Karmayoga – The Yoga of Action
In this chapter Lord Krishna elaborates on the significance of selfless actions and the concept of duty (Dharma). He urges Arjuna to embrace his role as a warrior and perform his duties with dedication, relinquishing any desire for personal gain.
अर्जुन उवाच
ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन।
तत्किं कर्मणि घोरे मां नियोजयसि केशव ॥ १॥
arjuna uvaacha
jyaayasee chet karmanaste mataa buddhir janaardana
tat kim karmani ghore maam niyojayasi keshava
Arjuna said : Krsna if you consider Knowledge as superior to Action, why then do you urge me to this dreadful action, Kesava! (1)
To guide individuals on their spiritual journey, providing profound insights and practical wisdom for navigating life’s challenges.
व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे।
तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम्॥२॥
vyaamishreneva vaakyena buddhim mohayaseeva
me tadekam vada nishchitya yena shreyo’ham aapnuyaam
You are, as it were, puzzling my mind by these seemingly conflicting expressions; therefore, tell me the one definite discipline by which I may obtain the highest good (2)
श्रीभगवानुवाच
लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ।
ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् ॥ ३॥
sri bhagavaan uvaacha
loke’smin dwividha nishthaa puraa proktaa mayaanagha
jnaanayogena saankhyaanaam karmayogena yoginaam
Sri Bhagavan said: Arjuna, in this world two courses of Sādhanā (spiritual discipline) have been enunciated by Me in the past. In the case of the Sānkhyayogī, the Sādhanā proceeds along the path of Knowledge; whereas in the case of the Karmayogi, it proceeds along the path of Action. (3)
न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते ।
न च सन्न्यसनादेव सिद्धिं समधिगच्छति॥४॥
na karmanaam anaarambhaan naishkarmyam purusho’shnute
na cha sannyaasanaad eva siddhim samadhigacchati
Man does not attain freedom from action (culmination of the discipline of Action) without entering upon action; nor does he reach perfection (culmination of the discipline of Knowledge) merely by ceasing to act.(4)
न हि कश्चित्क्षणमपि जात् तिष्ठत्यकर्मकृत्।
कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः ॥५॥
na hi kashchit kshanamapi jaatu tishthatyakarmakrit
kaaryate hyavashah karma sarvah prakritjair gunaih
Surely, none can ever remain inactive even for a moment; for, everyone is helplessly driven to action by modes of Prakrti.(5)
कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन्।
इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते ॥ ६॥
karmendriyaani samyamya ya aaste manasaa smaran
indriyaarthaan vimoodhaatma mithyaachaarah sa uchyate
He who outwardly restraining the organs of sense and action, sits mentally dwelling on the objects of senses, that man of deluded intellect is called a hypocrite.(6)
यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन।
कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते ॥ ७॥
yastwindriyaani manasaa niyamyaarabhate’rjuna
karmendriyaih karmayogam asaktah sa vishishyate
On the other hand, he who controlling the organs of sense and action by the power of his will, and remaining unattached, undertakes the Yoga of selfless Action through those organs, Arjuna, he excels. (7)
नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः।
शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः॥८॥
niyatam kuru karma twam karma jyaayo hyakarmanah
shareerayaatraa pi cha te na prasiddhyed akarmanah
Therefore, do you perform your allotted duty; for action is superior to inaction. Desisting from action, you cannot even maintain your body. (8)
यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः।
तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर॥ ९ ॥
yajnaarthaat karmano’nyatra loko’yam karmabandhanah
tadartham karma kaunteya muktasangah samaachara
Man is bound by his own action except when it is performed for the sake of sacrifice. Therefore, Arjuna, do you efficiently perform your duty, free from attachment, for the sake of sacrifice alone. (9)
सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः।
अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक्॥१०॥
sahayajnaah prajaah srishtwaa purovaacha prajaapatih
anena prasavishyadhwam esha vo’stvishtakaamadhuk
Having created mankind along with (the spirit of) sacrifice at the beginning of creation, the creator, Brahmā, said to them, “You shall prosper by this; may this yield the enjoyments you seek. (10)
देवान्भावयतानेन ते देवा भावयन्तु वः।
परस्परं भावयन्तः श्रेयः परमवाप्स्यथ॥ ११॥
devaan bhaavayataanena te devaa bhaavayantu vah
parasparam bhaavayantah shreyah param avaapsyatha
Foster the gods through this sacrifice, and let the gods be gracious to you. Thus, each fostering the other selflessly, you will attain the highest good(11)
इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः।
तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः ॥ १२॥
ishtaan bhogaan hi vo devaa daasyante yajnabhaavitaah
tair dattaan apradaayaibhyo yo bhungkte stena eva sah
Fostered by sacrifice, the gods will surely bestow on you unasked all the desired enjoyments. He who enjoys the gifts bestowed by them without offering anything to them in return, is undoubtedly a thief.(12
यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः।
भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात्॥१३॥
yajnashishtaashinah santo muchyante sarva kilbishaih
bhunjate te twagham paapaa ye pachantyaatma kaaranaat
The virtuous who partake of what is left over after sacrifice, are absolved of all sins. Those sinful ones who cook for the sake of nourishing their bodies alone, partake of sin only. (13)
अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः।
यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः॥१४॥
कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम्।
तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम्॥ १५॥
annaad bhavanti bhootani parjanyaad anna sambhavah
yajnaad bhavati parjanyo yajnah karma samudbhavah
karma brahmodbhavam viddhi brahmaakshara samudbhavam
tasmaat sarvagatam brahma nityam yajne pratishthitam
All beings are evolved from food; production of food is dependent on rain; rain ensues from sacrifice, and sacrifice is rooted in prescribed action. Know that prescribed action has its origin in the Vedas, and the Vedas proceed from the Indestructible (God); hence the all-pervading Infinite is always present in sacrifice. (14-15)
एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः।
अघायुरिन्द्रियारामो मोघं पार्थ स जीवति ॥ १६ ॥
evam pravartitam chakram naanuvartayateeha yah
aghaayur indriyaaraamo mogham paartha sa jeevati
Arjuna, he who does not follow the wheel of creation thus set going in this world i.e., does not perform his duties, leads a sinful and sensual life, he lives in vain(16)
यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः।
आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते ॥ १७॥
yastwaatmaratir eva syaad aatmatriptashcha maanavah
aatmanyeva cha santushtas tasya kaaryam na vidyate
He, however, who takes delight in the Self alone and is gratified with the Self, and is contented in the Self, has no duty.(17)
नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन।
न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः॥१८॥
naiva tasya kritenaartho naakriteneha kashchana
na chaasya sarvabhooteshu kashchidartha vyapaashrayah
In this world that great soul has nothing to gain by action nor by abstaining from action; nor has he selfish dependence of any kind on any creature.(18)
तस्मादसक्तः सततं कार्य कर्म समाचर।
असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः ॥१९॥
tasmaad asaktah satatam kaaryam karma samaachara
asakto hyaacharan karma param aapnoti poorushah
Therefore, go on efficiently doing your duty at all times without attachment. Doing work without attachment man attains the Supreme. (19)
कर्मणैव हि संसिद्धिमास्थिता जनकादयः।
लोकसङ्ग्रहमेवापि सम्पश्यन्कर्तुमर्हसि ॥२०॥
karmanaiva hi samsiddhim aasthitaa janakaadayah
lokasangraham evaapi sampashyan kartum arhasi
It is through action without attachment alone that Janaka and other wise men reached perfection. Having in view the maintenance of the world order too, you should take to action.(20)
यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः।
स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥ २१॥
yad yad aacharati shreshthas tattadevetaro janah
sa yat pramaanam kurute lokas tad anuvartate
For whatever a great man does, that very thing other men also do; whatever standard he sets up, the generality of men follow the same. (21)
न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन।
नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥ २२॥
na me paarthaasti kartavyam trishu lokeshu kinchana
naanavaaptam avaaptavyam varta eva cha karmani
Arjuna, there is no duty in all the three worlds for Me to perform, nor is there anything worth attaining, unattained by Me; yet I continue to work.(22)
यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः।
मम वत्र्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः॥ २३॥
yadi hyaham na varteyam jaatu karmanyatandritah
mama vartmaanuvartante manushyaah paartha sarvashah
Should I not engage in action, scrupulously at any time, great harm will come to the world; for, Arjuna, men follow My way in all matters. (23)
उत्सीदेयुरिमे लोका न कुर्या कर्म चेदहम्।
सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः ॥ २४॥
utseedeyur ime lokaa na kuryaam karma ched aham
sankarasya cha kartaa syaamupahanyaam imaah prajaah
If I ever cease to act, these worlds would perish; nay, I should prove to be the cause of confusion, and of the destruction of these people. (24)
सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत।
कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसङ्ग्रहम् ॥ २५॥
saktaah karmanyavidwaamso yathaa kurvanti bhaarata
kuryad vidwaam stathaa saktash chikeershur lokasangraham
Arjuna, as the unwise act with attachment, so should the wise man, with a view to maintain the world order, act without attachment. (25)
न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्।
जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन्॥२६॥
na buddhibedam janayed ajnaanaam karmasanginaam
joshayet sarva karmaani vidwaan yuktah samaacharan
A wise man established in the Self should not unsettle the mind of the ignorant attached to action, but should get them to perform all their duties, duly performing his own duties. (26)
प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः।
अहङ्कारविमूढात्मा कर्ताहमिति मन्यते ॥ २७॥
prakriteh kriyamaanaani gunaih karmaani sarvashah
ahamkaara vimoodhaatmaa kartaa’hamiti manyate
In fact all actions are being performed by the modes of Prakrti (Primordial Matter). The fool, whose mind is deluded by egoism, thinks: “I am the doer.”(27)
उत्सीदेयुरिमे लोका न कुर्या कर्म चेदहम्।
सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः ॥ २४॥
utseedeyur ime lokaa na kuryaam karma ched aham
sankarasya cha kartaa syaamupahanyaam imaah prajaah
If I ever cease to act, these worlds would perish; nay, I should prove to be the cause of confusion, and of the destruction of these people. (24)
सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत।
कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसङ्ग्रहम् ॥ २५॥
saktaah karmanyavidwaamso yathaa kurvanti bhaarata
kuryad vidwaam stathaa saktash chikeershur lokasangraham
Arjuna, as the unwise act with attachment, so should the wise man, with a view to maintain the world order, act without attachment. (25)
न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्।
जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन्॥२६॥
na buddhibedam janayed ajnaanaam karmasanginaam
joshayet sarva karmaani vidwaan yuktah samaacharan
A wise man established in the Self should not unsettle the mind of the ignorant attached to action, but should get them to perform all their duties, duly performing his own duties. (26)
प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः।
अहङ्कारविमूढात्मा कर्ताहमिति मन्यते ॥ २७॥
prakriteh kriyamaanaani gunaih karmaani sarvashah
ahamkaara vimoodhaatmaa kartaa’hamiti manyate
In fact all actions are being performed by the modes of Prakrti (Primordial Matter). The fool, whose mind is deluded by egoism, thinks: “I am the doer.”(27)
तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः।
गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥ २८ ॥
tattwavittu mahaabaaho gunakarma vibhaagayoh
gunaa guneshu vartanta iti matwaa na sajjate
However, he, who has true insight into the respective spheres of Guņas (modes of Prakrti) and their actions, holding that it is the Gunas (in the shape of the senses, mind, etc.,) that move among the Gunas (objects of perception), does not get attached to them, Arjuna.(28)
प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु।
तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत्॥२९॥
prakriter gunasammoodhaah sajjante gunakarmasu
taan akritsnavido mandaan kritsnavin na vichaalayet
Those who are completely deluded by the Guņas (modes) of Prakrti remain attached to those Guņas and actions; the man of perfect Knowledge should not unsettle the mind of those ignorants of imperfect knowledge.(29)
मयि सर्वाणि कर्माणि सन्यस्याध्यात्मचेतसा।
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः ॥ ३०॥
mayi sarvaani karmaani sannyasyaadhyaatma chetasaa
niraasheer nirmamo bhootwaa yudhyaswa vigatajwarah
Therefore, dedicating all actions to Me with your mind fixed on Me, the Self of all, freed from desire and the feeling of meum and cured of mental agitation, fight.(30)
ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः।
श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः ॥ ३१॥
ye me matam idam nityam anutishthanti maanavaah
shraddhaavanto’nasooyanto muchyante te’pi karmabhih
Even those men who, with an uncavilling and devout mind, always follow this teaching of Mine are released from the bondage of all actions.(31)
ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्।
सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः ॥ ३२॥
ye twetad abhyasooyanto naanutishthanti me matam
sarvajnaanavimoodham staan viddhi nashtaan achetasah
But they, however, who, finding fault with this teaching of Mine, do not follow it, take those fools to be deluded in the matter of all knowledge as lost.(32)
सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि।
प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ॥ ३३॥
sadrisham cheshtate swasyaah prakriter jnaanavaan api
prakritim yaanti bhootani nigrahah kim karishyati
All living creatures follow their tendencies; even the wise man acts according to the tendencies of his own nature. Of what use is any external restraint?(33)
इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ।
तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥ ३४॥
indriyasye’ndriyasyaarthe raagadweshau vyavasthitau
tayor na vasham aagacchet tau hyasya paripanthinau
Attraction and repulsion are rooted in all sense objects. Man should never allow himself to be swayed by them, because they are the two principal enemies standing in the way of his redemption. (34)
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।
स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ॥ ३५॥
shreyaan swadharmo vigunah paradharmaat swanushthitaat
swadharme nidhanam shreyah paradharmo bhayaavahah
One’s own duty, though devoid of merit, is preferable to the duty of another well performed. Even death in the performance of one’s own duty brings blessedness; another’s duty is fraught with fear. (35)
अर्जुन उवाच
अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः।
अनिच्छन्नपि वाष्र्णेय बलादिव नियोजितः ॥ ३६॥
arjuna uvaacha
atha kena prayukto’yam paapam charati poorushah
anicchannapi vaarshneya balaad iva niyojitah
Arjuna said : Now impelled by what, Krsna does this man commit sin even involuntarily, as though driven by force?(36)
श्रीभगवानुवाच
काम एष क्रोध एष रजोगुणसमुद्भवः।
महाशनो महापाप्मा विख्येनमिह वैरिणम्॥ ३७॥
sri bhagavaan uvaacha
kaama esha krodha esha rajoguna samudbhavah
mahaashano mahaapaapmaa viddhyenam iha vairinam
Śrī Bhagavān said : It is desire begotten of the element of Rajas, which appears as wrath; nay, it is insatiable and grossly wicked. Know this to be the enemy in this case. (37)
धूमेनाव्रियते वह्निर्यथादर्शो मलेन च।
यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम्॥ ३८॥
dhoomenaavriyate vahnir yathaadarsho malena cha
yatho’lbenaavrito garbhas tathaa tenedam aavritam
As fire is covered by smoke, mirror by dust, and embryo by the amnion, so is knowledge covered by
desire.(38)
आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा।
कामरूपेण कौन्तेय दुष्पूरेणानलेन च॥ ३९॥
aavritam jnaanam etena jnaanino nityavairinaa
kaamaroopena kaunteya dushpoorenaanalena cha
And, Arjuna, Knowledge stands covered by this eternal enemy of the wise known as desire, which is insatiable like fire. (39)
इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते।
एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम्॥४०॥
indriyaani mano buddhir asyaadhishthaanam uchyate
etair vimohayatyesha jnaanamaavritya dehinam
The senses, the mind and the intellect are declared to be its seat; covering the knowledge through these, it (desire) deludes the embodied soul. (40)
तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ।
पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम्॥४१॥
tasmaat twam indriyaanyaadau niyamya bharatarshabha
paapmaanam prajahi hyenam jnaana vijnaana naashanam
Therefore, Arjuna, you must first control your senses, and then kill this evil thing which obstructs Jñāna (Knowledge of the Absolute or Nirguna Brahma) and Vijñāna (Knowledge of Sākāra Brahma or manifest Divinity)(41)
इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः।
मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः॥४२॥
indriyaani paraanyaahur indriyebhyah param manah
manasastu paraa buddhir yo buddheh paratastu sah
The senses are said to be greater than the body; but greater than the senses is the mind. Greater than the mind is the intellect; and what is greater than the intellect is He, the Self. (42)
एवं बादेः परं बदध्वा संस्तथ्यात्मानमात्मना।
जहि शत्रु महाबाहो कामरूपं दुरासदम्॥४३॥
evam buddheh param buddhwaa samstabhyaatmaanam aatmanaa
jahi shatrum mahaabaaho kaamaroopam duraasadam
Thus, Arjuna, knowing the Self which is higher than the intellect and subduing the mind by reason, kill this enemy in the form of desire that is hard to overcome(43)
ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां
योगशास्त्रे श्रीकृष्णार्जुनसंवादे कर्मयोगो नाम
तृतीयोऽध्यायः ॥ ३॥
om tat sat iti srimad bhagavadgeetaasu upanishatsu brahma vidyaayaam
yogashaastre sri krishnaarjuna samvaade karmayogo naama
tritiyo’dhyaayah
Thus, in the Upanisad sung by the Lord, the Science of Brahma, the scripture of Yoga, the dialogue between Śrī Krsna and Arjuna, ends the third chapter entitled “Karmayoga, or the Yoga of Action.”
श्रीभगवानुवाच
इमं विवस्वते योगं प्रोक्तवानहमव्ययम्।
विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत्॥१॥
sri bhagavaan uvaacha
imam vivaswate yogam proktavan aham avyayam
vivaswaan manave praaha manur ikshwaakave’braveet
Śrī Bhagavān said: I revealed this immortal Yoga to Vivasvān (Sun-god); Vivasvān conveyed it to Manu (his son); and Manu imparted it to (his son) Iksvaku.
एवं परम्पराप्राप्तमिमं राजर्षयो विदुः ।
स कालेनेह महता योगो नष्टः परन्तप॥ २॥
evam paramparaa praaptam imam raajarshayo viduh
sa kaaleneha mahataa yogo nashtah parantapa
Thus transmitted in succession from father to son, Arjuna, this Yoga remained known to the Rajarsis (royal sages). Through a long lapse of time, this Yoga got lost to the world. (2)
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