ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे कर्मयोगो नाम तृतीयोऽध्यायः ॥3॥
(ज्ञानयोग और कर्मयोग के अनुसार अनासक्त भाव से नियत कर्म करने की श्रेष्ठता का निरूपण)
The Bhagawad Gita: Chapter 3
अर्जुन उवाच- ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन । तत्किं कर्मणि घोरे मां नियोजयसि केशव ॥
The senses, mind, and intellect are said to be breeding grounds of desire. Through them, it clouds one’s knowledge and deludes the embodied soul.
Arjun said: O Janardan, if you consider knowledge superior to action, then why do you ask me to wage this terrible war?
व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे । तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् ॥
My intellect is bewildered by your ambiguous advice. Please tell me decisively the one path by which I may attain the highest good.
श्रीभगवानुवाच- लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ । ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् ॥
The Blessed Lord said: O sinless therefore, giving up attachment, perform actions as a matter of duty, for by working without being attached to the fruits, one attains the Supreme.e, the two paths leading to enlightenment were previously explained by me: the path of knowledge, for those inclined toward contemplation, and the path of work for those inclined toward action.
न कर्मणामनारंभान्नैष्कर्म्यं पुरुषोऽश्नुते । न च सन्न्यसनादेव सिद्धिं समधिगच्छति ॥
One cannot achieve freedom from karmic reactions by merely abstaining from work, nor can one attain perfection of knowledge by mere physical renunciation.
न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् । कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः ॥
There is no one who can remain without action even for a moment. Indeed, all beings are compelled to act by their qualities born of material nature (the three guṇas).
कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् । इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते ॥
Those who restrain the external organs of action, while continuing to dwell on sense objects in the mind, certainly delude themselves and are to be called hypocrites.
यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन । कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते ॥
But those karm yogis who control their knowledge senses with the mind, O Arjun, and engage the working senses in working without attachment, are certainly superior.
नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः।शरीरयात्रापि च ते न प्रसिद्धयेदकर्मणः ॥
You should thus perform your prescribed Vedic duties, since action is superior to inaction. By ceasing activity, even your bodily maintenance will not be possible.
(यज्ञादि कर्मों की आवश्यकता का निरूपण )यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबंधनः ।तदर्थं कर्म कौन्तेय मुक्तसंगः समाचर
Work must be done as a yajña (sacrifice) to the Supreme Lord; otherwise, work causes bondage in this material world. Therefore, O son of Kunti, perform your prescribed duties, without being attached to the results, for the satisfaction of God.
सहयज्ञाः प्रजाः सृष्टा पुरोवाचप्रजापतिः ।अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् ॥
In the beginning of creation, Brahma created humankind along with duties, and said, “Prosper in the performance of these yajñas (sacrifices), for they shall bestow upon you all you wish to achieve.
देवान्भावयतानेन ते देवा भावयन्तु वः । परस्परं भावयन्तः श्रेयः परमवाप्स्यथ ॥
By your sacrifices the celestial gods will be pleased, and by cooperation between humans and the celestial gods, prosperity will reign for all.
इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः । तैर्दत्तानप्रदायैभ्यो यो भुंक्ते स्तेन एव सः ॥
The celestial gods, being satisfied by the performance of sacrifice, will grant you all the desired necessities of life. But those who enjoy what is given to them, without making offerings in return, are verily thieves.
यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः । भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् ॥
The spiritually-minded, who eat food that is first offered in sacrifice, are released from all kinds of sin. Others, who cook food for their own enjoyment, verily eat only sin.
अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः । यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः ॥
All living beings subsist on food, and food is produced by rains. Rains come from the performance of sacrifice, and sacrifice is produced by the performance of prescribed duties.
कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम् । तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् ॥
The duties for human beings are described in the Vedas, and the Vedas are manifested by God himself. Therefore, the all-pervading Lord is eternally present in acts of sacrifice.
एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः । अघायुरिन्द्रियारामो मोघं पार्थ स जीवति ॥
O Parth, those who do not accept their responsibility in the cycle of sacrifice established by the Vedas are sinful. They live only for the delight of their senses; indeed their lives are in vain.
(ज्ञानवान और भगवान के लिए भी लोकसंग्रहार्थ कर्मों की आवश्यकता )यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः ।आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते ॥
But those who rejoice in the self, who are illumined and fully satisfied in the self, for them, there is no duty.
संजय उवाच:-नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन ।न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः ॥
Such self-realized souls have nothing to gain or lose either in discharging or renouncing their duties. Nor do they need to depend on other living beings to fulfill their self-interest
तस्मादसक्तः सततं कार्यं कर्म समाचर । असक्तो ह्याचरन्कर्म परमाप्नोति पुरुषः ॥
Therefore, giving up attachment, perform actions as a matter of duty, for by working without being attached to the fruits, one attains the Supreme.
कर्मणैव हि संसिद्धिमास्थिता जनकादयः । लोकसंग्रहमेवापि सम्पश्यन्कर्तुमर्हसि ॥
By performing their prescribed duties, King Janak and others attained perfection. You should also perform your work to set an example for the good of the world.
यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः ।स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥
Whatever actions great personsPerforming all works as an offering unto me, constantly meditate on me as the Supreme. Become free from desire and selfishness, and with your mental grief departed, fight! perform, common people follow. Whatever standards they set, all the world pursues
न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किंचन ।नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥
There is no duty for me to do in all the three worlds, O Parth, nor do I have anything to gain or attain. Yet, I am engaged in prescribed duties.
यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः । मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥
For if I did not carefully perform the prescribed duties, O Parth, all men would follow my path in all respects.
यदि उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम् ।संकरस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः ॥
If I ceased to perform prescribed actions, all these worlds would perish. I would be responsible for the pandemonium that would prevail, and would thereby destroy the peace of the human race.
(अज्ञानी और ज्ञानवान के लक्षण तथा राग-द्वेष से रहित होकर कर्म करने के लिए प्रेरणा )
सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत
कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम् ॥
As ignorant people perform their duties with attachment to the results, O scion of Bharat, so should the wise act without attachment, for the sake of leading people on the right path.
न बुद्धिभेदं जनयेदज्ञानां कर्मसङि्गनाम् । जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन् ॥
The wise should not create discord in the intellects of ignorant people, who are attached to fruitive actions, by inducing them to stop work. Rather, by performing their duties in an enlightened manner, they should inspire the ignorant also to do their prescribed duties.
प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः । अहंकारविमूढात्मा कर्ताहमिति मन्यते ॥
Those who abide by these teachings of mine, with profound faith and free from cavil, are released from the bondage of karma.
All activities are carried out by the three modes of material nature. But in ignorance, the soul, deluded by false identification with the body, thinks itself to be the doer.
तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः ।गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥
O mighty-armed Arjun, illumined persons distinguish the soul as distinct from guṇas and karmas. They perceive that it is only the guṇas (in the shape of the senses, mind, etc.) that move amongst the guṇas(in the shape of the objects of perception), and thus they do not get entangled in them.
प्रकृतेर्गुणसम्मूढ़ाः सज्जन्ते गुणकर्मसु । तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत् ॥
Those who are deluded by the operation of the guṇas become attached to the results of their actions. But the wise who understand these truths should not unsettle such ignorant people who know very little.
मयि सर्वाणि कर्माणि सन्नयस्याध्यात्मचेतसा ।निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः ॥
Performing all works as an offering unto me, constantly meditate on me as the Supreme. Become free from desire and selfishness, and with your mental grief departed, fight!
ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः । श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽति कर्मभिः ॥
Those who abide by these teachings of mine, with profound faith and free from cavil, are released from the bondage of karma.
ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् । सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः ॥
But those who find faults with my teachings, being bereft of knowledge and devoid of discrimination, they disregard these principles and bring about their own ruin.
सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि । प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ॥
Even wise people act according to their natures, for all living beings are propelled by their natural tendencies. What will one gain by repression?
इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ । तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥
The senses naturally experience attachment and aversion to the sense objects, but do not be controlled by them, for they are way-layers and foes.
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् ।स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ॥
It is far better to perform one’s natural prescribed duty, though tinged with faults, than to perform another’s prescribed duty, though perfectly. In fact, it is preferable to die in the discharge of one’s duty, than to follow the path of another, which is fraught with danger.
काम के निरोध का विषय )
अर्जुन उवाचः-अथ केन प्रयुक्तोऽयं पापं चरति पुरुषः ।अनिच्छन्नपि वार्ष्णेय बलादिव नियोजित
Arjun asked: Why is a person impelled to commit sinful acts, even unwillingly, as if by force, O descendent of Vrishni (Krishna)?
श्रीभगवानुवाच-काम एष क्रोध एष रजोगुणसमुद्भवः ।महाशनो महापाप्मा विद्धयेनमिह वैरिणम् ॥
The Supreme Lord said: It is lust alone, which is born of contact with the mode of passion, and later transformed into anger. Know this as the sinful, all-devouring enemy in the world.
धूमेनाव्रियते वह्निर्यथादर्शो मलेन च।यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ॥
Just as a fire is covered by smoke, a mirror is masked by dust, and an embryo is concealed by the womb, similarly one’s knowledge gets shrouded by desire.
आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा । कामरूपेण कौन्तेय दुष्पूरेणानलेन च ॥
The knowledge of even the most discerning gets covered by this perpetual enemy in the form of insatiable desire, which is never satisfied and burns like fire, O son of Kunti
इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते ।एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ॥
The senses, mind, and intellect are said to be breeding grounds of desire. Through them, it clouds one’s knowledge and deludes the embodied soul.
तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ | पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् || 41||
Therefore, O best of the Bharatas, in the very beginning bring the senses under control and slay this enemy called desire, which is the embodiment of sin and destroys knowledge and realization.
इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः । मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ॥
The senses are superior to the gross body, and superior to the senses is the mind. Beyond the mind is the intellect, and even beyond the intellect is the soul.
एवं बुद्धेः परं बुद्धवा संस्तभ्यात्मानमात्मना । जहि शत्रुं महाबाहो कामरूपं दुरासदम् ॥ Thus knowing the soul to be superior to the material intellect, O mighty armed Arjun, subdue the self (senses, mind, and intellect) by the self (strength of the soul), and kill this formidable enemy called lust.