Bhagavad Gita · Chapter 3 of 18 · 43 verses
The Yoga of Action
Karma Yoga
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What this chapter teaches
Action is unavoidable for embodied beings. Krishna explains how to act selflessly, sustain the cosmic order, master desire, and honor one's unique calling (Swadharma).
Arjuna asks: if knowledge is superior, why should he engage in action? Krishna explains that withdrawal from the world is impossible — even inaction is a form of action. The body and mind are constantly active through the three guṇas (qualities of nature). The path is not to stop acting, but to act without selfish desire. Krishna introduces Yajna (sacred sacrifice/offering) as the principle sustaining the cosmos, and identifies desire and anger — born of rajas — as the twin enemies within.
All 43 verses — Sanskrit, transliteration, English
अर्जुन उवाच ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन। तत्किं कर्मणि घोरे मां नियोजयसि केशव॥
arjuna uvāca jyāyasī cetkarmaṇaste matā buddhirjanārdana | tatkiṁ karmaṇi ghore māṁ niyojayasi keśava ||
Arjuna said O Janardana (krsna), if it be Your opinion that wisdom is superior to action, why they do you urge me to horrible aciton, O Kesava ?
व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे। तदेकं वद निश्िचत्य येन श्रेयोऽहमाप्नुयाम्॥
vyāmiśreṇeva vākyena buddhiṁ mohayasīva me | tadekaṁ vada niśicatya yena śreyo'hamāpnuyām ||
You bewilder my understanding, as it were, by a seemingly conflicting statement! Tell me for certain one of these by which I may attain the highest Good.
श्री भगवानुवाच लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ। ज्ञानयोगेन सांख्यानां कर्मयोगेन योगिनाम्॥
śrī bhagavānuvāca loke'smindvividhā niṣṭhā purā proktā mayānagha | jñānayogena sāṁkhyānāṁ karmayogena yoginām ||
The Blessed Lord said O unblemished one, two kinds of steadfastness in this world were spoken of by Me in the days of yore-through the Yoga of Knowledge for the men of realization; through the Yoga of Action for the yogis.
न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते। न च संन्यसनादेव सिद्धिं समधिगच्छति॥
na karmaṇāmanārambhānnaiṣkarmyaṁ puruṣo'śnute | na ca saṁnyasanādeva siddhiṁ samadhigacchati ||
A person does not attain freedom from action by abstaining from action; nor does he attain fulfilment merely through renunciation.
न हि कश्िचत्क्षणमपि जातु तिष्ठत्यकर्मकृत्। कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः॥
na hi kaśicatkṣaṇamapi jātu tiṣṭhatyakarmakṛt | kāryate hyavaśaḥ karma sarvaḥ prakṛtijairguṇaiḥ ||
Because, no one ever remains even for a moment without doing work. For all are made to work under compulsion by the gunas born of Nature.
कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन्। इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते॥
karmendriyāṇi saṁyamya ya āste manasā smaran | indriyārthānvimūḍhātmā mithyācāraḥ sa ucyate ||
One, who after withdrawing the organs of action, sits mentally recollecting the objects of the senses, that one, of deluded mind, is called a hypocrite.
यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन। कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते॥
yastvindriyāṇi manasā niyamyārabhate'rjuna | karmendriyaiḥ karmayogamasaktaḥ sa viśiṣyate ||
But, O Arjuna, one who engages in Karma-yoga with the organs of action, controlling the organs with the mind and becoming unattached-that one excels.
नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः। शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः॥
niyataṁ kuru karma tvaṁ karma jyāyo hyakarmaṇaḥ | śarīrayātrāpi ca te na prasiddhyedakarmaṇaḥ ||
You perform the obligatory duties, for action is superior to inaction. And, through inaction, even the maintenance of your body will not be possible.
यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः। तदर्थं कर्म कौन्तेय मुक्तसंगः समाचर॥
yajñārthātkarmaṇo'nyatra loko'yaṁ karmabandhanaḥ | tadarthaṁ karma kaunteya muktasaṁgaḥ samācara ||
This man becomes bound by actions other than that action meant for God. Without being attached, O son of Kunti, you perform actions for Him.
सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः। अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक्॥
sahayajñāḥ prajāḥ sṛṣṭvā purovāca prajāpatiḥ | anena prasaviṣyadhvameṣa vo'stviṣṭakāmadhuk ||
In the days of yore, having created the beings together with the sacrifices, Prajapati said: 'By this you multiply. Let this be your yielder of coveted objects of desire.'
देवान्भावयतानेन ते देवा भावयन्तु वः। परस्परं भावयन्तः श्रेयः परमवाप्स्यथ॥
devānbhāvayatānena te devā bhāvayantu vaḥ | parasparaṁ bhāvayantaḥ śreyaḥ paramavāpsyatha ||
'You nourish the gods with this. Let those gods nourish you. Nourishing one another, you shall attain the supreme Good.'
इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः। तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः॥
iṣṭānbhogānhi vo devā dāsyante yajñabhāvitāḥ | tairdattānapradāyaibhyo yo bhuṅkte stena eva saḥ ||
'Being nourished by sacrifices, the gods will indeed give you the coveted enjoyments. He is certainly a theif who enjoys what have been given by them without offering (these) to them.'
यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः। भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात्॥
yajñaśiṣṭāśinaḥ santo mucyante sarvakilbiṣaiḥ | bhuñjate te tvaghaṁ pāpā ye pacantyātmakāraṇāt ||
By becoming partakers of the remembers of sacrifices, they become freed from all sins. But the unholy persons who cook for themselves, they incur sin.
अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः। यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः॥
annādbhavanti bhūtāni parjanyādannasambhavaḥ | yajñādbhavati parjanyo yajñaḥ karmasamudbhavaḥ ||
From food are born the creatures; the origin of food is from rainfall; rainfall originates from sacrifice; sacrifice has action as its origin.
कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम्। तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम्॥
karma brahmodbhavaṁ viddhi brahmākṣarasamudbhavam | tasmātsarvagataṁ brahma nityaṁ yajñe pratiṣṭhitam ||
Know that actin has the veda as its origin; the Vedas has the Immutable as its source. Hence, the all-pervading Veda is for ever based on sacrifice.
एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः। अघायुरिन्द्रियारामो मोघं पार्थ स जीवति॥
evaṁ pravartitaṁ cakraṁ nānuvartayatīha yaḥ | aghāyurindriyārāmo moghaṁ pārtha sa jīvati ||
O Partha, he lives in vain who does not follow here the wheel thus set in motion, whose life is sinful, and who indulges in the senses.
यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः। आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते॥
yastvātmaratireva syādātmatṛptaśca mānavaḥ | ātmanyeva ca santuṣṭastasya kāryaṁ na vidyate ||
But that man who rejoices only in theSelf and is satisfied with the Self, and is contented only in the Self-for him there is no duty to perform.
नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन। न चास्य सर्वभूतेषु कश्िचदर्थव्यपाश्रयः॥
naiva tasya kṛtenārtho nākṛteneha kaścana | na cāsya sarvabhūteṣu kaśicadarthavyapāśrayaḥ ||
For him there is no concern here at all with performing action; nor any (concern) with nonperformance. Moreover, for him there is no dependence on any object to serve any purpose.
तस्मादसक्तः सततं कार्यं कर्म समाचर। असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः॥
tasmādasaktaḥ satataṁ kāryaṁ karma samācara | asakto hyācarankarma paramāpnoti pūruṣaḥ ||
Therefore, remaining unattached, always perform the obligatory duty, for, by performing (one's) duty without attachment, a person attains the Highest.
कर्मणैव हि संसिद्धिमास्थिता जनकादयः। लोकसंग्रहमेवापि संपश्यन्कर्तुमर्हसि॥
karmaṇaiva hi saṁsiddhimāsthitā janakādayaḥ | lokasaṁgrahamevāpi saṁpaśyankartumarhasi ||
For Janaka and others strove to attain Liberation through action itself. You ought to perform (your duties) keeping also in view the prevention of mankind from going astray.
यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः। स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते॥
yadyadācarati śreṣṭhastattadevetaro janaḥ | sa yatpramāṇaṁ kurute lokastadanuvartate ||
Whatever action a great person performs, common people follow. Whatever standards they set, the entire world pursues.
न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन। नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि॥
na me pārthāsti kartavyaṁ triṣu lokeṣu kiñcana | nānavāptamavāptavyaṁ varta eva ca karmaṇi ||
In all the three worlds, O Partha, there is no duty whatsoever for Me (to fulfil); nothing remains unachieved or to be achieved. [According to S. the translation of this portion is: There is nothing unattained that should be attained.-Tr.] (Still) do I continue in action.
यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः। मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः॥
yadi hyahaṁ na varteyaṁ jātu karmaṇyatandritaḥ | mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ ||
For, O Partha, if at any time I do not continue [Ast. and A.A. read varteya instead of varteyam.-Tr.] vigilantly in action, men will follow My path in ever way.
उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम्। सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः॥
utsīdeyurime lokā na kuryāṁ karma cedaham | saṅkarasya ca kartā syāmupahanyāmimāḥ prajāḥ ||
These worlds will be ruined if I do not perform action. And I shall become the agent of intermingling (of castes), and shall be destroying these beings.
सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत। कुर्याद्विद्वांस्तथासक्तश्िचकीर्षुर्लोकसंग्रहम्॥
saktāḥ karmaṇyavidvāṁso yathā kurvanti bhārata | kuryādvidvāṁstathāsaktaśicakīrṣurlokasaṁgraham ||
O scion of the Bharata dynasty, as the unelightened poeple act with attachment to work, so should the enlightened person act, without attachment, being desirous of the prevention of people from going astray.
न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्। जोषयेत्सर्वकर्माणि विद्वान् युक्तः समाचरन्॥
na buddhibhedaṁ janayedajñānāṁ karmasaṅginām | joṣayetsarvakarmāṇi vidvān yuktaḥ samācaran ||
The enlightened man should not create disturbance in the beliefs of the ignorant, who are attached to work. Working, while himself remaining deligen [Some translate yuktah as, 'in the right manner'. S. takes it in the sense of Yoga-yuktah, merged in yoga.-Tr.], he should make them do [Another reading is yojayet, meaning the same as josayet.-Tr.] all the duties.
प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः। अहङ्कारविमूढात्मा कर्ताऽहमिति मन्यते॥
prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ | ahaṅkāravimūḍhātmā kartā'hamiti manyate ||
While actions are being done in every way by the gunas (alities) of Nature, one who is deluded by egoism thinks thus: 'I am the doer.'
तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः। गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते॥
tattvavittu mahābāho guṇakarmavibhāgayoḥ | guṇā guṇeṣu vartanta iti matvā na sajjate ||
But, O mighty-armed one, the one who is a knower of the facts about the varieties of the gunas (alities) and actions does not become attached, thinking thus: 'The organs rest (act) on the objects of the organs.'
प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु। तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत्॥
prakṛterguṇasammūḍhāḥ sajjante guṇakarmasu | tānakṛtsnavido mandānkṛtsnavinna vicālayet ||
Those who are wholly deluded by the gunas of Nature become attached to the activities of the gunas. The knower of the All should not disturb those of dull intellect, who do not know the All.
मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा। निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः॥
mayi sarvāṇi karmāṇi saṁnyasyādhyātmacetasā | nirāśīrnirmamo bhūtvā yudhyasva vigatajvaraḥ ||
Devoid of the fever of the soul, engage in battle by dedicating all actions to Me, with (your) mind intent on the Self, and becoming free from expectations and egoism.
ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः। श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः॥
ye me matamidaṁ nityamanutiṣṭhanti mānavāḥ | śraddhāvanto'nasūyanto mucyante te'pi karmabhiḥ ||
Those men who ever follow this teaching of Mine with faith and without cavil, they also become freed from actions.
ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्। सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः॥
ye tvetadabhyasūyanto nānutiṣṭhanti me matam | sarvajñānavimūḍhāṁstānviddhi naṣṭānacetasaḥ ||
But those who, decaying [Finding fault where there is none.] this, do not follow My teaching, know them-who are deluded about all knoweldge [Knowledge concerning the alified and the un-alified Brahman.] and who are devoid of discrimination-to have gone to ruin.
सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि। प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति॥
sadṛśaṁ ceṣṭate svasyāḥ prakṛterjñānavānapi | prakṛtiṁ yānti bhūtāni nigrahaḥ kiṁ kariṣyati ||
Even a man of wisdom behaves according to his own nature. Being follow (their) nature. What can restraint do?
इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ। तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ॥
indriyasyendriyasyārthe rāgadveṣau vyavasthitau | tayorna vaśamāgacchettau hyasya paripanthinau ||
Attraction and repulsion are ordained with regard to the objects of all the organs. One should not come under the sway of these two, because they are his adversaries.
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्। स्वधर्मे निधनं श्रेयः परधर्मो भयावहः॥
śreyānsvadharmo viguṇaḥ paradharmātsvanuṣṭhitāt | svadharme nidhanaṁ śreyaḥ paradharmo bhayāvahaḥ ||
One's own duty [Customary or scripturally ordained observances of different castes and sects.-Tr.], though defective, is superior to another's duty well-performed. Death is better while engaged in one's own duty; another's duty is fraught with fear.
अर्जुन उवाच अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः। अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः॥
arjuna uvāca atha kena prayukto'yaṁ pāpaṁ carati pūruṣaḥ | anicchannapi vārṣṇeya balādiva niyojitaḥ ||
Arjuna said Now then, O scion of the Vrsni dynasty (Krsna), impelled by what does this man commit sin even against his wish, being constrained by force, as it were?
श्री भगवानुवाच काम एष क्रोध एष रजोगुणसमुद्भवः। महाशनो महापाप्मा विद्ध्येनमिह वैरिणम्॥
śrī bhagavānuvāca kāma eṣa krodha eṣa rajoguṇasamudbhavaḥ | mahāśano mahāpāpmā viddhyenamiha vairiṇam ||
The Blessed Lord said This desire, this anger, born of the ality of rajas, is a great devourer, a great sinner. Know this to be the enemy here.
धूमेनाव्रियते वह्निर्यथाऽऽदर्शो मलेन च। यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम्॥
dhūmenāvriyate vahniryathā''darśo malena ca | yatholbenāvṛto garbhastathā tenedamāvṛtam ||
As fire is enveloped by smoke, as a mirror by dirt, and as a foetus remains enclosed in the womb, so in this shrouded by that.
आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा। कामरूपेण कौन्तेय दुष्पूरेणानलेन च॥
āvṛtaṁ jñānametena jñānino nityavairiṇā | kāmarūpeṇa kaunteya duṣpūreṇānalena ca ||
O son of Kunti, Knowledge is covered by this constant enemy of the wise in the form of desire, which is an insatiable fire.
इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते। एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम्॥
indriyāṇi mano buddhirasyādhiṣṭhānamucyate | etairvimohayatyeṣa jñānamāvṛtya dehinam ||
The organs, mind, and the intellect are said to be its abode. This one diversely deludes the embodied being by veiling Knowledge with the help of these.
तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ। पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम्॥
tasmāttvamindriyāṇyādau niyamya bharatarṣabha | pāpmānaṁ prajahi hyenaṁ jñānavijñānanāśanam ||
Therefore, O scion of the Bharata dynasty, after first controlling the organs, renounce this one [A variant reading is, 'prajahi hi-enam, completely renounce this one'.-Tr.] which is sinful and a destroyer of learning and wisdom.
इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः। मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः॥
indriyāṇi parāṇyāhurindriyebhyaḥ paraṁ manaḥ | manasastu parā buddhiryo buddheḥ paratastu saḥ ||
They say that the organs are superior (to the gross body); the mind is superior to the organs; but the intellect is superior to the mind. However, the one who is superior to the intellect is He.
एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना। जहि शत्रुं महाबाहो कामरूपं दुरासदम्॥
evaṁ buddheḥ paraṁ buddhvā saṁstabhyātmānamātmanā | jahi śatruṁ mahābāho kāmarūpaṁ durāsadam ||
[The Ast, introdcues this verse with, 'Tatah kim, what follows from that?'-Tr.] Understanding the Self thus [Understanding৷৷.thus:that desires can be conered through the knowledge of the Self.] as superior to the intellect, and completely establishing (the Self) is spiritual absorption with the (help of) the mind, O mighty-armed one, vanish the enemy in the form of desire, which is difficult to subdue.
In the Jivana app every verse also carries a word-by-word Sanskrit glossary, audio recitation where available, and a private reflection journal. This chapter is part of the free tier.