Bhagavad Gita Chapter 3

The Glories of Chapter Three of the
Bhagavad Gita from the Padma Purana
Lord Vishnu said, “My dear Lakshmi, in the town of Janasthan was a
brahmana of the name Jada, who was born in the dynasty of Kaushik.
That brahmana gave up the religious activities enjoined in the
shastras to be followed by the brahmana class, and took to many
irreligious activities. He was very fond of gambling and drinking,
hunting, and visiting the prostitutes. In this way, he wasted his
wealth. He went to the northern countries on a business trip. While
there, he gained much wealth and decided to return to Janasthan.
After having travelled a long distance he, found himself in a very
deserted place. One day, as the sun set, and everywhere became
engulfed by darkness, he decided to take rest for the night under a
tree. While resting, some robbers came and beat him to death, and
stole his wealth. Because Jada had given up all religious activities and
led a sinful life, after his death he attained the form of a ghost.
The son of Jada was very religious and learned in the Vedic shastras.
When he saw that his father had not returned to Janasthan after a
long time, he decided to go and search for him. For many days he
travelled here and there, in search of his father, and whatever
travellers he would meet, he would inquire from them, about his
father. One day, he met one person who knew his father, and informed
him of the events that had taken place. When the son of Jada heard
the news of his father’s death, he decided to go to Kasi (Banaras) to
offer pinda (worship) for the release of his father from his hellish
condition. On the ninth day of his journey, he happened to take rest
under the same tree under which his father had been killed. At that
place, in the evening, he performed his daily worship to Lord Krishna,
and he also recited the Third Chapter of Srimad Bhagavad-gita. As he
completed his recitation, a loud sound came from the sky. When he
looked up, he saw his father there, and in front of his eyes, his father’s
form changed into one of the most beautiful beings, who had four
hands, and was wearing a yellow dhoti. He also saw another one with
four hands wearing a yellow dhoti. His body was of the colour of a
dark rain cloud and his bodily effulgence was lightening up all the
directions. At that time, his father offered his blessing to him. The son
inquired from the father, as to the meaning of these wonderful
happenings. The father said, “My dear son, you recited the Third
chapter of Srimad Bhagavad-gita, and thus freed me from the ghost
form which I had received, due to my sinful activities. Now you
should return to your home, because the purpose for which you were
travelling to Kasi (Banaras) has been achieved by your reciting the
Third Chapter of Bhagavad-gita”.
When the son inquired from the father, if there were any further
instructions from him, the father said, “My brother also had led a
very sinful life and he is suffering somewhere in the darkest regions of
hell. So if you wish to free him, and our other ancestors, who are
suffering here and there, in different species in the material universe,
then kindly, recite the Third Chapter of Srimad Bhagavad-gita. And
by that recitation they will all attain a form similar to Lord Vishnu’s,
and go to Vaikuntha”.
When the son heard the father’s instructions he replied, “If that is the
case, then I will recite the Third Chapter until all the souls, who are
trapped in the hellish life, are freed” At that time his father blessed
him with the words, “Let it be.” Then an airplane arrived from the
spiritual world of Vaikuntha and took the father to his destination.
Thereafter, the son returned to Janasthan and sat in front of the

Deity of Lord Krishna, and with a desire to free all of the conditioned
souls in the hellish condition, started reciting the Third Chapter of
Srimad Bhagavad-gita. While his recitation was continuing, day after
day, Lord Vishnu sent His messengers, the Vishnudutas, to the
kingdom of Yamaraja, who is in charge of administering punishment
to the sinful living entities. When the Vishnudutas arrived in front of
Yamaraja, they informed him, that they had a message from Lord
Vishnu, who is lying on the bed of Ananta-Sesha in the ocean of milk.
They told him that Lord Vishnu was inquiring as to his welfare, and
also was ordering him to free all of the conditioned souls, who were
suffering in hell.
When Yamaraja heard this instruction from Lord Vishnu, he

immediately had all of the conditioned souls released from hell and
then personally went with those Vishnudutas to the ocean of milk,
known as Svetadwipa, to have the darshan of Lord Vishnu.
When he arrived there, he saw Lord Vishnu, lying on the bed of

Ananta-Sesha. His body had the effulgence of suns, and Lakshmi-Devi,
the Goddess of Fortune, was massaging His feet. He was surrounded
on all sides by rishis, sages, and demigods, headed by Lord Indra, who
were all singing the Praises of Lord Vishnu. Lord Brahma was also
present, reciting the Vedas. Yamaraja fell down and offered his
respects before Lord Vishnu, and offered the following praise, “My
dear Vishnu, You are the well-wisher of all the conditioned souls.
There are no Limit of Your glories. From You the Vedas have come,
You are time. And in The course of time You will destroy all things.
You are the cause and maintainer of the three worlds and You are the
Supersoul in every one’s heart, who is directing their activities. You
are the Guru of the whole universe, and the goal of all devotees. Oh,
lotus-eyed one, please accept my obeisance again and again. Your
glories are unlimited.”
In this way Yamaraja with folded hands offered his respects to Lord
Vishnu. Yamaraja continued, “As per Your instructions, I have
released all the conditioned souls from hell. So kindly instruct me,
what work You wish me to perform now” Lord Vishnu replied in a
voice as deep as thunder, and as sweet as nectar, “My dear
Dharmaraja (Yamaraja), you are equal to everyone, and I do not
need to instruct you on your duties. Kindly return to your abode with
my full blessings, and continue your duty”
At that time, Lord Vishnu disappeared from the vision of Yamaraja,
and Yamaraja returned to his own abode. After that brahmana had
successfully freed all of his ancestors and the rest of the conditioned
souls from hell, the Vishnudutas came, and took him to the abode of
Lord Vishnu, where he was able to engage in the service of the lotus-
feet of the Supreme Personality of Godhead eternally.
CHAPTER 3 KARMA YOGA SLOGA 1
ARJUNA UVACHA
JYAAYASI CHEDH KARMANAS THAE
MATHAA BUDHDHIR JANAARDHANA |
THADH KIM KARMANI GHORE
MAAM NIYOJAYASI KESAVA || 3.1
MEANING:
Arjuna asked Krishna:
Janaardhanaa ! Kesava! If Your opinion is gnana is greater than karma, why do You
insist me to indulge in such a horrific action? (indulging in war and killing my own kith
and kin, gurus, pitamaha, etc)
LINK:
Bhagawan had in the previous chapter elaborately covered gnana yoga and concluded
that budhdhi yoga is the best path to attain parabrahmam. At the same time, He wanted
Arjuna to fight. Hence, Arjuna asks Bhagawan this question:
COMMENTARY:
If Lord believes gnana is greater than karma, why should Krishna insist Arjuna to fight.
Fighting is a karma, and Arjuna would like to choose gnana doing nothing so that he
can escape from the ghastly act of killing his own kith and kin, gurus, pitamaha, etc.
Arjuna is thus confused. But, luckily, he did not remain silent. Instead, as he had taken
Krishna as guru, he places his doubt before Krishna seeking clarification.
Arjuna’s understanding (and for that matter most of our understanding) is gnana means
no action and karma is full of action. Hence by following gnana, we can remain idle
doing nothing. When there is such an option and this will lead us to moksha, why should
we indulge in action resulting in a lot of displeasure and inconvenience to us and others.
This question has arisen because of the misconception that gnana means no action.
Action cannot be avoided and so everyone has to do karma willingly or unwillingly.
Bhagwan will clarify Arjuna’s doubt and go in detail about Karma yoga in this chapter.
Let us analyse where from the misconception has taken place. In sloga 2.48 Bhagawan
advises Arjuna “KURU KARMANI” meaning do your duty. In the very next sloga 2.49,
Krishna advises Arjuna “DHURENA HIYAVARAM KARMA BUDHDHI YOGATH”
meaning ordinary action is certainly lower than buddhi yoga. With these Arjuna has got
SRIMAD BHAGAVAD GITA Page 1

confused. But, in case we see sloga 2.48 in full read with the sloga 2.47, we can clearly
understand that Bhagawan has advised to follow karma yoga and not karma. Karma
yoga means doing one’s duty without aiming at the fruits of the action. Karma yoga has
authorized one to perform one’s duties, but not to enjoy the fruits of the action. In the
process, whatever is given to one by the Lord to enjoy, one can enjoy. As such, karma
yoga and gnana yoga will yield the same results. Karma on the other hand is certainly
lower than gnana, and not karma yoga. Budhdhi yoga is karma yoga.
JANAARDHANA: Arjuna addresses Krishna as Janaardhana. Janaardhana means one

fulfilling the desires of the people. Arjuna is confused and seeks clarification and
guidance from Bhagawan. He is sure Bhagawan will guide him and so calls Bhagawan
thus.
KESAVA: It is the combination of KA + A + EESA + VA. KA refers to Brahma, A refers

to Vishnu, EESA to Siva and the combination of the three Brahma, Vishnu and Siva in
one form is Kesava. VA represents Vibhu, the unified form of Trimurtis. (See sloka 2.54)
Thus, the one who does the three jobs of Procreation, Protection and Destruction taking
different forms is called Kesava. Krishna is Bhagawan and it is Bhagawan who is
attending to the three functions taking different forms like Brahma, Vishnu and Siva.
Arjuna has already surrendered himself to Bhagawan and here he reinforces the same.
In the next sloga, Arjun will be asking Krishna to guide him as to what will do good for
him. Hence, Arjuna calls Krishna as Kesava.
LESSON TO US:
1. Gnana is different from gnana yoga and karma is different from karma yoga.
2. We should not take anything into part. Totality will give complete picture and part
will be partial.
3. While interpreting and analyzing anything, we should see back and forward,
understand with linking to the context.
SARVAM KRISHNA ARPANAM

SAHA YAGYAA PRAJAA SRUSHTVAA
PURAA UVAACHA PRAJAAPTHI: |
ANAENA PRASA VISHYADHVAM
AESHA VA ASTHU ISHTA KAAMA DHUK || 3.10
MEANING:
In the beginning of kalpa, Brahma, the Prajapathi created yaagaas along-with the
people and said,” Be benefitted with the yaagaas. Let they provide you with what you
want.”
LINK :
Bhagawan describes karma yoga. He has pointed out that karma should be done in the
yaga form. Now, He describes the origin of yagna.
COMMENTARY:
In the beginning of creation, Brahma created human beings. Along-with the human
beings, he also created the yagnas. After creation of the yagnas, he advised the human
beings to do yagna regularly and get benefitted by them.
First thing we should note here is yagnas were created as early as the creation of
human beings. Doing yagnas means we should work. Hence, karma is born right from
the day human beings are created. It is therefore very old – as old as human beings.
Bhagawan advises us to do karma in the yagna form and yagna is born along-with
human beings.
Yagna means offering to the gods. Bhagawan wants us to do these offerings. In the
process, the gods will be pleased and they will bless us with what they want. What
Bhagawan implies is we should work. As yagna is suggested, it means we should work
as per our varna or ashrama. Varnas and ashramas have prescribed specific duties for
each one as per shastras and Bhagawan wants us to do the duty prescribed for us.
Since Brahma has prescribed yagnas, he has also created the required items for the
same. Thus, the world has everything required for us to do karma as per our ashrama
or varna. Again, yagna, we have seen earlier, is doing work without attachment or
desire on the work or its fruits of action. So, yagna means doing service for others.
When I do work for others, others will do work for me. Hence, there is mutual support
between all.
SAHA YAGYAA: →→ Yagyaa Saha→→Along with yagyaas

PRAJAA: All living things like humans, devas, animals, plants, etc. But here it
specifically refers to the human beings who are considered to be the superior-most
creations of all as only they have been provided with thinking capacity and duty to
perform.
SHRUSHTVAA PURA: Created in the past. This indicates that the yagyaas were
created along-with the human beings
PRAJAAPATHI: Brahma, The savior of all the prajas. The entire creation is done by
Brahma with the guidance and assent of Bhagawan. Hence the root cause of all
creations may be God, but it is visible outside as the creations made by Brahma. The
creator has also the responsibility to provide with the necessary things for his creation.
Thus, he takes care of all his creations. Hence, he is called Prajapathi.
PRASAVISHYADHVAM: Ensure that all the prosperity is grown. Brahma created

human beings along-with yagyaa and advised human beings to do yagyaa. With the
support of yagya, he ordered the human beings to improve the items created by
Brahma. Thus, he wanted human beings to work hand in hand with yagyaa for
prosperity. Working with yagya means to practice yagyaa. In other words, to do work.
Yagyaa means doing the duties fixed for each one according to his varnas or ashramas.
Automatically, this will ensure smooth functioning of the society and prosperity will grow.
ISHTA KAAMA DHUKH: All the necessary things required to perform. Here, we should
clearly understand that Brahma has provided us with all the necessary elements
required for us to perform our duty. We often mistake and search for what we want.
Surely, Brahma does not provide us with what we want or what we like, but he has
provided us with what is required for us to perform the duties prescribed to us.
Arjuna was wondering why Bhagawan wanted him to practice karma yoga if gnana yoga
would be beneficial for him. Bhagawan wants Arjuna to know that karma yoga is as old
as human race and the necessary resources are already provided for doing karma as
per one’s varna or ashrama. That means. One has to necessarily perform karma. Only
what is to be noted here that the performance of karma has to be in the yagna form i.e.
without any attachment on fruits of action.
LESSON TO US:
1. Do the prescribed duties as per your varna or ashrama.

2. Karma yagya is as old as the human race.
3. Do your duty without any attachment or desire on the fruits of your action.

VYAAMISRENA AEVA VAAKYENA
BUDHDHIM MOHAYASI IVA MAE |
THADH AEKAM VATHA NISHCHITHYA
YENA SHREYA: AHAM AAPNUYAAM || 3.2
MEANING:
It appears that You are confusing me with contradictory statements. Tell me decisively
the one which will surely bring me good.
LINK:
Arjuna got confused with karma and karma yoga and so he misunderstood what
Krishna taught him in the chapter Sankya yoga. Moreover, Krishna had touched many
topics superficially in the previous chapter and Arjuna wants clarification. He therefore
pleads with Krishna to guide him with the one which will certainly bring him good.
COMMENTARY:
In the previous chapter Krishna had talked about sankya yoga, budhdhi yoga, atma,
controlling the senses, working or acting without aiming for the fruits of action, etc. All
these were presented rather in an unsystematic way, perhaps as a prelude to the Lord’s
teachings. Naturally, for a commoner, it is confusing. Arjuna acting as our
representative is sure of our mental state and so asks Krishna to categorically suggest
that path which will surely do good to him. He does not want an option to pick up.
VYAMISRENA AEVA VAAKYENA: Because of your speech which appears to be

confusing.
BUDHDHIM MOHAYASI IVA MAE: It appears as though You are confusing me.
Here Arjuna does not say that Krishna’s speech is confusing. He knows for sure
Krishna is his mentor and will not confuse him. The confusion is therefore because of
his ignorance (agnana). He has understood this clearly and hence he does not say that
Krishna is confusing him, but it appears to him as though Krishna is confusing him.
NISHCHITYA YENA SHREYA: AHAM AAPNUYAAM: The certain thing which will do
good to me
THATH AEKAM VATHA: Tell me that one.
Here Arjuna specifically asks Krishna to suggest him only one thing which will do good
to him certainly. Arjuna does not want to take chances. He has completely surrendered
to the Bhagawan and is sure Bhagawan will guide him correctly. So he seeks
Bhagawan’s help to follow the right path.

LESSON TO US:
1. Trust the true Guru and have a firm faith that he will always do good only for you.
2. If something is confusing, it is not because of the action or the words of the true
guru but because of our ignorance.
3. Whenever confusion arises, do not hesitate to seek clarification then and there.

SRI BHAGAWAN UVACHA
LOKE ASMIN DHVIVIDHAA NISHTAA
PURAA PROKTHAA MAYAA ANAGHA |
GNAANA YOGENA SAANKYAANAAM
KARMA YOGENA YOGINAAM || 3.3
MEANING:
Bhagawan said:
Hey! The one without any vices! Two paths have already been preached by Me in this
world ---- Gnana yoga for gnanis and karma yoga for yogis. (Karma yogis)
LINK:
Confused Arjuna wanted Bhagawan to suggest the one path which will certainly benefit
him. To this Bhagawan starts guiding him.
COMMENTARY:
Bhagawan says that He has already preached two paths for the people in this world.
For those who are gnanis (enlightened souls), gnana marga is the course and for those
who indulge in karma (action), karma yoga is the suggested path.
Arjuna wanted Bhagawan to suggest one path, but Bhagawan clarifies that already two
paths have been suggested for the people of this world. Arjuna has to decide whether
he leads the life of a sage (gnani) or of one who indulges in action (karma). If he is
convinced that he belongs to the former category, gnana marga is the path suitable to
him. If however, he feels he belongs to the latter group, then karma yoga is the one
applicable to him. Hence, Bhagawan has not confused him. Only confusion is Arjuna
has not clearly understood whether he has chosen the ascetic life or that of an action
doer.
GNAANA YOGENA SAANKYANAM: The gnana yoga is for those who follow ascetic
way of life. Here, Bhagawan says that those people who have chosen to lead a life
other than grahastha (married life) or taken up sanyasa can adhere to gnana yoga.
Gnana yoga is actually meant for them. Sanyasis have sacrificed their kith and kin and
so need not work for anyone. It may therefore be possible for them to adhere to this
path.
Gnana yoga is - understanding that things occur or take place because of the gunas in
the nature and I (atma or self) have no role in them. So I should understand that I am

not the kartha (doer) for those actions taking place because of my senses, body and
mind. Hence, I should not develop any ahangara or mamagara, attachment or desire.
Instead, I should know that I am sat chit anandha or parabrahma and thus remain
always in the thoughts of parabrahma. Once I rise to this level, I see all equally.
Everything looks like parabrahmam only. Or rather, I see the parabrahmam in
everything. In other words, there is no difference between me and what I see. This
state is - understanding the satya (truth) in its true form.
No doubt, it is very difficult, but not unachievable. Here we should note that actions do
take place (i.e. karma is there), but I do not associate myself with the karmas taking
place even through me. This is gnana yoga.
KARMA YOGENA YOGINAM: For a grahastha, the path suggested is karma yoga.
Every karma brings certain results. A karma yogi sacrifices the fruits of action and only
enjoys working. He leaves the fruits to God. Hence a grahastha should follow karma
yoga. Karma and karma yoga are different. One who does karma with an eye on the
fruits of the karma is doing karma, but karma yogi is one who does karma without
aiming for the fruits of action (karma yoga).
Sastras have fixed certain karmas (duties) depending upon the varnas and ashramas,
surroundings and one’s nature. One cannot escape without performing them. As these
have to be performed, one should do without developing the possessiveness
(mamagara), attachment and desire on them or their fruits. Similarly, one should not get
oneself attached to the attractions the senses may face and should not desire on the
actions of these senses. In other words, one has to do the duties allotted/fixed to one
without any likes or dislikes. One should then remain happy always whatever may be
the outcome of one’s action accepting them as the blessings (prasadam) of Bhagawan.
This is karma yoga.
Thus, we see, whether one follows gnana yoga or karma yoga, one has to perform
duties. (We can note this carefully so that we can understand Arjuna got confused
because he did not understand the subtle difference between karma yoga and gnana
yoga.
ANAGHA: One without any vices. Bhagawan calls Arjuna ‘anagha’ because only those
who are free from vices are fit to practice yoga. Bhagawan has suggested two yogas viz
gnana yoga and karma yoga. Arjuna can choose anyone because he is free from vices.
At the same time, being kshatriya, it is his duty to protect the kingdom and its subjects
and for this Arjuna has to act – fight for establishing dharma. Arjuna is fit for this as he is
anagha.

DHVI VIDHA NISHTAA: Two ways – gnana yoga and karma yoga. Being firm on the
path one chooses is called nishta, and here Arjuna has choice between gnana yoga and
karma yoga (two ways) and so dwi vidha.
MAYA PURA POKTHA: It was said by Me earlier. What Krishna points out is He has
described this even at the beginning of the shrishti (creations), and also at various
avataras. Even in Bhagawad Gita, slogas 11 to 30 in chapter 2 deal with gnana yoga
and slogas 40 to 53 in chapter 2 deal with karma yoga. In sloga 2.39, Krishna clearly
says that till now, gnana yoga was explained and the same thing will now be explained
in karma yoga.
LOKE ASMIN: In this world. We have different worlds. It is said that there are 14
worlds all in the body of Bhagawan. But karma yoga and gnana yoga are meant only for
those in the earth as the other worlds are all bhoga bhumi (worlds to experience the
fruits of one’s action) and this world is karma bhumi meaning the world where one can
do karma (duty). This world is thus the gateway to attain moksha. So, gnana yoga and
karma yoga can be practiced only by human beings. As such, Krishna says that He has
taught gnana yoga and karma yoga to the people in this world.
LESSON TO US:
1. All actions take place because of Him and we are just tools in His hands.
2. Since the real performer is He, we have no right on the fruits of action.
3. However, if He allows us to enjoy the fruits, we should accept without favour or
hate and treat them equally as they are the prasada (blessings) of Bhagawan.
4. When we do not think of anyone as bad, when we do not think of doing anything
bad to anyone, and when we do not think anything bad should happen to
anyone, then our actions are classified under karma yoga.
5. When we think that there is nothing of ours, we require nothing and we do not
have to do anything for us, then all our actions are classified under gnana yoga.

NA KARMANNAAM ANAARAMBAAN
NAISHKARMYAM PURUSHA: ASCHUNUTHE |
NA CHA SANYASANAADH EVA
SIDHDHIM SAMADHI GACHCHATHI || 3.4
MEANING:One cannot attain naishkarmyam (rising above all the karmas) just by not
doing anything (not even starting to do) and by leaving everything (sanyasanaadh) one
does not get siddhi (sense of satisfaction).
LINK:On hearing what Krishna said about gnana yoga and karma yoga, the confused
Arjuna thought that by doing nothing, he can attain the stage of a sthithapragna.
However, as he was confused, he asked Krishna to guide him which one path should he
choose so that it certainly gives him happiness. Krishna clarified that the two paths viz
gnana yoga and karma yoga are the ones meant for humans and these paths were
given to them by Him even in the past. Now, He starts to explain karma yoga.
COMMENTARY:
Bhagawan Is very clear in pointing out that just by keeping away from doing work, one
cannot attain gnana yoga. Also, just because of sacrificing everything, one does not get
siddhi.
What Krishna tries to point out is one cannot escape from doing work. No doubt, gnana
yoga is above doing anything. But it does not mean that by not doing anything one can
attain gnana yoga. A gnani again does not need anything and does not possess
anything. But this does not mean that by just sacrificing one’s belongings, one can
become a gnani.
Doing or not doing an act is not the criteria to determine whether one is bonded with
love and desire. If you want to be free from the bondage of love and desire of an act,
you should do it without developing any attachment for the results or the outcome of it. It
is the attachment on the results of an act which makes one attached to or hated to an
act. Thus, even by not doing an act, but by developing attachment over the results of an
act, one gets bonded; and even by doing an act without developing any attachment over
the results of the act, one can be freed of the act.
PURUSHA: KARMANAAM ANAARAMBAAN: Without doing work by the people
NAISHKARMYAM NA ASCHNUTHE: they are not able to attain the state of

naishkarmyam.

This talks of karma yoga. A karma yogi cannot escape without doing his duties. Duties
are therefore to be performed. One cannot attain the stage of a gnani just by skipping
the duties thinking that a gnani does not do any karma.
The ultimate stage of karma yoga can be called as yoga nishta or naishkarmyam. One
who is at this stage is going on doing something or the other, but does not get bonded
to anything and so is considered to do nothing. The reason is his various senses may
do work, but he (atma) is not concerned with that.
Karma becomes karma yoga when one does that karma without developing any sort of
attachment over the fruits or the results of that action. Hence a karma yogi differs from
a karmi with respect to the development of attachment over the fruits or the results of
the action. Otherwise, both do the same karma. The difference lies in viewing the
results or the fruits of action.
SANYASANAADH EVA SIDDHIM NA SAMADHI GACHCHATHI: By sacrificing or

relinquishing karma, one does not attain elevated knowledge. Here, it talks of gnana
yoga. A gnani just because of relinquishing the karma does not become enlightened.
He should do karma in such a way that it appears as if he is not doing any karma. That
is his actions should all be for the good of the world and not for himself.
Siddhi is the ultimate of gnana yoga. It is also called gnana nishta. One who has
attained this stage is in the brahmam stage. At this stage, you cannot find any
difference between atma and paramatma. Ahangaram, mamagaram, desire and
attachment all disappear from such a person. All these are completely destroyed in his
case. When a person does any karma with this state of mind, he is not doing anything.
Thus karma becomes akarma. Only such a person is a gnana yogi.
Naturally, it is a very difficult task and hence, Bhagawan has suggested karma yoga to
Arjuna.
LESSON TO US:1.Kill ahangara, mamagara, desire and attachment from you to

become a gnana yogi.
2. When you do karma, do it as a duty with all sincerity, but without any desire or
attachment at the fruits of the action. Then you become a karma yogi.
3. You cannot escape from performing the prescribed duties to you based on your
varna and ashrama. Shirking them will not elevate you to a gnana yogi.
4. Doing duties without ahangara, mamagara, desire and attachment will not be
considered as doing karma and so you will not be bonded by them.

NA HI KASCHITH KSHANAM API
JAATHU THISHTADHI AKARMA KRUTH |
KAARYATHE HI AVASA: KARMA
SARVA: PRAKRUTHIJAIR GUNAI: || 3.5
MEANING:
None remains inactive even for a fraction of a second (kshanam) because everyone is
forced to do some work or other without self control due to the gunas which have
originated from nature (prakruthi).
LINK :
Bhagawan is in the process of explaining karma yoga. In the previous sloga, He

pointed out that karma is essential. Only thing to be observed is the way it is done.
Now, He establishes the fact that none can remain without doing karma.
COMMENTARY:
Nature (prakruthi) is made up of the three gunas viz sathva (peace), rajas (action) and
thamas (sleepiness). These gunas control everyone. The level of presence of these
gunas in individual will vary from person to person based on his past karmas. In any
case, because of the presence of these gunas in every individual, every individual is to
do some karma. It may be in a peaceful manner when satva guna is dominating, it may
be with full of action when rajo guna is dominating and it will be laziness and sleepiness
when the thamo guna is dominating.
What does it reveal? Just because one is calm or one is sleeping, we cannot judge that
one is not working. Perhaps, body may not be functioning, but mind and the sense
organs are surely functioning. So long as one is alive one has to breathe. Thus, even
without one’s knowledge some activity is going on.
The body is therefore just a dead vessel. It is the soul spirit present in this body which
keeps active always. The moment it leaves the body, the body falls dead. As such, as
long as one is alive, the soul spirit is functioning. It is active even when one is in
advanced sleep. It cannot remain inactive even for a fraction of a second. It is therefore
our duty to ensure that the soul is turned towards the ultimate reality which is our goal.
HI KASCHITH JAATHU KSHANAM API AKARMA KRUTH NA THISHTADHI: Certainly,

none remains inactive anytime. In other words, one is always active. We wake up,
walk, see, eat, breathe, talk, sing, sleep, etc. At least one work or other is being

performed by us. The body may remain inactive, but mind and organs are working.
They stop functioning only when we die.
Now, we will have some confusion. If everyone is doing some work or other at any
point of time, then where is the question of gnana yoga? Everyone is only in the state of
karma yoga. No doubt, we do work, but we should believe and understand the work is
done through us and it is not we who do the work. This gnana will make one follow
gnana yoga. That means sacrificing the thought “I am the kartha” will make him
renounce ahangara, mamagara, possessiveness, attachment and desire. But a
grahastha has to follow the rules as per his varna/ ashrama and is required to do certain
act. This obligation restrains him from being a gnana yogi and has to turn to a karma
yogi only. Arjuna is certainly a grahastha and follows the kshatriya dharma. He has
therefore to perform duties prescribed to a kshatria.
LESSON TO US:
1. Never shirk responsibility and always do the duties prescribed to you.

2. Never aim for the fruits of action, but always do your duty with all sincerity.
3. Never think you are the kartha; always think the work is done through you and so
you are just a tool.
4. It is not doing the work which makes one a doer, but the thought that he does the
work is making him a doer.
5. The thought that he is the doer makes him feel egoistic and his ahangaram
grows. Naturally, he gets attached to it and automatically mamagaram develops.
Possessiveness also crops up leading to attachment, desire, etc. Hence never
ever develop the feeling “ I am the doer (kartha)”.

KARMENDHRIYANI SAMYAMYA
YA AASTHAE MANASAA SMARAN |
INDHRIYARTHAAN VIMOODATHMAA
MITHYAACHAARA: SA UCHYATHAE || 3.6
MEANING:
After controlling the karma-indhriyas, if one is thinking of their objects in mind, then such
a fool is considered to be a cheat.
LINK :
‘Karma yoga is meant for grahasthas’ claims Bhagawan and starts to describe the
greatness/qualities of karma yoga. Here, He describes how a hypocrite will behave.
COMMENTARY:
We can claim ourselves to have controlled the senses. Externally, it may appear as
though we have controlled the senses. But, internally, our minds may be after the
sense objects. If such a situation arises, then we are first of all fools. Bhagawan calls
such fools as cheats.
Thus, just keeping away from doing something externally does not mean we have
sacrificed that thing because our mind may be thinking of that secretly internally. In this
process, we actually enjoy the happiness by that product mentally. This type of
mentality is very much seen today. It is this mentality which is responsible for very
many problems faced by us.
Bhagawan clearly points out that there is no meaning in our trying to show off to others
that we have sacrificed all our actions. This external show to deceive others is in fact
deceiving our-selves. What is really needed is a pure mind and not an impure mind for it
is this impure mind which makes us hypocrites. A doubt will arise. I have controlled all
my senses. But my mind very often is after the sense objects. Am I a cheat? No. The
very fact that I have controlled the senses makes me a sadhaka. In case I pretend to
have controlled the senses externally, then I am a hypocrite.
KARMENDHRIYAANI SAMYAMYA: One who has controlled one’s senses. -- Here

Bhagawan uses the word karma indhriya. Actually, Bhagawan means both karma
indhriyas and gnana indhriyas. Here the word ‘samyamya’ means controlled externally.
That is, one has not controlled the indrhriyas with whole heartedness. Only, it is an
outward show as though one has controlled the indhriyas.

YA MANASAA SMARAN AASTHAE: He is thinking of the objects of the senses

mentally. This clearly points out that one is thinking of the objects mentally. A sadhaka
would have actually sacrificed the sense objects, yet occasionally, they may crop up in
mind. He is not a hypocrite for this is a natural phenomenon. But the one who shows off
to the world that one has sacrificed the sense objects but one’s mind is after the objects
is a cheat.
LESSON TO US:
1. We should control the senses and turn them away from their objects.
2. In the process, even if the mind goes after the sense objects, it does not matter
as we can retrieve the mind. The mind occasionally going after the sense objects
is but natural.
3. On the other hand, we should not try to show externally that we have controlled
the objects without actually removing the thought of the sense objects from the
mind. Controlling actually means removing the thoughts of the sense objects
from the mind also and not just by keeping the senses away from the sense
objects.
4. A pretender (as though he has controlled the senses) is called a cheat.

YA THU INDHRIYAANI MANASAA
NIYAMYA ARABHATHAE ARJUNA |
KARMAENDHIRIYAI: KARMA YOGAM
ASAKTHA: SA VISHISHYATHAE || 3.7
MEANING:
Arjuna! The one who controls the senses through mind and does karma yoga with the
help of karma indiriyas without any attachment or desire is considered to be great.
LINK :While describing karma yoga and who should adhere this, Bhagawan points out
here the conditions for effective practicing of karma yoga.
COMMENTARY:
Here, He gives two conditions. (1) Control the senses with the help of mind. (2) Do your
duty without any attachment or desire.
Controlling of senses is very essential because by nature the senses are wont to go in
search of their sense objects present outside. One in million who wants to attain a stage
where he escapes the rebirth-death cycle may be able to control the senses from
wandering outside and turning them inside in search of the atma (true consciousness).
This achievement is called the controlling of the senses. We know rivers generally do
not go to their origin. This process of controlling of the senses is like making the rivers
go in search of their origin.
Doing one’s duty without attachment or desire does not mean doing something for the
sake of doing without putting in full efforts and concentration. Whatever be the work we
take up, we should devote full attention and concentration on the same. But at the same
time, we should not get attached to it. We should be able to come out of it at any time
in case we want. In other words, what should be shown is detached attachment.
Attachment should be only to the extent of performing and once the performance is
over, we should detach ourselves from the same. This is called doing duty without any
attachment or desire.
LESSON TO US:
1. Karma yogi is considered to be great because he is not a hypocrite.

2. To be a karma yogi, we have to control senses through the mind and do our duty
without any attachment or desire

NIYATHAM KURU KARMA THVAM
KARMA JYAAYO HI AKARMANA: |
SARIRA YAATHRAA API CHA THAE
NA PRASIDHDHYEDH AKARMANA: || 3.8
MEANING:
Do your daily duties because doing work is better than keeping away from doing work.
Further, it will be very difficult to even take care of the body by not doing work.
LINK :
After listening to the advice of Lord Krishna about gnana yoga and karma yoga in the
previous chapter, Arjuna felt that gnana yoga is better than karma yoga and so was
confused why Bhagawan wants him to indulge in war. (karma). Bhagavan is in the
process of clarifying Arjuna’s doubt.
COMMENTARY:
Bhagwan started to explain that gnana yoga is for a set of sadhakas and karma yoga is
for another set. Arjuna being a kshatriya, has to perform and so karma yoga is
prescribed for him. So, Bhagawan starts to explain the greatness of karma yoga. In this
sloga, He clearly establishes that doing one’s duty is always greater than keeping away
from work. (Just a contradiction to Arjuna’s understanding that keeping away from work
is better than indulging in activities.).
Every person is attached to some varna or ashrama. Every varna and ashrama has
certain duties to be performed. Bhagawan wants everyone to do the work pertaining to
his ashrama or varna. Doing duty is far better than keeping away from doing work. One
cannot even meet the basic needs or the body without doing work. Hence, karma is
essential.
What one has to adhere to is to the karma pertaining to his ashrama or varna. Arjuna is
a kshatriya (varna). It is the duty of a kshatriya to take care of his country and
countrymen. Hence, it is essential for Arjuna to fight. Further, he is a grahastha
(ashrama). It is his primary duty to protect the modesty of his wife. He has therefore to
punish those who outraged the modesty of his wife. Hence Arjuna has to fight.
Every human being has to keep the body and soul together so that he can fulfill the
purpose for which he has got this body. To keep the body and soul together, he has to
work. Thus, he cannot escape from doing karma. Arjuna thought that gnana yoga
means not doing anything. Even a gnani has to work. The only difference is he puts in

work with no attachment or desire for the results of his action. As such, a karma yogi
who has no attachment in the fruits of his action is actually far better than a gnana yogi
who has sacrificed everything.
By keeping the mind and senses under control and doing work without any attachment
or desire on the fruits of action will enable a karma yogi to get liberated. On the other
hand, a gnani might have controlled the senses and diverted them from their objects; he
may not be doing anything, yet his mind may be after the sense objects. He is not yet
liberated.
LESSON TO US:
1. Doing karma is always better than not doing karma.

2. While doing karma, keep yourself away from the fruits of the karma for desire or
attachment on the fruits of karma make you bonded.
3. When you perform without any attachment or desire on the fruits of karma, you
are liberated and considered as doing nothing.
4. Follow and adhere to the things fixed for you based on your varna and ashrama.

YAGNA ARTHAATH KARMANA: ANYATHRA
LOKO AYAM KARMA BHANDHANA: |
THADH ARTHAM KARMA KOUNDHEYA
MUKTHA SANGHA: SAM AACHARA || 3.9
MEANING:
Koundheya! This world is bonded with work (karma) because karma is not done as
yoga. Hence, do work without attachment and efficiently.
LINK :
After asserting that karma yoga is good for Arjuna, Bhagawan starts to list out the
conditions for karma yoga.
COMMENTARY:
In sloga 3.7, Bhagawan had pointed out that one who controls the senses and does
karma without any desire on the fruits of karma is considered to be great. In that sloga,
He pointed out two conditions for karma yoga. One is the control of senses and the
other no attachment or desire. In this sloga, Bhagawan comes out with three conditions
for karma yoga. They are: (1) doing karma as yoga or yagna; (2) doing karma without
any desire or attachment on the fruits of action; and (3) doing the work efficiently.
Doing work as yoga or yagna means you have to do work, but it should be like a yaga
or yagna. Yaga or yagna means offering prayers and sacrificing flowers and other
products in fire as offering to the god or deva whom we have in our mind. When we say
we should work like a yagna, it means we have to offer ourselves in the fire of life. In
other words, we should sacrifice our life doing work. What does it mean? Surrrender
ourselves to the Almighty and do work without aiming for the fruits of our action. That is
the fruits of our action are offered to the Lord. This is possible when we work for the
benefits of others and do not aim for any self-benefit. All our actions should therefore be
centred on the welfare of others and not ourselves.
One who works for the benefit of others is considered not to do any work and is called a
karmayogi. But one who does work for the benefit of self gets entangled in the bondage
of relations and is required to undergo the chain of birth-death cycle. Therefore, it is not
the work which binds one, but the attachment and desire on the fruits of action bind one.
In other words, work does not bind, but the motive behind the work binds a person.
In sloga 3.7, Bhagawan pointed out that karma should be done without any desire or
attachment on the fruits of action. He repeats the same thing to emphasize the

importance of action without any attachment or desires on the fruits of the same. In
other words, it is our duty to work, but we have no right over its fruits.
In sloga 2.50, Bhagawan categorically explained the importance of doing work

efficiently. Here, He reiterates the same thing. Generally, when we do not get access
to the fruits of action, we may tend to slacken in our efforts to exhibit our skill in doing
the work. Bhagawan does not want us to do that. In fact, it does not make a man a
karma yogi. To raise ourselves to the level of a karma yogi, we should work with such
devotion and involvement like the one who does work aiming at the benefits of its fruits.
Thus, we should work like a person aiming for the fruits of the action, but at the same
time should not aim for the fruits of action. Then we become a karma yogi.
YAGNA ARTHAARTH KARMANA: The work done as yagna. Any work done as yagna
is considered as the work done, yet not done. That is one is free from the bondage.
ANYATRA KARMA BANDHANA: All other work binds
LOKO AYAM: the human society. Any work done not in the form of yagna binds the
human society. Here, we must note that the action binds only human beings and not
other living creatures. Depending upon the action in human form, one takes other forms
to enjoy the fruits of action. We enjoy the fruits of action when we aim for the fruits of
action. Enjoyment includes suffering also as it depends upon how we view the
experience.
MUKTHA SANGHA: Doing work without any attachment or desire on either work or
fruits of action. When we sacrifice the fruits of action, we should simultaneously sacrifice
attachment (possessiveness) and desire on the action and fruits of action.
KOUNDHEYA: The son of Kunti. Bhagawan addresses Arjuna as the son of Kunti to
remind him that his mother is a determined soul and has led the life without any
attachment or desire. Arjuna should similarly involve in war without bothering about the
outcome of the war as being a kshatria, it is the duty of Arjuna to fight.
LESSON TO US:
1. We should do work, but it should be for the benefit of others.

2. Sacrifice the fruits of action, attachment and desire on action.
3. At the same time, do the work efficiently as though you have attachment and
desire on the work and fruits of action.
4. Do work as per your varna or ashrama without bothering about the outcome of
action.

DEVAAN BHAAVAYATHA ANENA
THAE DHEVAA BHAAVAYANTHU VA: |
PARASPARAM BHAAVAYANTHA:
SHREYA: PARAM AVAAPYASYATHA || 3.11
MEANING:
Worship devas through yagna. They will arrange for your prosperity. By helping each
other, attain the high prosperity
LINK :
Brahma created yagnas alongwith the human race and advised humans to do yagna
and get benefitted. (Sloga 3.10). Bhagavan further continues in this sloga what Brahma
wants.
COMMENTARY:
When the humans do yagna, devas will be pleased and they will provide with what is
required for the prosperity of human beings. Thus, Brahma wants humans to do yagnas
and satisfy devas, and devas in return will provide with all wealth and prosperity for the
humans. This will be a sort of mutual help and enable both the devas and the humans
to prosper.
Let us analyse who are the devas. Devas are actually the personification of the various
elements of nature. The pancha bhuthas for example agni, vaayu, space, water and
earth are worshipped as devas. The sun, moon and stars are also worshipped as
devas. The rivers, mountains, etc. are also considered as devas. Thus, all the forces of
nature are personified as devas. When Bhagawan tells Arjuna that human races should
do yagna, He wants that humans should nurture nature. Nurtured nature will provide
with all the requirements of human race helping them to prosper. In other words,
humans should lead a life synchronized life with nature. This will help nature to prosper.
Human race will also prosper because nature will provide what human race wants.
Yagnas purify all the activities of the world. Purified activities will result in consuming
purified food. Consuming purified food purifies one’s thinking and mind. Pure thoughts
will elevate one and sanctify one’s minds and actions. One will get liberated and move
towards the Almighty. This is the goal of everyone and yagnas help in achieving this.
Thus, Bhagawan has pointed out that helping each other results in mutual benefit.
Yagnas does not mean just growing fire and putting the offerings in it. Doing the
prescribed duties as per varna and ashrama is considered yagna. Thus, Bhagawan

wants us to do the duties prescribed to us based on our ashrama or varna. When we do

our prescribed duties, we do not aim for the results as it is obligatory on us to perform
the prescribed duties. So Bhagawan wants all the humans to do the prescribed duties.
He has also advised nature to do their prescribed duties. Sun should give necessary
light and warmth. Rain should give sufficient water at appropriate times. Moon should
ensure the growth of plants regularly and so on. They will perform irrespective of the
activities of human beings. Similarly, Bhagawan wants humans to perform their
prescribed duties.
LESSON TO US:
1. Do the prescribed duties as per your varna and ashrama.

2. Do your duties without aspiring for the benefits of the fruits of action.
3. Yagna includes our prescribed duties.
4. Devas are nothing but the personification of nature and so worshipping Devas
means worshipping nature.
5. Devas, in turn, will provide us with what is required for prosperity means nature in
flourished state will provide us with all our requirements.

ISHTAAN BHOGAAN HI VO DHEVAA
DHAASYANTHE YAGYA BHAAVITHAA: |
THAIR DHATHTHAAN APRADHAAYA AEBHYO
YO BHUNGTHAE STHAENA EVA SA: || 3.12
MEANING:
Devas satisfied with what they receive through yagya, will provide you with necessary
pleasing things. The one who does not offer what one has received from Devas is
surely a thief.
LINK :
Krishna points out that Brahma has created human race along-with yagnas. He wants
the human race to do yagnas and satisfy Devas who in turn will provide the human race
with what they want. In this sloga, Bhagawan points out how those people who do not
do yagna will be considered.
COMMENTARY:
Whether we do yagna or not, Devas will provide us with our requirements. Having
received from them, if we do not offer them back, Bhagawan brands us, we are certainly
thieves.
This means we are left with no alternative but to perform our prescribed duties. We take
from this universe many things for our living. The offerings are nothing but what we
have taken from the universe. When we do the offerings, they are considered as
yagna.
The saastras prescribe 5 yagnas or prescribed duties for any one. They are (1) Deva
yagna, (2) Rishi yagna, (3) Pithru yagna, (4) Nara yagna and (5) Bhootha yagna. These
5 yagnas are collectively called pancha maha yagna.
Deva yagna constitutes the daily pujas, prayers, archanas, etc. This helps us to return
to Devas what we have obtained from them. Rishi yagna means learning scriptures,
teaching them, using our intellect in the right path, etc. This will satisfy returning the
dues of rishis. Doing our duties to parents and departed souls will take care of our dues
to the pithrus. Nara yagna is doing help to other humans. This will settle our dues to the
society. Helping other living creatures will take care of our dues to the bhootha yagna.
The one who does not satisfy these dues is considered to be a thief by Bhagawan.

In a nutshell, Bhagawan wants us to do our duty without considering any benefits out of
it. Unselfish service should be our motto.
LESSON TO US:
1. We have taken this birth to fulfill our obligations.

2. Unselfish service is what is required from us.
3. We have to do our duties to (i) Devas, (ii) Rishis, (iii) Pithrus, (iv) Fellow humans
and (v) other living creatures.
4. The duties to the above-said five are called pancha maha yagna.
5. As we have seen devas are the personification of nature and its elements, it is
our duty to ensure that we protect nature and its elements.
6. Thus, we should respect nature and its elements. Nature, in turn, will take care of
all our needs.

YAGNA SISHTA ASINA: SANTHO
MUCHYANTHAE SARVA KILBHISHAI: |
BHUNJYATHAE THAE THU AGHAM PAAPAA
YAE PACHANTHY AATHMA KAARANAATH || 3.13
MEANING:
The great ones who consume what is left over after the yagnas get themselves released
from all the sins. But, the sinners who cook food for themselves experience that sin.
LINK :
Bhagawan describes unselfish service. In the previous sloga, He pointed out the impact
of one not doing the prescribed duties. He branded them as thieves. Here, He further
elaborates their miseries.
COMMENTARY:
It is the duty of the humans to do the pancha maha yagnas. i.e offering to the Devas
(Nature), Rshis (the great saints), the Pithrus (our ancestors), Naras (our fellow human
beings) and the bhuthas (all the living creatures.) . After offering the above their dues,
humans may consume the leftovers for themselves. Such persons are great souls and
they get released from all their sins. That means, they escape the cycle of birth and
death. In other words, they will reach their ultimate goal of merging with paramatma.
But the ones who do not make any such offerings and want to enjoy all the things for
themselves are sinners and they have to suffer for their act. i.e. they will have to
undergo the cycle of birth and death again and again.
The devaas provide all the prosperous things for human life. The rishis provide the
required gnana. Pithrus help in growth of the family tree. The humans do service to all
for their welfare. Other living creatures provide all good things for the entire society.
YAGNA SISHTA ASINA: SANTHA: The great who consume the leftovers of a yagna.
Actually what Bhagawan says here is the one who shares his possessions with others.
According to sastras, one is required to share what one has. By doing so, mutual help
takes place. The attachment for the possession vanishes. It is the attachment which
leads to all the problems. Attachment for something makes one yawn for that and in
case one does not succeed in getting the same, it develops into anger. It makes one
indulge in all forbidden acts just for the sake of possession. When one practices the
‘yagna sishta asina’ automatically, one shares one’s possessions and so attachment
disappears. This status elevates one to be great. (santha:).

MUCHYATHAE SARVA KILBHISHAI: Frees one from all the sins. It is the attachment or
possession which matters for all the sins. Sin here means attachment. Hence,
attachment itself is the block for one to attain moksha. In other words, attachment is the
root cause for the cycle of rebirths and deaths.
YAE PACHANTHI AATHMA KAARANAATH: The ones who cook for themselves. Here
‘pachanthi’ does not only refer to cooking but also all the acts. One who does anything
and everything for one’s own good is considered highly selfish. Even if one’s act is for
the benefit of others, if one does that with some benefit for self, the act is considered as
done for the benefit of oneself. The one who does so is considered as selfish.
BHUNJYATHAE THU AGHAM PAAPAA: But those sinners eat sin. Bhagavan clearly
attacks those who do not live for others. He points out that those who do not live for
others are inviting trouble for themselves by undergoing rebirths and deaths.
What we should understand from this is we have been given this human body only to
liquidate the accumulated sins. This is possible only when we act for the sake and
benefit of others. Any act for own benefit will further add to our already over-packed
sins. We will have to take births again and again to liquidate them. There are over 84
lakh species of life and human form is one among them. The greatness and specialty of
human life is, only through this form can one wash off one’s accumulated sins. One
should utilize this opportunity to avoid further increasing the sins.
We are eternal, whereas this body is mortal. All the attachments and desires are
because of the attractions of the various senses this body has. Body being mortal,
these attractions and desires are also short-lived. But because of the ahangara and
mamagara, we have forgotten our true self (atma swarupa) and taken this mortal body
as ‘we’ and so attach ourselves to all the desires of the senses. We should come out of
the clutches of this maya and know our true state.
LESSON TO US:
1. We should do our prescribed duties without aiming for the fruits of our action.
2. Never should we do anything for our own sake.
3. All our actions should be for the benefit of others.
4. Ahangara and mamagara should not find place in our life.

CHAPTER 3 KARMA YOGA SLOGA 14 & 15
ANNAADH BHAVANTHI BHUTHAANI
PARJANYADH ANNA SAMBHAVA: |
YAGNAADH BHAVATHI PARJANYO
YAGNA: KARMA SAMUDHBHAVA: || 3.14
KARMA BRAHMA UDHBHAVAM VIDHDHI
BRAHMA AKSHARA SAMUDHBHAVAM |
THASMAADH SARVAGATHAM BRAHMA
NITHYAM YAJGNE PRATHISHTITHAM || 3.15
MEANING:
Life originates from food. Food originates from rain. Rain occurs because of yagna.
Yagna takes place because of Karma (action) (Sloga 3.14). Action takes place because
of body/veda. Body/veda develops due to life. Hence all stabilize themselves in yagna.
(Sloga 3.15)
LINK :
In the last few slogas, Bhagawan was narrating the importance of yagna. Now, He
brings forth the chain because of yagna.
COMMENTARY:
All of us know that with good rain, there will be good food crops. So, to have food, we
need rain. Rain occurs when the rain god is pleased. To please the rain god, we do
yagna. When we perform yagna properly, all gods especially the rain god is pleased
and blesses us with good and timely rain. Yagna is nothing but our action. That is doing
our prescribed duty without any expectation on the fruits of the action is termed yagna.
We do the prescribed duties with the help of our body and so to do our duty, we need
this body. This body without life is absolutely useless and if the body should act or
work, it requires life. Life is sustained in this body with food. So, no food - no body and
no body - no life! Thus the wheel of yagna starts with life and ends in life passing
through body, action, yagna, rain and food.
ANNAADH BHAVANTHI BHUTHAANI: Life originates from food. This may be baffling.
In fact, there are four types of living creatures. They are (i) jaraayujam (covering
humans, animals), uthbhijam (plants, trees), andajam (birds, snakes), swethajam (flies,
mosquitoes). All these living creatures generate from food only. Food is something
which gives growth and required nutrition. Even mud is considered as food for

earthworm. Life generates from food and life sustains because of food. Hence, annaadh
bhavanthi bhuthaani.
PARJANYAATH ANNA SAMBHAVA: Food generates from rain. Anything we consume

grows because of water. Grass, plants, grains all grow only because of water. All items
essential for living like food, clothing and shelter have either a direct or indirect bearing
for water. Bhagawan has used rain. Rain means water. We can extend this to other
elements of nature also. Agni for example gives warmth necessary for the growth of
food grains. Air (vaayu) is equally important for oxygen and carbon-di-oxide for their
growth and photosynthesis process. Prithvi (earth) or soil is essential for the plants to
grow because various minerals are found on the earth. Space is equally important for
proper growth and spreading. Thus, all elements are required. Bhagawan has perhaps
used rain (representing water) as a sample allowing us to imagine other elements of
nature also. Or, water is very essential for life and even human body is made up of
more than two thirds by water and so He could have used rain. Moon gives required
warmth for the plants to grow and build up their riches and store in the form of fruits and
vegetables. Thus, we can take all the elements of nature as helpful for the growth of
food.
YAGNATH BHAVATHI PARJANYA: Rain occurs because of yagna. As Bhagawan has

earlier pointed out that food grows because of rain, here He shows the cause for rain.
Yagna means doing offering to gods or devas and they in turn will offer something for
our welfare. So yagnas promote mutual help between the humans and the demi-gods or
the devas. So yagna will help us in getting benefits from other elements of nature also.
We have seen yagna in detail in the earlier slogas (3.11).
Yagna will actually represent dhaana, thapas, yaga etc. In the case of dhaana, we offer
our belongings to others. In the case of thapas, we offer (sacrifice) our desire and
attachment . In the case of yaga, we offer food items, clothes, etc in the yaga fire.
Thus, yagna means offering or sacrificing. Bhagawan is explaining karma yoga. So,
He must be referring to offering our action as sacrifice meaning sacrificing the benefits
or fruits of action. That means, do act, but not aim for its fruits. Here Bhagawan’s stress
is that we should do the prescribed duties.
In case we do our prescribed duties without bothering about the results, what is to
happen will surely happen. Let us see a story harping on this point. There were four
farmers in a village. The month of karkadaga (aashaada or aadi as is popularly known)
was born. Usually there is a saying to sow seeds in the month of aadi as generally rain
comes in this month and crops will grow well. (aadi pattam thedi vidhai). There were no
signs of rain. But the four farmers decided to plough their field and sow as it is their duty
to sow seeds in the month of aadi. Seeing the farmers doing their duty, the peacocks
decided to do their duty of ‘singing’. Hearing the ‘songs’ of peacocks, the clouds

decided that they should do their duty because peacocks did their duty despite the fact
that they did not hear the roaring sound of thunder. So thunder occurred and Indran was
starteld. He gave instructions to the clouds to shower rain as he decided that it was not
right on his part to keep quiet when all others were doing their duties.
YAGNA KARMA SAMUDHBHAVA: Yagna takes place because of karma. Yagna, we

have seen earlier, is the prescribed action without any expectation. It also is the action
done as prescribed in the sastras. Thus, any action covering the prescribed duties and
the ones prescribed in the sastras without any expectation on the fruits of such action
constitute yagna. In other words, selfless service is yagna. The prescribed duties may
vary according to varna and ashrama. One has just to follow what is prescribed as
one’s duties as per one’s varna or ashrama. A Brahman has to take care of all the vedic
requirements of the others. A kshatriya has to take care of his people and nation,
whereas a vysya has to do business and contribute liberally to the country exchequer so
that kshatriya may be able to discharge his duties. A sudhra on the other hand just
need do service to the other three community.
KARMA BRAHMODHBHAVAM VIDHDHI: Action takes place because of the produce of

Brahma (body). Brahma’s produce can be taken as Veda also as Vedas came to the
world segregated into four wings through Brahma. If we take Brahmodhbhavam as
veda, then Vedas stipulate karmas and karthavyas. Here, we should not confine to the
four Vedas viz Rig, Yajur, Sama and Atharvana only, but expand it to cover puranas
and ithihasas, smruthi etc as all these teach spiritual things. They all talk of ways of life.
So, our actions are governed by Vedas and their directions. If we take
brahmodhbhavam as body, any act done by body is considered as karma (action).
BRAHMA AKSHARA SAMUDHBHAVAM: If we take Brahmam as veda, then veda

originated from paramatma. If we take brahmam as body, then also this body was
created by paramatma. Thus, anything has origin from parabrahmam.
Let us summarise what we have seen above: Vedas have originated from paramatma.
Vedas have stipulated the rules and regulations for doing karma. Humans do karma
sensibly and as stipulated by shastras. The properly completed karmas become yagna.
Yagna brings rain. Food grains grow because of rain. These food grains produce life.
THASMATH SARVAGATHAM BRAHMA NITHYAM YAGNE PRATHISHTITHAM:

Hence, all stabilize themselves in yagna. Here, there is a word Brahma which we have
taken the meaning as yagna. But strictly speaking it refers to paramatma. Hence,
stabilization is in paramatma and not in yagna. That means action i.e doing prescribed
duty leads us to paramatma.

LESSON TO US:
1. We should do our prescribed duties. We should not worry about others doing
their duties.
2. Others not doing their prescribed duty should not affect our doing our prescribed
duty.
3. Doing the prescribed duties is yagna.
4. Yagna comes out from paramatma.
5. Thus, doing prescribed duty will take us to paramatma.
6. This process is called yagna chakra. (wheel of yagna).

AEVAM PRVARTHITHAM CHAKRAM
NA ANUVARDHAYADHI IHA YA:|
AGHAAYUR INDHRIYAARAAMO
MOGAM PARTHA SA JIATHI || 3.16
MEANING:
Partha! He who does not follow this chakra established by the vedas is a sinner; leads
the life for the little pleasures of the indhriyaas; his life is just a waste.
LINK :
Bhagawan described the yagna chakra in the previous two slogas. Here He talks about
the life of such a person who does not follow the yagna chakra consisting of six parts viz
food, rain, yagna, karma, body and life. Each is the cause for the previous one and
action for the subsequent one.
COMMENTARY:
Rain is the cause for food. Yagna is the cause for rain. Karma is the cause for yagna.
Body is the cause for karma. Life is the cause for body. Food is the cause for life. Thus
the cycle (chakra) has six parts, each serving as the cause for the previous one and
effect for the subsequent one. One has to follow this cycle.
Life is given to one so that one can use this life to attain paramatma. For this, one has
to follow this cycle of yagna. Otherwise, one will be engrossed in the materialistic
pleasures. These pleasures are provided by the indhriyas (sense organs). One does
not understand that the so called pleasures one enjoys through the sense organs are
really only sufferings. The eternal pleasure is something beyond all these. One can
attain this only when one follows the cycle of yagna. This cycle has been established for
ages for the purpose of creation.
What Bhagawan points out here is that one should follow swa-dharma (prescribed
duties). By doing so, he helps the free flow of the yagna-cycle. Parabrahmam is in this
cycle and the one who follows swa-dharma will attain Him.
When one does not do his prescribed duties, he stands as an obstacle for the free flow
of the yagna-cycle. He forgets swa-dharma and tries to satisfy the desires of his senses.
(INDHIRIYAARAAMA). For this, he stoops low to any extent. Hence he is even tempted
to commit sins (AAGHAAYU). Thus his life turns out to be a waste one (MOGHAM).

PARTHA: Arjunan is called Partha here. Partha means the son of Prutha. Kunti devi is
called Prudha. Kunti devi, despite facing a lot of troubles and obstacles had never
moved out of her prescribed duties. To remind Arjuna of this act of his mother and to
make him know that he should follow his mother’s footsteps i.e. do the prescribed
duties, Bhagawan addresses Arjuna thus.
LESSON TO US:
1. Do your duties (prescribed duties) without any selfish interest.

2. Selfless service will ensure the smooth flow of the age-old creation cycle.
3. Individual is no different from society. When the individuals do their duties, the
society automatically does its duty.

YA THU AATHMA RATHIR EVA SYAATH
AATHMA THRUPTHA CHA MAANAVA: |
AATHMANI EVA CHA SANTHUSHTA:
THASYA KAARYAM NA VIDHYATHE || 3.17
MEANING:
For the one who attains happiness in atma, who attains satisfaction only in atma and
draws pleasure only in atma, there is no karma to be done.
LINK :
Bhagawan described the yagna chakra and also pointed out that he who does not follow
this is a sinner. Here He points out the fruits of following the yagna chakra.
COMMENTARY:
The one who does not follow yagna chakra seeks pleasures in the indriyas. The
indriyas wander out and try to seek pleasures from their external attractions. Thus, one
derives pleasures through the senses and this leads one to commit sin. One thus
becomes a sinner. On the other hand, when one controls the senses and releases the
mind from the clutches of the sense organs, one’s mind stops wandering outside.
However, the basic nature of mind is such that it cannot stay at one place and is in the
habit of wandering. So, to keep it out of wandering from outside, one has to turn it
inside self. It then sees the atma inside and seeks pleasure and happiness from the
atma. It attains a sense of satisfaction from the pleasure and happiness it gains from
atma. A satisfied mind does not have any unfulfilled ambition or desire. Automatically, it
does not do anything. Thus, it has no karma. In other words, a person who has been
successful in focusing the mind on atma within him seeks happiness and pleasure from
the atma and attains the level of satisfaction to such an extent that he does not do any
karma. It means any action he does is with the intention of doing the same without
aspiring for the benefits because he has already attained the level of satisfaction. Doing
an act without aiming for the fruits of action is as good as doing nothing and so such a
person is said to do nothing.
He who has understood that he is not the body or the mind is the one who has crossed
the yagna chakra. He need not worry about any act. Anyone who has not attained this
state of mind is expected to do karma.
The basic nature of atma is anantha – happiness. Hence ‘ATMA RATHI’, ‘ATHMA
THRUPTHA’ and ‘ATHMANI SANTHUSHTA’ meaning the happiness in Atma, getting
satisfaction in atma and drawing pleasure from atma are nothing but the basic nature of
self as self is by itself atma. But, not knowing this, we have taken this body as ‘self’ and
try to get pleasure, happiness and satisfaction through this body. This body and mind
through the sense organs try to derive the above from the sense objects. All the objects
have the basic tendency to change. How can we get eternal happiness or bliss from
one which is not eternal (i.e. mortal)? The swarupa of atma is anantha and so
understanding oneself as atma is the best way for eternal happiness. When one has
attained this stage, one is fully satisfied in oneself. When one is fully satisfied, there is
no scope for desire as desire arises when one is not fully satisfied. i.e. when one’s
wants are not fulfilled. In the absence of desire, one does not do anything for oneself.
All the works of such a person are for the sake of others. As one does not work for
oneself, one is not considered to have done anything despite the fact that one does
work. This is what the great gnanis do. This therefore is sankya yoga. Hence, in action,
we see inaction. This is what Bhagawan points out through ‘THASYA KAARYAM NA
VIDHYATHE’.
LESSON TO US:
1. Know that you are atma – unchanging and indestructible one.

2. Mind and sense organs are the ones causing desire.
3. Desire is something seen outside.
4. Withdrawing from the desire will mean withdrawing sense organs and mind from
outside objects and diverting them inside.
5. Focusing inside means seeing ‘atma’ or ‘self’.
6. This gives happiness in ‘self’, satisfaction in ‘self’ and drawing pleasure from
‘self’.
7. The swaya rupa of Atma or ‘self’ is anantha (eternal happiness).
8. Once you attain this stage, all your wants are fully satiated and you become a
fully contented person.
9. At this stage, your wants are nil and so you do not do anything for self.
10. This means all your actions are considered as inaction only.

NA EVA THASYA KRUTHENA ARTHO
NA AKRUTHENA IHA KASCHANA |
NA CHA ASYA SARVA BHUTHESHU
KASCHITH ARTHA VYAPAASRAYA: || 3.18
MEANING:
For him there is no fruit for the actions in this world. Similarly, there is also no loss for
the inactions. He is not dependant on anyone for any fruit.
LINK :
After explaining about the yagna chakra, Bhagawan started to describe the pros and
cons of following and not following the yagna chakra. In the previous sloga, He stated
that the one who follows the yagna chakra need not do any duty whereas the others
have to compulsorily do the duty. Here He points out the effect of action and inaction
for a karma yogi.
COMMENTARY:
When one performs one’s prescribed duties without any expectation on the results of
one’s action, one is called a karma yogi. Such a karma yogi is not considered to have
done anything even if he has done something. When he is not aiming for the fruits of
the action he does, naturally, he has nothing to gain because of such an action. When
he has nothing to gain because of his action, he also does not have anything to lose by
not doing such an action. In other words, action or inaction – both are the same – for
him. If he is not bothered about the fruits of his own action, he will not at all be bothered
about the fruits of others’ action. Hence, he will not be dependent on others.
In the previous sloga, we saw that the one who enjoys in ‘self’, who derives satisfaction
from ‘self’ and who derives pleasure out of ‘self’ does not have any work to do. Such a
great person does not get anything from action or inaction. He has no body
consciousness. He ‘sees’ only the atma and seeks pleasure only from atma. As such,
he has nothing to get from the other jivatmas to satisfy his body. Hence, he is not
dependant on anyone else.
IHA NA EVA THASYA KRUTHENA ARTHO: For him there is certainly no fruit for
actions in this world. A person who is immersed in ‘self’ does not have body
consciousness. All the actions are done through this body only. Even the anthakarnas
form a part of this body. As such, such a person with no body consciousness is not
affected by any act he seems to act as all those acts are done by body and not by ‘self’.
None of the actions therefore binds him. (‘self’).
NA AKRUTHENA KASCHANA: He does not get any gains from his inactions. Here
gain really means loss for in the previous part of this line, we saw that he has no fruits
for his actions. Hence, he does not face any loss for his inactions.
What we should clearly understand is there is no question of action or inaction for ‘self’.
Action and inaction are connected to the bodies which are mortal, but the ‘self’ enjoys
and derives happiness from the atma which is eternal. The one who has attained this
stage is a gnani. Hence, a karma yogi can be considered as a gnani. At this stage,
there is no difference between a gnani and a karma yogi.
NA CHA ASYA SARVA BHUDHESHU KASCHITH ARTHA VYPAASRAYA: He is not

dependant on anyone for any fruit. As the gnani has segregated him from the body
where he lives, none of his actions bother him. All the actions are connected with the
body and so he is considered to do nothing. His actions are meant for the benefit of the
others only. i.e. selfless service. Under such circumstances, he will not expect anything
from others. What is needed is only for the body and not for atma or the self. When a
gnani has crossed the state of body consciousness, his wants are reduced to naught
and so he will not depend upon others to satisfy his wants.
From the above, we see that (1) there is no fruit of action for the gnanis for their action
(2) gnanis are not affected in any way even if they do not do anything (3) gnanis do not
have any sort of selfish relationship with other jivatmas.
LESSON TO US:
1. Action and inaction are both due to desire.

2. Thus, desire is the root cause of all actions and inactions.
3. The very thought that “I have no karma” itself is an action because thinking is an
action.
4. All the thoughts are connected with the body.
5. Even the anthakarnas are connected with the body.
6. For an atma action or inaction has no relevance because it enjoys the bliss of
paramatma.

THASMAADH ASAKTHA: SATHATHAM
KAARYAM KARMA SAM AACHARA |
ASAKTHO HI AACHARAN KARMA
PARAM AAPNOTHI POORUSHA: || 3.19
MEANING:
Therefore, do the prescribed duties very well always without any desire/attachment on
the fruits of action because the one who does the duty without any desire/attachment
gets elevated. (attains paramathma).
LINK:
After describing the yagna chakra and the pros and cons of following / not following the
yagna chakra, Bhagawan advises Arjuna how he should act.
COMMENTARY:
We should do our prescribed duties very well and without desire or attachment on the
fruits of action. The one who does his prescribed duty very well without desire or
attachment on the results of the action gets elevated. i.e. attains paramatma. Our
ultimate aim of having taken this body is to get elevated to Bhagawan’s place so that we
escape the birth-death cycle. Doing our prescribed duty very well without any
expectation helps us in achieving our goal.
THASMAATH: Therefore. Bhagawan uses this word to bring the relationship between
the previous slogas and this sloga. Earlier, Bhagawan had described the yagna chakra,
the pros and cons of following/not following the yagna chakra. Based on these
discussions, Bhagawan wants Arjuna to follow karma yoga. Hence, Bhagawan has
used this word.
SATHATHAM: Always. It is clear one never remains idle. i.e. one is always engaged in
some kind of activity. Hence, Bhagawan wants Arjuna to follow His advice at all times.
KARYAM KARMA: Prescribed duties. Bhagawan has divided the society into four
ashrmas and four varnas. Each ashrama and varna has a prescribed duty. Everyone
has to follow the prescribed duties according to his ashrama or varna.
SAM AACHARA: Very well. It is the tendency of the humans to do anything very well
when the fruits of action belong to them. Bhagawan has advised Arjuna to act without
aiming for the fruits of action. When one does not get the fruits of action, it is but natural
for one to slacken, which Bhagawan does not warnt Arjuna to do. Hence He has used

this word. Through this message Bhagawan wants us to act very well without aiming for
the fruits of our action.
We are atmas. Atma is basically a chith swarupa (chethana) and immortal. But we have
forgotten our swarupa and we associate ourselves with this body which is asath in
nature. Body, the senses, the sense organs and the anthakarnas are all jata swarupa
and they get carried away by the worldly mortal objects. This attraction is called desire.
It is this desire which is the root cause for one’s fall. The one with desire never does
anything for the sake of others. All his actions are always centred around the benefit for
him.
Desire is ever changing. What was my desire during my childhood is not the desire
when I attain twenties. The desire in my twenties vanishes when I reach forties. At
sixties, my desire changes, and so on. If that is so, why should Bhagawan insist on
eliminating desire? It is because of ahangara. It is the “I” consciousness which is
always there. The feeling of “I” in my childhood is the same as that I feel in my twenties
or forties or sixties. Thus, it is the ahangara which is creating an illusion of desire and as
the age changes, desire may change, but “I” consciousness (ahangara) remains. So
Bhagawan wants us to come out of ahangara. It is this ahangara which makes us
selfish, and also creates mamagara (possessiveness). Once ahanagara is gone,
mamagara is gone and all my work is automatically for the benefit of others.
When I understand that I am atma (‘self’), and when I also understand that all are
atmas, then where is the question of one atma being greater than that of the other? All
atmas are part of paramatma and there cannot be any difference between this atma and
that atma. But in reality, we see someone doing better than others. Why and how? It
is due to one not performing one’s prescribed duties without aiming at the fruits of one’s
action. Laziness has no place when performing one’s duties. There are also no
shortcuts for performing one’s prescribed duties. As such, Bhagawan wants us to do
our prescribed duties, and we should do it with all sincerity, at the same time not aiming
at the fruits of our action. We should clearly understand that the fruits of our action
belong to Him for it is He who is getting the act done through us and we are just tools in
His hand. As per the accumulated karma (sanjitha karma), Bhagawan has created
varnas and ashramas and duties are prescribed to us based on the sanjitha karma we
are linked to a varna or ashrama. We should therefore be careful in executing our
prescribed duties according to our varna or ashrama.
ASAKTHO HE AACHARAN KARMA: Doing duty without any attachment or desire. We

were born naked and go out of this world naked. All those which we consider our
possessions are all acquired by us from here, and we leave them here itself when we
depart this world. So, we should clearly understand that they are just tools provided to
us for doing our prescribed duty effectively and so we should not have any attachment

over them. Further, we should know that it is our duty to perform and we have no right
over that.
PARAM AAPNOTHI POORUSHA: The men get elevated. Whenever we do something,

we are rewarded. But we should not aim for the reward. Reward is the gift for our
performance and we can enjoy that. In case we do our prescribed duty without any
attachment or desire, God gets satisfied and rewards us by elevating us. This means
we get liberated from the birth-death cycle. This is the advantage a karma yogi gets.
Hence, we should be karma yogis.
LESSON TO US:
1. Do your prescribed duty without any attachment or desire.

2. While doing your duty, get involved in it with all sincerity like the one who is
interested in the fruits of action, but after the act, just come back to your
normalcy.
3. Always remember, you are atma and chetna is your swarupa.
4. Assuming yourself as a kartha while performing a karma is like one taking the
role of a character in a drama. After the drama, he comes back to his usual self.
Similarly, you may take the role of a kartha while performing an act, but you
should come back to your normalcy immediately after the act.
5. Always act for the benefit of others.
6. You will be able to act for the benefit of others when you do not have ahangara.
7. Absence of ahangara means free from attachment and desire.

KARMANAA AEVA HI SAMSIDHDHIM
AASTHITHAA JANAKA AADHAYA: |
LOKA SANGRAHAM AEVA API
SAMPASHYAN KARTHUM ARHASI || 3.20
MEANING:
The great people like Janaka attained mukthi only by doing karma. Atleast, keeping in
mind of setting good example to the world, you are bound to do karma.
LINK:
Bhagawan is in the course of explaining the importance of karma yoga. Now, He gives
example for the ones who have attained mukthi following karma yoga.
COMMENTARY:
No doubt, King Janaka was a kshatriya, yet he was also a great rishi. Even Suka
brahmam has learnt many things from Janaka. Still, Janaka was following karma yoga.
He attained moksha by following karma yoga. Arjuna is a kshatriya and he is bound to
do karma like Janaka. Being a kshatriya, he will be having a lot of followers and it is his
duty to show them the right path. Arjuna can do this only by following karma yoga. That
means, he has to do karma.
JANAKA AADHAYA: Janaka and others. Others will include Aswapthi, Ishwaagu,
Prahlatha, Ambarisha, etc. All of them were great saints. Even Janaka was a great
saint. Yet, all were doing karma. Being gnanis (saints), they do not have any wants. Yet,
they do karma for the sake of others. That means, the karma of a gnani is for the
welfare of others. These gnanis attained mukthi. By this, Bhagawan points out that by
following the path of karma yoga, one can attain mukthi.
Paramathma is a supreme divine and He can be attained by gnana (intellect). But here
Bhagawan points out that by following karma yoga, we can attain Him. When we do
karma in the yoga way, our mind gets purified and this helps us to get gnana.
Therefore, karma yoga leads us to gnana marga.
LOKA SANGRAHAM AEVA API: Setting good example to the world. Bhagavan had
earlier pointed out the yagna chakra. The entire creation is based on the yagna chakra.
All our activities should be such that they aid the smooth functioning of the yagna
chakra. Anyone trying to disturb it is considered a sinner and his life is declared a waste
one. Hence, Bhagawan wants Arjuna to lead a life according to the varna – ashrama
dharma. Arjuna being a kshatriya, should fight to save his country not bothered about

the effects of the war. Thus He wants Arjuna to set a good example for following karma
in the yoga path. i.e. do the prescribed duties without aiming at its outcome.
We may be confused how karma will lead us to moksha for karma means action and it
is connected with the mortal body whereas moksha is immortal. Bhagawan wants
Arjuna to do karma as per his varna- ashrama. In other words, we are supposed to do
the karma prescribed for us. We will surely be doing it with this mortal body, mind,
ahangaram, etc which are all connected to this body. When we consider this body as
‘we’, our mind aims for the fruits of action. This fruit of action binds us and we get
attached to something. This attachment creates desire in us and we feel happy when
we get the fruits of our action, and we feel dejected when we do not succeed in getting
the fruits of action. The dejection slowly develops into anger. Thus, kama, krodh, etc
start developing in us and we are forced to take birth again and again. This is the
impact of karma with eye on the fruits of our action.
On the other hand, when we do the same karma with no desire on the fruits of action,
we do it with an aim of attaining the ultimate – mukthi. This is our ambition – aim and it
is not desire or attachment. When we have no wants, naturally all our acts are for the
sake of others. After all, we are indebted to others – our fellow humans, animals,
plants, etc – in fact all the creations of the Almighty – as they help us in one way or the
other throughout our life. Cow (an animal), for example, gives us milk and plants
provide us with our food. Sun provides us with light and warmth, moon gives us light
and coolness. The dress we wear is due to the help of other human beings, the food we
eat is due to the hard work of some farmer (fellow human being). Our acts will help
them in some form or other. This will serve as nara yagna, bootha yagna, etc.
Automatically, our karma turns out to be yoga. Any act in the yoga mode means no
action as we are not affected by the results of our action. We therefore get elevated to
the state of a gnani. Natually, karma yoga leads us to mukthi.
LESSON TO US:
1. You are bound to do your prescribed duty.

2. By doing your duty, you set an example for others how to lead life.
3. Always do your duty without aiming for the fruits.

YADH YADH AASARATHI SHRESHTA:
THADH THADH AEVA IDHARO JANA: |
SA YADH PRAMAANAM KURUTHE
LOKA: THATH ANUVARTHATHE || 3.21
MEANING:
The common people follow what the great people do. The world follows what the great
people have taken as their basis or standards.
LINK:
Bhagawan was in the process of explaining the yagna chakra. He pointed out that one
should work without any attachment and He even quoted Janaka as an example. In this
sloga, He reasons out for the action of great men.
COMMENTARY:
It is the general practice of the people to follow their leaders. Normally, the
achievements of the great people are kept as the standards or the basis and the people
follow this.
SRESHTA: The great men. People with good manners and behaviour get name and
fame because of their conduct. They have a lot of followers. These people accept them
as their models. Actually speaking, the one who has understood ‘self’ i.e. the absolute
truth is called sreshta. He knows that he is different from the body. He has clearly
understood that the body is his for the time being as he resides at this moment in this
body. He has sacrificed everything and so he does not consider anything as his. All his
actions are therefore for the good and welfare of the society at large. They can be
classified into two categories – avathoothas and acharyas. Avathoothaas normally set
an example only for avathoothaas, but the acharyas set example for the common men.
Hence, shreshta here refers to the acharya clan. The acharyas are not bothered about
who watch them. In fact, they lead a life of their own irrespective of anyone watching
them or not. They design their life and they live in such a way that their each and every
activity will be focused towards the welfare of the society. Naturally, they set example
for the common men.
AASARATHI: follow. The acharyas have nothing for themselves and do nothing for
themselves. All their actions are focused towards the welfare of the common people.
As such, they do not follow sastras as they are required to do for their personal benefit.
Instead, it is for the welfare of the society in general. Therefore, their action is described
by the word ‘aasarathi’.
LESSON TO US:
1. People who lead their life for the sake of others are considered great men.
2. Great men set standards for the commoners through their life.
3. We should follow our varna – ashrama dharma and lead a life which will set as
an example for others.
4. This is possible when we shed ahangara and mamagara.

NA MAE PARTHA ASTHI KARTHAVYAM
THRISHU LOKESHU KINCHANA |
NA ANAVAAPTHAM AVAAPTHAVYAM
VARTHA EVA CHA KARMANI || 3.22
MEANING:
Partha! I do not have anything to do in all the three worlds. I am not in need of anything
and I do not have anything to be attained. Yet I indulge myself in doing karma
continuously.
LINK:
Bhagawan is in the process of explaining how one should indulge in karma. He gave
the example of king Janaka for doing work. He also explained why one should do work.
Now to substantiate the same, He is giving Himself as an example.
COMMENTARY:
God is whole, absolute. His body and soul are the same. He can perform any act
through any organs. Evidently, He is the supreme and none can equal Him. Being
absolute and whole, He has no needs. Nor does He want anything to be attained. Yet
He is constantly engaged in His work – the act of creation, protection and destruction.
We the human beings are incomplete in many aspects. We have a body, and our soul
and body are different. Body requires many things and so we are constantly in need of
something or the other. We have to attain many things. We have to climb up several
steps to reach our goal – the Ultimate Whole Absolute Parabrahman. Naturally, we
cannot escape without doing duty prescribed to us.
In the previous slogas, Bhagawan pointed out that people follow the great men and
those who do their prescribed duties without aiming at the fruits of their action are great.
He also had pointed out that such persons would be considered as not doing anything
despite their doing something. When we analyse this sloga in this context, we can
clearly understand that the purpose of Bhagawan’s constantly engaging in work is just
to set an example for us to work.
Let us move one step further. Our ultimate aim is to attain the eternal bliss. But, we are
that eternal bliss (atma). Once we understand our true nature (i.e we are atma), we can
surely understand that we are not in need of anything. We also have nothing to attain.
Yet, Bhagawan wants us to work. The reason is we do our duty for the benefit of the
society at large. All actions are connected with the body and the results are also for the
body. Atma has nothing to do with any act. When we understand our true nature i.e. we
are atma, we can clearly understand that we do not do anything. When this is the case
for us, it is equally true for Bhagawan also and so He also does not do anything for His
sake. Yet He claims He is doing karma. This is to set an example to the people in this
world. They should do their duty sincerely and diligently. Bhagawan has neither
ignored karma nor stopped doing it. We also should therefore do karma fixed for us.
LESSON TO US:
1. God has nothing to attain and has no wants.

2. Yet, He is diligently and meticulously doing His duties.
3. This is just to set an example for us and so we should do our duties diligently and
meticulously.
4. We should never aspire for the fruits of our action.
5. God will reward us and we should accept the reward with grace and treat It as
His blessings.

YADHI HI AHAM NA VARTHEYAM
JAATHU KARMANI ATHANDHRITHA: |
MAMA VARTHMA ANUVARTHANTHAE
MANUSHYAA: PARTHA SARVASA: || 3.23
MEANING:
Partha!, If I do not engage myself in work always tirelessly, people will definitely follow
my way.
LINK:
In the previous sloga, Bhagawan pointed out that despite the fact that He has no wants
and He has nothing to be attained, He is engaged constantly in work. In this sloga, He
comes out with the reason for the same.
COMMENTARY:
It is absolutely clear that Bhagawan need not do anything as He has no wants and He
has nothing to attain. He is eternal and anything He wants can be produced by Him by
sheer sankalpa. In spite of this, He is constantly working and that too tirelessly. The
entire Universe is watching Him and in case He sits idle, the Universe will follow His
footsteps. Under such circumstances, the gnana chakra will not spin smoothly. He has
therefore to set an example for the people. After all, people have tendency for hero
worship. It is their natural tendency to imitate their leaders. Hence, it is the
responsibility of the heroes to set correct example.
ATHANTHRITHA: With care – Bhagawan does the work with a lot of care and
concentration. This is because He knows that the devotees follow His foot steps and so
any slackening at His side will be imitated by them. He does not want us to exhibit
laziness or carelessness while performing our duties. In other words, we should
discharge our prescribed duties with a lot of care and diligence. If the thought of a
certain thing is repeatedly coming to our mind, it means we have not done that thing
properly. Our action may have certain defects like desire, attachment, incompleteness,
laziness, carelessness in handling the job, escapism, etc.
In sloga 21, Bhagawan has pointed out that people follow the footsteps of great men
and take them as their leaders. In this sloga, Bhagawan points out that His actions are
perfect for, people follow Him. From these slogas, we can infer that only those who
follow the footsteps of Bhagwan or His representatives viz the great men can be
considered as human beings. The others may have a human form, but they are not to

be considered as human beings. In other words, to be a human being, one has to

discharge the prescribed duties with utmost care.
PARTHA: Arjuna! In this sloga and in the previous sloga, Arjuna is addressed by
Bhagawan as Partha. Partha means the son of Prutha. Kunthi Devi has two names
Prutha and Kunthi. Kunthi was known as Prutha as long as she was in her father
Surasena’s house. When she was adopted by Kunti Bhoja, she was called Kunti. Kunti
was also the sister of Vasudeva and so was Krishna’s aunt. Hence, Arjuna happens to
be the cousin of Krishna. To establish this relation and also to remind Arjuna of the
heroism and dutifulness of his mother Prutha, Krishna addresses Arjuna as Partha.
Thus, Krishna wants Arjuna to discharge his duties dutifully and diligently. As Arjuna
was a kshatriya, it was his duty to fight and he cannot afford to shun war thinking of the
after effects of the war.
LESSON TO US:
1. We should discharge the duties prescribed to us dutifully and diligently.

2. Slackness or laziness has no place while discharging our duty.
3. We should never aim for the fruits of our action.
4. Choice of words and expressions is very important to drive home our view point.

UTHSEETHAEYU: IMAE LOKA
NA KURYAAM KARMA CHAETH AHAM |
SANKARASYA CHA KARTHAA SYAAM
UPAHANYAAM IMAA: PRAJAA: || 3.24
MEANING:
In case I do not do my work, these worlds will get destroyed. I will also be the reason
for the mixing up of the varna asrama dharma. I also will be the one who has spoilt the
people.
LINK:
Bhagawan is in the process of explaining the reasons for His doing work even though
He has no need and He has no wants or desires. In the last sloga, He pointed out that
people follow His footsteps and so He cannot afford to be lazy or careless. Now He
goes one step further.
COMMENTARY:
The entire world is functioning smoothly because of the yagna chakra. People adhere
to the wheel and do their duties resulting in the smooth flow of the same. In case
Bhagawan does not do work carefully, naturally as people imitate Him, will also shirk
their duties. This will result in the collapse of the functioning of the Universe. As such
Bhagawan claims He would be the root cause for such a disaster. When there is no
proper discharge of the prescribed duties, people will step into the shoes of others and
get the other’s work executed resulting in the mixing of the varnas. Mixing of the varnas
means the collapse of the varna dharma. Varna – ashrama dharma are essential for the
smooth sailing of the universe. Mixing of these will result in the destruction of the
society and people. Bhagawan attributes these to His not doing the work properly. As
such, according to Bhagawan, it becomes essential for Him to do His duties very
diligently and carefully.
Here we should carefully note that while we may be able to follow the footsteps of
Bhagawan, we cannot even wildly imagine of imitating Him. He is supreme, all powerful
and eternal. He does not possess this mortal body and is also beyond the clutches of
maya. We, on the other hand, are in the clutches of maya, and think our this mortal
body as ‘we’ forgetting our true nature ‘atma swarupa’. Under such circumstances, our
role is just to follow the footsteps of Bhagawan and do diligently the prescribed duties
without aspiring for the fruits of our action.

Bhagawan may point out that He may be the reason for varna sankara upahanyaam
ima sankara (mixing of the varnas and destruction of the people). We should not just
take the literal meaning for Bhagawan can never be the cause for these. Varna sankara
means the off-springs due to inter caste. Here, casteism does not mean the way we see
being practiced in the society. Bhagawan divided the entire population into four
categories based on the nature of work they do and He wants them to adhere to their
prescribed duties. When one does not adhere to the prescribed duty and tries to indulge
in the other’s activity, there arises the varna sankara. Non performance of one’s duties
is akarma and indulging in the works of others is vikarma. Thus, instead of dong karma,
we are the cause for akarma and vikarma and not Bhagawan. Yet Bhagawan says He
may turn out to be the cause for such an act only to emphasise the importance of His
doing work and His advice here is that we should discharge our prescribed duties. This
is the only way to dissolve the prarabdha, eliminate aakaamya and thus thin out our
sanchita karma and thus progress ourselves towards Him which is the ultimate goal of
any atma.
In the previous sloga, Bhagawan pointed out the effects in case He does not do
carefully the karma. In this sloga, He points out the effects in case He does not do any
karma. The difference between these two slogas is the use of the word ‘carefully’. The
distinction is brought out in order to pin-point how people will ignore the sastras and
Vedas which prescribe the duties even though they do karma and remain absent from
doing any karma. ( i.e doing something without care and not doing anything.) Sloga 23
deals with doing something carelessly and sloga 24 talks of inaction.
We may recall here that Arjuna pointed out the reasons for not fighting in slogas 40 and
41 of Arjuna Vishadha yoga. He pointed out that war would result in the killing of the
people resulting in kula nasam, varna sankaram, etc. But Bhagawan refutes Arjuna’s
arguments and points out that varna sankaram, kula nasam, etc are the causes of either
inaction or not doing the karma with diligence and care. To establish this, Bhagawan
uses Himself as an example and either His inaction or careless action will bring about
all destruction and He will be considered as the root cause for such thing.
Further, Arjuna had in the beginning of this chapter (in Sloga 3.1) wondered why he was
asked to do karma if Bhagawan believed gnana marga greater than karma marga. To
this, Bhagawan has given His stand through the slogas 22 to 24. Even though
Bhagawan has nothing to attain, nor does He have any wants, yet He does karma
because people follow Him. In an earlier sloga, He also pointed out that people follow
great men and accept them as their heroes. Naturally, Bhagawan wanted Arjuna to be
one such a person to set an example for others.

LESSON TO US:
1. There is no scope for escapism.

2. One has to do the prescribed duties.
3. Not adhering to this or doing without care and diligence will sow the seeds for
destruction of the society.
4. The varna-ashrama dharma established for the smooth functioning of gnana
chakra will collapse in case we do not discharge our prescribed duties diligently
and carefully without aiming at the fruits of our action.

SAKTHAA: KARMANI AVIDHVAAMSO
YATHAA KURVANTHI BHARATHA |
KURYAADH VIDHVAAMS THATHAA ASAKTHA:
SIKEERSHU: LOKA SANGRAHAM || 3.25
MEANING:
Bharatha! The intelligent (gnanis) should do karma for the welfare of the universe
without any attachment but the way unintelligent (agnanis) do karma with attachment on
the fruits of action.
LINK:
Bhagawan explains the importance of karma and how one should do karma to remove
the confusion in Arjuna’s mind. In this sloga, He explains how one should act.
COMMENTARY:
Bhagawan has categorized the people into two categories – sakthaa: and asakthaa:
The former refers to those who are unintelligent and the latter to those who are
intelligent. The difference is in their way of attachment to the results of their action.
Both these categories are those who have understood their duties as specified in the
sastras. Hence, knowledge-wise both sail in the same boat. The sakthas are however
considered unintelligent because they are very much attached to the results of their
action. They want good fruits and so they act with a lot of care and sincerity. Bhagawan
wants all should act in the same way.i.e. Actionwise, all should behave in the same
way. Care and sincerity should be displayed in our action. Hence, He advises Arjuna
that Arjuna should act with a lot of care and sincerity. As Arjuna happens to be our
representatives, the instruction to act with care and sincerity is for us too.
But we should be asakthaa: and not sakthaa: That means, we should never have any
attachment. Action-wise, we may not find any difference between sakthaa: and
asakthaa:. But the motive behind our action will surely vary. When Bhagawan says we
should be sincere and take care in our actions without any attachment for the results,
we may wonder how. How will one act with a lot of sincerity when one does not get the
benefit of one’s hard work? Here, we should understand that Bhagawan will surely
reward us for our hard work depending upon our real needs. We are just the tools and it
is He who acts through us and so the fruits are certainly His. We have no right to claim
on them. Instead, our motive should be our actions are for the welfare of the universe.

Bhagawan addresses Arjuna in this sloga as Bharatha indicating that he comes from
the family of those who rule the nation Bharatham. In other words, Arjuna is a kshatria.
So, Arjuna should fight.
LESSON TO US:
1. Knowing sastras (i.e what is good and what is bad) alone is not sufficient.
2. Our acts should be such that they are concentrated on the welfare of the
universe.
3. This is possible when we shun the ahangara and mamagara.
4. At the same time, our act should be such as the one put by those who do
anything for their own sake.
5. Act as though the fruits of action are yours, but note that you are not entitled to
the fruits and so please do not place any attachment to the fruits of action.

NA BUDHDHI BHEDHAM JANAYEDH
AGNAANAAM KARMA SANKINAAM |
JOSHAYEDH SARVA KARMANI
VIDHVAAN YUKTHA: SAMAACHARAN || 3.26
MEANING:
A gnani should not create confusion in the minds of those agnanis who do karma
prescribed to them by sastras with a lot of care and sincerity. On the other hand, he
also should do the prescribed duties as per the sastras properly and be an inspiration
for the agnanis to do their prescribed duties.
LINK:
Having established that one has no other go but to do karma, Bhagawan here explains
how one should do karma. In the previous sloka, He wanted the gnanis to discharge
their duties without aiming for the results, but following the way agnanis will do aiming
for the results. Now, He wants the gnanis to set an example and serve as a source of
inspiration in this sloka.
COMMENTARY:
Bhagawan wants the gnanis to be practical guides and not theoretical preachers. None
has any right to interfere in others’ rights and so Bhagawan does not want the gnanis to
stuff their feelings and ideas to the agnanis. On the other hand, the gnanis should act in
such a way that their act serves as the source of inspiration for the agnanis to act. As
such, a gnani should discharge his duties prescribed in the sastras diligently. An agnani
may discharge the duties as prescribed in the sastras the way he has understood. A
gnani should never interfere in the action of agnanis.
KARMA SANKINAAM AGNAANAAM BUDHDHI BEDHAM NA JANAYEDH: Confusion

should not be created in the minds of agnaanis who do the prescribed duties with
attachment on the results of their action – Agnanis are those who have no idea about
self. They get grossly involved in the karmas prescribed in the sastras and Vedas with
an eye on the fruits of their action. Gnanis, on the other hand, are those who are clear
about action without aiming at the fruits of their action. Bhagawan wants gnanis to keep
away from preaching the agnanis about the sacrifice of the fruits of one’s action.
Agnanis do certain things only because they bear fruits and these fruits can be enjoyed
by them. They cannot understand why an action should be performed if the fruits of
such an action cannot be enjoyed by them. If gnani tries to explain this to an agnani, it is
sure to bring confusion in the mind of an agnani. The reason is it cannot be explained,

but can only be experienced. Hence, if gnani advises an agnani to do a karma without
aiming at its fruits, he will get confused, and his interest in doing such an action will start
fading. Bhagawan does not want such a situation.
YUKTHA VIDHWAN SARVAKARMANI SAMAACHARAN JOSHAYEDH: The gnani who

is in the bliss of atma swarupa should do all those karmas prescribed as per sastras
with a lot of sincerity and devotion. – Here, Bhagawan wants gnanis to do the
prescribed karmas. But when a gnani does the karma, he will not be bothered about the
fruits of his action as he is fully convinced the fruits are not his. Instead of going and
preaching about sacrificing the fruits of action, he should practice this by his action.
When agnani sees this, slowly, his mind will also change and he will follow the footsteps
of a gnani as Bhagawan has earlier said that common men follow the gnanis.
LESSON TO US:
1. Practise and not preach

2. Nobody has right to interfere in the freedom of others.
3. Your action should serve as the source of inspiration for others and thus you
should set an example.
4. Mere words will just confuse others for they would have certain convictions and
this can be changed only by seeing your action.

PRAKRUTHE: KRIYA MAANAANI
GUNAI: KARMAANI SARVASA: |
AHANGAARA VIMOODA ATHMAA
KARTHAA AHAM IDHI MANYATHE || 3.27
MEANING:
All the actions are taking place because of the qualities (gunai:) of the nature. The one
who is confused because of false ego (ahangara) thinks that it is he who is doing the
things.
LINK:
After explaining about the importance of karma yoga, Bhagawan pointed out that none
should insist his thoughts on the others. Everyone has liberty to practice as per his wish.
He now gives the reasons. This sloga talks about the basis of karma yoga.
COMMENTARY:
We should clearly understand that we are not the doers. We are just instruments. All
the actions are taking place according to the nature. (prakruthi). All actions are as per
the qualities of nature viz satva, rajas and thamas. Yet, people in agnana believe that
they are doers.
The three gunas of nature viz satva, rajas and thamas spread themselves into the five
elements of nature (space, vayu, agni, water and earth), five sense organs (eyes,ears,
nose, tongue and skin), five karma organs (hands, legs, mouth, the two excretory
organs), five sensory functions (seeing, listening, smelling, tasting, feeling) and the
three anthakarnas ( mind, intellect and ahangaram). Mind thinks about an act and
intellect takes a decision. The gnana indirias do their functions. For example, eyes see,
ears listen, nose smells, tongue tastes and skin feels. The karma indriyas do their
respective karma. For example, hands do jobs, legs do walking, mouth does the talking,
and the excretory organs do the excretion of urine and stool. Thus, all the acts taking
place in this world are all through the above said three gunas (satva, rajas and thamas).
As such, atma has nothing to do with the above said actions. Therefore, Bhagawan
has pointed out that the actions are all taking place because of the qualities of nature.
PRAKRUTHE KRIYA MAANAANI GUNAI: KARMANI SARVASA: All the actions are
taking place because of the qualities of nature. Birth, growth, sustenance, deterioration,
decay and death are the various stages of any living creature. All these take place
automatically as the time passes and none has any say in any of these stages.
Similarly, seeing, hearing, smelling, feeling and tasting also are as per the nature’s
qualities. These take place as per the three qualities of nature viz satva, rajas and
thamas. Further, certain actions take place involuntarily, while some voluntarily. We
should clearly understand that these actions have nothing to do with our true swarupa.
AHANGARA VIMOODATHMA: The agnani with false ego. False ego (ahangaram) is
one of the anthakarnas. Atma is clear on this. Yet, a person thinks that he is this body.
Bhagawan calls such a person agnani. (vimoodathma).
LESSON TO US:
1. We are atmas and not body.

2. Body is a non-living thing, but atma is eternal.
3. Atma has nothing to do and its true nature is remaining silent doing nothing.
4. Because of agnana, we have identified ourselves with this body.
5. This wrong identification has brought in false ego (ahangara).
6. It is this false ego which makes us think that we are the doers when in reality,
actual doers are the three gunas.

THATHVAVITH THU MAHAABHAAHO
GUNA KARMA VIBHAAGAYO |
GUNAA GUNESHU VARTHANTHA
IDHI MATHVA NA SAJJATHE || 3.28
MEANING:
But, Oh! The one having great shoulders! He who has understood the truth about the
divisions of guna and karma realizes that the gunas function in gunas and does his
karma without attachment.
LINK:
Bhagawan is explaining how the work gets done. In the previous sloga, He pointed out
that the agnanis believe they are the doers. In this sloga, He points out how a gnani
functions.
COMMENTARY:
Thathvavith is one who knows the Absolute Truth in three different features viz.
Brahman, Paramathma and Brahmam (the Supreme Personality of Godhead). He also
knows his relationship with the Brahmam. (He is atma – a part of Paramatma). He is
fully convinced that what is taking place is all beyond his control and he is just a tool in
the hands of the Doer. The Doer does things through the gunas namely satva, rajas
and thamas.
We know certain actions take place whether we want them or not. For example, Sun
always rises in the east in the morning and sets in the west in the evening. We have no
say on this. So is the case of everything. All the actions are because of the nature and
its great five elements. We are part of the nature as we are made up of these five
elements. We have to, therefore, fall in line with nature. When we try to depart, we
meet with severe blows and this we call misfortunes. But, in reality, nature has to set
right any disturbances or obstacles while doing its work and this corrective aspect is
viewed by us as misfortune.
So, he who has understood this truth will not have any attachment on anything and he
will do his karma without attachment. While agnani believes that he is the doer, the
gnani knows the work is getting done through him. Hence, agnani is attached to the
karma and its results whereas the gnani does the karma as his duty.

LESSON TO US:
1. The one who has shed ahangara is considered as a thathvavith.

2. What is happening is happening because of nature and it will surely happen.
3. As what is happening is because of nature, what is happening is happening for
good and is also happening well.
4. We are part of the nature and so we are just the tools and being used for the
happenings to take place.
5. We should therefore clearly understand that we are not the doers.
6. The three gunas satva, rajas and thamas are the backbone for all the
happenings.

PRAKRUTHER GUNA SAMMOODAA:
SAJJANTHE GUNA KARMASU |
THAAN AKRUTHSNAVITHO MANDHAAN
KRUTHSNAVIDH: NA VISAALAYEDH || 3.29
MEANING:
The common people who are confused because of the gunas (thamas, rajas and satwa)
are involved in doing karma in gunas with attachment on the action. The gnanis should
not confuse the agnanis who are not fully conversant with the truth.
LINK:
Bhagawan is in the process of explaining that all the actions are taking place because of
the three gunas connected with the nature. While gnanis are in the know of it, agnanis
believe that they do the karma. Bhagawan warns the gnanis not to confuse the
agnanis.
COMMENTARY:
It is absolutely evident that all the actions are taking place because of the gunas of
nature. The gnanis are fully aware of this. But, agnanis who consider themselves to be
this body believe the actions are done by them. As such, they are after the fruits of their
action. They do involve themselves fully in performing things because they believe the
fruits will be great under such circumstances. Gnanis should not try to explain to them
that what they do is wrong. If gnani tries to do so, the agnani will get confused and he
may stop doing karma.
In the sloga 3.25, Bhagawan ordered that gnanis should do karma (kuryadh). In sloga
3.26, He ordered that gnanis should not create confusion in the minds of agnanis.
(joshayedh). In this sloga, He further orders that gnanis should not shake the balance of
the agnanis. (na visalayedh). We should understand here that kriya (action) and karma
have difference. Karma is doing something seeking material pleasures. Kriya is doing
action prescribed to one without aiming at the fruits of the action. Bhagawan wants
gnanis to act. They should do their duties involving themselves in the act. Through their
act, they should set an example for others. In other words, gnanis should set an
example for others through their action (practice) and not through preaching. Agnanis
are those who are not fully conversant with the absolute truth. Hence their level of
intelligence is considered to be slightly on the lower level. They are therefore called
mandhaan. These people do have some faith in the sastras and Vedas and accordingly
they do what is prescribed there. But their actions are all karmas – they do with their

eyes on the fruits of their action. They are materialistic and they will not get themselves
involved in such an action if they are advised not to aim for the materialistic pleasures. If
a gnani tries to explain to them this, he will surely get confused, and perhaps he may
stop doing things. Bhagawan does not want a gnani to act in such a manner.
An agnani will gain experience and slowly wisdom will dawn on him through such
actions. One has to wait for that period to happen. It is always better to allow the fruits
to ripe in the plant/tree itself than to pluck them in an unripe status and try to ripen them
by beating them. Natural ripening will yield better results and so gnani should lead such
a life which will stimulate the agnanis to become gnanis.
LESSON TO US:
1. Do your prescribed duties without aiming at the results. (Do kriya and not karma).
2. Do not attempt to preach an agnani by words, but allow an agnani to learn from
your actions.
3. Even if you cannot do something good, atleast do not do anything bad.

MAYI SARVANI KARMANI
SANYASYA ADHYAATHMA CHETHASAA |
NIRAASIR NIRMAMO BHOOTHVAA
YUDHYASVA VIGATHAJVARA: || 3.30
MEANING:
Surrender all your actions to Me and get yourself involved in the war with self
consciousness (full knowledge about Me), but without any desire, mamagara (claim of
proprietorship), confused mind (free from lethargy).
LINK:
Arjuna had asked earlier which path would do good to him. (Sloga 3.2). Bhagawan
pointed out the difference between karma yoga and gnana yoga and in an elaborate
manner, He explained the salient features of karma yoga from sloga 3.3 to sloga 3.29.
In this sloga, He epresses His desire.
COMMENTARY:
After listing out the various features of karma yoga, Bhagawan has instructed Arjuna in
this sloga to get involved in fighting. Arjuna had earlier pointed out that he could not
fight and to substantiate his decision, he had mentioned various reasons. Bhagawan
has exposed the ignorance in Arjuna’s arguments and has instructed Arjuna to fight. In
other words, Bhagawan has preached karma yoga.
In this sloga, Bhagawan has listed out five conditions for the karma yoga:
1. Surrender all your actions to Me: We may be doing anything, but the fruits of
our action are not ours. We are just the servants and our Master is He, the
Bhagawan. We get the instinct to do anything only from Him every moment.
Hence, whatever we see, whatever we feel, whatever we think, everything is His
and we should surrender these to Him. We should sacrifice our body, mind and
everything in the sacred pyre called God as ahuthi. We should pour our
ahangara in this pyre as we pour ghee in the other yagas/homas. We should
understand that the only real wealth we can see/get in this world is He.
2. Sacrifice Desire: Our basic problem is we may think we cannot live without any
desire. This is because we have not understood ‘what sacrificing of the desire’
means. We certainly need something for maintaining this body and we can
retain that or earn that. What we should understand is nothing belongs to us and
everything what we have is taken by us from here. They all belong to Him. When
we came to this earth in this form, what did we bring? Anything other than that
has been taken from this earth and so what we have or claim to possess ours is
not at all ours. They all are His properties. Because of His magnanimity and pity
on us, He has permitted us to use them. Understanding this is sacrificing our
desire.
3. Shed ahangara: Understanding the fact that the work is getting done through us
and so we are just the instruments and not the doers is shedding ahangara.
Every act is done by nature. We think we are doing them. All the actions are
taking place because of the functioning of nature through the three gunas.
4. Remove confusion in mind: Keep your minds open and be ready to receive
whatever be the blessings Bhagawan gives. It may be success or failure. All are
His blessings. In other words, learn to accept success and failure the same way.
This will remove confusion in the mind. Whenever you face failure, remain calm,
learn from them, correct yourself and proceed forward. Similarly, whenever
success comes, do not get overjoyed and remain calm. Pick up only the lessons
from both success and failure and proceed forward.
5. Self consciousness: Understanding ourselves as atma and not this body is
called self consciousness. We should act keeping this thought in us always.
When we understand we are atma, we know we are a part of that Paramatma.
We also know there is no difference between one atma and another. We further
know that the true nature of atma is to remain calm and enjoy the eternal bliss.
All our actions should be with such a thought.
Anyone wanting to practice karma yoga has to adhere to the above stipulations.
ADHYA ATMA CHETHASAA: With self consciousness. The knowledge about self i.e. I
am atma is called self consciousness. Bhagawan wants one to work with self
consciousness. When we know we are atma, the feeling we are body will go off. We will
not then claim any right over this body. Claiming right over this body is the root cause
for desire. Body is made up of the great five elements which belong to Bhagawan and
so the body belongs to Bhagawan. Further, the gnana indriyas, karma indriyas, the
anthakarnas are all the creation of prakruthi and so we have no right over them.
Prakruthi itself is the creation of Bhagawan and so each and everything belongs to
Bhagawan. He has given us the right to enjoy them, but not the rights to claim the
ownership. Sheer sacrifice alone does not help. Sacrifice with full knowledge about self
is important. Hence Bhagawan has used this phrase adhyatma chethasaa.
MAYI SARVANI KARMANI SANYASYA: Sacrifice all your actions to me. When we
understand that we are not this body and we have no right to claim ownership over this
body, naturally, any action by this body also does not belong to us. Nor can we claim
ownership over them. As such, Bhagawan wants us to sacrifice all actions unto Him for
it is He who is the real owner of each and everything. The cause for every action

namely the indriyas and the sub cause for these actions viz the worldly material objects
are all the creations of God.
NIRAASIR NIRMAMO VIGATHAJVARA BHHOTHVA: Without desire, without

mamagara and without confused status of the mind. Once we have surrendered all our
actions to Bhagwan knowing full-well that we are atma and all the causes and sub
causes for action are His and we have no claim over them, naturally we should be free
from desire. Yet, yawning and mamagara to a certain extent may be left over. This left
over yawning and mamagara can create confusion in our minds. We should therefore
sacrifice this yawning and mamagara and confusion also.
Jwara means yawning and vigathajwara means sacrificing this yawaning. Bhagawan
uses this word in the entire Gita only in this place. The yawning can develop when we
lose our kith and kin. War means loss of life and in the case of Bharatha yudhdha, it
was a war between the relatives. Many relatives are bound to die and Arjuna has every
chance to be cornered by jwara. Hence, Bhagawan wants Arjuna to fight without any
confused state of mind.
Bhagawan talks of gnana yoga in this sloga when saying adhyaatma chethasa.
He talks about karma yoga when saying niraasir nirmamo bhhothva yudhyusva
vigathajwara.
He talks about bhakthi yoga when saying mayi sarvani karmasya.
This is thus clear that all the three yogas are interrelated to one another.
LESSON TO US:
1. We are atma and not this body.

2. This body is made up of five elements of nature, gnana and karma indriyas,
thanmathras and antha karnas – all are the creations of nature.
3. As such, we have no right over this body also.
4. We can however enjoy what is given to us.
5. We should sacrifice desire, ahangara, and mamagara.
6. With the knowledge about self i.e. I am atma, we should remove the confused
state of mind which may be there seeing certain happenings because what is
happening is bound to happen and we have no control over that.

YAE MAE MADHAM IDHAM NITHYAM
ANUTHISHTANTHI MANAVAA: |
SRADHDHAAVANDTHO ANASUYANTHO
MUCHYANTHE THAE API KARMABHI: || 3.31
MEANING:
Those who accept My principles with belief and faith and those who do not raise silly
queries but follow them get released from the fruits of action.
LINK:
After giving a detailed account of karma yoga, Bhagawan started describing the various
conditions for karma yoga. In the previous sloga, He listed five conditions. Here is the
sixth condition.
COMMENTARY:
Fundamental thing in following karma yoga is full faith in Him. We should accept His
words without any doubt. It is common to see people raising queries for the sake of
raising queries. We come across the people who raise objections for the sake of raising
objections. Bhagawan does not want one to be like that when following karma yoga.
Do your work with all sincerity and devotion. Have full faith in what Bhagawan has said
and do your duty without asking any queries. Then you will be released from the fruits
of your action and so you will be considered not to have done that.
People are under the impression that if they question for each and everything, they are
considered intelligent. It is just their belief because they are in the state of agnana.
They have not come out of the clutches of ahangara and mamagara. Doing something
with constant queries does not result in the desired results and they get tangled in this
samsara sagara.
MANAVAA: The people. Bhagawan has not specified this for any particular varna or
ashrama. It is for all the people irrespective of caste or creed, varna or ashrama.
SHRDHDHAVANTHA: One with concentration. Bhagawan here refers to those who

accept His principles clearly without any doubt and staunch faith. i.e. These are the
people who do not consider this body as they or theirs. They have full belief and faith
that this body is given to them only to serve Paramatma and ultimately get merged with
Paramatma.

ANASUYANTHA: One who does not find fault with or raise silly queries. In sloga 3.30,
Bhagawan said that one should surrender all the actions to Him and act without desire,
mamagara and confused state of mind, but with full of consciousness. In this sloga,
Bhagawan wants people to accept whatever has been said in the previous sloga without
any doubt or queries. To emphasise that, He has used the word anasuyantha:
MADHAM: Principles. These are the Bhagawan’s sidhdhantha. Whether one likes or
not, what is to happen is sure to happen. It will happen uninterruptedly. Hence, He has
used the adjective nityam to the word anudhishtanthi. (follow). Bhagawan wants people
to follow His principles daily.
LESSON TO US:
1. We are atma and not this body.

2. This body is not ours, but given to us for enjoyment.
3. The gnana indriyas, the karma indriyas, the anthakarnas, and the material
possessions we have all belong to the Nature (prakruthi).
4. This world also belongs to Prukruthi.
5. In view of the above, nothing belongs to us, but everything is given to us for our
use and enjoyment.
6. All these are subject to destruction, but atma is eternal.
7. Atma is a part of Paramatma.
8. The ultimate goal of atma is to get merged with Paramatma.

YAE THU AEDHATH ABHYA SOOYANTHO
NA ANU THISHTANTHI MAE MADHAM |
SARVA GNANA VIMOODAAMS THAAN
VIDHDHI NASHTAAN ACHETHASA || 3.32
MEANING:
Understand that those who do not follow My principles, but talk bad of them are in the
state of agnana from all angles and they have lost their life.
LINK:
Bhagawan gave His principles of karma yoga in the last two slogas and He wanted us
to follow them. He had pointed out that those who follow His principles will attain
mukthi. Here, He comes out with what will happen if we do not follow them.
COMMENTARY:
Bhagawan is whole and poorna. He is complete in all aspects. We are incomplete.

Naturally, with our level of incompleteness, we are not competent enough to question
His rights and actions. We cannot understand His actions. We cannot match His
calculations. Under such circumstances, we are not authorized to question Bhagawan’s
wisdom. Yet, many of us do that. We are not convinced that Bhagawan can do
anything and this is because we are ignorant. We rope in the dark. We just pass loose
comments and talk bad of Bhagawan’s actions. Bhagawan says such persons have lost
their life.
We are given this birth to reduce our agamyam and sanchitham and to enjoy the
prarabtham. We can achieve this only when we have full faith in Him and do our duty
without suspecting anything and aspiring for anything. In case we do not do so, we have
just wasted the wonderful opportunity given to us. The entire life is just a waste. Hence,
even after getting this noble life of human being, we have just wasted this and have
fallen into the samsara sagara.
When we do not follow the principles of Bhagawan, we lead our life either with likes or
dislikes. The likes and dislikes are the offshoot of desire. Desire is the root cause of all
destruction. It breeds mamagara, ahangara, attachment, and we are forced to go below
from the present status.
LESSON TO US:

1. To make matter clear, we should express all aspects. (In sloga 3.30, Bhagawan
said the benefits of following His principles and in this sloga He points out the ill-
effects of not following karma yoga.)
2. We should accept Bhagawan’s principles and follow them meticulously.
3. For every action of Bhagawan, there is a reason behind it. But, because of our
ignorance and we being in the clutches of maya and the three gunas, we cannot
understand them.
4. We have no right to question the propriety of Bhagawan.
5. There are over 84 lakh species of life of which human life is the best one.
6. We are blessed with such a good thing and we should use it properly to merge
with Paramatma by following Bhagawan’s principles.
7. Instead of using it for the ultimate purpose, if we start doubting the greatness or
power of Bhagawan, we are bound to misuse this life and thus waste the
wonderful opportunity.

SATHRUSAM SHESHTATHAE SWASYAA:
PRAKRUTHE: GNAANAVAAN API |
PRAKRUTHIM YAANTHI BHOOTHANI
NIGRAHA: KIM KARISHYATHI || 3.33
MEANING:
People follow their mental consciousness. Even the enlightened acts as per his mental
consciousness. What is possible by controlling this?
LINK:
After explaining what karma yoga is, Bhagawan now starts to explain the basis on which
karma yoga is built.
COMMENTARY:
Bhagawan wanted us to follow His principles meticulously without having even an iota
of doubt about His capacity. Karma yoga is one thing which is being followed as per the
mental consciousness of any human being. Gnana yoga, on the other hand, is to
remain silent – a path against the nature. People act as per their nature. Even the
enlightened acts as per his nature.
One’s nature is linked to prakruthi – the three gunas. One’s action and deeds are as
per one’s gunas. These gunas control and direct one from inside. When this is so, what
impact is going to be there by controlling one’s actions? The answer is naturally nothing.
Doing karma according to one’s nature is the inborn quality of anyone and karma yoga
teaches us to do karma as per our varna ashrama dharma. Therefore, karma yoga
wants us to act as per our inner consciousness only and so we are not required to make
any sacrifice. In other words, we can be as we are. We do not have to imitate anyone.
What is required is just to understand that we are atma and we are not this body. As
such, we have no right over the fruits of our action. However, whatever is given to us
can be enjoyed as they are given to us only for our enjoyment.
When we follow as per our inner consciousness and act as per our nature, we will face
little obstacles. When we try to change our path trying to imitate others, we are
controlling our nature. How long can we control our nature? What result will it give?
Obviously, it will be like someone playing in a drama taking the role of some character.
It is not his true nature. So, the result is going to be nothing.

The enlightened will also be acting as per their nature. When Bhagawan says this, He
means that even the enlightened have to experience prarabdha and only for this
purpose, they have taken birth here in this world. Naturally, they will be acting as per
their inner consciousness. At the same time, they know very well that they are not the
doers. Their act is just for the outside world so that the others know they have to do
their prescribed duty. The enlightened are conscious of the fact that they have nothing
to do with the fruits of their action and so they do not have any desire or attachment
over their actions. Their thoughts will always be on the Paramatma. In the process,
their mind gets purified. The purified soul surely attains mukthi. In other words, by
following karma yoga, one can attain mukthi.
We cannot stop the prakruthi’s action. But, we can direct it towards God. This is
possible by doing things without aspiring for the fruits and acting without fear, favour or
hatredness. This is karma yoga. The enlightened adopt this method. They work, but as
they have no likes and dislikes, and no attachment over the fruits of action, no good
deeds or bad deeds take place through the enlightened.
LESSON TO US:
1. What is to happen will surely happen and we have no say over this.
2. We can certainly direct the flow of action towards God by surrendering to Him
and sacrificing the fruits of action to Him.
3. Even the enlightened do duties, but as they do without any fear or likes and
dislikes, it is not considered as if they are doing anything.
4. In view of the above, never shirk the prescribed duties.
5. But do without any likes and dislikes and without aiming for the fruits of action.

Ratha Symbolism in Hinduism – Chariot Symbol
By Abhilash Rajendran Tuesday, March 26, 2019
The human personality is itself a ratha, which is on a yatra from beginningless time. The Katha Upanishad
describes the ratha as comprise of the body, sense organs, mind, intellect and the soul. Ratha (chariot) symbolism
in Hinduism is mainly found in the Upanishads.The atman is the master of the chriot, the body is the chariot,
intelligence is the charioteer, diversified mind is the reins, sense organs are the horses and sense objects are the
roads along which this chariot is driven.
But why should the ever perfect and ever free Atman have the need to go anywhere?
Lord Yama tells Nachiketa in Katha Upanishad that the journey is made by the Atman when it is conditioned by
identification with the ratha. When so conditioned, the Atman is called jivatman.
Liberation from this conditioning is the goal of human life. And the journey towards liberation begins when the
senses are restrained from traveling towards the sense objects, the mind is made one-pointed, and the intellect is
turned inward towards the Atman.
This teaching is symbolically present in the famous Rath image of Bhagavad Gita with Krishna, Arjuna and the
horses.
BHAGAVAD GITA SLOKA 3.42 PARTS OF RATHA SYMBOLISES
YO BUDHDHE: MASTER OF THE CHARIOT JIVATMA
PARATHAS THU SA: (4)
MANASAS THU PARAA CHARIOTEER INTELLIGENCE
BUDHDHIR (3)
INDHRIYEBYA: PARAM REINS (DIFFERENT ONES) MIND (DIVERSIFIED)
MANA: (2)
HORSES SENSE ORGANS
ROAD SENSE OBJECTS
INDRIYAANI PARAANI CHARIOT (FULL) HUMAN BODY

AAHU (1)
INDHRIYASYA INDHRIYASYA ARTHAE
RAGA DHWESHOW VYAVASTHITHOW |
DHAYOR NA VASAM AAGACHCHEDH
THOW HI ASYA PARIPANTHINOW || 3.34
MEANING:
It is the nature of sense organs to develop likes and dislikes on their sensory objects.
We should not fall prey to them because they are our enemies.
LINK:
Bhagawan is in the process of explaining the basis on which karma yoga is built. In this
sloga, He continues with the same.
COMMENTARY:
Ultimate aim of anyone is to attain the eternal bliss. Very often, it is confused with the
happiness/enjoyment/pleasure we derive with the help of sense organs. Sense organs
wander outside and try to derive pleasure/happiness from outside. On the other hand,
eternal bliss is something which emanates from inside. Sensory objects are connected
with nature. They are not permanent ones. They are associated with the three gunas
and so have likes and dislikes. Sensory organs hunt for their sensory objects. These
objects may appear to give pleasure, but in reality, they bring sufferings. The eternal
bliss which emanates from inside ensures nothing but bliss. It has no connection with
the nature as it originates from inside, It has no likes and dislikes as it has no wants. It is
permanent.
The likes and dislikes divert one from one’s goal of attaining eternal bliss. Hence, these
are considered to be the worst enemies of anyone. The likes and dislikes are due to the
sensory organs going in search of their sensory objects. Under such circumstances, we
have to control the sensory organs and keep them under our control. These sensory
organs draw the mind of a person towards them. Our aim therefore should be to severe
the relationship between the mind and the sensory organs, and divert the sensory
organs to search for their objects inside. Naturally, in this process, the sensory objects
will turn towards the soul (atma) inside. This will slowly pave the path for understanding
self, and getting enlightenment. The result obviously is eternal bliss. One will get
relieved from the birth-death cycle, old age, disease. In short, one will attain mukthi.
INDHRIASYA INDHRIYASYA ARTHE: We have five sensory organs. Each sensory

organ has a separate sensory feeling. There are separate sensory objects for each
sensory organ. To distinguish this separation, the word “indhriyasya” is used twice.
RAGADHVESHOW VYAVASTHITHOW: The likes and dislikes are dependent on the

basis of how the sensory feeling create impression on the person. What is good for one
may be bad for other. For example, when it rains, the farmer is happy, but the potter
feels sad. As such, good or bad is not in the objects or the sensory organs, but the
feelings the sensory organs create based on the objects and the situation. Farmer
wants rain for the crops and the potter wants sun for his pots to dry. Similarly,
depending upon the situation, the likes and dislikes arise, and the same object which
appears to give pleasure at one point of time will bring misery at another point of time.
The false ego (ahangaram) makes one think that one is body and this is the reason for
all likes and dislikes.
DAYOR VASAM NA AAGACHEDH: One should fall prey to them. One should do one’s
prescribed duties. None should indulge in any activity as per his likes or dislikes. If one
does so, one will become slave of the likes and dislikes. Therefore, Bhagavan wants
one not to fall prey to such a situation. This is possible (doing things without likes and
dislikes) is possible when one does not aspire for the fruits of one’s action. One should
clearly understand that one does work as one is directed to do and one has no
relationship with what one does.
THOW HI ASYA PARIPANTHTHOW: Because they are our enemies. Bhagawan has
categorically pointed out that the likes and dislikes are one’s enemies. It is very clear
that one should overcome them. It is possible by surrendering oneself to the Almighty,
do all the prescribed duties, sacrificing the fruits of one’s action to the Almighty and be
content with what one gets in return from the Almighty.
LESSON TO US:
1. The sensory organs always wander in search of their respective sensory objects.
2. All the sensory objects are outside and in association with nature (prakruthi)
3. The sensory feelings (thanmathra) cause the feeling of like and dislike to one
depending upon the circumstances.
4. These feelings develop likes and dislikes and these are the enemies of anyone.
5. One should therefore work without any likes and dislikes.
6. It is essential because the likes and dislikes make one move away from one’s
ultimate goal of attaining eternal bliss.
7. This is possible by one surrendering oneself to the Parabrahmam, shunning ego
and doing prescribed duties accepting what he gets in return from the
Parabrahmam.

SHREYAN SWADHARMO VIGUNA:
PARA DHARMAADH SWANUSHTI THAATH |
SWADHARMAE NIDHANAM SHREYA:
PARADHARMO BHAYA AAVAHA: || 3.35
MEANING:
It is always better to follow swadharma even if it is incomplete or inferior to paradharma

rather than following dharma of others (paradharma) meticulously. Following
swadharma is always better even if it leads to death because the dharma of others is
always full of fear.
LINK:
Bhagawan is describing how karma yoga is to be followed. In this sloga, He emphasizes

the importance of swadharma over paradharma.
COMMENTARY:
Everyone should follow the prescribed duties. It is better to follow the dharma stipulated
for one. His performance may not be upto the mark. Yet it is better than doing para
dharma – the dharma of others- even meticulously. Here, Bhagawan is very clear that
however efficiently we may discharge the duties of others, it has only a second rating
compared to swadharma. The person may not be expert in performing swadharma.
Yet, it is considered to be greater than meticulously discharging para dharma.
Bhagawan goes one step ahead and says that even if one has to die following swa-
dharma, it is greater than meticulously discharging para-dharma as para-dharma is
always dangerous.
SHREYAN SWADHARMO VIGUNA: Even if swa dharma is inferior (viguna) following it

is great. In fact, there is nothing inferior or superior. Swadharma is the prescribed duty
for anyone. The prescribed duty is based on the varna-ashrama dharma. Bhagawan
has classified the people into four varnas dependeing upon the nature of the work he is
to do. All the four varnas put together make the universe function. As such, there is
nothing which is superior or inferior. It is just the feelings of us. Always the other side
of the grass is green. Yet, Bhagawan has used the term viguna: just to make us (the
agnanis) understand that any job prescribed to a person is better than the one
prescribed to others. So, we should take care to do our prescribed duties.
PARADHARMAADH SWANUSHTITHAATH: The dharma prescribed for others may

look great. Here again, Bhagwan points out that the para dharma may look great, but

one should follow swa-dharma. What is to be understood from this is however great it
may look, the swa-dharma is always better than para-dharma.
Arjuna had at the beginning of this chapter asked Bhagawan to guide him with what
dharma is great and what dharma should he follow. Arjuna had used the word ‘jyaayasi’
(sloga 3.1). Bhagawan uses the word here in this sloga ‘shreyaan’. Both the words
mean the same thing. Hence Bhagawan seems to reply to Arjuna’s question that one
should follow always swa-dharma i.e. the prescribed duties. Even if it may appear that it
is defective, one has to follow swa-dharma because swa-dharma is always free from
defects and so one who follows swa-dharma never commits sin.
SWA DHARME NITHANAM SHREYA: Even if it leads to death, swa dharma is always
better because it will lead us to good only. People may have an inferiority complex
performing the prescribed duties thinking that the duties of others are greater than the
ones allotted to them. Bhagawan here points out that while performing swa-dharma,
(like a kshatriya dying in a war) sometimes, they may even face death. Bhagawan says
here clearly that swa dharma is to be followed. Death will also bring him name and
fame.
PARA DHARMO BHAYA AAVAHA: The dharma of others is always dangerous for us
for it will instill fear in us. Here, Bhagawan has categorically stated that the dharma
prescribed for others will create fear in us. The reason here is we get the guilty
consciousness when we do not follow our duties. We invite blame on us for not
following our prescribed duties. Naturally, we get fear.
LESSON TO US:
1. Always do your prescribed duties.

2. Do not have the feeling that others are in a better position as everyone is great
as long as he is following his prescribed duties.
3. Even if death may embrace us while discharging our prescribed duty, it is greater
than our skipping our duty and following the duty prescribed for others.
4. Fear will grab us in case we ignore our prescribed duties and indulge in doing the
duty prescribed for others.

ARJUNA UVACHA:
ATHA KENA PRAYUKTHA AYAM
PAAPAM SARATHI POORUSHA: |
ANICHCHAN API VAARSHANEYA
BHALAADH IVA NIYOJITHA: || 3.36
MEANING:
Arjuna asked:
Oh! The one born in Vrushni clan! If that be so, even if one does not like, why does one
commit sin as if one is compulsorily forced to do?
LINK:
Bhagawan had explained earlier the importance of karma yoga and concluded that one
should perform the prescribed duties. The prescribed duties will surely bring one fame
even if it sometimes may lead one to death. On the other hand, the duties prescribed
for others will just create fear in one. In other words, swa-dharma is greater than para-
dharma. Arjuna on hearing this seeks the above clarification.
COMMENTARY:
If swa-dharma is always greater than para dharma, people should not have any difficulty
in following swa-dharma. But in reality, we see everyone feels what is prescribed for
him is something inferior, and always tries to step into the shoes of others. Bhagawan
has pointed out that this is wrong. Arjuna is convinced that there must be some force
which instigates a person to behave like this. He seeks clarification.
VAARSHANEYA: The one who has taken birth in Vrushni clan. In fact Bhagawan does
not have birth or death. He just appeared (took avathar) in Vrushni clan. Bhagawan had
been explaining to Arjuna that one should discharge duties prescribed as per one’s
varna/ashrama. Clan is a part of varna / ashrama and so Arjuna addresses Krishna
using the clan. Even if Arjuna calls Krishna as Varshaneya, Bhagawan does not belong
to any clan. He is above all, and at the same time, He is all. In fact, He is within and
without everything. Whatever is visible and whatever is not visible – everything is He.
There exists only one thing and it is He.
ANICHCHAN BHALAADH IVA NIYOJITHA: One does even though one does not like as
if one is forced to do. Here Arjuna says that one is committing sin even if one does not

like. His act is because he is forced to do. That means something is behind the whole
act. Arjuna wants Bhagawan to explain what that force is.
Bhagawan had in the previous slogas (3.31 to 3.35) described various attributes like
lack of attention, jealousy, evil thoughts, ignorance (agnana), victim of the nature, likes
and dislikes, attraction of para dharma over swadharma as the reasons for one not
following karma yoga. Arjuna could not pin-point which of these is really responsible for
the peculiar behavior of a human being. In view of this, he has sought this clarification.
LESSON TO US:
Whenever you are in doubt, seek clarification without any hesitation.

SRI BHAGAVAN UVACHA
KAMA AESHA KRODHA AESHA
RAJO GUNA SAMUDH BHAVA: |
MAHAA ASANO MAHAA PAAPMAA
VIDHY EANAM IHA VAIRINAM || 3.37
MEANING:
Bhagawan said:
Please understand that these desire and anger which are born out of rajo guna, which
swallow everything and which are full of sin are the enemies.
LINK:
After listening to the features of karma yoga and the necessity of following them, Arjuna
raised a query as to why people are forced to commit sins even against their wishes.
Bhagawan starts to answer this question.
COMMENTARY:
The first set of enemies for anyone is desire and anger. Both desire and anger have
origin from the rajo guna. These are capable of swallowing anything and everything.
They are full of sin and they stimulate one to commit sin. It is the desire which is the
root cause for all sufferings. When the desire does not get fulfilled, it develops into
anger.
In fact, it is the attachment which is born out of rajo guna. We feel attachment gives
happiness to mind. This feeling is desire. As the attachment grows, desire grows and
develops into love for things. This love gives way to lust. When desire does not get
fulfilled, we get anger. But if the opponent is stronger than us, it is not anger which
develops, but fear. Hence, desire, love, lust, anger and fear are all the offshoots of
attachment. Attachment originates from the rajo guna.
When we do not get what we want or when we get what we do not want we become
sad. The state of sans likes and dislikes is the real state of happiness. The urge to have
materialistic goods (destroyable ones) is called the liking. It never gets fulfilled because
the moment we attain one, the urge is to attain another. Thus, the urge grows and leads
to desire, and so on. On the other hand, the urge to attain mukthi (merge with the
paramatma) gets fulfilled because once we attain mukthi, we come out of all
attachments and desire.

Further, in the case of urge for materialistic goods, the attachment is on something
which is outside. On the other hand the urge to attain mukthi is attachment on
something which is inside.
To satiate the urge on something outside, we should do service to them and derive
happiness out of it. We should not get attached to it as attachment is sure to lead to
suffering. We should understand our true nature – we are atma, and the indriyas, body,
mind, intellect are all ours and not we. So, they are something outside. We should
therefore serve them and derive satisfaction and never place attachment over them.
We have three bodies – sthula sareera, sukshma sareera and karana sareera. Sthula
sareera is attached to the world of sthula, sukshma sareera is attached to the world of
sukshma and the karana sareera is attached to the world of karana. Nothing Is therefore
attached to us. When such is the case, why should we develop attachment over them?
We should also remember that while we serve them, we should not develop pride – ‘we
are doing service’ – for this is ego. It is also ours only and not we. Thus, we should
never allow ego to show up.
Ahangara leads to destruction, mamagara to modification and desire to lack of peace.

When we sacrifice desire, mamagara dies and when mamagara dies ahangara gets
destroyed. Hence we should practice karma yoga.
LESSON TO US:
1. Attachment is the root cause for all sufferings.

2. Attachment slowly develops into desire, desire to love, love to lust.
3. When desire does not get fulfilled, anger develops.
4. In case the opponent is stronger, anger turns into fear.
5. All these are born out of rajo guna.
6. We can overcome these by killing attachment.
7. Killing attachment is possible by doing service and seeking satisfaction out of it
instead of trying to possess it

DHOOMENA AAVRIYATHAE VAHNIR
YATHAA ADHARSHO MALAENA CHA |
YATHAA ULPENA AAVRUTHO GHARBHA:
THATHAA THAENA IDHAM AAVRUTHAM || 3.38
MEANING:
This is covered (gnana is covered by desire) the way fire is covered by smoke, mirror is
covered by dust or embryo is covered by the womb.
LINK:
Krishna is replying to the Arjuna’s query why people are forced to commit sin even
against their wishes. In the previous sloga, Bhagawan pointed out that desire is the root
cause of everything and it is the greatest enemy for human beings. Now He continues
further.
COMMENTARY:
Here, Bhagawan describes the impact of desire. Smoke covers the fire. A gentle
breeze may be sufficient to remove the smoke and exhibit fire. This can be compared to
the desire of a satva guna. The desire in the people of satva guna may not embrace
them. These people may be able to come out of the clutches of desire and attain gnana
without much of difficulty. A gentle effort may suffice.
Dust covers the mirror. One does not see oneself in the mirror because of dust. A
slight effort is required to clean the mirror. We may have to use a cloth and wipe the
dust out. This corresponds to the desire in the people of rajo guna. A little bit of effort is
required to free them from the clutches of desire to attain gnana. These people have
therefore to indulge in different sadhanas.
The embryo in the womb is invisible. A lot of effort has to be put to see the embryo.
This refers to the desire in the thamasa guna. Desire has mixed and mingled with these
people. A lot of effort has to be put in to segregate desire from them. These people can
be freed from desire only after a lot effort.
The embryo in the womb is in such a precarious position that it may not even be able to
move. The living creatures like plants and trees are in such a position. The gnana for
them is quite far and they may have to take a lot of garbhavasa. The second stage of
dust in a mirror is akin to the birds and beasts. They have to undergo a lot of hurdles to
reach the level to attain gnana. The smoke-fire is an example of human life. A little bit
of effort is sufficient for them to attain gnana. We are blessed with such a great life. We

should utilize this opportunity and leave no stones unturned to attain gnana. As smoke
cannot be without fire, we cannot have human life without gnana. Gnana is therefore
within us. We just require a little bit of inclination to bring the same out. Our true nature
is bliss and it is covered by agnana. We need not go hither and thither in search of it as
it is very much within us. Let us put a slight effort to remove agnana. It is like our sitting
in a dark room. We just have to turn the switch on and we will get light.
DHOOMENA AAVRIYATHAE VAHNI: Smoke covers fire. Smoke is something which is

always on the move. It moves and at the same time covers fire. Similarly, in the case of
satvik people, desire may arise and try to cover their intellect. A sathaga should know
that what he wants is not going to be with him always and what he has is also not his.
This thought should there be in his mind always. This thought, like a gentle breeze
chases out smoke, will drive away desire from his mind. He will be able to attain gnana.
YATHAA AADHARSHO MALAENA: Like dirt (covering) the mirror. When there is dirt on
a mirror, we may have to make a little bit of effort to wipe it out. Otherwise, we may not
be able to see our image. Similarly, desire covers our intellect and we are not able to
understand our true nature. We forget that we are sathakas and we should not do
certain things. Automatically, desire develops for the materialistic pleasures which are
not permanent. The value of anything depends upon its usage – be it wealth,
education, strength, etc. When it is put to proper use, the value is high and when it is
misused, its value is negative. So, a sathaka of this category has to put in a little bit
more effort than than the previous one to attain gnana. He should take efforts to control
desire on the materialistic objects and then his interest in the Ultimate Truth will start
increasing.
YATHAA ULPAENA AAVRUTHO GARBHA: The way the embryo is covered in the
womb. This is the third category. We do not know whether the child in the womb is
male or female. Such is the level of intellect in this type of people. Their intellect cannot
even distinguish between what is prescribed duty for them and what is not to be done
by them. At least in the second category, the people had intellect to understand that
there is mirror though they could not see their image. In this category, they cannot
understand even the nature of the child. That means in the second category, desire has
just covered the intellect, but the sathaka knows what is his prescribed duty even
though desire drags him away from performing the prescribed duty. In this category,
however, the sathaka does not know what his prescribed duty is. Such a sathaka has to
put in a lot of effort to come out of such a condition. This is possible because of his
good deeds of the past, contacts with sath sanga in the present or some other reasons.
THATHAA THAENA IDHAM AAVRUTHAM: In these ways, this (intellect) is covered by

this (desire). Bhagaan explains the three stages of desire in this sloka. Desire spreads
like anything. The speed of spreading of desire is also quite fast. Desire literally kills a

person and so one should control desire. Then only one’s intellect will be visible and
one will be able to perform one’s prescribed duty.
Smoke indicates the existence of fire. Dust may be there on the mirror, yet we know that
it is mirror. Womb would have covered the embryo, still we have the knowledge of
presence of the child in the womb. Yet all these are not sufficient. We need to chase
away the smoke to see fire, remove dirt to see our image in the mirror and wait for the
child to be born to know its sex. Similarly, our intellect is covered by desire. So, even if
we have the knowledge that we possess intellect, it does not serve any purpose
because as long as it is covered by desire, we are not able to function intellectually. We
have therefore to control desire. As the desire gets controlled, automatically, intellect
starts to be visible and our action is based on gnana.
LESSON TO US:
1. Desire is the root cause of all disaster.

2. Desire has different stages.
3. If we do not control desire, it starts spreading.
4. Control desire and gnana brightens.

AAVRUTHAM GNANAM AEDHAENA
GNANINO NITHYA VAIRINAA |
KAMA RUPENA KOUNTHAEYA
DHUSH POORENA ANALAENA CHA || 3.39
MEANING:
Kountheya!, For the gnanis, this lust (1) which is capable of taking its own shape (2)
yawning for what is not attainable and fulfilled, is their permanent enemy and it covers
(hides) their intellect .
LINK:
While replying to Arjuna’s question why a person commits sin as though he is forced to
do despite the fact that he does not want to do, Bhagawan has come out with the
reason for the covering of intellect. It is the desire which has covered the intellect of a
person. In this sloka, He further explains how desire has covered the intellect.
COMMENTARY:
In sloka 37, Bhagawan has pointed out that desire arises out of rajo guna. Rajo guna is
nothing but the disturbed mind. In other words, when the mind is not calm, rajo guna
develops. Desire is born out of this. The disturbed mind is wandering to cling on to
something. The karma vasanas further stimulate this disturbance.
In the previous sloka and in the present one, Bhagawan points out what such a desire
does. Desire covers the intellect. As such, a person is not able to function intellectually.
(sloka 38).
In this sloka, Bhagawan further continues with the action of desire. Desire has no
boundaries. As the desire covers the intellect, we do not think to what extent we can
yawn for something. Naturally, our desire goes beyond what is attainable by us. Once it
crosses the limit of our attainability, we feel dejected as we are not able to
attain/achieve. We land ourselves in trouble. Excess of desire is lust.
Further, desire has no end. When we attain what we have desired for, further desire
arises and it sets a new target. Thus, in case we get ten, we aim to get another
hundred. If we achieve this, then our aim to go for a thousand. In other words, we are
after something always because of desire. The contentment is never there because of
lust.

Desire is capable of taking different shapes. It drags our thoughts as it pleases and we
are at a loss to know what we think of or act because of desire.
Desire/lust has been described as the foe of the intellect. However, it is the foe of
everyone. Bhagawan has pointed out that desire/lust is the foe of intellect because it is
only the intellect who is able to understand that desire is actually a foe and not a friend.
Others think it is their friend and they try to seek pleasure from it. It does not give them
any pleasure. Instead, it lands them in trouble.
The one who has understood that desire is his enemy is considered to be intellectual.
DHOOSHPOORENA ANALENA: The fire which never gets satisfied. Fire is something
which never gets satisfied with any amount of ghee or firewood. The more we offer, the
bigger the fire is and the more it demands. Lust is also similar to that. The more we try
to satisfy the lust, the more it demands. Newer ones develop. We can never satisfy
lust.
GNANINO NITHYA VAIRINAA: Enemies to the gnanis always. Here gnani refers to the
sathaka. A sathaka does work with a lot of determination. He aims to complete his
mission. But the desire and lust in him prevents him from accomplishing his task.
Hence, it is considered to be the enemy of sathaka. In fact, it is the enemy of each and
every one. Yet, Bhagawan has said that it is the enemy of sathaka because a sathaka
knows that it is the lust and desire in him which prevents from performing. In case of
others, this fact is not known to them.
KAMA RUPENA: The various shapes of lust. Lust can take different forms. One may
aspire for doing nama japa, dhyana, or sathvika karma. The aspirations for these
cannot be classified into lust. On the other hand, the aspirations to attain external
things are classified as lust. Bhagawan blames this aspiration for external materialistic
things as one’s enemy.
GNANAM AEDHENA AVRUTHAM: Gnanam (intellect) is covered by this (lust). We

should note here that lust covers intellect. This clearly indicates that everyone has
intellect. The so-called agnanam is therefore a non existing one. When the intellect is
not visible, we call it agnanam. So, agnanam is not there in existence, but when
gnanam is covered by lust, gnanam is not visible and this state is considered by us as
agnanam.
In sloga 3.38, Bhagawan has described the level of coverage of gnana by lust (smoke
covering fire; dust covering mirror; embryo being covered by womb)
LESSON TO US:
1. Desire results in lust for external materialistic ones and it is our enemy.

2. We can control this desire/lust by turning mind towards inside.

3. Desire/lust on nama japa, dhyan or sathvika karma help us to get elevated and
so they are not our enemies.
4. Everyone is intellectual. The lust hides the intellect of a person and we consider
this as un-intellectual. In fact, there is none who is not intellectual.

INDRIYANI MANO BUDHDHI:
ASYA ATHISHTAAANAM UCHYATHAE |
AETHAIR VIMOHAYATHY AESHA
GNANAM AAVRUTHYA DHEHINAM || 3.40
MEANING:
It is said that the indriyas (sense organs), mind and budhdhi are the seats of desire/lust.
This lust hides the intellect and confuses the human being.
LINK:
Bhagawan is in the process of replying to Arjuna’s question as to why people are forced
to commit sin against their wishes. Desire/lust is considered to be the enemy of
intellectuals. In this sloka, Bhagawan points out where the lust resides in a human
being.
COMMENTARY:
The sense organs, mind and sankalpa are mainly used to fulfill our desires. Hence, it is
said that these are the seats for desire / lust. This desire/lust hampers one from getting
elevated as it pulls one towards the materialistic pleasures which are highly temporary.
Let us try to understand this by a story. There was a king called Chethanasimhan ruling
the country Dhehinapuri. The chief minister in his kingdom was Gnanasakaran. There
was a deputy minister named Chanjalasimhan who used to obey the orders of
Gnanasakaran. Chetanasimhan ruled the country alongwith his ministers from his
capital city Madhyapuri. There were 10 districts in his kingdom. Each district had a
head. The king was very sensible, efficient, and good natured. The people lived very
happily in his kingdom. The kingdom prospered in all fields. One day, an imposter
named Jaganmohan entered the country. He was cunning and poisonous in mind, yet
his speech was very sweet and he used to win over anyone with his speech, He
disguised himself as a businessman, entered each district and got permission from the
district authorities to conduct his business. He lured the district authorities with a lot of
offers and also fulfilled the desires of the district authorities. The district authorities
became prey to the luring of Jaganmohan, but could not, by themselves, do anything as
they were controlled by the higher authorities. They took him to the deputy minister
Chanchalasimhan. Jaganmohan lured Chanchalasimhan also and through him,
approached Gnanasakaran. Gnanasakaran was no doubt intelligent, yet was without
strong mind. Hence, he could not take decision after applying his mind and so he
yielded to the pressures of the district authorities and the deputy minister. Jaganmohan

creased the palms of Chanchalasimhan and the ten district authorities. Gnanasakaran
agreed to give permission to Jaganmohan for conducting business in all the ten
districts. But he is not the decision maker, and so as per the stimulus of Jaganmohan,
he took Jaganmohan to the king. Jaganmohan was highly skilled cunning person and
he started to lure the king. The king also fell prey to Jaganmohan’s cunning game. The
king permitted Jaganmohan to carry on trade in his entire country without any
hesitation. Then Jaganmohan bribed the two ministers and 10 district authorities and
started his business in the entire country. All these people were enslaved by lust, and
slowly, Jaganmohan controlled the king also by allowing lust to grow in his mind.
Jaganmohan through his sweet speech, cunningness, cheating started to draw all the
10 district authorities and two ministers towards evil deeds and made them unarmed
with powers. He then slowly started controlling the king, grabbed all the wealth of the
kingdom and arrested the king
Let us analyse the above story. The country Dhehinapuri is the human body. The king
Chetanasimhan is jivatma. His chief minister Gnanasakaran is budhdhi and the
assistant minister Chanchalasimhan is mind. The headquarters Madhyapuri is the
heart. The ten district authorities are the ten sense organs (karma indhriyas 5 and
gnana indriyas 5). The ten districts are the ten places where the ten sense organs
function. Imposter Jaganmohan is lust. The luring by him is boga or sense objects. The
swindling of the kingdom is making the person fall into external materialistic pleasures
and depriving the person from the real inner pleasure. The arresting of the king and
unarming the others is covering the gnana by a curtain (maya/veil) dragging him away
from the true path of attaining paramatma. This is grabbing of all the wealth of the
kingdom.
This story will explain how lust hides everything and confuses a person. Lust is the
invincible enemy of human nature. It lures the mind and intellect through small petty
materialistic pleasures enjoyed by the sense organs. Jivatma falls prey to this and its
gnana is covered by maya and falls prey to samsara sagara. This lust snatches away
from the jivatma the priceless possession of attaining paramatma and thus wastes the
life of jivatma.
INDHRIYANI MANO BUDHDHI ASYA ATHISHTANAM UCHYATHAE: Indhriyas, mind

and budhdhi are said to be the seat of this (love or lust). Here, Bhagawan has listed
three seats for lust. In sloka 3.34, Bhagawan has pointed out that lust resides in the
things sought by the indhriyas. In the sloka 2.59, Bhagawan has identified that
ahangaram is the seat of lust. Thus, lust actually resides in five places viz the sense
objects, sense organs, the mind budhdhi and ahangara. But in reality, it is the ahangara
which is the real seat of lust and once ahangara is subdued, all other things will get
subdued. (The thought that I belong to this varma or ashrama starts creating desire)

The indriyas (sense organs), mind and intellect are responsible for all actions. Once
lust occupies them, one is deprived from doing sat karma as ahangara creeps in.
AETHIR VIMOHAYATHI AESHA GNANAM AAVRUTHAYA DHEHINAM : Lust does not

permit a person to do what he should do. Instead, he is forced to do what he is not
supposed to do. Thus, lust makes a person confused as what is to be done and what is
not to be done. The word used is dhehinam. This means the body and so lust only
confuses him who considers himself to be the body. In other words, one who is very
clear about himself to be atma and is different from the body is not lured by lust, is not
confused and so does not fall prey to lust.
LESSON TO US:
1. Lust is born out of desire.

2. It rests in the sense organs, sense objects, mind, intellect and ahangara.
3. It confuses the one who considers himself to be the body.
4. The materialistic pleasure objects are the ones which lure one to do wrong
things.
5. For anything and everything, it is the feeling of “I”ness (ahangara or ego) which is
the root cause of lust. Control therefore ego and shun the same.
6. The true Krishna consciousness lies in shunning ego.

THASMAADH THVAM INDHRIYAANI AADHOW
NIYAMYA BHARADHAR SHABHA |
PAAP MAANAM PRAJAHI HI AENAM
GNANA VIGNANA NASANAM || 3.41
MEANING:
The great warrior of Bharatha! Therefore, control the senses and certainly win over (the
desire/lust) which is the enemy and destroyer of intellect and self realization.
LINK:
After explaining the atrocities of desire and lust, Bhagawan listed the places where this
resides. In this sloka, Bhagawan wants Arjuna to win over desire/lust which is one’s
enemy.
COMMENTARY:
It is clear that desire is a part and parcel of any human being. As such, one has to live
with desire and its derivatives. But, one should not fall prey to that. One should keep
them under one’s control. One should never allow them to rule over oneself.
GNANA refers to the knowledge of self – i.e soul and body are different. This is also
understanding the true nature of Parabrahmam – the glory and secret of nirguna,
(attribute-less) nirakara (form-less) thathva.
VIGNANA refers to the specific knowledge of the soul’s constitutional position and one’s
relationship with the Supreme Soul. The true knowledge of avatara leela, the inner
meaning of all the leela, the bodily presence of the aroopa (form-less) and its
significance is considered to be vignana.
Desire covers this knowledge and drags one’s senses. Hence, it is considered to be the
greatest enemy. As desire forms a part and parcel of anyone, it is absolutely impossible
for one to live without it. But, it is certainly possible for anyone to keep them under
check. Always, desire should be kept under one’s control. This is called winning over
desire.
Desire resides in mind, intellect and senses. As such, we should keep these under our
control so that we will not permit them to hide our true nature. Otherwise, our gnana
and vignana will appear to have been destroyed by desire. This is because they are not
permitted to show up. Practice (abyasa) and vairagya (determination) are the tools to
control our senses.

When the senses are attracted by their materialistic objects, rajo guna crops up.
Sleepiness, laziness, etc provide thamasa guna. We should know that both these give
just momentary pleasures and are not lasting ones. Developing this knowledge and
controlling them is called vairagya.
Listening to the nama and glory of Parabrahmam, seeing the rupa and singing the nama
and glory, and brooding over them (sravanam, keerthanam, smaranam, etc) and
involving the senses on these and diverting all actions for the welfare of the universe
without any love and desire on the fruits of our action are all the tools of practice.
These two viz practice and vairagya will enable us to control senses and mind. Desire
has the capacity just to cover the gnana and vignana. It cannot totally destroy them as
desire itself is born out of agnana. Once we gain gnana and vignana, agnana has no
place and so desire gets totally destroyed. We should therefore practice and develop
vairagya.
LESSON TO US:
1. Desire covers our knowledge and intellect.

2. It may cover them but cannot destroy them altogether.
3. Vairagya and practice enable us to win over agnana, and gnana will grow.
4. Desire is born out of agnana and it resides in our senses, mind and intellect.
5. Once gnana develops, agnana has no place there and when agnana does not
exist, desire cannot develop.
6. Hence, we should cultivate vairagya and practice of listening to, singing and
brooding over the leelas of Parabrahmam, His avatara rahasya, His true nature
and our true nature.

INDRIYAANI PARAANI AAHU
INDHRIYEBYA: PARAM MANA: |
MANASAS THU PARAA BUDHDHIR
YO BUDHDHE: PARATHAS THU SA: || 3.42
MEANING:
It is said that the senses (indhriyas) are more powerful than the body as a whole. Mind
is more powerful than the senses. Intellect (budhdhi) is more powerful than the mind.
Atma is more powerful than the intellect.
LINK:
Bhagawan is in the process of explaining that the desire is the root cause of all
sufferings. He pointed out the seat of desire and now brings clarity about the strength of
senses.
COMMENTARY:
No doubt, senses are very powerful when compare to the body as a whole. But, one
should know that one’s mind is more powerful than the senses. Intellect is still more
powerful than the mind and Self (atma) is more powerful than the intellect.
Lust resides within the body and shows itself through these senses, mind and intellect.
This clearly explains that we can win over desire not by leaving desires, but by aiming at
something which is at a higher level. The desire attracts the senses. That means, the
senses are wandering in search of something. In case we divert the senses towards
some superior things, they will be after them. As we do not focus the senses on
something superior, they go after materialistic pleasures which are not permanent, the
great saints have asked us to turn the senses towards inside, meaning we should divert
them from the external objects and instead direct them towards something superior.
Therefore, neither karma (action) nor practice will help us to control senses and kill
desire. Instead, focusing on something superior which is eternal and which is possible
for us to do will enable the senses to get freed from the sense objects. Desire will
naturally be controlled.
That superior thing is atma. Desire shows its colours through the senses. If we control
senses, desire will get controlled. Controlling senses is possible by focusing them on
the self which is inside each one of us. Senses will get controlled when it is focused on
something which is more powerful than that. Mind is more powerful than the senses,
but as we do not understand this and think that we are this body, we have allowed the

mind to be controlled by the senses. Intellect is more powerful than the mind and so
when we apply intellect, we succeed in controlling the mind. But atma is more powerful
than the intellect and so when we place our focus on this by diverting all the senses to
this, nothing is capable of disturbing the senses. Thus, the whole thing gets controlled.
INDHRIYAANI PARAANI AAHU: It is said that the senses are more powerful than the
body as a whole. Katopanishad describes this body as a chariot and the senses as
horses pulling the senses. Like the horses which can pull the chariot according to their
wishes, our sthula sareera (this body) can be dragged on by these senses as per their
desire. Indhriyaas can understand the sthula sareera, but sthula sareera cannot
understand the indhriyaas. Hence, indhriyaas are more powerful than the sthula
sareera.
INDHRIYEBYA: PARAM MANA: Mind is more powerful than the senses. As per
Katopanishad, mind is the strap connected to the horses. The straps are used to control
the horses. Hence, mind is more powerful than the senses in the same way as the
straps more powerful than the horses. The indhriyaas cannot understand the mind, but
mind can understand the indhriaas. Hence, mind is more powerful than the indriyaas.
MANASASTHU PARA BUDHDHI: Intellect is more powerful than the mind.

Katopanishad compares the intellect to that of a charioteer. The charioteer uses the
straps tied to the horse and controls the horse. Hence, the horses are under his control.
Further, the strap is being directed by him. Naturally, the strap is under his control. So
also, the mind is under the control of the charioteer. Mind does not understand the
intellect. But intellect can understand the mind. So intellect is more powerful than the
mind.
YO BUDHDHE PARATHASTHU SA: Atma is more powerful than the intellect.

Katopanishad describes atma as the owner of the chariot. Naturally, the charioteer is
under the control of the owner of the chariot and so more powerful than the charioteer.
Similarly, atma is more powerful than the intellect. The ego (ahangara) controls the
intellect. Intellect is used as a tool by the ahangara. Hence, ahangara is superior to the
intellect. This ego is controlled by Self (atma). Hence, atma is superior to ahangara
which itself is superior to intellect. Hence atma is superior to intellect.
LESSON TO US:
The true Self (atma) is the most powerful one and it controls all other things.

AEVAM BUDHDHAE: PARAM BUDHDHVAA
SAMSTHABHYA ATHMAANAM AATHMANAA: |
JAHI SATHRUM MAHAABHAAHO
KAAMA RUPAM DHURAASADHAM: || 3.43
MEANING:
Hey, the one with great shoulders! Understand the atma (Self) which is more powerful
than the buddhi (intellect), and with the help of atma, control (win over) the enemy lust
which is very difficult to control.
LINK:
Bhagawan explains atma and makes Arjuna understand the atma, its nature and its
strengths. Now, He directs Arjuna to use atma to win over the enemy lust.
COMMENTARY:
Bhagawan has clearly pointed out in the earlier slokas that it is the lust which is the
culprit. This lust resides in the senses, mind and intellect. As it is within us, it is not
easy to win over. However, we must understand that the ‘true we’ (atma) are more
powerful than anything or anyone. Once we are fully convinced of our capability and
strength, we can control the lust.
Lust surfaces because of the wandering of the sense organs on their sense objects. So
the senses have to be controlled. However, it is said that the senses are more powerful
than the body as a whole. But, the mind is more powerful than the senses and so by
controlling the mind, we can control the senses. Mind is under the control of intellect
and so we can use intellect to control the mind and thus the senses. Intellect can be
controlled by atma and so with the help of atma, we can control intellect, and through
the intellect the mind and through the mind the senses. We should therefore clearly
understand atma. Hence, Bhagawan has taken sufficient pains to explain atma and its
superiority. We should understand atma and focus on this to win over lust.
The intellect (gnana) of a person is covered by lust. As such, a person is not aware of
his true strength (the strength of atma) despite the fact that he Is more powerful than
anything. This is because he has forgotten his true identity and is under the belief that
he is the body in which he resides. Only a few understand this. This fact is also
stressed in Katopanishad (1.3.12). “That (atma) is hiding in all the living bodies. It is not
visible outside. Only those with sharp intellect can understand this”.

Mind is always wandering and it will be after the senses in search of the sense objects.
We can use intellect to control this wandering mind by determination and practice. All
the sense objects have by nature likes and dislikes. We should apply our intellect to
ensure that we do not fall prey to these likes and dislikes. By doing so, we can slowly
remove the likes and dislikes from our mind. For this, we should develop determination
and divert the concentration of the mind from the external sense objects towards the
internal Self.
MAHAABAHO: The one with great shoulders. Bhagawan addresses Arjuna here as the
one with great shoulders. Arjuna is, by nature, very strong and valiant warrior. He is
very powerful and strong willed, yet the love and attachment over his relations has
made him feel weak and he decides to withdraw from the battlefield. Bhagawan wants
to remind him of his strength and so addresses him like this.
This is the condition of each one of us. We are atma. But we have forgotten our true
nature. Instead, we think we are this body and fall prey to the senses and the so called
pleasures which these senses seem to offer to us. Bhagawan wants us to understand
our true nature through this sloka.
AEVAM BUDHDHE PARAM BUDHWA: Understand that atma is more powerful than the
intellect (budhdhi). Bhagawan had earlier pointed out that the senses are very powerful.
But, mind is more powerful than the senses and intellect is more powerful than the
mind. However lust is more powerful than the intellect. Now He says Self is more
powerful than the intellect. Now the question arises as to whether lust is more powerful
than the Self. We must clearly understand that lust resides in the senses and mind but
Self resides separately. In other words, Self is free from the clutches of lust and so with
the help of Self, we can win over intellect and karma which is otherwise very powerful.
Lust is a destroyable one whereas Self is indestructible. Naturally with the help of Self
we can destroy lust.
SAMSTHABHYA ATHMAANAM AATHMANAA: With the help of Self control Self.

We must understand our true nature. Once we understand our true Self, we will know
we are above anything. With the help of this knowledge, we should control ourselves.
Later on, He also explains what is possible for one who has won over Self with the help
of Self and Bhagwan wants us to elevate ourselves using the Self (Bhagawad Gita
slokas 6.5 and 6.6). Thus, Bhagawan is clear that we have to win over ourselves with
the help of Self.
Our true nature is we form a part of paramatma. The other features like the body and
the various sense organs, senses, mind form a part of the prakruthi created by
Parabrahmam. We should therefore isolate from the world and at the same time
associate with the parabrahmam to understand our true nature. The lust creates a

feeling that we are very much away from Paramatma and very close to the sensual
pleasures. But it is just a myth as the Self resides very much within this body itself
whereas all the sensual pleasures are outside this body.
KAMA RUPAM DHURAASADHAM: It is very difficult to win lust. When we associate

ourselves with the prakruthi, we cannot win over this lust. This lust is our greatest
enemy. As long as we consider ourselves as a part of this body, we will be under the
control of desires. We should therefore understand our true nature – We are Self
(atma) not this body, but reside in this body. This body is destructible, but we have no
destruction. Nothing can destroy us.
LESSON TO US:
1. Lust is more powerful than the senses, mind and intellect.

2. It resides in this body, the senses and the mind.
3. Self also resides in this body and is more powerful than the senses, mind and
intellect.
4. Lust is destroyable as it is associated with the nature whereas Self is
indestructible for it is assocated with (a part of) parabrahmam.
5. Lust is no doubt a powerful enemy to Self, but it is not superior to self because of
its destroyable nature.
6. We should therefore understand our true nature and win over the lust.

CHAPTER 3 KARMA YOGA SUMMARY
Hare Krishna
SYNOPSIS CHAPTER 3
This chapter is titled Karma yoga and it consists of 43 slogas. It begins with
Arjuna’s seeking guidance from Krishna which way he should follow that will definitely
be good to him. Krishna then gives a detailed account of karma, how one should do
karma, the impact of desires and anger, how one can overcome the desires and anger,
etc. As the chapter delves around karma and talks of the benefits of doing one’s duty
and the adverse effects of one not doing one’s duty, the chapter is called karma yoga.
The previous chapter is titled Gnana yoga. In that chapter Krishna dealt with why
Arjuna should surely indulge in the war. While explaining the reasons, He talked of the
soul, its salient features, different types of yogic way of life, nature and qualities of
desire, the power of senses and the importance of controlling senses, etc. The
relevance of this chapter after the previous one is Arjuna should indulge in fighting, and
fighting means action or karma. While Bhagawan explained about gnana and budhdhi
yoga, He never had said that Arjuna should not fight. In fact, He started the second
chapter with the importance for Arjuna to fight. Thus, whichever path one follows, karma
appears essential and hence this chapter is very much relevant here.
In slokas 1 and 2, Arjuna seeks guidance from Krishna the certain one path
which will surely do him good. He got confused with many concepts Krishna had
described in the previous chapter. So, he says that if it was Krishna’s opinion that gnana
is better than karma, why should Krishna insist Arjuna to choose the heinous act of
killing his own kith and kin. He quickly adds that the words of Krishna appear to confuse
his mind and hence seeks Krishna to guide him correctly. Here, we can clearly notice
that Arjuna does not charge Krishna as confusing him. He says he appears to be
confused because of his ignorance. As he has taken Krishna as his guru, he wants
Krishna to guide him through that one path which will certainly do good to him. This
indicates his total surrender to the Lord. He is prepared to follow the one path
religiously which Bhagawan will show to him and he is confident Bhagwan will surely
show the path which will do good to him. This indicates the qualities of a true guru and a
true sishya. A true guru will surely lead his disciples in the right direction. A true sishya
should have blind faith in guru and follow his instructions.
Krishna comes out with clarifications for Arjuna’s question. Krishna has taught
the people of this world long before the two paths – sankya yoga for the gnanis and
karma yoga for the others. (Sloka 3). Here Bhagawan says He has taught the people
long before because He has explained this in His earlier avataras. If we take it just
before, then it is through the chapter 2 of Bhagawad Gita. Thus, gnana yoga is meant
for the gnanis, and, for the yogis, it is karma yoga.

Arjuna is a kshatriya and not an ascetic. Naturally, it is karma yoga for Arjuna.
Arjuna represents us and so karma yoga is applicable for us the grahasthas.
Bhagawan categorically says that we cannot escape from action. We are used to the
nature as we are made of the five elements of nature viz Space, air, Fire, Water and
Earth. Knowingly or unknowingly, we breathe, eat, walk, and so on. All these are
actions and these are taking place constantly. In other words, karma is in built in us and
we are forced to do karma. One cannot attain gnana yoga stage just by not doing
anything. Sacrificing the doing of job does not elevate one to a gnani. (Sloka 4). In fact
nobody remains idle without doing any karma even for a moment (sloka 5) because as
the humans are connected to prithvi (nature), they are controlled by the gunas
(sathvam, rajas, thamas) and are forced to get involved in one action or the other. Thus,
even if the body does not move, one is involved in action because the mind is always
working. Hence, if a person has been able to control all his senses, but if his mind is
thinking of the sense objects, then he cannot be considered to have controlled the
senses. If he claims himself to be a gnana yogi, he is a fool and a cheat. (Sloka 6). We
cannot remain idle without doing work for without doing work, we cannot even take care
of this body. Hence, we should attend to our daily routine. Doing work is surely greater
than not doing work (Sloka 8)
He who is able to control the senses through the mind and practices karma yoga
is considered to be great. Thus, for a karma yogi, two things are important. (i) Control of
senses through mind (ii) doing work without any desire and attachment. (Sloka 7). We
should do work as yagna or yaga without any attachment or desire and at the same
time efficiently. As the people do not work as stated above, they get entangled into
bondage of life. (Sloka 9). Additional conditions specified in this sloka for a karma yogi
are (i) doing work as yagna. (ii) doing work without any attachment or desire and (iii)
doing work efficiently.
In both the above said slokas, we find importance for doing work without any
attachment or desire. Bhagawan is clear in pointing out that we should work. There is
no second thought about it. But the motive behind work is important. Whenever we
work, we should not bother about the fruits of action. Naturally, this may create a feeling
that we may do something for the sake of doing. But this is not acceptable. What
Bhagawan wants us to do is to do work efficiently. This means we should work the way
a person who is attached to the results works. Thus, we should work with full love and
affection for work like a person who is after its fruits. But, we should keep away from the
work and its results. This is possible when we control our mind and senses and divert
their focus from the sense objects outside to the true self inside. Once we have
withdrawn our attachment to the object or desire for the results, naturally, we may lose
interest in doing work. We can build up interest by doing work for the benefit of others.
This sense of satisfaction will surely relieve us from possessiveness. Sacrificing this

possessiveness and results of action, but at the same time concentrating on the benefit
of others will make us work with devotion, or in other words, we will do work in a yagna.
We will sacrifice our life in the yagna. This state is considered to be the state of action-
less in action. We may be doing, yet it will be considered as though we are not doing
anything. Hence there is no agamya karma. As such, nothing will get added to our
sanjitha karma. At the same time, our prarabdha karma will get reduced.
Yagna is a mutual help as we can understand from the slokas 10 and 11. At the
beginning, when creation was commenced, Brahma created yagnas alongwith the
humans. He also advised the humans to patronize the yagnas and derive the benefits
through them. He blessed the yagnas to satiate the wishes of the humans. Bhagawan
wants the humans to worship the devas through the yagnas. The devas will bless the
humans with wealth and prosperity. Thus, the mutual help is humans worshipping the
devas through yagna by their offerings to the devas through yagna fire, and in turn the
devas blessing the humans with wealth and prosperity.
Next Bhagawan says that the one who does not participate in the yagnas is a
thief. He clearly points out that what is available to us is what is given to us by devas.
Yagna is the offering to devas. What we offer to devas in the yagna pyre is nothing but
what we have received from them. If we are not prepared to share with them what we
have received from them, we are no doubt big thieves. (Sloka 12). Thus, we are
supposed to return to devas what we have received from them.
We have five ways of returning for the benefits we have derived from the devas.
They are collectively called pancha maha yagna. They are as follows:
 Deva yagna: Doing pujas. This is the way to return the benefits we have
received from the devas.
 Rishi yagna: Studying the sastras, and teaching them. We thus properly utilize
the gnana received from our rishis. This is how we repay what we have
received from the rishis.
 Pithru yagna: Doing our duties to our parents and leading a life which will
establish the greatness of our ancestors. Through this, we settle our dues to
the elders and ancestors, and our parents.
 Nara yagna: Serving / helping other human beings. We settle our dues to the
society in this form.
 Bhoodha yagna: Helping other living creatures. This will help us to return what
we have obtained from the nature.
Thus, pancha maha yagna teaches us to live in harmony with nature and society.
Anyone who does not do this is considered as a thief.

When one consumes what is left over after the yagna, one gets released from all
the sins. He who does cooking for himself is a sinner and he experiences his own sin.
(Sloka 13). When one follows the pancha maha yagna, one does not live for oneself.
One’s life becomes a selfless one and one lives for others. On the other hand, one who
does not share one’s belongings becomes selfish. This is sure to bring one’s own
destruction. Further, one is considered to have committed sin.
After describing the above, Bhagawan explains yagna chakra. (Slokas14 & 15)
Life generates from food. Rain helps in growing food. Yagna is the source of rain.
Yagna takes place from karma. Karma occurs because of the body. Body is sustained
because of life. Therefore, all depend upon the yagna. In other words, rain is the cause
for food; yagna is the cause for rain; karma is the cause for yagna; body is the cause for
karma; life is the cause for body; and food is the cause for life. Thus, yagna chakra
consists of six parts each one cause for the other and each one is because of the other.
Anyone who does not follow this path of the chakra is considered to be a sinner
and is considered to live only for the sake of sensual pleasures. His life is just a waste.
(Sloka 16). Now, the question arises. If what is stated above is true, everyone has to
follow this path. Does it provide any exception? Slokas 17 and 18 deal with this aspect.
From the above chakra, it is clear one has no escape other than to do karma. But the
one who sees happiness in the atma, who gets satisfaction in atma, and the one who
derives pleasure only from atma does not have any karma. (Sloka 17). One has to
compulsorily do karma, but if one does not have karma, then one has nothing to do. A
person who sees atma, gets satisfaction in it and derives pleasure in it has no karma
and so he need not do anything. But, in reality, is there anyone who does nothing? Even
the very thought that one has no karma is a karma because thinking itself is an action
and so doing something. Sloka 18 explains this. For him (one who is engrossed in
atma), the fruit of his actions does not affect him. Even inaction does not bring him any
suffering. He is also not dependent on others for action. That means, action or inaction
– both have the same bearing on him. The action of others also has the same effect.
What does it reflect? Karma is due to desire; karma leads to action. Action is connected
with the body which is mortal. Body constitutes the sensory organs and also the
anthakarnas. All are mortal. But ‘self’ is immortal and it is engrossed in atma which is
also immortal. ‘Self’ is different from body and all the actions are connected with the
body. Thus, action or inaction has all things to do with the body, and self can stay away
from action. Gnanis who have identified themselves with ‘self’ are very clear that they
are different from their bodies, and are engrossed in atma and so are doing nothing.
Even if their body does something, it is just for the welfare of other living creatures as
they have no desire and so they have nothing to do.
Hence do anything without desire (sloka 19). One who does work selflessly and
efficiently attains higher level. This is literally true even in the materialistic side. The

reason is one who does work selflessly has no desire or attachment over the action and
so is not bothered about the results. Naturally, the fear of not achieving the desired
goal does not arise and his mind is very clear and calm. Automatically, output
increases. When we see this from the spiritual side, he is relieved of the bond of
attachment which is the root cause of rebirth and death. He enters the world of eternal
satisfaction. Naturally, he gets elevated.
To drive home this point, Bhagawan quotes the king Janaka. (Sloka 20). Janaka
attained mukthi by always doing work. Bhagawan wants Arjuna to follow karma yoga
atleast for the sake of conducting this world in the right path. It is very cear from this
sloka that we should work. Our working should be such that we lead others in the right
direction. Even Suka Brahmam seems to have learnt many a thing from Janaka to get
gnana. Yet Janaka was a great king and was fully involved in karma. All his actions
were for the good of the world and he was not in need of anything for himself.
Further, common men follow the footsteps of great people. All the actions of
common men are just the repetitions/reflections of great men. (Slokam 21). Bhagawan
has no karma in any of the three worlds. He has nothing to be attained. Yet He is
constantly engaged in work. (Slokam 22). Bhagwan Himself suggests the reason for
this. In case He does not engage Himself tirelessly, He will be imitated by the
commoners and so He is tirelessly working. (Sloka 23). If Bhagawan does not
constantly engage Himself in action, He will be charged as the cause for the destruction
of this world. Further, He will be the cause for the mixing of caste system. (Sloka 24).
Arjuna had earlier pointed out that his hands were shivering and he was not able
to even hold the bow. He then decided not to fight and while listing out the reasons, he
said that in case he indulged in war, he would be the cause for a lot of deaths. The
ladies would have lost their husbands and children. Clan would get destroyed and so
Arjuna considered himself as the cause for such an event in case he entered war. To
refute Arjuna’s feeling Bhagawan here clearly points out that in case Bhagawan does
not work tirelessly, He would be the cause for such clan destruction.
See the contradiction in the thinking of Arjuna and Bhagawan. Arjuna was of the
opinion that in case he indulged in war (his karma) (action), he would have been the
reason for destruction. But it is inaction which is the cause for all destruction and
Bhagawan has categorically pointed out this aspect here.
Now we have understood action is essential. Let us see how we should act.
Sloka 25 points out this. All the actions are taking place because of the three gunas viz
satva, rajas and thamas. We are just instruments. The actions are taking place for the
benefit of the world. Hence, we should act for the benefit of the world. In other words,
we should not have any attachment over the fruits of our action. This is possible only

when we act involving ourselves fully in such an action. Bhagawan points out here that
we should act like an agnani who gets involved in a karma aiming at its fruits. At the
same time, we should not confuse an agnani. The actions of the gnani should be such
that it stimulates an agnani (Sloka 26). Bhagawan is very categorical here. He does not
want a gnani to preach, but He wants a gnani to practice. It should be the action of a
gnani which should stimulate an agnani to do a kriya and not a karma, and not the
preaching.
Let us see the difference between kriya and karma. Kriya and karma mean
action. Kriya is action without material expectations, but karma is action with material
expectations. As we saw earlier all the actions are taking place because of the gunas of
nature. We are just the tools for such an action to take place. An agnani believes he is
the doer. (Sloka 27). He is therefore attached over his action and fruits. A gnani on the
other hand is clear that all actions are due to the acts of nature and the gunas and he is
just an instrument. (Sloka 28). He therefore acts without any attachment. He however
should not venture into educating an agnani. (Sloka 29). For, this act may result in an
agnani losing interest in doing karma. Everyone has to do the prescribed duties with
utmost care. Atleast an agnani is doing it even though he may aim for the fruits of his
action. When a gnani preaches an agnani to do karma without aiming for the fruits, the
agnani may get confused and perhaps stop doing karma. Then gnani will be held
responsible for agnani’s stopping doing karma. Bhagawan does not want a gnani to act
in such a manner. A gnani should set an example to an agnani by his actions.
Thus, from sloga 4 to sloga 29, Bhagawan has pointed out that a person whether
he is a gnani or agnani, whether he is a grahastha or a sanyasi, is to do karma – the
prescribed duties – according to the varna, ashrama, nature and the circumstances in
which he is placed. This is the answer for Arjuna’s question to guide him the certain
one path which will do him good.
Then Bhagawan starts listing out the stipulations for karma yoga. In fact, karma
yoga can be practiced by both theists and atheists. As far as an atheist is concerned, he
will be engrossed in karma without having any faith in God and support from outside. It
is a difficult one to follow. But for a theist, Bhagawan lists out the conditions. We
believe in God and so we shall analyse the sloka 30. Bhagawan directs Arjuna to
concentrate on war after surrendering all his actions to Him, sacrificing desire and ego,
with a clear calm mind and self consciousness.
When Bhagawan says to surrender all one’s actions, He means that action has
to be there, but the actor cannot enjoy the fruits of action. The fruits of action should be
given to God. This is what is meant by surrendering one’s actions. At the same time,
Bhagawan may reward us for our action and we are entitled to enjoy them.

How can one live without desire? The second condition for karma yoga as stated
above is sacrificing desire. Here, Bhagawan refers to the excess desire. One can have
the desire for the basic life i.e. the bare minimum for clothing, food and shelter – for
living in this earth. But, desire beyond the basic requirements is to be shunned. Even if
one possesses something beyond, it is not a taboo. In fact, it is all given to one by Him.
In such a case, what is sacrifice? It is the thought that ‘this belongs to me’ is to be
sacrificed. We must clearly understand that we came bringing nothing and we go taking
nothing. So, all the things we have are all taken from here and all are to be left behind
here itself. Thus, we can enjoy but not claim ownership. The true owner is Bhagawan
and He has given them to us for our enjoyment as long as we are here. What is ours
today was not ours yesterday and will not be ours tomorrow. So, what is to be sacrificed
is the sense of possessiveness i.e. mamagara. This is what is meant by sacrificing
desire.
The next step is to shun ego – ahangara. We believe we have done something.
In fact, we are just the tools in the hands of God. We do not do anything. All the actions
take place because of nature. Hence, God has directed us to shun ego – ahangara.
When we shun ahangara, naturally mamagara has no place there as when ‘I’ is
not there, ‘my’ cannot exist. Once we raise to this level, naturally success or failure will
not disturb us. We know fully well success or failure is only for the performer and not for
the tool. We are just the tools used by the Lord and so success or failure belongs to
Him. In such a case, what is there to disturb our mind? Mind will remain calm. This
state of mind is the fourth condition.
Indulging in an action without self consciousness does not yield the desired fruit.
One should be fully aware of what the results are, but at the same time, one should not
be after the fruits. This is self consciousness.
After listing out the conditions thus, Bhagawan goes further in the sloka 31
saying that one who follows the above said conditions without any hesitation and doubt,
they get themselves released from action. Action means results and results means
further enjoyment based on the result. This will push us into samsara sagara. We may
have to undergo the birth death cycle again. Inaction on the other hand means no
results and so no further bondage. It is very evident that one cannot stay without doing
karma, but one can stay away from the fruits of karma. By doing that one’s action will
not be considered as action at all and so one is relieved of all the fruits of action. What
one has to observe is just to do the prescribed duties meticulously having full faith in
Him and without questioning His propriety.

However, if one does not follow this and instead starts doubting or criticizing the
propriety of Bhagawan, then one is considered as a fool from all angles and has surely
lost the precious life given to one to move towards the eternal bliss. (Sloka 32).
Karma yoga is a natural path. It shows the way to attain mukthi without
restricting/controlling the desires and feelings. Even the learned or enlightened (gnanis)
act as per their inner consciousness. People just follow their inner consciousness and
act. How can one control the nature? (Sloka 33) Everyone has a guide inside – the
inner consciousness. None can overrule that. In fact, acting as per the guidance of the
inner consciousness will face fewer hurdles. The path of observance will be smooth.
Instead of following this, trying to imitate others or do something just because certain
things are stated in texts against the nature of one will really bring in a lot of trouble for
one to perform. The desired results will also not be there.
It is the nature of the senses to like or dislike their sensory objects. But, we
should not fall prey for that because they are our enemies. (Sloka 34). The sensory
organs fall in love with or hate the sensory objects which are all outside. We are atmas
and derive immense pleasure from inside. We have nothing to do with the sensory
organs. The sensory organs are just the part of this body and we actually reside in this
body and we are not this body. We therefore should not allow us to go after the sensory
organs but should control them by directing them inside.
In fact, it is better to follow one’s prescribed duties however mean it may look
than to the dharma specified for others. Even if we do our prescribed duties imperfectly,
it is greater than doing immaculately the dharma prescribed for others. Sometimes,
following dharma fixed for self may lead to death. It does not matter. Yet, we should
follow them only. The dharma prescribed for others will cause fear in us. – the fear of
not performing our dharma. (Sloka 35). Here, Bhagawan seems to point out to Arjuna
that the thought of Arjuna to lead a life of begging instead of fighting (sloka 2.5) is
absurd and wrong. Being a kshatriya, it is his duty to fight. In war, he may even lose his
life. Yet, it is the duty of a kshatriya to fight and seeking alms is the duty of an ascetic.
Arjuna cannot skip the duties prescribed to him.
Hearing in depth the various features of karma yoga, its importance and the need
to follow it, Arjuna has a doubt. He asks Krishna why people commit sin forcefully even
if they do not want. What is the force that drives people to commit sin? (Sloka 36).
Bhagawan answers to this query by pointing out that the lust/desire and anger which
are born out of the rajo guna, which swallow everything and which are full of sin are the
real enemies (sloka 37). It is the desire which is the enemy of the entire world. All the
sufferings originate from some sort of desire. This desire develops into anger when we
do not get our desire fulfilled.

In order to overcome desire, we must know the stages of desire. In sloka 38,
Bhagawan points out the three stages of desire. Desire covers the gnana (intellect) in
three forms. Smoke covers fire. With a very little effort, we can remove smoke and bring
fire to visibility. Similarly, in some cases, the desire may be covering intellect which can
be easily removed. This type of desire is considered to be satva desire. The second
case of desire is considered to be rajo desire. Here, we may have to put in more effort
to remove the desire. It is something like dust on a mirror. We have to put in some
extra effort to remove the dust. Yet we have the third category called tamas desire. A
lot of effort has to be put in to bring gnana to light as the desire would have covered it
like an embryo being covered by a womb.
It is the desire which covers the intellect. (sloka 39). A gnani does not go in
search of what is not attainable. When the desire covers intellect, the person is agnani.
He aims to achieve something which is not possible. In the process, he feels
unsatisfied. Naturally anger develops in him. It is therefore desire which is the worst
enemy for anyone.
From the above slogas 37 to 39, it is clear that desire arises out of rajo guna. The
disturbed mind is the seat of rajo guna. Hence, when the mind is not calm and
composed, desire is born. When the mind is disturbed, it is after something which will
help the mind to come back to calm position. In the process of searching for something,
desire crops up. Desire develops depending upon the karma vasanas. Desire covers
the intellect. Hence a person is hampered from working or doing anything applying his
intellect. Desire has no end. When one desire gets satisfied, a new desire is born. This
goes on and on till the mind becomes calm. Desire is capable of taking different shapes.
In view of this desire is the worst enemy of all. However, in sloka 39, Bhagawan points
out that desire is the enemy of the intellect because it is only the intellect which is able
to understand that desire is his enemy.
We have now understood that desire is our enemy. So we have to eradicate it.
We must therefore know wherefrom desire originates so that we can root it out right
from the start. Bhagawan now explains the seat of desire. (Sloka 40). The senses,
mind and our sankalpa (will) are the sources of desire. The desire covers these and
confuses a person. The senses, mind etc are provided to us to help us raise ourselves
to higher level. But the desire covers them and confusing our true nature, drags us
towards doing sinful things.
Desires are born from inside and so we cannot completely eradicate them. In
such a case, we are left with the option of facing them. Bhagawan guides Arjuna how he
can win over desire. We must control our senses. By doing so, we can destroy the
sinful desire which destroys our intellect and vairagya. (Sloka 41). As desire cannot be

totally eradicated, what we should do is to keep them under our control. Desire
generally tends to control us and we should not fall prey for this.
Bhagawan enlightens Arjuna that Self is the most powerful one in the human
system. It is said that the senses are very powerful. But mind is more powerful than the
senses. Intellect is still more powerful than the mind. But Self (atma) is more powerful
than the intellect. (Sloka 42). When we understand that we are the most powerful ones,
why should we fall prey to desire. After all, desires can be controlled by the mind, mind
by intellect and intellect by us. The lack of knowledge of our true strength has so far
made us to dance to the tunes of desire. We have all along been under the impression
that we should control desire because it is very powerful. Let us now drop the thought of
controlling something which is very much less powerful than us. Instead, let us
concentrate on clinging on to something which is more powerful parabrahmam. The
moment we decide to do so, all our senses will be directed to and focused on this higher
aim. Automatically, they will shun the desires for the materialistic pleasure. So our
focus should be to attain parabrahmam and for this, we must know our true nature. So
let us right from now focus on Self (atma) inside this body which is the most powerful
one. Bhagawan wants us to understand that atma is more powerful than the intellect
and so by understanding the power of atma He wants us to win over the unconquerable
enemy desire. (Sloka 43)
It may not be an easy one to understand Self for all. That should not deter
anyone from trying to focus on Self. One should move forward in this direction, and any
step one takes towards this will be rewarded. This is the only way one can win over
desire. So, we should have a certain goal – try to understand self.

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The Glories of Chapter Three of the

Bhagavad Gita from the Padma Purana

Thereafter, the son returned to Janasthan and sat in front of the

When Yamaraja heard this instruction from Lord Vishnu, he

When he arrived there, he saw Lord Vishnu, lying on the bed of

JYAAYASI CHEDH KARMANAS THAE

MATHAA BUDHDHIR JANAARDHANA |

THADH KIM KARMANI GHORE

MAAM NIYOJAYASI KESAVA || 3.1

Arjuna asked Krishna:

SRIMAD BHAGAVAD GITA Page 1

JANAARDHANA: Arjuna addresses Krishna as Janaardhana. Janaardhana means one

KESAVA: It is the combination of KA + A + EESA + VA. KA refers to Brahma, A refers

SARVAM KRISHNA ARPANAM

SRIMAD BHAGAVAD GITA Page 2

SAHA YAGYAA PRAJAA SRUSHTVAA

PURAA UVAACHA PRAJAAPTHI: |

ANAENA PRASA VISHYADHVAM

AESHA VA ASTHU ISHTA KAAMA DHUK || 3.10

SAHA YAGYAA: →→ Yagyaa Saha→→Along with yagyaas

SRIMAD BHAGAVAD GITA Page 1

PRASAVISHYADHVAM: Ensure that all the prosperity is grown. Brahma created

1. Do the prescribed duties as per your varna or ashrama.

SARVAM KRISHNA ARPANAM

SRIMAD BHAGAVAD GITA Page 2

VYAAMISRENA AEVA VAAKYENA

BUDHDHIM MOHAYASI IVA MAE |

THADH AEKAM VATHA NISHCHITHYA

YENA SHREYA: AHAM AAPNUYAAM || 3.2

VYAMISRENA AEVA VAAKYENA: Because of your speech which appears to be

SRIMAD BHAGAVAD GITA Page 1

SARVAM KRISHNA ARPANAM

SRIMAD BHAGAVAD GITA Page 2

SRI BHAGAWAN UVACHA

LOKE ASMIN DHVIVIDHAA NISHTAA

PURAA PROKTHAA MAYAA ANAGHA |

GNAANA YOGENA SAANKYAANAAM

KARMA YOGENA YOGINAAM || 3.3

SRIMAD BHAGAVAD GITA Page 1

SRIMAD BHAGAVAD GITA Page 2

SARVAM KRISHNA ARPANAM

SRIMAD BHAGAVAD GITA Page 3

NAISHKARMYAM PURUSHA: ASCHUNUTHE |

NA CHA SANYASANAADH EVA

SIDHDHIM SAMADHI GACHCHATHI || 3.4

PURUSHA: KARMANAAM ANAARAMBAAN: Without doing work by the people

NAISHKARMYAM NA ASCHNUTHE: they are not able to attain the state of

SRIMAD BHAGAVAD GITA Page 1

SANYASANAADH EVA SIDDHIM NA SAMADHI GACHCHATHI: By sacrificing or

LESSON TO US:1.Kill ahangara, mamagara, desire and attachment from you to

SARVAM KRISHNA ARPANAM

SRIMAD BHAGAVAD GITA Page 2

NA HI KASCHITH KSHANAM API

JAATHU THISHTADHI AKARMA KRUTH |

KAARYATHE HI AVASA: KARMA

SARVA: PRAKRUTHIJAIR GUNAI: || 3.5

Bhagawan is in the process of explaining karma yoga. In the previous sloga, He