Chapter 3 Shloka 1 - 43

Shloka 1

arjuna uvaca

jyayasi cet karmanas 
te mata buddhir janardana
tat kim karmani ghore 
mam niyojayasi kesava

Arjuna said: If superior to action in your opinion (is) buddhi (intelligence) Janardhana, then why, this terrible action you yoke me to, Keshava?

Shloka 2

vyamisreneva vakyena 
buddhim mohayasiva me

tad ekam vada niscitya
yena sreyo 'ham apnuyam

By mixed speech, (my) buddhi is confused; (please) tell (me) this with surety, by which (karma or buddhi - from previous shloka) I should (may) attain the supreme good.

Shloka 3

sri-bhagavan uvaca

loke 'smin dvi-vidha nistha
pura prokta mayanagha
jnana-yogena sankhyanam
karma-yogena yoginam

Shri Bhagavan said, (In) this world two kinds of basis/steadfastness (faiths/paths), since ancient times (have been) taught by me Anagha (Arjuna, lit : blameless one); gyana-yoga of the Samkhyas and karma-yoga of the yogis.

Shloka 4

na karmanam anarambhan
naiskarmyam puruso 'snute

na ca sannyasanad eva
siddhim samadhigacchati

Neither by abstention action (alone), action-less state man attains, nor by renunciation alone perfection he approaches. 

Shloka 5

na hi kascit ksanam api
jatu tisthaty akarma-krt

karyate hy avasah karma
sarvah prakrti-jair gunaih

Not indeed anyone, even for a moment ever stays without performing action, indeed all are forced to perform action (even) against will (by)  prakriti born (originating) gunas.

Shloka 6

karmendriyani samyamya 
ya aste manasa smaran

indriyarthan vimudhatma 
mithyacarah sa ucyate

Restraining organs of action, he who sits, but by mind (mentally) thinking (dwelling on) sense objects, (this) deluded person is called a hypocrite.

Shloka 7

yas tv indriyani manasa 
niyamyarabhate 'rjuna

karmendriyaih karma-yogam 
asaktah sa visisyate

But, who controlling sense organs by mind, O Arjuna, begins (engages) by organs of action in karma-yoga, unattached; he is superior.

Shloka 8

niyatam kuru karma tvam 
karma jyayo hy akarmanah

sarira-yatrapi ca te na 
prasiddhyed akarmanah

You (should) perform enjoined actions, (for) action is better than non-action; even body-maintenance cannot be accomplished without action.

Shloka 9

yajnarthat karmano 'nyatra 
loko 'yam karma-bandhanah

tad-artham karma kaunteya 
mukta-sangah samacara

Action for performing sacrifice aside, this world is bound by action (karma); for that (sacrifice) purpose O Kaunteya, free from attachment perform (action).
(NOTE: All actions are binding, other than the actions undertaken for performing yagna (sacrifice). Hence Lord Krishna urges action for performing yagna. It is in this contexts that Mahabharata is known as a yagna, not war.)

Shloka 10

saha-yajnah prajah srstva 
purovaca prajapatih

anena prasavisyadhvam 
esa vo 'stv ista-kama-dhuk

Along with yagna having created mankind, Prajapati said, "by this (ygana) may you bring forth, may this be your desire-full-filler (cow).

Shloka 11

devan bhavayatanena te 
deva bhavayantu vah

parasparam bhavayantah 
sreyah param avapsyatha

May you increase well-being of Devas by this (yagna), may the Divine beings increase your well-being; mutually increasing well-being, supreme happiness you'll achieve.

Shloka 12

istan bhogan hi vo deva 
dasyante yajna-bhavitah

tair dattan apradayaibhyo 
yo bhunkte stena eva sah

The Devas provide you desired enjoyment, having been brought about by yagna; without offering to them these gifts, he who enjoys these (without offering to Devas), he is a thief .

Shloka 13

yajna-sistasinah santo 

mucyante sarva-kilbisaih

bhunjate te tv agham papa 

ye pacanty atma-karanat

Sacrifice-remainder consumer (are) good people, (and) are released from all evils (sins); they consume their own evil, the wicked who cook (only) for their own sake.

Shloka 14

annad bhavanti bhutani 

parjanyad anna-sambhavah

yajnad bhavati parjanyo 

yajnah karma-samudbhavah

From food come (into existence) beings, from rains food originate, from yagna comes rains (rain clouds), (and) yagna originate in karma.

Shloka 15

karma brahmodbhavam viddhi 

brahmaksara-samudbhavam

tasmat sarva-gatam brahma 

nityam yajne pratisthitam

Know that karma originates in Brahman, Brahman (originates) from the imperishable, therefore all pervading Brahman is ever established in sacrifice.

Shloka 16

evam pravartitam cakram 

nanuvartayatiha yah

aghayur indriyaramo 

mogham partha sa jivati

Thus set in motion cycle (wheel), he (who) does not cause (help) to turn, (the) malicious (person sunk in) sense-delight, (in) vain, Partha, he lives.

Shloka 17

yas tv atma-ratir eva syad 

atma-trptas ca manavah

atmany eva ca santustas 

tasya karyam na vidyate

He who is delighted only in Self, and is satisfied only by Self, and is contented only with Self, for him the need to act (duty) is not found (does not exist). 

Shloka 18

naiva tasya krtenartho 

nakrteneha kascana

na casya sarva-bhutesu 

kascid artha-vyapasrayah

Not indeed of him (any) action with purpose (goal oriented), not in inaction anything whatever, and not for him any purpose or need with beings whatever.

Shloka 19

tasmad asaktah satatam 
karyam karma samacara

asakto hy acaran karma 
param apnoti purusah

Therefore (being) unattached always, perform actions; indeed being unattached and performing action man attains supreme.

Shloka 20

karmanaiva hi samsiddhim 
asthita janakadayah

loka-sangraham evapi 

sampasyan kartum arhasi

By (performing) action only perfection (was) attained (by) Janaka and others, (therefore for) ensuring world maintenance you should act.

Shloka 21

yad yad acarati sresthas 
tat tad evetaro janah

sa yat pramanam kurute

lokas tad anuvartate

Whatever actions great man (does) that (thus) do other men, whatever standard he, sets world that follows.

Shloka 22

na me parthasti kartavyam
trisu lokesu kincana
nanavaptam avaptavyam

varta eva ca karmani

Not for me Partha (any) prescribed work in three worlds (anything) whatever, nothing unattained (or) to be attained, nevertheless I engage in action.

Shloka 23

yadi hy aham na varteyam 
jatu karmany atandritah

mama vartmanuvartante

manusyah partha sarvasah

Indeed, if I not (be) engaged ever in action tirelessly, me indeed (will) follow men Partha, everywhere.

Shloka 24

utsideyur ime loka 
na kuryam karma ced aham

sankarasya ca karta syam

upahanyam imah prajah

These would perish this world not if I should perform action if I; confusion causer I should be (and be cause of) destruction of these creatures.

Shloka 25

saktah karmany avidvamso 
yatha kurvanti bharata

kuryad vidvams tathasaktas

cikirsur loka-sangraham

Attached, the unwise, in which way they act, Bharatha (Arjuna), the wise one he should act similarly unattached, desiring (only) for world maintenance. 

Shloka 26

na buddhi-bhedam janayed 
ajnanam karma-sanginam

josayet sarva-karmani 
vidvan yuktah samacaran

No fragmentation of intelligence (confusion of mind), (should be) produced (among) the ignorant (who are) attached to work; he (the wise) should cause (them to) delight in all actions (while himself) being yoked to equanimity in performance.

Shloka 27

prakrteh kriyamanani 
gunaih karmani sarvasah

ahankara-vimudhatma 
kartaham iti manyate

All action in nature (are) always performed by the gunas; the fool, confused by ego, "I am the doer", he believes.

Shloka 28

tattva-vit tu maha-baho 
guna-karma-vibhagayoh

guna gunesu vartanta 
iti matva na sajjate

But, (those who) know truth, O mighty armed one (Arjuna) of the (two) roles of gunas and karma; "Gunas, in the Gunas work/act", thus thinking (knowing) are not attached (to actions). 

Shloka 29

prakrter guna-sammudhah 
sajjante guna-karmasu

tan akrtsna-vido mandan 
krtsna-vin na vicalayet

Deluded by gunas of the nature (and) attached to actions of gunas; them, of incomplete knowledge and dullards; those with complete knowledge should not unsettle.

Shloka 30

mayi sarvani karmani 
sannyasyadhyatma-cetasa

nirasir nirmamo bhutva 
yudhyasva vigata-jvarah

On Me, all actions, renouncing, on Supreme Self concentrating; free from desire and feelings of 'mine' becoming; fight, (having) rid of fever.

Shloka 31

ye me matam idam nityam 
anutisthanti manavah

sraddhavanto 'nasuyanto 
mucyante te 'pi karmabhih

(Those)  men who always practice this opinion of mine, with faith, not sneering, (they too) are freed (from) action (i.e., its bondage). (Ref: previous shloka)

Shloka 32

ye tv etad abhyasuyanto 
nanutisthanti me matam

sarva-jnana-vimudhams tan 
viddhi nastan acetasah

But, those who sneer, (and) do not follow my opinion; (they) confusing all knowledge; know (them as) lost and stupid.

Shloka 33

sadrsam cestate svasyah 
prakrter jnanavan api

prakrtim yanti bhutani 
nigrahah kim karisyati

According to their own nature, even wise ones strives; being follow (their own) nature; what will restraints accomplish? 

Shloka 34

indriyasyendriyasyarthe 
raga-dvesau vyavasthitau

tayor na vasam agacchet 
tau hy asya paripanthinau

(Between) the sense and (its corresponding) sense-object, attraction-repulsion (love-hate) reside; (do) not come under (their) power (influence); they are his (man's) two stumbling blocks.

Shloka 35

sreyan sva-dharmo vigunah 
para-dharmat svanusthitat

sva-dharme nidhanam sreyah 
para-dharmo bhayavahah

(It is) better (to perform) one's own dharma (even if) deficient than other's dharma well performed; death (performing) one's own dharma is better, other's dharma brings danger.

Shloka 36

arjuna uvaca 

atha kena prayukto 'yam 

papam carati purusah 

anicchann api varsneya 
balad iva niyojitah

Arjuna said: then impelled by what this evil act (from) man, even unwillingly Varshney (Krishna), (as if) commanded by force.

Shloka 37

sri-bhagavan uvaca 

kama esa krodha esa 

rajo-guna-samudbhavah 

mahasano maha-papma 
viddhy enam iha vairinam

Sri Bhagavan said : This is desire, this is anger originating in rajo-guna, all-devouring and cause of great hurt (sin); know this to be the enemy.

Shloka 38

dhumenavriyate vahnir 

yathadarso malena ca 

yatholbenavrto garbhas 

tatha tenedam avrtam

By smoke fire is covered, as mirror by dust, as membrane covers the embryo, thus  man by this (desire and anger)  is covered.

Shloka 39

avrtam jnanam etena 

jnanino nitya-vairina 

kama-rupena kaunteya 

duspurenanalena ca

The eternal enemy of the wise, covers the intelligence in form of desire, Kaunteya, like an insatiable fire.

Shloka 40

indriyani mano buddhir 

asyadhisthanam ucyate 

etair vimohayaty esa 

jnanam avrtya dehinam

The senses, the mind and the intelligence are said to be its (desire's) abode, with these it confuses the embodied, (and his) knowledge/wisdom is obscured. 

Shloka 41

tasmat tvam indriyany adau 

niyamya bharatarsabha 

papmanam prajahi hy enam 

jnana-vijnana-nasanam

Therefore, controlling your senses first, Bull of Bharatha (Arjuna), destroy this evil, the  knowledge-discrimination destroyer. 

Shloka 42

indriyani parany ahur 

indriyebhyah param manah 

manasas tu para buddhir 

yo buddheh paratas tu sah

Senses are great, it is said, greater than senses is mind, greater than mind is buddhi, that which is greater than buddhi is he (the indweller).

Shloka 43

evam buddheh param buddhva 

samstabhyatmanam atmana 

jahi satrum maha-baho 

kama-rupam durasadam

Thus having known what is greater than buddhi, establishing oneself in Self, kill the enemy mighty-armed-one (Arjuna), in the form of desire that is (otherwise) unapproachable.