8= [that] man; yaḥ1 = who; syāt5 = remains [experiences]; ātma3A-ratiḥ3B = pleasure3B in Self3A [not an epicure]; eva4 = certainly; ātma6A-tṛptaḥ6B = one contented6B in the Self6A (and not in
epicurean pleasures); ca7 = and; santuṣṭaḥ12 = contented;
eva10 =
only; ātmani9 = in the Self; ca11 = and; tasya13 = for him; kāryam14 = obligate duty; na15 vidyate16 = does not15 exist16. 3.17 |
|
(3.17) But the man whose
delight is ill the Self alone, who is content with the Self, who is satisfied with the Self, for him there exists no work that needs to be done. ■ He is freed
from a sense of duty. He works not out of a sense of duty or for the progressive
transformation of his being but because his perfected nature issues spontaneously in action. |
|
नैव तस्य कृतेनार्थो
नाकृतेनेह कश्चन
। न चास्य सर्वभूतेषु
कश्चिदर्थव्यपाश्रयः
॥३- १८॥ naiva tasya kṛtenārtho
nākṛteneha kaścana na cāsya sarvabhūteṣu
kaścid arthavyapāśrayaḥ 3.18 |
|
na1 eva2 tasya3 kṛtena4 arthaḥ5 na6 akṛtena7 iha8 kaścana9
na10 ca11 asya12 sarva13A-bhūteṣu13B kaścit14 artha15
vyapāśrayaḥ16 3.18 |
|
tasya3 = For that man; na1 arthaḥ5 eva2 = there is no1 purpose5 ever2; kṛtena4 = for performance of action; na6 kaścana9 akṛtena7 iha8 = nor is there6 + any (concern)9 for inaction7 + here, in this world8;
ca11 + asya12 = moreover11 for him12;
na10 = nor is there; kaścit14 = any; artha15 = purpose; vyapāśrayaḥ16 = for taking shelter; sarva13A-bhūteṣu13B = in all13A life-forms13B.
3.18 |
|
(3.I8) Similarly, in this world he has no interest
'whatever to gain by the actions that he has done and none to be gained by the actions
that he has not done. He does not depend on all
these beings for any interest of his. ■ The next verse indicates that, though the liberated
man has nothing to gain by action or non-action and is perfectly happy in the
possession and enjoyment of Self, there is such a thing as
desireless action which he undertakes for the welfare of the world. |
|
तस्मादसक्तः
सततं कार्यं कर्म
समाचर । असक्तो ह्याचरन्कर्म
परमाप्नोति पूरुषः
॥३- १९॥ tasmād asaktaḥ satataṁ
kāryaṁ karma samācara asakto hy ācaran karma param
āpnoti pūruṣaḥ 3.19 |
|
tasmāt1 asaktaḥ2 satatam3 kāryam4 karma5 samācara6 asaktaḥ7 hi8 ācaran9 karma10 param11 āpnoti12 pūruṣaḥ13 3.19 |
|
tasmāt1 = Therefore; samācara6 = do properly; satatam3 = constantly, always, ever; kāryam4 karma5 = obligatory work, duty; asaktaḥ2 = unattached; hi8 = indeed. ācaran9 = By performing; karma10 = duty; asaktaḥ7 = unattached [deed as dedication to God]; pūruṣaḥ13 = man; āpnoti12 = attains; param11 = the Supreme, Paramatman,
emancipation. 3.19 |
|
(3.I9) Therefore, without attachment, perform always the work that has to be done, for man attains
to the highest by doing work
without attachment. ■ Here work done
without attachment is marked as superior to work done in a spirit of
sacrifice which is itself higher than work done with selfish aims. Even the emancipated souls do work
as the occasion arises.1 ■ While this
verse says that the man reaches the Supreme, paraṁ, performing actions,
without attachment, S. holds that karma helps us to attain purity of mind
which leads to salvation. It takes us to perfection indirectly through the
attainment of purity of mind.2 1 Cp, Yogavāśiṣṭha. ·'The knower has
nothing to gain either by performing or by abstaining from action. Therefore he
performs action as it arises." Again, "To me it is just the same whether
something is done or not. Why should I insist on not performing action? I
perform whatever comes to me.." jñasya nārthaḥ karmatyāgaiḥ nārthaḥ karmasamāśrayaiḥ tena sthitaṁ yathā yad yat tat tathaiva karoty asau, VI, 199. mama nāsti kṛtenārtho nākṛteneka kaścana yathā prāptena tiṣṭhāmi hy akarmaṇi ka āgrahaḥ. Ibid.,216. sattvasuddhidvāreṇa. See also S.B.G.,
III, 4. |
|
कर्मणैव हि
संसिद्धिमास्थिता
जनकादयः । लोकसंग्रहमेवापि
संपश्यन्कर्तुमर्हसि
॥३- २०॥ karmaṇaiva hi saṁsiddhim
āsthitā janakādayaḥ |
|
karmaṇā1 eva2 hi3 saṁsiddhim4 āsthitāḥ5 janakādayaḥ6 |
|
janakādayaḥ6 = Janaka and the like; karmaṇā1 eva2 = through [detached] actions; hi3 = certainly; āsthitāḥ5 = attained [by striving]; saṁsiddhim4 = complete accomplishment or
fulfillment, perfection, success; perfect state, beatitude, final
emancipation. [You] arhasi12 = ought; kartum11 = to perform [duties]; sampaśyan10 eva8 api9 = holding in view; lokasaṅgraham7 = the welfare of the
world [holding the world together]. 3.20 |
|
(3.20) It was even
by works that Janaka and others attained to perfection. Thou shouldstdo works alsowith a view to the maintenance
of the world. ■ Janaka was the king of Mithilā and father
of Sita, the wife of Rama. Janaka ruled, giving up his personal sense of
being the worker. Even S. says that Janaka and others worked lest people at
large might go astray, convinced that their senses were engaged in activity, guṇā guṇeṣu vartante. Even those who have not known the truth might
adopt works for self-purification. II, 10. lokasaṁgraha:
world-maintenance.
Lokasaṁgraha stands for the unity of the world, the
interconnectedness of society. If the world is not to sink into a condition of physical misery and moral
degradation, if the common life is to be decent and dignified, religious
ethics must control social action. The aim of religion is to spiritualize
society, to establish a brotherhood on earth. We must be inspired by the hope of embodying ideals in earthly institutions.
When the Indian world lost its youth, it tended to become other-worldly. In a
tired age we adopt the gospel of renunciation and endurance. In an age of
hope and energy we emphasize active service in the world and the saving of
civilization. Boethius affirms that ''he will never go to heaven who is
content to go alone." |
|
यद्यदाचरति
श्रेष्ठस्तत्तदेवेतरो
जनः । स यत्प्रमाणं
कुरुते लोकस्तदनुवर्तते
॥३- २१॥ yadyad ācarati śreṣṭhas
tattad evetaro janaḥ |
|
yat1A yat1B
ācarati2 śreṣṭhaḥ3
tat4 tat5 eva7 itaraḥ8
janaḥ9 |
|
yat1A yat1B = Whatever and whichever;
śreṣṭhaḥ3 = great man, superior person; ācarati2 = does, performs; itaraḥ8 = another; janaḥ9 = person; [imitates]; tat4 tat5 eva7 = that and that [action] alone.
yat11 = Whatever; saḥ10 = he [ the superior person]; kurute13 = upholds; [as] pramāṇam12 = testimony, [Vedic or secular
authority--Sankara]; lokaḥ14 = humanity; anuvartate16 = follows tat15 = that. 3.21 |
|
(3.21) Whatsoever a
great man does, the same is done by others as well. Whatever standard he sets, the world follows. ■ Common people
imitate the standards set by the elect.
Democracy has become confused with disbelief in great men. The Gītā points out that the great men are the pathmakers who
blaze the trail that other men follow. The light generally comes through
individuals who are in advance of society. They see the light shining on the
mountain heights while their fellows sleep in the valley below. They
are, in the words of Jesus, the "salt,"
the "heaven," the "light" of human communities. When they proclaim the splendour of that light, a
few recognize it and slowly the many are persuaded to follow them. |
|
न मे पार्थास्ति
कर्तव्यं त्रिषु
लोकेषु किंचन
। नानवाप्तमवाप्तव्यं
वर्त एव च कर्मणि
॥३- २२॥ na me pārthāsti kartavyaṁ
triṣu lokeṣu kiṁcana |
|
na1 me2 pārtha3 asti4 kartavyam5 triṣu6 lokeṣu7 kiṁcana8 |
|
pārtha3 = Arjuna; asti4 = there is; na1 = no; kartavyam5 = duty; [Partha, there is no duty for
me.]; me2 = for me; kiṁcana8 = whatsoever; triṣu6 lokeṣu7 = in the three worlds: na9 anavāptam10 = nothing unobtained; avāptavyam11 = to be obtained. [Yet I] varte12 eva13 = am involved; ca14 = also; karmaṇi15 = in action. 3.22 |
|
(3.22) There is not for me, O Partha (Arjuna),
any work in the three worlds which has to be done nor anything to be obtained
which has not been obtained; yet I am engaged in work. Life of God and life of the world are not opposed to
each other. 1 1 Cp, M.B. In the name of my lordship, I slave for the
whole world, dāsyam aiśvaryavādena jñāntināṁ tu karomy aham. Cp, M.B., III, 313, 17. tarko'pratiṣṭhaḥ,
śrutayo vibhinnā naiko munir yasyavacaḥ pramāṇam dharmasya tattvaṁ nihitaṁ gUhāyāṁ mahājano yena gataḥ sa
panthāḥ |
|
यदि ह्यहं न
वर्तेयं जातु
कर्मण्यतन्द्रितः
। मम वर्त्मानुवर्तन्ते
मनुष्याः पार्थ
सर्वशः ॥३- २३॥ yadi hy ahaṁ na varteyaṁ
jātu karmaṇy atandritaḥ |
|
yadi1 hi2 aham3 na4 varteyam5 jātu6 karmaṇi7 atandritaḥ8 |
|
hi2 = For example; yadi1 = if; aham3 = I; na4 = do not; varteyam5 = engage myself; jātu6 = at any time, perhaps, possibly; karmaṇi7 = in action; atandritaḥ8 = attentively; pārtha13 = O Partha (Arjuna); manuṣyāḥ12 = men; anuvartante11 = follow; mama9 = my; vartma10 = path; sarvaśaḥ14 = in all ways. 3.23 |
|
(3.23) For, if
ever I did not engage in work unwearied, O Partha (Arjuna), men in every way
follow my path. |
|
उत्सीदेयुरिमे
लोका न कुर्यां
कर्म चेदहम् । संकरस्य च कर्ता
स्यामुपहन्यामिमाः
प्रजाः ॥३- २४॥ utsīdeyur ime lokā na
kuryāṁ karma ced aham |
|
utsīdeyuḥ1 ime2 lokāḥ3 na4 kuryām5 karma6 cet7 aham8 |
|
|
|
ime2 = These; lokāḥ3 = worlds; utsīdeyuḥ1 = will come to ruin; cet7 = if; aham8= I; na4 = do not; kuryām5 = do, perform; karma6 = action; ca10 = and; syām12 = I shall become; kartā11 = the agent; saṁkarasya9 = of miscegenation of castes. upahanyām13 = I will be destroying; imāḥ14 = these; prajāḥ15 = people. 3.24 |
|
(3.24) If I should cease to work, these worlds would
fall in ruin and I should be the creator of disordered life and destroy these people. ■ God, by His incessant activity, preserves the world and
prevents it from falling back into non-existence.1 1 Cp. St. Thomas: "As the production of a thing into existence depends on the will of God, so
likewise it depends on His Will that things should be preserved; hence if He took away His action from them, all things would be reduced to
nothing." Summa Theol. I, IX, 2C. |
|
सक्ताः कर्मण्यविद्वांसो
यथा कुर्वन्ति
भारत । कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम्
॥३- २५॥ saktāḥ karmaṇy
avidvāṁso yathā kurvanti bhārata kuryād vidvāṁs
tathāsaktaś cikīrṣur lokasaṁgraham 3.25 |
|
saktāḥ1 karmaṇi2 avidvāṁsaḥ3
yathā4 kurvanti5 bhārata6 kuryāt7 vidvān8 tatha9 asaktaḥ10 cikīrṣuḥ11 loka-saṁgraham12 3.25 |
|
bhārata6 = O Bharata (Arjuna); yathā4 = as; avidvāṁsaḥ3 = the ignoramuses, the unenlightened; kurvanti5 = act;
saktāḥ1 = with attachment; karmaṇi2 = to [their] work; vidvān8 = the enlightened, the learned; kuryāt7 = act; tatha9 = thus; asaktaḥ10 = without adhering or attachment [to fruits
of actions]; cikīrṣuḥ11 = wishing to; loka-saṁgraham12 = hold the world together (maintain
world-order --Radhakrishnan). 3.25 |
|
(3.25) As the unlearned act from attachment to their work,
so should the learned also act, O Bharata (Arjuna), but without any attachment,
with the desire to maintain the world-order. ■ Though the soul which is centered in the light has
nothing further to accomplish for itself, it unites itself with the cosmic
action, even as the Divine does. Its activity will be inspired by the light
and joy of the Supreme. |
|
न बुद्धिभेदं
जनयेदज्ञानां
कर्मसङ्गिनाम्
। जोषयेत्सर्वकर्माणि
विद्वान्युक्तः
समाचरन् ॥३- २६॥ na buddhibhedaṁ janayed
ajñānāṁ karmasaṁginām joṣayet sarvakarmāṇi
vidvān yuktaḥ samācaran 3.26 |
|
na1 buddhi-bhedam2 janayet3 ajñānām4 karma-saṁginām5 joṣayet6 sarva7 karmāṇi8 vidvān9 yuktaḥ10 samācaran11 3.26 |
|
vidvān9 = The learned and the enlightened; na1+ janayet3 = should not cause; buddhi-bhedam2= confusion
in perception or belief; ajñānām4 = of the ignoramus; [who] karma-saṁginām5 = performing actions according to
Vedic injunctions; [the Vidvan] joṣayet6 = should induce [the ignorant] to
perform; sarva7 karmāṇi8 = all actions [as prescribed in Sastras];
[himself] yuktaḥ10 = attached to; samācaran11 = virtuous conduct. |
|
(3.26) Let him
(jñānin) not unsettle the minds of the ignorant who are attached to
action. The enlightened man doing all works in a spirit of yoga, should set
others to act (as well). ■ na buddhibhedaṁ janayet: let him not unsettle the minds. Do not weaken religious
devotion of any kind. The elements of duty, sacrifice and love seem to be the foundation of every religion. In
the lower forms, they may be barely discernible and may center round certain
symbols which are accessories to the principles which they uphold. These
symbols are vital to those who believe in them. They become intolerable only
if they are imposed on those who cannot accept them and when they are
suggested to be absolute and final forms of human thought. The absolute
character of theological doctrine is incompatible with the mysterious
character of religious truth. Faith is wider than belief. Again, if we know
the better and do not adopt it, then we commit a wrong. ■When the illiterate bow down to forces of nature, we
know that they are bowing to the wrong thing and they are blind to the larger
unity of Godhead. And yet they bow to something which is not their little
self. Even crude views possess something by which men and women who want to live rightly are helped to do so.
Traditional forms charged with historical associations are the vehicles of
unspoken convictions, though they may not be well understood. The quality of
mind and not the object determines whether the source is religious or not. It is true that everyone should reach
the highest level but this can be attained generally by slow steps and not by sudden jumps. Besides, our views
of religion are not chosen by us. They are determined by our ancestry,
upbringing and general environment. We should not speak contemptuously of
them. We must approach the followers of simple faiths with reverence and not
heedlessly disturb them, for the simple faiths have practical value and spiritual
appeal. Modem anthropologists advise us that we should not, in our anxiety to "uplift" the aborigines,
deprive them of their innocent joys, their songs and dances, their feasts and
festivals. Whatever we should like to do for them, we should do with love and
reverence. We must use their restricted apprehensions as steps to the larger
vision. ■ Adopting the view that we should not throw out dirty water until
we get in fresh, the Hindu pantheon has accommodated divinities worshipped by the different groups, those of the sky and the sea, the
stream and the grove, the legendary figures of the distant past and the
tutelary gods and goddesses of villages. In its anxiety to lose nothing in
the march of ages, to harmonize every sincere conviction without renouncing
any, it has become an immense synthesis combining
within itself varied elements and motives. It is not surprising that the
religion is full of superstitions,
dark and primitive. |
|
प्रकृतेः क्रियमाणानि
गुणैः कर्माणि
सर्वशः । अहंकारविमूढात्मा
कर्ताहमिति मन्यते
॥३- २७॥ prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ |
|
prakṛteḥ1 kriyamāṇāni2 guṇaiḥ3 karmāṇi4 sarvaśaḥ5 |
|
karmāṇi4 = All activities; kriyamāṇāni2 = are performed; sarvaśaḥ5= in all ways; guṇaiḥ3 = by gunas; prakṛteḥ1 = of the Nature. ahaṁkāra6A-vimūḍha6B-ātmā6C = The soul6C deluded6B by
Ahamkara6A [egoism]; manyate10 = thinks; iti9 = thus; kartā7 aham8 = 'I am8 the doer7'. 3.27 |
|
(3.27) While all
kinds of work are done by the modes of nature, he whose soul is bewildered by the
self-sense thinks "I am the doer." prakrteh: pradhāna of the
Saṁkhya.1 It is the power
of maya,2 or the power of the Supreme GOd.3 The deluded soul attributes the acts of prakṛti
to itself.4 There are different
planes of our conscious existence and the self which becomes the ego
attributes to itself the agency for actions forgetting the determinism of
nature. According to the Gītā,
when the ego soul is
entirely subject to nature, it does not act freely. Body, life and mind
belong to the side of the environment. I Prakṛtiḥ, pradhānaṁ,
sattvarājastamasāṁ guṇānāṁ
sāmyāvasthā. S. 2pradhānasabdena māyāśaktir ucyate. Ᾱnandagiri. 3prakṛteḥ
parameśvaryāḥ sattvarajastomaguṇātmakāyāḥ,
devātma saktiṁ svaguṇair nigudhām iti ṣrutti
prasiddhāyāḥ śsaktir guṇai kāryakāraṇa
saṁghātātmakaiḥ --Nīlakaṇṭha prakṛtir māyā sattvayajastamoguṇamayi
mithyāJñānātmikā pāraśvari śaktiḥ. Madhusūdana. 4 anātmany ātmābhimāni. Madhusūdana. |
|
तत्त्ववित्तु
महाबाहो गुणकर्मविभागयोः
। गुणा गुणेषु
वर्तन्त इति मत्वा
न सज्जते ॥३- २८॥ tattvavit tu mahābāho guṇakarmavibhāgayoḥ |
|
tattva-vit1 tu2 mahābāho3 guṇa-karma-vibhāgayoḥ4 |
|
mahābāho3 = O mighty-armed one; tu2 = but; tattva-vit1 = the knower of Tattvas or Truth;
[knows] guṇa4A -karma4B -vibhāgayoḥ4C = about diversity4C in Gunas4A
and actions4B; na10 sajjate11 = does not become attached; iti8 + matvā9 = thus thinking; guṇāḥ5 = the Gunas depicted by sense organs
[and not by the self]; vartante7 = act; guṇeṣu6 = on the Gunas depicted by objects of
the sense organs. 3.28 |
|
(3.28) But he who knows the true character of the two distinctions (of the soul) from the modes of nature and their
works, O Mighty-armed (Arjuna), understanding that it is the modes which are
acting on the modes, does not get attached. ■ Prakṛti and its modes represent the limits of human
freedom such as the force of heredity and the pressure of environment. The empirical
self is the product of works even as the whole cosmic
process is the result of the operation of causes. |
|
प्रकृतेर्गुणसंमूढाः
सज्जन्ते गुणकर्मसु
। तानकृत्स्नविदो
मन्दान्कृत्स्नविन्न
विचालयेत् ॥३-
२९॥ prakṛter guṇasaṁmūḍhāḥ
sajjante guṇakarmasu |
|
prakṛteḥ1 guṇa-saṁmūḍhāḥ2 sajjante3 guṇa-karmasu4 |
|
guṇa-saṁmūḍhāḥ2 = The ones who are deluded or fooled
by Gunas; prakṛteḥ1 = of Nature; sajjante3 = become attached; guṇa-karmasu4 = to the actions of Gunas. kṛtsna-vit8 = Complete knower; na9 vicālayet10 = should not disturb; akṛtsna-vidaḥ6= incomplete knower; [and] tān5 = those (attached to actions); [who
are] mandān7 = the slow-witted. 3.29 |
|
(3.29) Those who are misled by the modes of
nature get attached to the works produced by them. But let no one who
knows the whole unsettle the minds of the ignorant who know only a part. ■ We
should not disturb those who act under the impulsion of nature. They should
be slowly delivered from the false identification of the self with the ego
subject to nature. The true self is the divine, eternally free and
self-aware. The false self is the ego which is a part of nature, which
reflects the workings of prakṛti, Here the true self, on the Sāṁkhya
analysis, is described as inactive, while prakṛti is active and when
Puruṣa identifies itself with the activity of prakṛti, the sense
of active personality is produced. The Gītā does not support the Sāṁkhya
view of the withdrawal of Puruṣa from prakṛti by complete
inaction. Discernment does not imply inaction but it involves action
done in a way that does not hinder the attainment of release. If we realize
that the atman or the true self is the detached witness, serene and
impartial, no action binds us, though we engage in the great battle against
imperfection and sorrow and work for world solidarity. |
|
मयि सर्वाणि
कर्माणि संन्यस्याध्यात्मचेतसा
। निराशीर्निर्ममो
भूत्वा युध्यस्व
विगतज्वरः ॥३-
३०॥ mayi sarvāṇi karmāṇi
saṁnyasyādhyātmacetasā nirāśīr nirmamo
bhūtvā yudhyasva vigatajvaraḥ 3.30 |
|
mayi1 sarvāṇi2 karmāṇi3 saṁnyasya4 ādhyātma-cetasā5 nirāśīḥ6 nirmamaḥ7 bhūtvā8 yudhyasva9 vigata-jvaraḥ10 3.30 |
|
saṁnyasya4 = Dedicating, surrendering; sarvāṇi2 = all; karmāṇi3 = actions; mayi1= to Me; ādhyātma-cetasā5 = with mind or consciousness
centered on the Self; bhūtvā8 = becoming; nirāśīḥ6 = free from desires; nirmamaḥ7 = without mamakara, free from
ego, not self-centered; vigata-jvaraḥ10 = without the fever [of the
soul]. yudhyasva9 = plunge into battle. 3.30 |
|
(3.30) Resigning
all thy works to Me, with thy consciousness
fixed in the Self, being free from desire and egoism, fight, delivered
from thy fever. ■ By
self-surrender to the Lord who presides over cosmic existence, and activity,
we must engage in work. "Thy will be done" is to
be our attitude in all work. We must do the work with the sense that we are
the servants of the Lord.1 See XVIII, 59-60 and 66. I ahaṁ karteśvarāya bhṛtyavat karomīty anayā buddhyā.
S īśvarapṛeritoham karomīty anayā buddhyā. Nilakaṇṭha. mayi
sarvāṇi karmānī nāhaṁ karteti samnyāsya svatantraḥ, parameśvara eva
sarvakartā nāhaṁ kaścid iti niścitya Abhinavagupta. |
|
ये मे मतमिदं
नित्यमनुतिष्ठन्ति
मानवाः । श्रद्धावन्तोऽनसूयन्तो
मुच्यन्ते तेऽपि
कर्मभिः ॥३- ३१॥ ye me matam idaṁ nityam anutiṣṭhanti
mānavāḥ |
|
ye1 me2 matam3 idam4 nityam5 anutiṣṭhanti6 mānavāḥ7 |
|
ye1 = These; [are] me2 = My; nityam5 = eternal; matam3 = sentiments, opinions,
teachings. mānavāḥ7 = men; anutiṣṭhanti6 = follow; idam4 = this; śraddhāvantaḥ8 = with faith; anasūyantaḥ9 = without finding faults with Me. te11 + api12 = they also; mucyante10 = become liberated; karmabhiḥ13 = from all
Karmas. 3.31 |
|
(3.3I) Those men,
too, who, full of faith and free from cavil, constantly follow this teaching
of Mine are released from (the bondage of) works. |
|
ये त्वेतदभ्यसूयन्तो
नानुतिष्ठन्ति
मे मतम् । सर्वज्ञानविमूढांस्तान्विद्धि
नष्टानचेतसः
॥३- ३२॥ ye tv etad abhyasūyanto
nānutiṣṭhanti me matam |
|
ye1 tu2 etat3 abhyasūyantaḥ4 na5 anutiṣṭhanti6 me7
matam8 |
|
tu2 = But; ye1 = they who [are opposed to My
teachings]; abhyasūyantaḥ4 = are indignant, angry, jealous; na5 anutiṣṭhanti6 = do not
follow; etat3 = this; [and] me7 matam8 = My thought [My teaching]. sarva9 jñāna10 vimūḍhān11 = They entertain delusions about all
knowledge [all9-knowledge10-the deluded11].
[You should] viddhi13 = know; tān12 = these; acetasaḥ15 = ignoramuses; naṣṭān14 = come to ruin. 3.32 |
|
(3.32) But those
who slight My teaching and do not follow it, know them to be blind to
all wisdom, lost and senseless. |
|
Nature and Duty सदृशं चेष्टते
स्वस्याः प्रकृतेर्ज्ञानवानपि
। प्रकृतिं यान्ति
भूतानि निग्रहः
किं करिष्यति
॥३- ३३॥ sadṛśaṁ ceṣṭate
svasyāḥ prakṛter jñānavān api prakṛtiṁ yānti
bhūtāni nigrahaḥ kiṁ kariṣyati 3.33 |
|
sadṛśam1 ceṣṭate2 svasyāḥ3 prakṛteḥ4 jñānavān5 api6 prakṛtim7 yānti8 bhūtāni9 nigrahaḥ10 kim11 kariṣyati12 |
|
api6 = Even; jñānavān5 = a man of wisdom; ceṣṭate2 = performs actions; sadṛśam1 = according to; svasyāḥ3 = his own; prakṛteḥ4 = nature. bhūtāni9 = Living beings; yānti8 = follow; prakṛtim7 = nature; kim11 = what; [can] nigrahaḥ10 = restraint; kariṣyati12 = do? 3.33 |
|
(3.33) Even the
man of knowledge acts in accordance with his own nature. Beings follow their
nature. What can repression accomplish? Prakṛti is the mental equipment with which one is born, as the result of the past acts. 1 This must run
its course. S. thinks that even God cannot prevent its operation. Even He ordains that the past deeds produce their natural
effects.2 Restraint cannot avail since actions flow inevitably from, the workings of prakṛti and the self is only an impartial witness. This verse seems to suggest the omnipotence of
nature over the soul and requires us to act according to our nature, the law of our being. It
does not
follow that
we should indulge
in every impulse. It is a call to find out our true being and give expression to it. We
cannot, even if we will, suppress it. Violated nature will take its revenge. I prakṛtir nāma pūrvakṛta dharmādharmādi." saṁskāro vartamānajanmādāv abhivyaktaḥ. s. 2 aham api pūrvakarmāpekṣayaiva tān pravartayāmīt bhāvaḥ.-- Nīlakaṇṭha. |
|
इन्द्रियस्येन्द्रियस्यार्थे
रागद्वेषौ व्यवस्थितौ
। तयोर्न वशमागच्छेत्तौ
ह्यस्य परिपन्थिनौ
॥३- ३४॥ indriyasyendriyasyārthe
rāgadveṣau vyavasthitau |
|
indriyasya1 indriyasya2 arthe3 rāga-dveṣau4 vyavasthitau5 |
|
rāga-dveṣau4 = Desire and dislike;vyavasthitau5 = abide, remain hidden; indriyasya1 - indriyasya2 - arthe3 = in the sense2 objects3 of the senses1. [he] hi11 = certainly; na7 vaśam8 āgacchet9 = should not7 come9 under control8, [should never get caught up or entangled]; tayoḥ6 = of the two. tau10 = They; [are] asya12 = his; paripanthinau13 = adversaries causing
impediments. 3.34 |
|
(3.34)
For (every) sense attachment and aversion are fixed (in regard) to the objects of (that) sense. Let no
one come under their sway for they are his (two) waylayers. ■ Men should act according to buddhi or understanding. If we are victims of
our impulses, our life is as aimless and devoid of intelligence as that of
the animals. If we do not interfere, attachments and aversions will determine our
acts. So long as we act in certain ways because we like them and abstain from
others because we dislike them, we will be bound by our actions. But if we overcome these impulses and act from a
sense of duty, we are not victims of the play of prakṛti,
The exercise of human freedom is
conditioned and not cancelled by the necessities of nature. |
|
श्रेयान्स्वधर्मो
विगुणः परधर्मात्स्वनुष्ठितात्
। स्वधर्मे निधनं
श्रेयः परधर्मो
भयावहः ॥३- ३५॥ śreyān svadharmo viguṇaḥ
paradharmāt svanuṣṭhitāt svadharme nidhanaṁ śreyaḥ
paradharmo bhayāvahaḥ 3.35 |
|
śreyān1 svadharmaḥ2 viguṇaḥ3 para-dharmāt4 svanuṣṭhitāt5 sva-dharme6 nidhanam7 śreyaḥ8 para-dharmaḥ9 bhaya-āvahaḥ10 |
|
svadharmaḥ2 = One's own duty; viguṇaḥ3 = destitute of merits, deficient,
lacking Guna; [is] śreyān1 = more eminent, superior to; para-dharmāt4 = another's Dharma or duties; svanuṣṭhitāt5 = well-executed. nidhanam7 = Death, destruction; śreyaḥ8 = is superior;
[while performing] sva-dharme6 = one's own duty. para-dharmaḥ9 = Another's duty; [is] bhaya-āvahaḥ10 = full of fear. 3.35 |
|
(3.35) Better is one's own law though
imperfectly carried out than the law of another carried out
perfectly. Better is death in (the fulfilment of) one's own law for to follow
another's law is perilous. ■ There is more
happiness in doing one's own work even without excellence than in doing
another's duty well. Each one must try to understand his
psychophysical make-up and function in accordance with it. It may not be given to all of us to lay the foundations of systems of metaphysics or clothe lofty
thoughts in enduring words. We have not all the same gifts, but what is vital
is not whether we are endowed with five talents or only one but how
faithfully we have employed the trust committed to us. We must play our part,
manfully, be it great or small. Goodness denotes perfection of quality.
However distasteful one's duty may be, one must be faithful to it even unto death. |
|
The Enemy is Desire and Anger अर्जुन उवाच अथ केन प्रयुक्तोऽयं
पापं चरति पूरुषः
। अनिच्छन्नपि
वार्ष्णेय बलादिव
नियोजितः ॥३- ३६॥ arjuna uvāca atha kena prayuktoyaṁ pāpaṁ
carati pūruṣaḥ |
|
arjuna uvāca atha1 kena2 prayuktaḥ3 ayam4 pāpam5 carati6 pūruṣaḥ7 |
|
arjuna = Arjuna; uvāca =
said; vārṣṇeya10 = O Scion of Vrsni; kena2 = by what; atha1 = then; ayam4 this; pūruṣaḥ7= man; prayuktaḥ3 = was urged, propelled, impelled; carati6 = to perpetrate, commit; pāpam5 = sin; api9 = even; anicchann8 = against his wish; iva12 = as if; niyojitaḥ13 = impelled, urged; balāt11 = by force? 3.36 |
|
Arjuna said: (3.36) But by what is a man impelled to commit sin, as
if by force, even against his will, O Vārṣṇeya
(Kṛṣṇa)? anicchannapi:
even against his will. This is what Arjuna feels, that a man is forced to do
things even against his will. But it is not
really so. Man tacitly gives his consent as the use of the word kāma or
craving by the teacher in the
next verse indicates. S. says:
what we speak of as the prakṛti or the nature of a person draws him to
its course only through attachment and aversion.1 1yā hi puruṣasya
sā rāgadveṣapurassaraiva svakārye puruṣam pravartayati. S.B.G., III, 34. |
|
श्रीभगवानुवाच काम एष क्रोध
एष रजोगुणसमुद्भवः
। महाशनो महापाप्मा
विद्ध्येनमिह
वैरिणम् ॥३- ३७॥ śrībhagavān uvāca kāma eṣa krodha eṣa
rajoguṇasamudbhavaḥ |
|
śrībhagavān uvāca kāmaḥ1 eṣaḥ2 krodhaḥ3 eṣaḥ4 rajoguṇa-samudbhavaḥ5 |
|
śrībhagavān = Sri Bhagavan Krishna; uvāca = said; eṣaḥ2 = this; kāmaḥ1 = desire; eṣaḥ4 = this; krodhaḥ3 = anger; rajoguṇa-samudbhavaḥ5 = arising from Rajas Guna; [is] mahā-aśanaḥ6 = great devourer; mahāpāpmā7 = great sinner. viddhi8 = Know; enam9 = this [desire]; [is] vairiṇam11= the enemy; iha10 = here [in this world]. 3.37 |
|
The Blessed Lord said: (3.37) This is craving, this is wrath, born of the mode
of passion, all devouring and most sinful. Know this to be the enemy here. |
|
धूमेनाव्रियते
वह्निर्यथादर्शो
मलेन च । यथोल्बेनावृतो
गर्भस्तथा तेनेदमावृतम्
॥३- ३८॥ dhūmenāvriyate vahnir
yathādarśo malena ca yatholbenāvṛto garbhas
tathā tenedam āvṛtam 3.38 |
|
dhūmena1 āvriyate2 vahniḥ3
yathā4 ādarśaḥ5
malena6 ca7 yathaḥ8 ulbena9 āvṛtaḥ10 garbhaḥ11 tathā12 tena13 idam14 āvṛtam15 3.38 |
|
[As] dhūmena1 = smoke; āvriyate2 = is enveloped; vahniḥ3 = by fire; yathā4 = as; ādarśaḥ5 = mirror; malena6 = by impurity or dust; ca7 = and; yathaḥ8 = as; garbhaḥ11 = fetus; āvṛtaḥ10 = is covered; ulbena9 = by the womb; tathā12 = so; idam14 = this [wisdom]; āvṛtam15 = is encompassed or covered; tena13 = by that [desire]. |
|
(3.38) As
fire is covered by smoke, as a mirror by dust, as an embryo is enveloped by the womb,
so is this covered by that (passion). idam, this: this wisdom. S. Everything is enveloped by passion. |
|
आवृतं ज्ञानमेतेन
ज्ञानिनो नित्यवैरिणा
। कामरूपेण कौन्तेय
दुष्पूरेणानलेन
च ॥३- ३९॥ āvṛtaṁ jñānam
etena jñānino nityavairiṇā kāmarupeṇa kaunteya duṣpūreṇānalena
ca 3.39 |
|
āvṛtam1 jñānam2 etena3 jñāninaḥ4 nityavairiṇā5 kāma-rupeṇa6 kaunteya7 duṣpūreṇa8 analena9 ca10 3.39 |
|
kaunteya7 = O son of Kunti; jñānam2 = wisdom; āvṛtam1 = is covered; etena3 = by this; nitya
vairiṇā5 = eternal foe; jñāninaḥ4 = of the wise; kāma6A-rupeṇa6B = in the form of desire [desire6A + in form of6B];
[which is ] ca10 = also; duṣpūreṇa8 = unsatiated; analena9 = fire = [the all-consuming
fire]. |
|
(3.39) Enveloped is wisdom, O Son of Kunti (Arjuna), by this
insatiable fire of desire, which is the constant foe of the wise. Cp. "Desire is never
satisfied by the enjoyment of the objects of desire; it grows more and more
as does the fire to which fuel is added."1 1 na jātu kāmaḥ
kāmānām upabhogena śāyati, haviṣā
kṛṣṇavartmeva bhūyaevābhivardhate. Manu, II, 94. Cp. Spinoza: "For the things which men, to judge
by their actions, deem the highest good are Riches, Fame or Sensual pleasure, Of these
the last is followed by satiety and repentance, the other two
are never satiated; the more we have, the more we want; while the love of
fame compels us to order our lives by the opinions of others. But if a thing is not
loved, no quarrels will arise concerning it, no sadness will be felt if it perishes, no
envy if another has it, in short no disturbances of the mind. All
these spring from the love of that which passes away. But the love of a thing
eternal and infinite fills the mind wholly with joy, and is unmingled
with sadness. Therefore it is greatly to be desired, and to be sought with
all our strength." De Intellectus Emendations. The fundamental
social crime is appropriation in any form whatever, class privilege, race
discrimination or national egotism, for it involves pain to others. There is no
answer to Wordsworth, "Never to blend
our pleasure or our pride With sorrow of the meanest thing that feels." Hart-Leap Well. |
|
इन्द्रियाणि
मनो बुद्धिरस्याधिष्ठानमुच्यते
। एतैर्विमोहयत्येष
ज्ञानमावृत्य
देहिनम् ॥३- ४०॥ indriyāṇi mano buddhir
asyādhiṣṭhānam ucyate etair vimohayaty eṣa jñānam
āvṛtya dehinam 3.40 |
|
indriyāṇi1 manaḥ2 buddhiḥ3 asya4 adhiṣṭhānam5 ucyate6 etaiḥ7 vimohayati8 eṣaḥ9 jñānam10 āvṛtya11 dehinam12 3.40 |
|
indriyāṇi1 = Senses; manaḥ2 = mind; buddhiḥ3 = intellect; ucyate6 = are said to be; asya4 + adhiṣṭhānam5 = seat of desire [desire's4 seat5]. eṣaḥ9 = This one [desire]; vimohayati8 = induces delusion; dehinam12 = in the embodied soul, the jivatma; āvṛtya11 = by covering; jñānam10 = knowledge; etaiḥ7 = by these [senses etc. 3.40 |
|
(3.40) The senses,
the mind and the intelligence are said to be its seat. Veiling wisdom by these, it
deludes the embodied (soul). |
|
तस्मात्त्वमिन्द्रियाण्यादौ
नियम्य भरतर्षभ
। पाप्मानं प्रजहि
ह्येनं ज्ञानविज्ञाननाशनम्
॥३- ४१॥ tasmāt tvam indriyāṇy
ādau niyamya bharatarṣabha |
|
tasmāt1 tvam2 indriyāṇi3 ādau4 niyamya5 bharatarṣabha6 |
|
tasmāt1 = Therefore; bharatarṣabha6 = O Best of Bharatas; tvam2 = you; ādau4 = at the outset; niyamya5 = should restrain, control; indriyāṇi3 = the senses, sense organs;
[and] hi9 = indeed; prajahi8 = must abandon; enam10 = this [desire]; [which is] pāpmānam7 = the great sinner; [and] jñāna11 vijñāna12 nāśanam13 = destroyer of knowledge and wisdom
[knowledge-wisdom-destroyer]. 3.41 |
|
(3.41) Therefore, O Best of Bharatas (Arjuna), control thy senses from
the beginning and slay this sinful destroyer of wisdom and discrimination. ■The wisdom of the Vedanta and the detailed knowledge of
the Sāṁkhya may be meant by jñāna and vijñāna. S. explains jñāna
as "knowledge of the self and other things acquired from the scriptures
and the teachers," and vijñāna as "the personal experience,
anubhava, of the things so taught.'' For R. jñāna relates to ātmasvarūpa or
the nature of the self and vijñāna to ātmaviveka or discriminatory
knowledge of the self. In the translation here given jñāna is taken as
spiritual wisdom and vijñāna as logical knowledge. Śrīdhara supports both the interpretations.1 1 jñānam ātmaviṣayaṁ, vijñānaṁ
śāstrīyam… yadvā jñānam śāstrācāryopadeśajaṁJ vijñānaṁ nididhyāsanajam. Cp. Amarakośa: mokṣa dhīḥ Jñānam anyatra vijñānaṁ śilpaśāstrayoḥ . |
|
इन्द्रियाणि
पराण्याहुरिन्द्रियेभ्यः
परं मनः । मनसस्तु परा
बुद्धिर्यो बुद्धेः
परतस्तु सः ॥३-
४२॥ indriyāṇi parāṇy
āhur indriyebhyaḥ paraṁ manaḥ |
|
indriyāṇi1 parāṇi2 āhuḥ3 indriyebhyaḥ4 param5 manaḥ6 |
|
āhuḥ3 = It is said; indriyāṇi1 = the sense organs [Ear, Skin, Eyes, Tongue and Nose; Larynx, Hands, Feet, Anus, and Genitals] [are] parāṇi2 = superior. param5 = Superior, greater than; indriyebhyaḥ4 = to the sense organs; [is] manaḥ6 = the mind. parā8 = Superior, [greater than]; manasaḥ7 = to the mind; tu8 = moreover. however; [is] buddhiḥ9 = intellect; tu13 = However; yaḥ10 = one which; [is]; saḥ14 = That One (the Supreme Self, Atma); [is] parataḥ12 = superior; buddheḥ11 |