The Bhagavad Gita

Translated By Prof. G. V. Kulkarni And Arthur Osborne

Chapter Three

1

Arjuna said:
If you consider understanding superior to action, O Scourge of the Foes, why then, You of the Beautiful Locks, do you urge me to this fearful action?
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When told that action cannot lead one to Liberation it is natural to say: "All right, then, let me renounce action and just meditate." Someone said this to Ramana Maharshi and he replied: "Try and see. It is all right if you can but you will find that your own mind demands activity." Arjuna falls into the same mistake and in v. 5 is given the same answer. It is further explained to him that the remedy is not inactivity, which is not possible to man, but egoless activity. This also the Maharshi used to say : as he put it, it is not doing that has to be adjured but only the illusion that you are the doer.

2

With what seems to be unclear speech you confuse my mind, as it were. Please tell me the one way by which I may attain the supreme good.

3

Sri Bhagavan said:
In this world a twofold path was taught by me of old, O Blameless One; the path of knowledge for introverts and the path of action for extroverts.
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Arjuna, as a Kshatriya, was directed to the Path of Action, but it is not to be supposed that less was therefore demanded of him. As he was told in the previous chapter, he is expected to transcend the polarities and the three gunas and thereby realize Identity. "But," as Dr. Radhakrishnan says in his commentary, "this distinction is not ultimate, for all men are in different degrees both introverts and extroverts." As the Maharshi said: "The four margas, karma, bhakti, yoga and jnana, are not exclusive of one another. Each is, however, described separately in classical works only to convey an idea of the appropriate aspect of God to appeal readily to the aspirant according to his disposition."

4

Not by refraining from activity does a man attain freedom from action, nor by mere renunciation does he gain perfection .

5

Indeed, no one can remain even for a moment really inactive, for one is driven helplessly to action by the qualities of Nature.

6

The deluded person who controls his physical organs but lets his mind brood on the objects of sense is known as a hypocrite.

7

He it is who excels, Arjuna, who controls his senses with his mind and employs his physical organs in karma yoga without attachment.

8

Perform your allotted duty, for action is better than inaction. Even the preservation of life in the body is impossible without action.

9

People in this world are fettered by action unless it is performed as a sacrifice. Therefore, O Son of Kunti, let your action be sacrifice free from attachment.
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It is to be remembered that the English word 'sacrifice' means etymologically 'make sacred' or 'sanctify'. The Sanskrit word is used in the Gita with a wide meaning covering 'sanctify' and 'sacrifice' in the modern meaning and even ritualistic sacrifice. It implies the dedication of one's actions to God.

10

In the beginning Prajapati (as Creator) made men together with sacrifice and said: "By this you shall propagate and it shall be your cow of plenty."

11

Nourish the gods through this and let them nourish you. Thus nourishing one another you shall attain the highest good.
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Here, of course, there is no reference to God as Supreme Being but to establishing harmony with higher powers which will be reflected by harmony on earth.

12

Nourished by sacrifice, the gods will bestow on you the enjoyments you desire. He who enjoys their gifts without offering to them in return is indeed a thief.

13

The righteous who eat the food remaining from sacrifice are absolved of all sins, but the impious who cook for themselves alone eat sin.
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That is that food should be offered first in sacrifice and only afterwards partaken of. Analogously with all other enjoyments of life. See also Ch. IX, v. 27 for a still more emphatic assertion of this.

14

Creatures are the product of food, food is the product of rain, rain the product of sacrifice, and sacrifice the product of action.

15

Action is the product of the Vedas, and they of the Imperishable; hence the all pervading Brahman is ever-present in sacrifice.

16

He who does not follow the cycle thus set in motion, O Son of Pritha, is sinful and self-indulgent and lives in vain.

17

For him, however, who rejoices only in the Self, is gratified with the Self and content with the Self no action is incumbent.

18

He has nothing to gain by actions done or to lose by those undone. He is not dependent on any one for the achievement of any object.
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Krishna has been speaking of the necessary harmonisation of life. In these last two verses he reminds Arjuna that this does not apply to one whose life is already harmonised by absorption in the Self.

19

Therefore without attachment perform always the actions that are incumbent, for by disinterested activity man attains the Supreme.

20

It was by action that Janaka and others attained perfection. Perform actions, therefore, you also, as an example to mankind.
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Janaka is a legendary king who had attained Enlightenment, (and also the father of Sita, Lord Rama's wife).

21

For whatever a great man does others imitate; whatever standard he sets up the people emulate.

22

For me, O Son of Pritha, there is no action incumbent in the three worlds, nor anything unattained to attain, yet do I act.

23

If ever I ceased from unwearied action, O Son of Pritha, men would in all ways follow my example.

24

If I ceased from action these worlds would fall in ruin; I should cause social confusion and bring destruction on these people.

25

As the ignorant act from attachment, O Bharata, so should the wise act without attachment as an example to the people.

26

The wise man should not unsettle the minds of the ignorant who are attached to action. He also should engage in action, but as a form of yoga, and urge others to action.

27

When all actions are performed by the qualities of Nature, only he who is confused by the ego-sense imagines himself to be the actor.

28

But he, O Mighty-Armed, who discerns the qualities and their modes of action is never attached, knowing that it is the qualities that act upon the qualities.

29

Those who are deluded by the qualities of Nature become attached to the actions produced by them; but he who knows the Whole should not unsettle the ignorant who sees only a part.

30

Fight, therefore, surrendering all your actions to Me, with mind centred on the Self, without desire or egoism and from your fever (of doubt) set free.

31

Those who constantly follow this teaching of mine with firm faith and without cavilling are set free from activity.

32

But know those who despise my teaching and reject it, to be deluded as to wisdom, senselessly doomed to perdition.

33

Even an enlightened man acts according to his nature. All creatures conform to their nature; what can restraint do?

34

Each sense has its objects of attraction and aversion, but one should not succumb to these for they are impediments on the path.

35

Better one's own dharma, however imperfect, than that of another though well performed. Better even to die following one's own dharma, for that of another is perilous.
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This is considered one of the fundamental verses of the Gita: that one should follow one's own nature or destiny and not try to emulate that of others. The word translated 'imperfect' can mean either 'imperfectly performed' or 'inferior'. It applies primarily to social position. It implies also that one should develop according to one's own nature and not emulate that of some other person one envies or admires.

36

Arjuna said:
But what is it that drives a man to sin even against his will, as though under compulsion, Krishna of the Vrishnis?

37

Sri Bhagavan said:
It is desire and anger born of the quality rajas, utterly blinding and sinful. Know this to be the enemy.

38

As fire is concealed by smoke, as a mirror by dust, as an embryo in the womb, so is this teaching concealed by it.

39

Knowledge is darkened, O Son of Kunti, by this eternal foe of the knower in the form of desire, an insatiable conflagration.

40

Senses, mind (manas) and intellect (buddhi) are said to be its abode. Obscuring wisdom through them, it deludes the embodied.

41

Therefore, Prince of the Bharatas, control your senses first; thus shall you destroy this destroyer of knowledge and discrimination.

42

Mighty, they say, are the senses, mightier than these the mind, mightier than that the intellect, but mightier still is He.
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The 'He' is ambiguous : it may refer to the Spirit or, as a warning, to desire. The following verse suggests that it is the former meaning that is intended.

43

Thus knowing Him who is beyond the intellect, O Mighty in Arms, control yourself by the Self and slay the enemy in the form of desire, hard though it may be.

Here ends the third chapter entitled
The Yoga of Action