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|| Shri Hari ||

Gita Prabodhani

- Chapter 3 -

UNEDITED VERSION If you read HINDI, it is advisable to read the original in HINDI

Swami Ramsukhdas

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|| Shri Hari ||

Gita Prabodhani Chapter 3

A Note to the Reader

The special quality of the original is difficult to capture in a translation. Readers are

earnestly requested, that if they have the knowledge of the Hindi language, to read the

original book entitled ‘GITA PRABODHANI’ in Hindi, available through GITA PRESS,

GORAKHPUR, INDIA.

tvameva mata cha pita tvameva

tvameva bandhuscha sakha tvameva |

tvameva vidyaa dravinam tvameva

tvameva sarvam mama devadeva ||


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Swami Ramsukhdas Gita Prabodhani

|| Sri Paramatme Nameh ||

- Chapter 3 - Gita 3:1 & 2

यायसी चकमणत मता बधजनादन । तिक कमण घोर मा नयोजयस कशव ॥ 3 १ ॥

यामवण वायन बध मोहयसीव म । तदक वद निचय यन योऽहमानयाम ॥ 3 २॥

arjuna uvāca

jyāyasī cet karmaṇ as te, matā buddhir janārdana

tat kiṁ karmaṇ i ghore māṁ , niyojayasi keśava

vyāmiśreṇ eva vākyena, buddhiṁ mohayasīva me

tad ekaṁ vada niścitya, yena śreyo ’ham āpnuyām

Arjuna said: If you consider that Buddhi (here Arjuna is understanding Buddhi to mean Knowledge) is superior to Action, "O Janardana (Krishna) , why then do You engage me in this dreadful action, O Keshava (Krishna )? With Your complex words You seem to be bewildering my mind; therefore, tell me with certainty, the one principle, by which, I may attain to the highest good."


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Gita 3:3

लोकऽिमववधा नठा परा ोता मयानघ । ानयोगन सायाना कमयोगन योगनाम ॥३ ३॥

śrībhagavān uvāca

loke ’smin dvividhā niṣṭ hā, purā proktā mayānagha

jñānayogena sāṅ khyānāṁ , karmayogena yoginām

The Blessed Lord said: O sinless Arjuna, in this world, twofold spiritual discipline (based on Nishta the state of deep and firm conviction) has been enunciated by Me in the beginning, the path of Knowledge for the men of renunciation (Samkhya Yogis ) and the path of Action for the yogis (KarmaYogis ). Comment: The KarmaYoga (Discipline of Action) and Jnana Yoga (Discipline of Knowledge) both these paths are pursued in this world, the fruit of both these worldly paths is one and the same (Ref. Gita 5/45). Though in Karma Yoga, action is the primary thing and in the Samkhya Yoga (Discipline of Knowledge), the primary thing is Viveka (wisdom of discrimination), even then both the disciplines yield the same fruit, realization of the Supreme.


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1st line of the verse Here Bhakti Yoga (Discipline of Devotion) has not been mentioned, this proves that KarmaYoga and Jnana Yoga are dependent on individual effort. 2nd line of the verse KarmaYoga and JnanaYoga both are spiritual aspirant's own

nishtas (firm convictions) but the Bhakti yoga is not devotee's own

conviction but it is Bhagavadnishta (dependence on God only). In the

path of Bhakti yoga, the aspirant is solely relying on God.

KarmaYoga and JnanaYoga both these paths are of the world (Lokik ). In Karma Yoga , the world is primary and in Jnana Yoga , the Jiva ( self) is primary. The world and the Jiva , both are of the world dvav imau purusau loke ksara ca ksara eva ca ' (Gita 1516). There are two types of Purushas (men) in the world (the Perishable and the Imperishable); because the world (perishable) and Jiva (Imperishable) division of these two is well known but God is not known. God is the entity which can only be accepted with faith and cannot be known. But the BhaktiYoga is beyond this world (Alokik ); and the individual (Jiva) uttamah purusas tvanyah paramatme `tyudahrath' (Gita 1517) But distinct is the Supreme Purusha called the highest Self.


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Gita 3:4

न कमणामनारभानकमय पषोऽनत ।

न च सयसनादव सध समधगछत ॥

॥ ३ ४॥

na karmaṇ ām anārambhān, naiṣ karmyaṁ puruṣ o ’śnute

na ca sannyasanād eva, siddhiṁ samadhigacchati

"Neither by nonperformance of actions, does a man attain freedom from the bondage of actions; nor by mere renunciation, does he attain perfection." Comment: As long as the aspirant has an impulse for doing actions, this momentum of doing actions can be pacified only by performing actions without having any desire for fruits thereof. So one must perform actions in an unselfish manner, i.e., doing the actions for the welfare of others. When the actions are done for the benefit of others, the impulse for performing actions is pacified and all actions become Akarmas (nondoership of actions) or in other words the actions no longer become a binding. Simply, by not doing actions, the impulse of doing actions is not pacified. Without the pacification of actions the bond of relationship with Prakriti (Nature) is not broken. Without breaking the bond of relationship with Prakriti , one cannot progress towards attaining the spiritual perfection.


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Gita 3:5

न ह किचणमप जात तठयकमकत । कायत ावश: कम सव: कतजगण: ॥

॥ ३ ५॥

na hi kaścit kṣ aṇ am api, jātu tiṣṭ haty akarmakṛ t

kāryate hy avaśaḥ karma, sarvaḥ prakṛ tijair guṇ aiḥ

"For, no one under any circumstances can remain even for a

moment, without undertaking action because everyone is compelled

to act by the modes (Gunas ) born of Nature (Prakriti )."

Comment:

The field of Prakriti is separate from the field of self. The actions

belong to the field of Prakriti and the self does not perform any

action. In Prakriti , there is tiredness but situated in the self it is rest.

As long there is a relationship with the Prakriti , the man cannot

escape for even a moment from engaging in action.


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Gita 3:6

कमियाण सयय य आत मनसा मरन । इियाथािवमढामा मयाचार: स उयत ॥

॥ ३ ६॥

karmendriyāṇ i saṁ yamya, ya āste manasā smaran

indriyārthān vimūḍ hātmā, mithyācāraḥ sa ucyate

"He who, while restraining forcibly the organs of action (all senses),

sits thinking of senseobjects in his mind, he, of deluded

understanding is called a hypocrite."

Comment

In the second chapter, the Lord has already said that he who thinks

of the sense objects will fall from the spiritual path (Gita 2:6263).

He is considered a hypocrite, who makes a show to others as being

steady and sitting for meditation while his mind is dwelling on sense

objects.

In fact, there is no difference between the two 1) engaging in

physical enjoyment of pleasures and 2) relishing them in the mind by


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dwelling on the sense objects.

The same impression is made on the inner faculty (Antahkarana) by

both, by dwelling on the sense objects in the mind or by physical

enjoyment of pleasures. From one perspective, the one who thinks

and ponders over the sense enjoyments, suffers a major fall;

because those sense enjoyments he is not able to engage in the

present, these enjoyments that he externally renounces are only to

escape from the fear of adverse public opinion and to maintain social

decorum, thus he cannot enjoy in open but he relishes these in the

mind.

Gita 3:7

यिवियाण मनसा नययारभतऽजन । कमिय: कमयोगमसत: स वशयत ॥

॥ ३ ७॥

yas tv indriyāṇ i manasā, niyamyārabhate ’rjuna

karmendriyaiḥ karmayogam, saktaḥ sa viśiṣ yate

"But he who controls his senses through the mind, O Arjuna, and

engages himself in the path of action, using the organs of action (all

senses), without being attached (selfless), is superior."


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Comment:

That Karma Yogi is superior than even the Jnana Yogi (One

practicing discipline of Knowledge), who, renouncing the desire for

the fruit of actions, while being detached, performs the actions for

other's sake. This is explained in 5th Chapter, that Karma Yoga is

superior to Jnana Yoga (Gita: 52).

Gita 3:8

नयत क कम व कम यायो ाकमण: । शररयााप च त न सयदकमण: ॥

॥ ३ ८॥

niyataṁ kuru karma tvaṁ , karma jyāyo hy akarmaṇ aḥ

śarīrayātrāpi ca te, na prasidhyed akarmaṇ aḥ

"Do perform your duty as prescribed by the scriptures; for action is

superior to inaction. Besides, even the maintenance of the body

would not be possible for you, by not performing action."


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Gita 3:9

याथाकमणोऽय लोकोऽय कमबधन: ।

तदथ कम कौतय मतसङ: समाचर ॥

॥ ३ ९॥

yajñārthāt karmaṇ o ’nyatra, loko ’yaṁ karmabandhanaḥ

tadarthaṁ karma kaunteya, muktasaṅ gaḥ samācara "The mankind is bound by actions other than those performed for the

sake of sacrifice (Yajna); therefore, O son of Kunti (Arjuna), perform

action for sacrifice (Yajna) sake, and without attachment."

Comment:

The actions which are not performed for the sake of others but are

performed for the own selfish reason, one is bound by those actions.

Therefore a spiritual aspirant should accept three things

1) Nothing, even including the body is mine

2) I do not desire anything

3) I do not have to do anything for myself.

By accepting the 1st point, it becomes easier to accept the 2nd point

and by accepting the 2nd point, it becomes easier to accept the 3rd

point.


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Gita 3:10

सहया: जा: सवा परोवाच जापत: ।

अनन सवयवमष वोऽितटकामधक ॥

॥ ३ १० ॥ दवाभावयतानन त दवा भावयत व: । परपर भावयत: य: परमवायथ ॥

॥ ३ ११ ॥

sahayajñāḥ prajāḥ sṛṣṭ vā, purovāca prajāpatiḥ

anena prasaviṣ yadhvam, eṣ a vo ’stv iṣṭ akāmadhuk

devān bhāvayatānena, te devā bhāvayantu vaḥ

parasparaṁ bhāvayantaḥ , śreyaḥ param avāpsyatha

"At the beginning, the creator (Prajapati ), created living beings (mankind

etc.) along with the spirit of sacrifice (Yajna ) and said (predominantly to

human beings) "By performing your duty as a Yajna (sacrifice), and

through it lead everyone to prosperity and growth; and may this (duty in

the form of sacrifice) bestow you with all the essential requirements for

the sacrifice (Yajna )." By doing the sacrifice (doing your duty selflessly)

you gratify the gods and let gods (by performing their duty) foster you,

thus caring for each other selflessly through performance of your duties,

you shall attain the supreme good. "

Comment:


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By doing one's duty, in other words, doing actions without selfish motive,

it is beneficial for oneself and the others. But by not doing one's duty it

proves harmful to one and the others. The reason is, from the point of

view of both the individual bodies and Atman (Spirit, Self), all persons are

one and the same, and not separate from each other.

The human body has been given for one's spiritual attainment only. So, it

is not necessary to undertake any new action for one's spiritual welfare,

instead, whatever actions that are normally done, just perform those

actions for the benefit of others, without the attachment and expectation

of fruit for oneself. By doing so, one attains supreme good.

Gita 3:12

इटाभोगािह वो दवा दायत यभावता:।

तानदाययो यो भत तन एव स: ॥

॥ ३ १२॥

iṣṭ ān bhogān hi vo devā, dāsyante yajñabhāvitāḥ

tair dattān apradāyaibhyo, yo bhuṅ kte stena eva saḥ

"Fostered by the sacrifice (Yajna), the gods, will bestow upon you all

the requisites necessary for performing your duty. He who relishes

these, without using these in the service of others, is verily a thief."


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Comment:

The body is made of five elements, it is only a small part of this huge

creation. Therefore the three types of bodies - gross, subtle and causal

are of the world and for the world. The body is not the least bit of use to

the Self, however, putting this body to good use alone be helpful to the

self. Proper utilization of the body means using the body for the service

of others or dedicating this body (entrusting it, handing it over) for the

service of the world. The person who, does not utilize the things he has

acquired or received for the benefit of those who are in need but uses

them for himself only, he is a thief. He should receive the same

punishment as is imposed on a thief.

Gita 3:13

यशटाश: सतो मयत सवकिवष: ।

भजत त वघ पापा य पचयामकारणात ॥

॥ ३ १३॥

yajñaśiṣṭ āśinaḥ santo, mucyante sarvakilbiṣ aiḥ

bhuñjate te tv aghaṁ pāpā, ye pacanty ātmakāraṇ āt

"The righteous, who eat the remnants of the sacrifice, are released from

all sins. But the sinful ones, who cook food or do all actions for

themselves, verily devour sin."


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Comment:

The root cause for all sins is desire. Therefore, any doing actions to

fulfill desires for ourselves is a sin (is bondage); and doing actions for

other's welfare without any selfish desire is meritorious. The outcome of

sin is suffering and the outcome of virtuous deeds (doing things for

others) is happiness. Therefore, the selfish people who do things for

themselves suffer and those who do things with an unselfish attitude for

others, experience happiness.

Gita 3:14

अनाभवित भतान पजयादनसभव: ।

याभवत पजयो य: कमसमभव: ॥ ३ १४॥

कम ोभव वध ारसमभवम ।

तमासवगत ा नय य तिठतम ॥ ३ १५॥

annād bhavanti bhūtāni, parjanyād annasambhavaḥ

yajñād bhavati parjanyo, yajñaḥ karmasamudbhavaḥ

karma brahmodbhavaṁ viddhi, brahmākṣ arasamudbhavam

tasmāt sarvagataṁ brahma, nityaṁ yajñe pratiṣṭ hitam

"From food creatures come into being, food is produced from rain, rain


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ensues from sacrifice (Yajna ) and sacrifice comes from action. Know that

the origin of action (of sacrifice) to be in Brahma (the Veda ) and Brahma

springs from the Imperishable (God). Therefore, the all pervading Infinite

(God) ever vests in the sacrifice (Yajna )."

Gita 3:16

एव वतत च नानवतयतीह य: ।

अघायरियारामो मोघ पाथ स जीवत

॥ ३ १६॥

evaṁ pravartitaṁ cakraṁ , nānuvartayatīha yaḥ

aghāyur indriyārāmo, moghaṁ pārtha sa jīvati

"O Partha (Arjuna), in this world, he who does not follow this cycle of

creation.

(Ref: 314 & 15 above) thus set in motion, indulging in sensual pleasures

is sinful (carrying on a sinful life), lives in vain."

Comment:

The person who does not perform his duty according to the ancient

traditions of the society and the injunction of scriptures, he has no right to

live in this world. The reason is that by neglecting one's duty, one causes


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harm to society. In the modern day and age, the food, water and wind are

getting polluted causing famine, not having enough rain or excessive rain

causing floods and other atrocities of nature are the outcome of the

people failing to do their assigned (ordained) duty.

Doing actions for a selfish motive is totally wrong. The reason is that

whatever we get belongs to the world only. The body and all objects

belong to the world only, they are not ours. Therefore we owe a debt to

the world, to payoff this debt, we must perform actions only for the sake

of the world.

Gita 3:17

यवामरतरव यादामततच मानव: ।

आमयव च सतटतय काय न वयत ॥

॥ ३ १७॥

yas tv ātmaratir eva syād, ātmatṛ ptaś ca mānavaḥ

ātmany eva ca santuṣṭ as, tasya kāryaṁ na vidyate

"But for a person who takes delight in the Self alone and is satisfied

with the Self, and is content in the Self alone, verily there is no further

work to be done by him."

Comment:

As long as man has not attained God, till then he has the


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responsibility for performing his ordained duty. But once on attaining

God (God Realization), there are no more duties remaining for that

great man. By him just being there in the world, the world is

benefited."

Gita 3:18

नव तय कतनाथ नाकतनह कचन ।

न चाय सवभतष किचदथयपाय: ॥ ३ १८॥

naiva tasya kṛ tenārtho, nākṛ teneha kaścana

na cāsya sarvabhūteṣ u, kaścid arthavyapāśrayaḥ "For him (the perfected Karma Yogi) in this world, there is no gain whatsoever, in the performance of an action or its nonperformance, nor does he have any selfinterest at all of any kind from other beings." (Gita 3/18) Comment: As `doing' is with a relationship with Prakriti (nature), so also not doing is with the relation with Prakriti. Doing and not doing both are in the realm of nature (saapeksha using instruments of nature) but the self (tattva, Essence) is beyond the realm of nature (Nirpeksha). Therefore, the Self (Consciousness) has neither relationship with doing nor with not doing. Doing and not doing are made possible only by the existence of that illuminating power (Sattaa) Gita 13/33. The great soul, perfected in Karma Yoga has no attachment with doing an action nor has a desire to attain something. Therefore, neither he has any purpose in doing something nor in notdoing something. He has nothing to gain from the objects or the people. It means that essentially he has no relationship with the Prakriti or the nature.


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Gita 3:19

तमादसत: सतत काय कम समाचार ।

असतो ाचरकम परमानोत पष: ॥ ३ १९॥

tasmād asaktaḥ satataṁ , kāryaṁ karma samācara

asakto hy ācaran karma, param āpnoti pūruṣ aḥ "Therefore, always efficiently perform your prescribed duty being free of

attachment, by performing actions without attachment, man attains the

Supreme." (Gita 3/19)

Comment:

Man is not bound by the actions, rather he is bound due to attachment. It

is attachment only that is the cause for man's downfall, not the actions.

Performing actions without attachment, for other's benefit, man becomes

free from the bondage of the world and he attains to the Supreme. In

actions there is hard work and sweating but in Karma Yoga there is

repose (vishraam). The body is needed for hard work, it is not needed for

resting. In Karma Yoga, the hard work (actions) done by the body is for

the service of others and the rest (Yoga) is for oneself.


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Gita 3:20

कमणव ह ससधमािथता जनकादय: । लोकसहमवाप सपयकतमहस ॥ ३ २०॥

karmaṇ aiva hi saṁ siddhim, āsthitā janakādayaḥ

lokasaṅ graham evāpi, sampaśyan kartum arhasi

"It is by selfless action (Karma Yoga) alone that king Janaka and

others attained supreme perfection. Therefore, you must perform

selfless actions for the sake of welfare of the world."

Comment:

The kings like Janaka attained salvation through Karma Yoga, it is a

proof that Karma Yoga is an independent discipline of achieving

liberation."

Gita 3:21

ययदाचरत ठतदवतरा जन: ।

स यमाण कत लोकतदनवतत ॥


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॥ ३ २१॥

yad yad ācarati śreṣṭ has, tat tad evetaro janaḥ

sa yat pramāṇ aṁ kurute, lokas tad anuvartate

"Whatever a great (noble) man does, the others follow. Whatever

standard he sets up, the generality of men follow the same."

Comment:

In the society, whoever is regarded as a great (noble) man, he has a

special responsibility, he must not perform any actions or speak any

words which are not in conformance with the ideal code of the society and

the injunction of scriptures.

Gita 3:22

न म पाथाित कतय ष लोकष कचन ।

नानवातमवातय वत एव च कमण ॥

॥ ३ २२॥

na me pārthāsti kartavyaṁ , triṣ u lokeṣ u kiñcana

nānavāptam avāptavyaṁ , varta eva ca karma "O Partha (Arjuna), there is nothing in the three worlds, that is for Me to


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do, nor is there anything worth attaining which is unattained by Me; yet I

engage Myself, in action."

Comment:

During His incarnation on earth, God always performs His duty.

Therefore, if a spiritual aspirant always performs his prescribed duty

without attachment and without any desire for fruit, he easily attains to

God.

Gita 3:23 & 24

यद ाह न वतय जात कमयतित: ।

मम वमानवतत मनया: पाथ सवश: ॥ ३ २३॥

उसीदयरम लोका न कया कम चदहम ।,

सकरय च कता यामपहयाममा: जा: ॥ ३ २४॥

yadi hy ahaṁ na varteyaṁ , jātu karmaṇ y atandritaḥ

mama vartmānuvartante, manuṣ yāḥ pārtha sarvaśaḥ

utsīdeyur ime lokā, na kuryāṁ karma ced aham

saṅ karasya ca kartā syām, upahanyām imāḥ prajāḥ

"If I did not engage Myself in action, scrupulously, at any time, (great


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harm will accrue; because) people in every way follow My path, O Partha

(Arjuna). If I did not perform action, these worlds would perish and I would

prove to be the cause of confusion of castes and of the destruction of

these people."

Gita 3:25 & 26

सता: कमयववासो यथा कवित भारत ।

कयाववातथासतिचकषलकसहम ॥ ३ २५॥ न बधभद जनयदाना कमसगनाम।

जोषयसवकमाण ववायत: समाचरन ॥ ३ २६॥

saktāḥ karmaṇ y avidvāṁ so, yathā kurvanti bhārata

kuryād vidvāṁ s tathāsaktaś, cikīrṣ ur lokasaṅ graham

na buddhibhedaṁ janayed, ajñānāṁ karmasaṅ ginām

joṣ ayet sarvakarmāṇ i, vidvān yuktaḥ samācaran

"As the ignorant men act with attachment to action, O Bharata (Arjuna), so should the wise act without attachment, seeking maintenance of world order of the world. Let no wise man (established in the Self), unsettle the minds of ignorant people attached to action, but he should get them to perform their duties, duly performing his own duties." Comment: Although for a wise man there is no work remaining to do tasya karyam na vidyate ' (Gita: 317), even then for the sake of welfare of many, the


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Lord is commanding him to carefully perform his ordained duty and get others who are attached to action, to do their prescribed duty.

Gita 3:27

कत: यमाणान गण: कमाण सवश:।

अहकारवमढामा कताहमत मयत ॥ ३ २७॥

prakṛ teḥ kriyamāṇ āni, guṇ aiḥ karmāṇ i sarvaśaḥ

Ahaṅ kāravimūḍ hātmā, kartāham iti manyate

"All actions are performed, in all cases, by the Gunas of Prakriti (Modes of Nature). The fool, whose mind is deluded by egoism thinks "I am the doer"." Comment: Jada (inert or insentient) part and the Chetna (conscious or sentient) part are both distinctly different entities. All actions happen in Jada (Prakriti or nature) only. None of the actions happen in Chetna `sarirastho `pi kaunteya na karoti na lipyate' (Gita 1331: though dwelling in the body It neither acts nor gets contaminated). The actions have a beginning and an end, the objects have a beginning and an end; but the Chetna(conscious) does not have a beginning or an end. In Gita, the Lord explained that there are five reasons in the performance of actions


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1). Prakriti (Nature) `prakrteh kriyamanani' (3/27), `prakrtyai 'va ca karmani (1329) 2). Gunas (Modes of Nature) `guna gunrsu vartanta' (328), `na `nyam gunebhey kartaram' (1419) 3). Indriyani (Senses) ìndriyani `ndriyarthesu vartanta' (59) 4). Svabhava (Individual's nature) `svabhavas tu paravartate' ( 54), `praktim yanti bhutani' (333) 5). Panch Hetu (Five reasons) àdhisthanam tatha karta' (1814) For the five categories listed above, the root cause for all is the Àpara

Prakriti (Lower Nature or Jadavibhagor inert portion). Until today, Jiva

(Embodied Aatma) has done many types of actions but none of those

bodies have reached close to the Self. How can darkness reach the sun?

The reason is that the sphere of body & actions is separate from the

sphere of the Self.

Gita 3:28

तवव महाबाहो गणकमवभागयो: ।

गणा गणष वतत इत मवा न सजत ॥ ॥ ३ २८॥

tattvavit tu mahābāho, guṇ akarmavibhāgayoḥ

guṇ ā guṇ eṣ u vartanta, iti matvā na sajjate

"But O mightyarmed (Arjuna) ! the great one who knows the truth about the sphere of Gunas (modes of Prakriti ) and sphere of actions, realizing


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that `it is theGunas (modes) itself in an interplay amidst the Gunas , he does not get attached to them." Comment: It is a rule that to know the Samsaar or the world (objects and actions) one has to separate himself from the Samsaar (world) and to know God one has to merge or become one with God. The reason is, in fact we are separate from the world and are one with God. The great man of realization, on separating himself entirely from the spheres of objects and actions, he knows that all this is a play of Gunas of Prakriti , meaning that all actions are happening in the world only, no action is being performed in the Self.

Gita 3:29

कतगणसमढा: सजत गणकमस ।

तानकनवदो मदाकनवन वचालयत ॥ ॥ ३ २९॥

prakṛ ter guṇ asammūḍ hāḥ , sajjante guṇ akarmasu

tān akṛ tsnavido mandān, kṛ tsnavin na vicālayet

"Those who are deluded by the Gunas of Prakriti (Modes of Nature), remain attached to those modes and actions. The man of perfect knowledge, should not unsettle the minds of ignorant fools."

Gita 3:30


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मय सवाण कमाण सययायामचतसा । नराशीनममो भवा ययव वगतवर: ॥

॥ ३ ३०॥

mayi sarvāṇ i karmāṇ i, sannyasyādhyātmacetasā

nirāśīr nirmamo bhūtvā, yudhyasva vigatajvaraḥ

Dedicating all actions to Me, with your mind fixed on Me the Self of all,

being freed from desire and attachment, and discarding anguish (or

mental fever), do your ordained duty of waging the war."

Comment: If the spiritual aspirant happens to be a Bhakta (devotional aspirant) type then he should offer all actions to God. Offering actions means not doing any actions for himself but doing all actions for the happiness of God only.

Gita 3:31

य म मतमद नयमनतठित मानवा: ।

धावतोऽनसयतो मयत तऽप कमभ: ॥ ॥ ३ ३१ ॥

ye me matam idaṁ nityam, anutiṣṭ hanti mānavāḥ

śraddhāvanto ’nasūyanto, mucyante te ’pi karmabhiḥ


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"Persons who always follow this teaching of Mine, with full faith and free

from cavil, are released from the bondage of all actions (Karma)."

Comment:

The Lord's teaching is Those things that are attained (received) that later

separate (part away, disperse away) (i.e. objects and actions), are not

ours and they are not for us. The Lord's teaching in fact is the principle,

simply by following which all human beings can be liberated from the

bondage.

Gita 3:32

य वतदयसयतो नानतठित म मतम । सवानवमढातािवध नटानचतस: ॥

॥ ३ ३२॥

ye tv etad abhyasūyanto, nānutiṣṭ hanti me matam

sarvajñānavimūḍ hāṁ s tān, viddhi naṣṭ ān acetasaḥ

"But those, men who find fault with this doctrine of Mine, do not follow it,

deluded of all knowledge and discrimination, know them to be doomed to

destruction, rather they will take a fall."


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Gita 3:33

सश चटत वया: कतानवानप ।

कत याित भतान नह: क करयत ॥ ॥ ३ ३३॥

sadṛ śaṁ ceṣṭ ate svasyāḥ , prakṛ ter jñānavān api

prakṛ tiṁ yānti bhūtāni, nigrahaḥ kiṁ kariṣ yati

All beings follow their nature, even a man of knowledge acts in accordance with his own nature. What then can any external restraint do?" Comment: Chetna (consciousness) remains the same while Prakriti (Nature) always changes. Therefore, there is no change in the Self of man of knowledge but there is a change in his Svabhaav (habitual nature). His Svabhaav is pure because it is not tainted with likes and dislikes. In spite of purity of his Svabhaav , the man of knowledge (Depending upon the path he chose to attain knowledge, there may be subtle impressions of that path still left in him), which may exhibit different behavior patterns.


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Gita 3:34

इिययिययाथ रागवषौ यविथतौ । तयोन वशमागछतौ ाय परपिथनौ ॥

॥ ३ ३४॥

Indriyasyendriyasyārthe, rāgadveṣ au vyavasthitau

tayor na vaśam āgacchet, tau hy asya paripanthinau

"Attachment and aversion for the objects of the senses are rooted in senses. Man should never allow himself to be swayed by them, because they are the two principal enemies standing in the way of his spiritual progress." Comment: The attraction and repulsion (Raga and Dvesha ) arise from the fact that when we believe that the reason for our pleasure or pain is someone else. In case, attraction and aversion arise in our subtle body (Antahkarana, mind, intellect ), then no action should be performed under their sway; because when we do actions, then attraction and repulsion (Raga andDvesha ) become stronger. The spiritual aspirant should not be under the influence of attraction and repulsion (Raga and Dvesha ) and should also believe they are not in me. They come and go, we are aware that they are coming and going; therefore we are separate from them.


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Gita 3:35

यावधम वगण: परधमावनिठतात ।

वधम नधन य: परधम भयावह: ॥

॥ ३ ३५ ॥

śreyān svadharmo viguṇ aḥ , paradharmāt svanuṣṭ hitāt

svadharme nidhanaṁ śreyaḥ , paradharmo bhayāvahaḥ

"Better is one's own duty (dharma) though devoid of merit, than the duty of another well performed. Better is death in the fulfillment of one's own duty, the duty of another is fraught with fear." Comment: Performing one's duty unselfishly, according to the one's Varna (classification of society), Ashram (stage in life) etc. is called `Svadharma' (One's own duty); what is prohibited is called `Pardharma' (other than one's duty). In that action, where the sentiments are one of harming or not benefiting the other, like stealing, hurting someone etc., this is not duty (Svadharma) for anyone, rather these are bad actions (Adharma or Kudharma). In every action (Dharma), there are Kudharma (bad action), Adharma (prohibited action) and Paradarma (other than one's duty or dharma) are present; for example thinking of doing bad to someone, cheating etc. are Kudharma in Dharma. While doing Yajna(sacrifice), making an offering of slaughtered animal is Adharma in Dharma. The actions which are not


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prescribed as Svadharma for one, doing these actions is Paradharma inDharma. One does not spiritually benefit by doing Kudharma, Adharma and Paradharma. One gains spiritual benefit from that Dharma (performing an action) only, in which one relinquishes pride and selfishness and the action benefits another person in present and future.

Gita 3:36

अथ कन यतोऽय पाप चरत पष: । अनछनप वाणय बलादव नयोिजत: ॥ ३ ३६॥

avācyavādāṁ ś ca bahūn, vadiṣ yanti tavāhitāḥ

nindantas tava sāmarthyaṁ , tato duḥ khataraṁ nu kim

arjuna uvāca

atha kena prayukto ’yaṁ , pāpaṁ carati pūruṣ aḥ

anicchann api vārṣṇ eya, balād iva niyojitaḥ

Arjuna said:

"But, why is a man impelled to commit sin, as if driven by force, even

against his will, O Varsneya (Krishna)?


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Gita 3:37

काम एष ोध एष रजोगणसमभव: । महाशनो महापामा वयनमह वरणम ॥ ३ ३७॥

śrībhagavān uvāca

kāma eṣ a krodha eṣ a, rajoguṇ asamudbhavaḥ

mahāśano mahāpāpmā, viddhy enam iha vairiṇ am

The Blessed Lord said: "Born of mode of passion (Rajas ), this desire in other words this desire (kaamna ) itself is the cause of sin. This desire (kaamna) itself is reason for the anger, insatiable, all devouring and most sinful. Know this to be the enemy here. Comment What I want should happen is Kaam ' or Kaamna (desire). When any action, object or a person gives pleasure or one wishes to draw pleasure from them, it is Kaam ' (Desire). In this one desire 'Kaam' itself many faults, offenses and sins are hidden. As long as a person has desires 'Kaam' within, he can never be entirely free of faults and sins. Without the desire 'Kaamna' there is no other reason for committing sin. It means that neither God makes the person commit sin, nor are sins committed due to his past action 'karmas' (Karmic package from previous lives or Prarabhda ), nor time is a factor, nor a situation, nor Kaliyuga (Iron age) causes one to sin. It is the man himself under the sway and impelled by desires'kaamna' commits sins.


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Gita 3:38

धमनायत वयथादश मलन च । यथोबनावतो गभतथा तनदमावम ॥ ३ ३८॥

dhūmenāvriyate vahnir, yathādarśo malena ca

yatholbenāvṛ to garbhas, tathā tenedam āvṛ tam

"As fire is covered by smoke, as a mirror by dust, as an embryo is

enveloped by the womb, so is this Jnana or Viveka' (knowledge or

wisdom ) concealed by desire."

Gita 3:39

आवत ानमतन ाननो नयवरणा । कामपण कौतय दपरणानलन च ॥ ३ ३९ ॥

āvṛ taṁ jñānam etena, jñānino nityavairiṇ ā

kāmarūpeṇ a kaunteya, duṣ pūreṇ ānalena ca

"O son of Kunti (Arjuna), Jnana (knowledge / wisdom) is enveloped

by this constant enemy of the wise (a discerning soul), in the form

of desire, which is insatiable like the fire."


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Gita 3:40

इियाण मनो बधरयाधठानमयत । एतवमोहययष ानमावय दहनम ॥ ३ ४०॥

indriyāṇ i mano buddhir, asyādhiṣṭ hānam ucyate

etair vimohayaty eṣ a, jñānam āvṛ tya dehinam

"The senses, the mind and the intellect are said to be its seat. By

veiling the wisdom through these (senses, mind and intellect); it (desire) deludes the embodied soul." 40

Comment: Kama (desire) appears in the following five places:

1. In objects (Gita: 334) 2. In senses 3. In the mind 4. In the intellect 5. In Ahm (Ego) or in JadaChetna Tadatmaya (imposing of inert

matter on the consciousness, refer to Gita: 259). Since Kama (desires) appears in these five places, these are called Kama' s abodes. Essentially, Kama resides in the ego (Gita: 3/4243).

Gita 3:41


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तमावमियायादौ नयय भरतषभ।

पामान जह यन ानवाननाशनम ॥ ३ ४१॥

tasmāt tvam indriyāṇ y ādau, niyamya bharatarṣ abha

pāpmānaṁ prajahi hy enaṁ , jñānavijñānanāśanam

"Therefore, O best of Bharatas (Arjuna), first and the foremost control the senses, then with your strength, without any doubt, kill this most sinful "kaama" desires, the destroyer of wisdom and realization." Comment: "The world does not have an independent existence this is Jnana (Knowledge). Everything is only God this is Vigyaana (Realization). "Kaama " (desires, insistence that things should happen according to my liking or not happen according to my disliking) does not let the spiritual aspirant attain Jnana and Vigyaana ."

Gita 3:42 & 43

इियाण परायाहरिययः पर मनः।

मनसत परा बधय बधः परतत सः ॥ ३ ४२॥

एव बधः पर बवा सतयामानमामना।


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जह श महाबाहो कामप दरासदम ॥ ३ ४ ३ ॥

indriyāṇ i parāṇ y āhur, indriyebhyaḥ paraṁ manaḥ

manasas tu parā buddhir, yo buddheḥ paratas tu saḥ

evaṁ buddheḥ paraṁ buddhvā, saṁ stabhyātmānam ātmanā

jahi śatruṁ mahābāho, kāmarūpaṁ durāsadam

"It is said that the senses are superior to the gross body, greater (higher, more powerful, illuminating, pervasive and subtler) than the senses is the mind; greater than the mind is the intellect, but greater than the intellect is desire. Thus, knowing that desire is beyond intellect, subduing the self by one's self, destroy this, O mightyarmed Arjuna, the tough enemy in the form of desire, which is hard to conquer." Comment: Earth, Water, Fire, Wind, Space, mind, intellect and ego these eight constitute the Apara Prikriti (lower nature, Gita: 74). Kama ' resides in the inert portion of the ego, beyond the intellect. It means that the desire resides in the lower nature only and not in the Para Prakriti (Higher Nature). Due to imposition of ego on the consciousness, the Jivatma (embodied soul) believes it to be its own. As long as there is union of Jada & Chetan (inert matter & the consciousness), until then the knowledge of Jada & Chetana as separate entities is not realized. As long as the imposition remains, there is Kama (desires) . When the


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imposition of Jada on Chetan is removed then the Kama gets converted into love for God. With the presence of Kama, the attraction is towards the world while love takes the devotee towards God. Iti srimad bhagavadgitasupanisatsu brahavidyayam yogasastre sri

krisnarjuna samvade Karma Yoga nama Tritiyo`ddhyayah || In the Upanishad of the Bhagavad Gita, the Knowledge of Brahman, the Supreme, the Science of Yoga and the dialogue between Sri Krishna and Arjuna, this is the third discourse designated: `THE YOGA OF ACTION'.

LINK TO CHAPTERS

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