अर्जुन उवाच ।

ज्यायसी चेत् कर्मणस्ते मताबुद्धिर्जनार्दन । तत्किं कर्मणि घोरे मां नियोजयसिकेशव ॥३.१॥

अर्जुनः said: If (चेत्), O! जनार्दन, your (ते) contention (मता) is that knowledge (बुद्धिः) is better (ज्यायसी) than action (कर्मणः), why (किम्) then (तत्) do you impel (नियोजयसि) me (माम्) into this gruesome (घोरे) action(कर्मणि), O! केशव.

व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीवमे । तदेकं वद निश्चित्य येनश्रेयोऽहमाप्नुयाम् ॥३.२॥

With words (वाक्येन) that are seemingly (इव) contradictory (व्यामिश्रेण), you appear to be (इव) confusing (मोहयसि) my (मे) mind (बुद्धिम्). Having decided (निश्चित्य) which is better (तत्), tell me (वद) the one thing (एकम्) by which (येन) (अहम्) shall gain (आप्नुयाम्) liberation (श्रेयः).

In a conversation where one person is in a state of agony, even when the other person gives thorough logic, the agony mind will choose such a line or two that can be (mis)used to maintain his or her original position. In 2:49, अर्जुन thinks भगवान् meant by his words that कर्म is inferior to बुद्धियोग – he thus ignores all the other lines/ arguments and focus on just this one line to ask a question as to why भगवान् is pushing him to do the inferior कर्म especially if it is inferior to ज्ञान. In fact, अर्जुन has confused himself since भगवान् meant कर्मयोग when He used the words बुद्धियोग and not ज्ञान. Besides, he thought that ज्ञान involves abandoning of कर्म and he is thus not clear that कर्म and कर्मयोग are not one and the same. He thus asks भगवान् to clarify this confusion to clear his mind.

श्रीभगवान् उवाच ।

लोकेऽस्मिन्  द्विविधा  निष्ठा  पुरा  प्रोक्तामयाऽनघ।  ज्ञानयोगेन साङ्ख्यानां कर्मयोगेनयोगिनाम् ॥३.३॥

श्रीभगवान् उवाच: O! Sinless one (अनघ), the two-fold (द्विविधा) committed life-style (निष्ठा) in this (अस्मिन्) world (लोके), was told (प्रोक्ता) by Me (मया) in the beginning (पुरा) – the pursuit of ज्ञान (ज्ञानयोगेन) for the renunciates (साङ्ख्यानाम्) and the pursuit of कर्म (कर्मयोगेन) for those who pursue activity (योगिनाम्).

न कर्मणामनारम्भान्नैष्कर्म्यंपुरुषोऽश्नुते । न  च सन्न्यसनादेव सिद्धिंसमधिगच्छति ॥३.४॥

A person (पुरुषः) does not (न) gain (अश्नुते) the state of actionless-ness (नैष्कर्म्यम्) by the non-performance (अनारम्भात्) of activities (कर्मणाम्). Nor does (नच) the person attain (समधिगच्छति) सिद्धि (liberation) out of mere (एव) renunciation (सन्न्यसनात्).

This one is simple – भगवान् here says that He has given the knowledge of two-fold path right in the beginning. This implies that what He is conveying is an eternal Truth (सनातन सत्य) and not any recent invention or innovation. Two paths thus are – one for activity-oriented people and other for intellect-oriented people. However, one does not become intellectual by giving up कर्म (as अर्जुन was arguing in CH 1). Equally, only foolish people can think that giving up कर्म is somehow noble and will take them to the highest. Here a key word निष्काम कर्म has been introduced. When many people learned in श्रीमद्भगवद्गीता are asked to give an essence of how life is to be led as per श्रीमद्भगवद्गीता, their usual reply is – ‘Perform निष्काम कर्म’ – that is all.

न हि कश्चित् क्षणमपि जातुतिष्ठत्यकर्मकृत् । कार्यते  ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः॥३.५॥

Indeed (हि) no one (न कश्चित्) ever (जातु) exists (तिष्ठति) for even (अपि) a second (क्षणम्) without performing action (अकर्मकृत्) because (हि) everyone (सर्वः) being helpless (अवशः) is made to perform (कार्यते) action (कर्म) by the गुण (गुणैः) born of प्रकृति (प्रकृतिजैः).

कर्मेन्द्रियाणि संयम्य य आस्ते मनसास्मरन् । इन्द्रियार्थान्  विमूढात्मा मिथ्याचारः  सउच्यते ॥३.६॥

The one (सः) who (यः), controlling (संयम्य) the organs of action (कर्मेन्द्रियाणि), sits (आस्ते) with the mind (मनसा) remembering (स्मरन्) the sense objects (इन्द्रियार्थान्) is deluded (विमूढात्मा) and is called (उच्यते) a person of false conduct (मिथ्याचारः).

यस्त्विन्द्रियाणि मनसानियम्यारभतेऽर्जुन ।कर्मेन्द्रियैः कर्मयोगमसक्तः सविशिष्यते ॥३.७॥

Whereas (तु), O! अर्जुन, the one (सः) who (यः), controlling (नियम्य) the sense organs (इन्द्रियाणि) with the mind (मनसा), is unattached (असक्तः) and takes (आरभते) to the yoga of action (कर्मयोगम्) with the organs of action (कर्मेन्द्रियैः), is far superior (विशिष्यते).

Can anyone ever be living in a state of non-action (or अकर्म)? Even a संयासी sitting in a वन will be doing some action or another. What अकर्म really means will be clarified later. Here, भगवान् does not hold back use of strong words where necessary – विमूढात्मा (confused/ deluded) and मिथ्याचार or hypocrite for people who close their eyes as if they are in ध्यान state but their mind is wandering all over the place. ‘कर्म’ thus includes both कर्म via the body as well as the मन. Any person doing कर्म however cannot be referred to as a कर्मयोगी – he is a कर्मिष्ठी (lover of कर्म owing to being a सक्त: or attached to फल) whereas कर्मयोगी is one whose इंद्रियाँ are reined-in by मन while the मन itself is असक्त:. कर्म needs to thus be performed in an असक्त: state. भगवान् is thus advocating that a teacher in a school must give his or her best while teaching kids not for fame or higher salary or recognition but because her role demands such a conduct. Outwardly, a कर्मिष्ठी and a कर्मयोगी may look equally energetic and active in conducting the teaching activity but the mind-space of both are vastly different – also, भगवान् has chosen कर्मयोगी as His favourite as against a कर्मिष्ठी. Why? The answer will follow. But at least one misconception has been cleared here that an ideal man of धर्म positioned usually as someone who shuns the world and spends time in solitude in Himalayas has been demolished – a person doing his work actively within the world among other people may also be equally if not more आध्यात्म than one sitting in an आश्रम.

नियतं कुरु कर्म त्वं कर्म ज्यायोह्यकर्मणः । शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः॥३.८॥

Do (त्वम् कुरु) कर्म that is to be done (नियतम्) because (हि) action (कर्म) is superior (ज्यायः) to inaction (अकर्मणः). And (च) due to inaction (अकर्मणः), even (अपि) the maintenance of your body (ते शरीरयात्रा) would not (न) become possible (प्रसिद्ध्येत्).

3:8 – Simple & classic. So let me complicate the narrative here ☺︎. Keep doing कर्म that you are meant to do anyway. Here the push is to tell people to follow कर्म laid down in the शास्त्र regularly. Do not get into a mistaken notion that ज्ञान is better than कर्म and get into an अकर्म (laziness) mode as an unwanted outcome. Do note if one really becomes an अकर्मी, one cannot even eat food or maintain one’s own body. ज्ञान should thus not make us descend into अकर्म. So keep acting as per one’s own stage in life. We thus have people into three buckets – an अकर्मी, a कर्मिष्ठी and a कर्मयोगी with कर्मयोगी being taken as most superior. Why? Next verse gives a glimpse of an answer. One may now ask – why follow शास्त्र? E Schumaker, author of “Small is Beautiful” says – “Nature abhors vacuum, and if the available spiritual space is not filled by something higher, it will necessary be filled by something lower…”. शास्त्र prescribes various नित्य/ नैमित्तिक कर्म performing which one will at least be in a रजोगुण mode rather than lapsing into तमोगुण (getting bored and thus swapping channels mindlessly, waking up late on holidays, sleeping late owing to excessive partying, etc). Over a period of time, by following the शास्त्र, we MAY move into सत्वगुण and eventually become गुणातीत. Even if one is unaware of शास्त्र, at least try to be active. Active with what is the inevitable question – active with a vocation that reminds us of परम्. Which is why ancient भारत developed vocations – music, dance, painting, games, drama, architecture, story-telling, etc all of which were also weaved around the idea of परम्. So have fun but keep getting reminded of the presence of परम् everywhere.

यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयंकर्मबन्धनः । तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर॥३.९॥

This (अयम्) person who is enjoined (to do action) (लोकः) is bound by कर्म (कर्मबन्धनः) other (अन्यत्र) than that performed for the sake of यज्ञ (यज्ञार्थात् कर्मणः). For this reason, O! कौन्तेय, being one free from attachment (मुक्तसङ्गः), perform (समाचर) action (कर्म) for the sake of that (यज्ञ) (तदर्थम्).

3:9 – Concept of bondage of कर्म (कर्मबन्धन:) is a key idea of धर्म;  कर्म by a कर्मिष्ठी binds him deeper into a cycle of further कर्म. On the other hand, कर्म done in a spirit of यज्ञ does not bind – in fact, it loosens the कर्मबन्धन: and progressively starts freeing him. Here, what work done with यज्ञ spirit means will be detailed in next few श्लोक. Let us take up what कर्मबन्धन: refers to. कर्म by a कर्मिष्ठी are done to fulfill longings – outcome may be सुख if there is success & दुख for failure. This then motivates a कर्मिष्ठी to repeat the कर्म either to seek pleasure again or to try again for success if failed in previous attempts. Memory stores the फल derived from all previous experiences as रस (words like वासन/ संस्कार are also used) and thus this रस pushes one to repeat certain type of कर्म (or avoid it). Such a person is thus caught in this कर्मबन्धन: as memory is cluttered with रस generated from all past experiences of सुख & दुख. One may add that even if desires are fulfilled, since the सुख from their acquisition is perishable, one sets out to acquire joys again & again and thus caught in a downward spiral of being caged to a cycle of repetition – this is the state of कर्मबन्धन:. And 2:62/63 clearly states that if a man is caught in a spiral of descent, he will perish because this takes him further & further away from परम्. In fact, any advice to act without desire starts sounding ridiculous to a कर्मिष्ठी since he is only used to working for satisfying his longs and has known no other way of living. Therefore , a कर्मिष्ठी works hard to satisfy urges but gets caught in कर्मबन्धन: while we can have another type of person who also works very hard IN A SPIRIT OF यज्ञ and becomes free from कर्मबन्धन:. What is the benefit of becoming free – he achieves समत्वम् which, as we saw in 2:68, gives him peace – world of difference thus between two work orientations!!!!!

सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाचप्रजापतिः ।अनेन प्रसविष्यध्वं एषवोऽस्त्विष्टकामधुक् ॥३.१०॥

In the beginning  (पुरा) the Creator (प्रजापतिः), having created (सृष्ट्वा)  living beings (प्रजाः) along with यज्ञ (सहयज्ञाः), said  (उवाच): “By this (यज्ञ)(अनेन)  shall you multiply  (प्रसविष्यध्वम्). May this (यज्ञ) (एषः)  be (अस्तु) a wish-fulfilling cow (इष्टकामधुक्) for you (वः).”

देवान् भावयतानेन ते देवा भावयन्तुवः । परस्परं भावयन्तः श्रेयः परमवाप्स्यथ॥३.११॥

Propitiate (भावयत) the deities (देवान्) with this (अनेन) (यज्ञ). May those (ते) deities (देवाः) propitiate (भावयन्तु) you (वः). Propitiating (भावयन्तः) one another (परस्परम्), you shall gain (अवाप्स्यथ) the highest (परम्) good (श्रेयः) (mokṣa).‘’

This verse lays down one of the cherished lines in the श्रीमद्भगवद्गीता – परस्परं भावयन्तः श्रेयः परमवाप्स्यथ. यज्ञ concept is another key हिन्दू idea viz translated as sacrifice. यज्ञ has at least 5 key aspects: 

1. यजमान or doer, 
2. आहुति or offering, 
3. यज्ञ देवता who receives the आहुति, 
4. हवन viz the medium for placing the आहुति and 
5. यज्ञ फल. 

In a यज्ञ, there is give & take that happens where यजमान gives to देवता and देवता graces the यजमान with यज्ञ फल with the यजमान accepts as प्रसाद. श्रीकृष्ण says here that ब्रह्मा mandated the whole universe to run on give & take principle right from the start. 

Example – we offer services to our company and the employer, if satisfied, gives us our salary. We as यजमान offer food viz आहुति to the stomach which has digestive juices (हवन) and if the stomach is satisfied that the food is offered with a respectful attitude (meaning healthy food), this power within the हवन viz the अग्नि देवता then operates effectively to reward you with good health (यज्ञ फल). One can extrapolate this to any situation where cooperative endeavour works as a principle to imagine the simplicity but profundity of the यज्ञ conception. देवता here may be taken as potency or power that makes success possible. If one pushes bad food into the stomach in a careless manner, why should the अग्नि देवता residing there gives us health? Working with यज्ञ spirit thus means us and देवता working in a spirit of cooperative endeavour where we do all work as an agent of देवता. Thus, we as यजमान offer himself (efforts using body & mind) as आहुति to देवता (the highest state of perfect action that guarantees positive outcome), such a देवता thus consumes our offering, turns it into a फल which it enjoys and gives a remnant back to us which we accept as प्रसाद. We must not regard the outcome as a result of our own efforts but as a grace given by the देवता. So if a कर्मिष्ठी even fulfills desires by working hard to satisfy the urges of the देवता and accepts the fulfilled desires as प्रसाद instead of taking ownership (saying that I won Gold on account of my efforts as against “the परम् was gracious enough to grant me Gold”), then one may be living in a state of यज्ञ spirit. Equally, one must equally accept failures either as प्रारब्ध or as a sign that we may not have done work in the full spirit of यज्ञ. 

1. यज्ञ/ देवता

Our body is composed of nineteen parts – ५ कर्मेन्द्रिय, ५ ज्ञानेन्द्रिय, ५ प्राण, मन, बुद्धि, चित्त & अहंकार and मांडुक्य उपनिषद् refers to these as nineteen ‘mouths’ which are always wanting food. Each ‘mouth’ has an अधिष्ठान देवता – वरुण for tongue, सूर्य for eyes, वायु for touch, दिक्देवता for ears, अग्नि for speech, चंद्र for mind, विष्णु for चित्त, रुद्र for अहंकार, ब्रह्मा for बुद्धि, etc. It is the सूर्य residing in the eye that makes vision possible (physical eye is just inert matter), it is the वरुण residing in the tongue that makes taste possible, etc. A देवता is always seeking pleasure – therefore, each ‘mouth’ wants to always consume the food of its choice and this spurs senses to always gratify themselves. Potency of देवता within us makes an experience via senses possible. However, at most times, we arrogate these nineteen mouths to ourselves rather than seeing these as देवता within ourselves. Instead of acting as an agent of देवता, we acts as if we are a Principal. Instead of realizing that body has been formulated by the nineteen देवता for meeting their own demands, the body viz just an instrument in the hands of देवता thinks of senses as its own instruments and thus thinks of it as a Principal. In a Principal – Agent relationship, all actions are done by the Agent in the name of Principal and benefits/ brickbats from Agents’ action get affixed to the Principal. If we act as an agent of देवता, कर्म will not be imputed to us but because we impute कर्म to ourselves, कर्मबन्धन: starts accruing to us.  Body foolishly thinks that it is digesting food while digestion is not a conscious activity of body/ mind but happens owing to अग्निदेव, taste on account of वरुणदेव, sight on account of सूर्यदेव, breathing on account of वायुदेव, etc. In fact, no conscious effort on our part can either make or prevent these देवता from undertaking their activities within us.

2. यज्ञ/ देवता

देवता are not just present within us, they are present in others too. Not just humans but also other forms of life. These देवता also govern the entire universe. In धर्म texts, the principles of life are the same within पिंडांड (microcosm) as well as ब्रह्माण्ड (macrocosm) – difference is only of scale but both our body viz पिंडांड as well as whole universe viz ब्रह्माण्ड are run by the देवता only. Just like elements within a periodic table, देवता may be taken as conscious spiritual elements present everywhere. Thus, if we feel thirst, we invoke the वरुण देवता within us which then gives us बुद्धि to seek water which also has वरुण as its presiding deity. Both देवता within and outside come together and they thus are satisfied which is then passed on to the body enabling it to gain समत्वम्. In all this, our कर्म to seek water and quenching thirst needs to be done as an agent of वरुण instead of as a principal. In such case, this कर्म is not taken as our कर्म and therefore we will not be bound by the फल of the कर्म. Body is a mere instrument given to us to discharge our duty (it is an उपाधि) – our identity is distinct from the body. If work is performed in a dispassionate manner without getting caught into emotions that may come as reactions when we obtain यज्ञ फल, we attain समत्वम्. If we bypass देवता and arrogate all कर्म to ourselves, each such देवता may not cooperate with us. Equally, if we try to suppress desires by bypassing the देवता and try to reach परम् directly, their objective of forming body is defeated and they will put विघ्न to disturb our efforts. If we however work jointly with the देवता fulfilling desires as their agent but equally maintain समत्वम् when we receive यज्ञ फल, देवता will start cooperating with us by assisting us in working towards the attainment of परम्. परस्परम् भावयन्तात् can thus happen if we slowly fulfill desires too while accepting outcome as grace of देवता, live with a world view that body is a mere instrument of the देवता while your real essence is the परम्.

To simplify the long narrative sent earlier, a person is said to be acting when he acts as a Principal while is he said to be not acting if he acts as an Agent. An agent is focussed always on discharging his duties and thus has to act responsibly to meet the demands of the Principal. If one does actions by discharging all roles as duty – i.e. of a husband, wife, employee, friend, etc., all such actions will not bind him if he discharges the duty to the best of his ability with sincerity and commitment. But the moment one starts expecting personal benefits from discharge of duty beyond the terms of the agreement, one starts getting bound by the actions. यज्ञ spirit of actions must thus be understood on these lines.

3. यज्ञ/ देवता

As per our शास्त्र, all of us have obligation (ऋण) towards five classes of beings – देव, ऋषि, पितृ, मनुष्य & भूत. देवता has already been explained earlier. ऋषि have gained the ultimate सिद्धि but out of compassion for us have/written reams of शास्त्र for us also to reach their state of being. पितृ meaning ancestors have passed on their genes and traditions to us and we may say that they are living within us. मनुष्य meaning human society around us whose presence in society helps us on most of our endeavours. And lastly, भूत meaning plants, animals and elements from whom we obtain food and other equipment. On a daily basis, we must do all work keeping in mind our gratitude to these five classes and called as पंचयज्ञ. Spirit of यज्ञ may thus also be taken as living with a feeling of cooperative endeavour with nature and society. देवयज्ञ means expressing कृतज्ञता by doing पूजा and make offerings to them before all कर्म. ऋषियज्ञ means expressing कृतज्ञता by reading daily the works of ऋषि. पितृयज्ञ means expressing कृतज्ञता by doing श्राद्ध कर्म as and when mandated. मनुष्ययज्ञ is done by helping fellow humans, treating guests with respect and dignity, offering food to needy before eating, charity, etc. भूतयज्ञ means expressing कृतज्ञता by feeding animals, taking care of plants, not cutting trees recklessly or eating only so much as we are hungry or drawing only as much minerals as are needed, etc. All कर्म exercised with कृतज्ञता भाव automatically brings moderation in our conduct with nature and society and such acts done in moderation are also referred to as living with यज्ञ spirit.

1. यज्ञ/ देवता (based on ज्ञानेश्वर भाष्य)

Cooperative endeavour was expected in organization of human society too and such conduct of work which is driven towards an attitude to help others is also known as यज्ञ spirit. In an ideal conception of the ancient society, a ब्राह्मण used to get वेद education but he needs to use this for the benefit of others; in return he will get दक्षिण to sustain life. A क्षत्रिय acquires power but he must use this power to serve others; in return, a ब्राह्मण will offer advice to him and वैश्य will offer money. A वैश्य acquires money for doing business but he must use this wealth for society benefit like building lakes, tanks, gardens, etc; in return, the society gives him support in all his endeavours. A शूद्र owns land and carries on agriculture or does other tasks to serve others in society; in return, he gets wealth from वैश्य, security from क्षत्रिय, advice from ब्राह्मण, etc. Each part of the society focus on their core expertise by using such expertise for taking care of themselves as well as serving others; focus must be on duty and if all in society focus on doing their duty, the world will sustain itself smoothly through this give & take process.

इष्टान् भोगान् हि वो देवा दास्यन्तेयज्ञभाविताः । तैर्दत्तानप्रदायैभ्यो  यो  भुङ्क्ते  स्तेन  एवसः ॥३.१२॥

The देवाः, propitiated by यज्ञ (यज्ञभाविताः), will give (दास्यन्ते) you (वः) desirable (इष्टान्) objects (भोगान्). Therefore (हि), one (सः) who (यः) enjoys (भुङ्क्ते) objects given (दत्तान्) by them (तैः) without offering (अप्रदाय) to them in return (एभ्यः) is indeed (एव) a thief (स्तेनः).

यज्ञशिष्टाशिनः सन्तो मुच्यन्तेसर्वकिल्बिषैः । भुञ्जते ते  त्वघं  पापा  येपचन्त्यात्मकारणात् ॥३.१३॥

Those who eat food as remnants after performance of यज्ञ (यज्ञशिष्टाशिनः सन्तः), are released (मुच्यन्ते) from impurities (सर्वकिल्बिषैः), whereas (तु) those (ते) sinful people (पापाः) who (ये) cook (पचन्ति) only for themselves (आत्मकारणात्) eat (भुञ्जते) पाप  (अघम्).

3:12/13 (1) Nature appears to have a certain evident quality. A tree laden with tasty fruits has no use of these fruits; they are for benefit of others. A flowing river has no use of its water; it is meant to benefit others. A plant covered with beautiful flowers has no use of such beauty; it is a visual treat to others. In return, the plant gets nourishment from earth and water from rains. Mother’s milk has no use for the mother but is nectar for the child. Equally, the giggling of a child has no use for the child but heavenly to the parents. Nature seems to be built on the principle that the best within an individual is not meant to be used for self-aggrandisement but meant to be used for others. The best of Lata and Amitabh Bachchan is their voice which is only useful as it gives joy to others; in return, society gives them enough for their upkeep and prosperity and this should be a spur to them to continue to give their best to the world.  All human beings must similarly perform पञ्चयज्ञ on a daily basis and live for the benefit of others – they must offer नैवेद्य daily to देवता, offer food to the needy, read शास्त्र, serve parents and perform श्राद्ध to ancestors and feed animals and plant trees. Key principle is to live in line with the principle of creation as mandated by ब्रह्मा Himself viz to live always for others and others only.

3:12/13 (2) – A guardian is expected to take care of property not as his own but that of the minor. A guardian does get enough for his upkeep but if he exceeds his brief and uses the property for his personal use, he is called a thief and the money he stole is nothing else but पाप. This is what भगवान् is stating here. If one who sees all property under his control as his own OR his own body under his control as his own instead of treating such property or his body as a guardian for the benefit of the world, then such a person is a thief if he uses what is in his control for self-use only. Our body got formed based on food grown by others, our mind accumulated information from the world, our property belonged to the world but came in our control since we added some value to the world with our work. But just because these are in our possession now does not mean that we own them – we are just their guardian at the present point of time. Relentless focus on our duties to the world at all times and performing these ceaselessly removes ALL impurities (सर्व किल्बिषै) within our mind (wrong ideas about ourselves and the world) and कर्म क्षय (meaning bad कर्म reduction and good कर्म exhaustion) happens through such actions. Such a reduction of पाप will enlarge our vision and take us closer and closer to the Real or परम् – good कर्म is not to be seen as some noble self-evident truth. Morality is not an end in itself or some gateway to स्वर्ग; it is merely a means for a higher journey. One must thus have such a guardianship mindset every day when performing all our actions and good actions like दान, etc., are not meant to be performed as a one-off (and that too with huge publicity) – so beware of being labelled as a thief by भगवान् or be an eater of पाप.

अन्नाद्भवन्ति भूतानिपर्जन्यादन्नसम्भवः । यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः॥३.१४॥

Living beings (भूतानि) are born (भवन्ति) of food (अन्नात्). Food is born (अन्नसम्भवः) of rain (पर्जन्यात्). Rain (पर्जन्यः) is born (भवति) of यज्ञ (यज्ञात्) (पुण्य). यज्ञः (पुण्य) is born of action (कर्मसमुद्भवः).

कर्म ब्रह्मोद्भवं विद्धिब्रह्माक्षरसमुद्भवम् । तस्मात् सर्वगतं ब्रह्म नित्यं यज्ञेप्रतिष्ठितम् ॥३.१५॥

May you understand (विद्धि) karma (कर्म) (ritual, prayer, etc.) to be born of the वेद (ब्रह्मोद्भवम्) and the वेद (ब्रह्म) to be born of the imperishable अक्षर (अक्षरसमुद्भवम्). Therefore (तस्मात्), the all-pervasive (सर्वगतम्) ब्रह्म (ब्रह्म) (the वेद) abides (प्रतिष्ठितम्) always (नित्यम्) in यज्ञ.

एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः । अघायुरिन्द्रियारामो मोघं पार्थ सजीवति ॥३.१६॥

O! पार्थ A person who (यः) does not (न) live (अनुवर्तयति) here in this life (इह), according to the cosmic wheel (चक्रम्) that is already set in motion (प्रवर्तितम्) in this manner (एवम्), and lives in sin (अघायुः) given only on the pleasures of the senses (इन्द्रियारामः), lives (सःजीवति) wastefully (मोघम्).

3:14/16 – Simplest conception of an ideal state within the Universe in terms of visualizing life as a चक्रम् is another key हिन्दू idea. One can see this idea also being conveyed out in movies like “The Lion King” where the phrase ” circle of life” has been used.  All living beings are made of food – what is our body other than cabbage/ mangoes that have taken shape of a body. For food to come about, rains are necessary – so far so good. What is the link between rains & यज्ञ? Example – If we take forest as an example, one way to conceive it is as a place that works on the rule ‘Survival of the Fittest’. Look deeper and one can see forest as a place which is self-regenerating where all type of life seem to survive. Forest can thus be seen as a place where plants/ animals live in a यज्ञ mode – they take what is necessary for their survival but give back a lot to the jungle. No wonder our ऋषि found the forest environment as conducive for आध्यात्म upliftment. A tiger hunts only when hungry viz once in 4-7 days and not for joy of hunting or to keep a few dead goats in a refrigerator to save for the rainy day and then let them go wasted. Ancients thus conceived that if everyone in society lives in a state of यज्ञ, such a society will be prosperous (given as rain here) and riches get generated in such a place. This means each member takes enough from society as is adequate to maintain oneself and use such life to serve others. Many पुराण thus talk about events where the whole society is in distress (famine, etc) and concludes that rising selfishness of people may have caused imbalance in Nature. One sees that the king and citizens decide then to perform a यज्ञ – रामायण in fact starts with such a यज्ञ performed by the king रोमपाद (whose kingdom was facing such times) (he had adopted a girl शांत, elder sister of राम). यज्ञ of course comes from कर्म which is as per way indicated in the वेद. वेद itself has come out of अक्षर meaning un-decaying viz परम्. People who do not sustain the यज्ञ चक्रम् are referred to as इंद्रियाराम: viz those who are living life merely in sense enjoyment unlike people who need to be in the state of आत्माराम: (that will come next). इंद्रियाराम: people upset the balance in the universe since the smooth movement of the चक्रम् is disturbed owing to sensual orientation of its individuals.

The sweet scene from “Gods must be crazy comes to mind here – where the Bushman hunter seeks apology from the deer before killing it since he has to feed his family. The deer is killed in the least harmful way. This is nothing else but this man showing the यज्ञ attitude. This verse thus becomes a मंत्र for environmental attitude (भूतयज्ञ), protection of ancient ज्ञान – व्यास to आर्याभट्ट to Newton to Einstein (ऋषियज्ञ), human rights (मनुष्यज्ञ), continuity of good traditions (पितृयज्ञ) and देवयज्ञ (prayerful & कृतज्ञता attitude towards all forces that impact our life – mind, senses, Sun, Moon ,etc who impact our lives ). All these subjects need not be taught separately as all these diverse perspectives become part of everyone’s day to day life.

यस्त्वात्मरतिरेव स्यादात्मतृप्तश्चमानवः ।आत्मन्येव  च सन्तुष्टस्तस्य कार्यं नविद्यते ॥३.१७॥

Whereas (तु), for the person (तस्य) who (यः मानवः) would (एवस्यात्) delight in the self (आत्मरतिः), who is satisfied with the self (आत्मतृप्तः च), contented (सन्तुष्टः च) in the self (आत्मनि) alone (एव) there is nothing (नविद्यते) to be done (कार्यम्).

नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन । न  चास्य  सर्वभूतेषु कश्चिदर्थव्यपाश्रयः॥३.१८॥

For that person (तस्य), there is indeed (एव) no (न) purpose (अर्थः) here in this world (इह) for doing (कृतेन) or (कश्चन न) not doing action (अकृतेन). Nor (न च) does such a person (अस्य) depend on any being (सर्वभूतेषु) for any (कश्चित्) object whatsoever (अर्थव्यपाश्रयः).

तस्मादसक्तः सततं कार्यं कर्म समाचर। असक्तो ह्याचरन्कर्म परमप्नोति पूरुषः ॥३.१९॥

Therefore (तस्मात्), always (सततम्) perform well (समाचर) the action (कर्म) that is to be done (कार्यम्) without attachment (असक्तः) because (हि) by performing (आचरन्) action (कर्म) without attachment (असक्तः), a person (पूरुषः) attains (अप्नोति) the highest (परम्).

3:17-19: Here is a verse on a free man. What does freedom of man really mean? श्रीमद्भगवद्गीता gives its own unique definition – A free person, an आत्माराम:, is one who is blissful within himself. By our very nature, as per श्रीमद्भगवद्गीता, we are full and complete. However, this unlimited us over a long span of multiple lives ended up accumulating impurities (viz पाप) and ended up thinking of ourselves as limited – this is an unnatural overlay on the true vision. In पञ्चतंत्र, we have read stories where a lion cub who lived among goats trying to behave as a goat or a prince living among tribals forgot his original kingly nature – these stories actually refer to our state and not to be taken as pop stories. There is also a story of  इंद्र within the पुराण when cursed to be born as a pig and live among pigs in a ditch wanted to remain there even after he was made to remember his इंद्र status since he was worried about his pig wife & pig kids. Because we identify with the limited, we end up seeking limited pleasures thinking that these give us joy. However, limited joys are perishable like joy of eating out or watching a cinema on weekends gets over and we become empty again and repeat the same experience again to fill up our (bottomless) cup of joy. All of us will remember our first visit with our spouse to a fancy restaurant or vividly remember stunts performed during our honeymoon  and the joy we felt in those instances. However, all other hundreds of later visits do not stay as vividly in our memory – why? Adding more and more water (meaning acquiring perishable joys) into our cup of joy which is already brim-full with अमृत is a similar such action. An आत्माराम however is able to connect with his FULLNESS state and does not  need to fill up his life by doing actions that bring perishable joys THOUGH HE MAY ALSO BE EATING OUT OR LISTENING TO MUSIC OR WATCHING A CINEMA. Thus, while we may be tuned to think that a person acts only if he needs something from the act, Krishna here goads अर्जुन that once a person is free also, He performs कर्म but such an कर्म is a free कर्म and therefore objective and more effective. In fact, such an कर्म is actually non-कर्म as per श्रीमद्भगवद्गीता as we will see later.

कर्मणैव हि संसिद्धिमास्थिताजनकादयः । लोकसङ्ग्रहमेवापिसम्पश्यन्कर्तुमर्हसि ॥३.२०॥

Indeed (हि), by action (कर्मणा) alone (एव), जनक  & others (जनकादयः) gained (आस्थिताः) liberation (संसिद्धिम्). Also (अपि), by merely (एव) seeing (सम्पश्यन्) the desirablility of protecting the people from falling into unbecoming ways (लोकसङ्ग्रहम्) you ought (अर्हसि) to perform action (कर्तुम्).

यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः । स  यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥३.२१॥

Whatever (यत् यत्) an important person (श्रेष्ठः) does (आचरति), that (तत् तत्) alone (एव) the other (इतरः) people (जनः) do [आचरति]. Whatever (यत्) that person (सः) sets (कुरुते) as proper (प्रमाणम्), the world of people (लोकः) follows (अनुवर्तते) that (तत्).

3:20/21 – 3:21 this is a celebrated verse that needs to be mandated as an oath by people in position of power. People in society conduct themselves or mould their life as per the leaders or people taken as श्रेष्ठ: (role models) in their societies. अर्जुन is thus being told to lead by example so that he sets a standard of a क्षत्रिय warrior for others too to emulate. All of us need real examples to be sure that whatever श्रीकृष्ण is stating is  practical not just theoretical gibberish. In almost all ancient literature, जनक is stated as a model king (not Sita’s father; जनक is more like a lineage or family name of kings ruling areas around जनकपुर). Few of the जनक are referred to as स्थितप्रज्ञ but more importantly, they are deemed as ideal example of a कर्मयोगी – almost all पुराण contains an event where many ऋषि/ learned people reach out to जनक to seek अध्यात्म advice from him. These exchanges are fascinating. गांधी, तिलक, विनोबा भावे, विवेकानंद, Aurobindo, etc were hugely inspired by the कर्मयोगी ideal in the श्रीमद्भगवद्गीता. When युधिष्ठिर once approached श्रीकष्ण at his palace, he was surprised to see Him perform पूजाक्रिया and asked Him why does a ज्ञानी  like Him need to do these things. He replied that He has to follow the rules He himself had set and He is thus bound by his own rules. In the महाभारत, it is said that they used to stop the war daily to perform Sandhya rituals in the middle of the war meaning that नित्यकर्म must never be stopped no matter where you are. Thus, a  स्थितप्रज्ञ is also meant to continue to engage in worldly activities  more animatedly since others in the society look up to Him for inspiration. Instead, if He thinks he has achieved the Highest and need not therefore bother about the rules meant for lower mortals, others will only learn this deviant aspect as an example and spoil their own lives through wrongful emulation. Greater achievement, Greater power, Greater responsibility is the message here.

न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषुकिञ्चन । नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि॥३.२२॥

O! पार्थ, for me (मे ),  there is (अस्ति) nothing (न) to be done (कर्तव्यम्). In the three (त्रिषु) worlds (लोकेषु), there is nothing (किञ्चन न) to be accomplished by me (अवाप्तव्यम्), which is not yet accomplished (अनवाप्तम्). Yet (च), I am engaged (वर्ते) in action (कर्मणि एव).

यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः। मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः॥३.२३॥

Because (हि), should I (यदि अहम्) ever (जातु) not (न) engage myself (वर्तेयम्) in action (कर्मणि), without being lazy (अतन्द्रितः), O! पार्थ, people (मनुष्याः) would follow (अनुवर्तन्ते) my (मम) example (वर्त्म) in every way (सर्वशः).

उत्सीदेयुरिमे लोका न कुर्यां कर्मचेदहम् । सङ्करस्य च कर्ता स्याम्उपहन्यामिमाः प्रजाः ॥३.२४॥

If (चेत्) I (अहम्) were not to perform (न कुर्याम्) कर्म, these (इमे) people (लोकाः) would perish (उत्सीदेयुः). I would be (स्याम्) the author (कर्ता) of confusion (सङ्करस्य) and (च) I would destroy (उपहन्याम्) these (इमाः) beings (प्रजाः).

3:22/24 (1): In these श्लोक, one may look at श्रीकृष्ण as a human being or as परम्. If it is the former, when one reads the महाभारत or श्रीमद्भागवतम्, one is astonished to see the lifestyle of श्रीकृष्ण. He is all over the country, meeting poor people like सुदामा, dabbling in politics, fighting wars & installing the sons of defeated kings as successors, playing with Gopis, giving serious sermons, running to पाडव on being summoned even when he would have just returned to द्वारका after a long trip, etc. One begins to wonder – there seem to be no stakes for this man yet He seems to be in a perennial action mode.

3:22/24 (2): श्रीकृष्ण also answers the silly concern raised by अर्जुन in chapter one about confusion of वर्ण post war if women end up marrying men of other वर्ण. श्रीकृष्ण says that real confusion of वर्ण will occur if people abandon their धर्म and instead do the work of others. Maintenance of social amity was key in ancient times as well as modern day. Logic in ancient India was that if people stick to roles where they have a natural inclination to, people will be happy or else society will turn chaotic. Examples of such chaos could be a married man deserting family in bad condition, a technocrat becoming a ruler, a businessman in charge of temple treasury, army-man doing a desk job and vice versa, etc. When people are unaware of their natural orientation or get carried away to take up roles that is not part of their natural disposition, they will mess up or even if they do not mess up, such a pursuit will create confusion in the minds of others and chaos comes about in such a situation. It is this that will upset social amity causing confusion of वर्ण – it is unusual of course when the concept of natural aptitude is not part of modern lexicon. Hence, श्रीकृष्ण is asking अर्जुन to perform his क्षत्रिय धर्म as non-pursuit of this will actually cause confusion of वर्ण. This will be taken in more detail in the next few verses.

सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्तिभारत।कुर्याद् विद्वान्तथाऽसक्तश्चिकीर्षुर्लोकसङ्ग्रहम् ॥३.२५॥

O! भारत, just as (यथा) the unwise (अविद्वांसः), who are attached to the results (कर्मणिसक्ताः) perform action (कुर्वन्ति), so too (तथा) would the wise (विद्वान्) perform action (कुर्यात्), without attachment (असक्तः), desirous of doing (चिकीर्षुः) that which is for protection of the people (लोकसङ्ग्रहम्).

न बुद्धिभेदं जनयेद् अज्ञानांकर्मसङ्गिनाम् । जोषयेत् सर्वकर्माणि विद्वान् युक्तःसमाचरन् ॥३.२६॥

The vidvān (विद्वान्) should not (न) create (जनयेत्) any disturbance in the understanding (बुद्धिभेदम्) of the ignorant (अज्ञानाम्) who are attached to the results of action (कर्मसङिनाम्). The wise person (विद्वान्), steadfast in the knowledge (युक्तः), himself, performing all the actions well (समाचरन्), should encourage (जोषयेत्) (the ignorant) into performing (all actions) (सर्वकर्माणि).

3:25/26 (1) – Should a CEO of an NGO driven by the “give” spirit get upset with a junior staff who also works hard but for his own promotion/ bonus instead of the “give” spirit? If a person is working hard albeit for personal profit or pursuit of a goal, such hard working spirit must be appreciated and encouraged. How does one then orient this hard work spirit to make it असक्त:? श्रीकृष्ण says here – avoid giving advice to such a कर्मिष्ठी that may confuse him and make him give up his hard work orientation. Instead of giving useless advice, people at top must continue to show strong work orientation in their own behaviour but in an असक्त manner. If lucky, such a कर्मिष्ठी may notice this and learn from the actions of a कर्मयोगी to evolve himself. If one is not careful with such a person, such a person may misconstrue the advice, leave the hard work orientation and take to अकर्म – hence this caution. Of course, if this person seeks advice formally, one must give this but care must be taken that the work orientation of this individual is not challenged/ disturbed but instead this must be moulded in a favourable manner just like the direction of a flowing river is changed in case of a flood situation instead of attempting to block the flow.

3:25/26 (2): Avoid giving wrong advice that may confuse a कर्मिष्ठी. We may have a कर्मिष्ठी who may be getting up at 4am daily for पूजा, working hard in office for promotion, visiting temples for पुण्य, taking care of parents to set an example for kids to do similar action when he gets old, doing सत्यनारायण व्रत from time to time for prosperity, etc. Though his hard work is really फल-driven instead of for purifying himself, he is a diligent and committed man believing in rules within the शास्त्र’s. Now if a ज्ञानी approaches such a person, should he say – “Do not do Pilgrimage for well-being of family since love for family is a blind attachment, विग्रह पूजा is sub-optimal – see verses in शास्त्र which condemn this, भगवान् is everywhere, Why go to a temple, why work hard in office for promotion since life after promotion will compromise family life, etc”. While we may see अकर्मी minds make such statements, we cannot fault them since their statements are not based on अनुभव. But should a ज्ञानी give such advice? भगवान् here says – NO. Do not unsettle ignorant minds (meaning the कर्मिष्ठी who is sincerely following शास्त्र; not the अकर्मी who is anyway not hard working). Instead, to set an example, भगवान् states that a ज्ञानी must instead do कर्म more intently than कर्मिष्ठी. While the ज्ञानी may have no reason to visit temples, take care of elders, fight wars, grow business,  etc., he must still do vigorous कर्म despite having no interest in the फल. The कर्मिष्ठी will observe people like भगवान् and wonder – ” I am doing सत्यनारायण व्रत because I am poor. But why is भगवान् also doing this more diligently even though He is so rich? Or why did भगवान् wash the feet of Sadhus when He is already a परम् ज्ञानी Himself?” By such observation, the कर्मिष्ठी will see the futility of his attachment to फल and may then get into a non-कर्म mode gradually out of self-conviction.

Key learning from this श्लोक is as below:

1. To a person of राक्षस प्रवृत्ति, avoid engaging with them
2. To a man of असुर प्रवृत्ति, engage if this person wants to debate by giving your perspective and leave it at that.
3. To a साधक in initial stages wanting to learn, give abundant advice explaining logic/ rationale since he is keen to learn.
4. To a कर्मिष्ठी who is following rules but for personal profit motive, lead by example instead of trying to give advice of a nature that may confuse this person and turn him back. Open to views of course on this

प्रकृतेः क्रियमाणानि गुणैः कर्माणिसर्वशः । अहङ्कारविमूढात्मा कर्ताऽहमितिमन्यते ॥३.२७॥

Actions (कर्माणि) are performed (क्रियमाणानि) in various ways (सर्वशः) by the गुण (गुणैः) of प्रकृति (प्रकृतेः), the body, mind, and senses. Deluded by the I-notion (अहङ्कारविमूढात्मा), one thinks (इति मन्यते), “I (अहम्) am the doer (कर्ता).”

तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः। गुणा गुणेषु वर्तन्त इति मत्वा नसज्जते ॥३.२८॥

Whereas (तु), O! महाबाहो, the knower of the truth (तत्त्ववित्), knowing the distinction between body-mind-sense-complex and action (गुणकर्मविभागयोः), knowing (इतिमत्वा) that the senses, mind, and organs of action (गुणाः) engage themselves (वर्तन्ते) with reference to their respective objects alone (गुणेषु) is not bound (न सज्जते).

प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु। तानकृत्स्नविदो मन्दान् कृत्स्नविन्नविचालयेत् ॥३.२९॥

Those who are deluded by the modifications (गुणसम्मूढाः) of the prakṛti (प्रकृतेः) become bound (सज्जन्ते) in the modifications of body-mind-sense-complex and actions (गुणकर्मसु). One who knows the self (कृत्स्नवित्) should not (न) disturb (विचालयेत्) those (तान्) who do not know the self (अकृत्स्नविदः), who are not discriminative(मन्दान्).

3:27/29 (1): Can we say – I am digesting food, or I am breathing?  These actions happen on their own. We may say – I am sleeping or I have woken up but in reality, these actions happen on their own. I cannot remain awake nor can I remain asleep as a voluntary conscious choice though it may seem that way. Similarly, eyes will see an object and nose will smell its own object anyway. Similarly, there are forces outside us – Heavy rain – no rain, typhoon, Tsunami, Earthquake etc which again happen on their own.  These forces are referred to as देवता completely hold sway over our lives. WHILE WE CANNOT CONTROL THEM, WE CAN LEARN HOW THEY OPERATE AND REGULATE OURSELVES. The Consciousness – Matter terms have an हिन्दू equivalent – पुरुष & प्रकृति (though the हिन्दू equivalents have a much deeper idea behind them). This प्रकृति however is not limited to being outside the body only but also inside and includes मन, बुद्धि & देवता (power behind senses). Note that देवता comes under प्रकृति while the one who is referred to as नारायण or श्रीमाता or महादेव or परमात्मा does not come under प्रकृति but referred to as पुरुष or पुरुषोत्तम or आत्मा. This also shows that use of word ‘god’ for देवता is sooooo wrong.

3:27/29 (2):  The जीव within us is meant to engage in experiences knowing fully well that the specific aspects of उपाधि are प्रकृति components separate from itself. Instead, जीव ascribes ownership to components of प्रकृति as its own and this false super imposition is the cause of confusion. A कृत्स्नवित् (knower of तत्व or परम्) can clearly discriminate कर्म that belong to the realm of प्रकृति and thus lives as an observer. No कर्म which falls within the realm of प्रकृति belong to him. While he is seemingly acting, he is stated to be acting only if we takes ownership for actions of प्रकृति but if he just observes, he does not act even though he is seemingly acting. This दृष्टिकोण is a very significant view. However even with an intellectual appreciation , it is difficult to understand it since our मन is full of मल (impurities) which causes our knowing to get stunted. Journey of the श्रीमद्भगवद्गीता is to reach the state of कृत्स्नवित् where we become अमल and thus free. 

मयि सर्वाणि कर्माणिसन्न्यस्याध्यात्मचेतसा । निराशीर्निर्ममो  भूत्वा युध्यस्वविगतज्वरः ॥३.३०॥

Renouncing (सन्न्यस्य) all (सर्वाणि) actions (कर्माणि) unto Me (मयि), with a mind that is discriminating (अध्यात्मचेतसा), being (भूत्वा) devoid of expectations with reference to the future (निराशीः) and any sense of mine-ness (निर्ममः), without any anger or frustration whatsoever (विगतज्वरः), fight! (युध्यस्व)

3:30 – Mug up this verse and meditate on its meaning by chanting again & again. Renounce all कर्म into ME – trust Me is what भगवान् is stating here in one way (what renunciation is कर्म really means is conveyed in chapter six). Almost immediately, He adds – Do not trust me blindly. Trust Me using your अध्यात्मचेतस meaning a discriminating mind. This is key. If one thus thinks that भगवान् is making a seemingly odd statement, question it and challenge it. Use your मन too. If there are two contra-views by भगवान्, apply your own reason to bring both views into a समन्वय. And once you have internalized the message of भगवान्, just act. Do not bother about future, do not get angry or frustrated if things do not seem to go your way, do not get too much into self-analysis and a “why me?” mode. Just do it. Pursue with full conviction once you have done an objective assessment. Do not stop. If success happens, give the success to Me, if failure happens, give it too to Me. Just keep marching.

ये मे मतमिदं नित्यम् अनुतिष्ठन्तिमानवाः ।श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपिकर्मभिः ॥३.३१॥

Those (ये) people (मानवाः) who constantly (नित्यम्) follow (अनुतिष्ठन्ति) this (इदम्) teaching (मतम्) of Mine (मे), full of conviction (श्रद्धावन्तः), without asūyā (without finding fault with the teaching or the teacher) (अनसूयन्तः), they  (ते) too (अपि) are released (मुच्यन्ते) by the कर्म-फल. (They are freed from the hold of the कर्म-फल – they gain मोक्ष.) (कर्मभिः)

ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मेमतम् । सर्वज्ञानविमूढांस्तान् विद्धिनष्टानचेतसः ॥३.३२॥

Whereas (तु) those who (ये), being critical without reason (अभ्यसूयन्तः) do not (न) follow (अनुतिष्ठन्ति) my (मे) vision (एतत् मतम्), know (विद्धि) them (तान्), who are deluded in all realms of knowledge (सर्वज्ञानविमूढान्), and devoid of discrimination (अचेतसः), as lost (नष्टान्).

3:31/ 32 – These are words of assurance as well as caution for people. भगवान् is stating here that one who follows the कर्मयोग teaching will not fall. In fact, since they are not acting using self-logic but acting as per the word of भगवान् and have used their own reason to conclude that the word of भगवान् is valid, they will not have to bear the कर्मफल. The भगवान् takes the कर्मफल of such a person on Himself and nothing will accrue to a कर्मयोगी. But they must act constantly in this mode, नित्यम्. Not for one hour a day, not for one day a month, not with just a few people or in certain environments but नित्यम्,  at all times. But others who are devoid of reason and take action to fulfill the needs to their own persona, they will certainly perish (meaning they will move about in the cycle of birth and death). भगवान् thus does not mince words in giving both cause for conviction (for the follower) and cause for caution (for the non-discriminating कर्मिष्ठी).

सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि। प्रकृतिं यान्ति भूतानि निग्रहः किंकरिष्यति ॥३.३३॥

Even (अपि) a wise person (ज्ञानवान् ) acts (चेष्टते) in keeping with (सदृशम्) his or her own (स्वस्याः) nature (प्रकृतेः). Because all beings (भूतानि) follow (यान्ति) their own nature (प्रकृतिम्), of what (किम्) use is (करिष्यति) control (निग्रहः)?

इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौव्यवस्थितौ । तयोर्न वशमागच्छेत्तौ ह्यस्यपरिपन्थिनौ ॥३.३४॥

There is (व्यवस्थितौ) attachment and aversion (रागद्वेषौ) with reference to object (अर्थे) of every sense (इन्द्रियस्य इन्द्रियस्य). May one not (न) come under (आगच्छेत्) the spell (वशम्) of these two (तयोः) because (हि) they (तौ) are one’s (अस्य) enemies (परिपन्थिनौ).

श्रेयान्स्वधर्मो विगुणःपरधर्मात्स्वनुष्ठितात् । स्वधर्मे निधनं श्रेयः परधर्मो भयावहः॥३.३५॥

Better (श्रेयान्) is one’s own dharma (स्वधर्मः) which is imperfectly performed (विगुणः) than the well-performed (स्वनुष्ठितात्) dharma of another (परधर्मात्). Death (निधनम्) in one’s own dharma (स्वधर्मे) is better (श्रेयः). The dharma of another (परधर्मः) is fraught with fear (भयावहः).

3:33/35 (1) – What can restraint do? Here the भगवान् accepts the difficultly to follow the कर्मयोग path. And given that कर्मयोग is difficult, He gives a solution aimed at enabling a gradual progress into कर्मयोग starting with your own current innate disposition. So what does he say? First, he states that all beings are subsumed within two enemies – राग & द्वेष viz personal likes and dislikes. To get out of these two (द्वन्द्व) is difficult for all. So what is the way out? 3:35 is a very key verse that offers a way out. Stick to your धर्म meaning your natural inclinations; your innate aptitude. धर्म is usually wrongly translated as religion but needs to be taken as an कर्म that is most natural to one’s own inclination or स्वभाव. धर्म of the Sun is to GIVE light and that of a tree is to GIVE fruits. धर्म needs to be thus conceived as what skills do I have or what skills do I want to possess that makes me GIVE the most to the world (as against doing an activity that makes me accumulate the most – money, fame, etc from the world). Thus, if you are of a warrior person, do not take up a desk job but instead get involved in righteous wars. If you are बुद्धि driven man, keep away from non-बुद्धि vocation but use your बुद्धि to give ideas to others to think through difficult situations. If you like being with people and helping others, join politics and solve problems of such people. If you are of the communist mould, stay away from Investment Banking ☺︎ but work for uplifting the downtrodden. If you are inclined towards farming, do not get swayed by getting into an Accounting role but farm well to give good quality veggies/ fruits to society, etc. Do your स्वधर्म. Your need to get rid of दोष in your मन. At least if you stick to your स्वधर्म that it aligned to your own स्वभाव, you will be in tune with your area of expertise and enjoy what you do. In your own vocation, once you get reasonably grounded, you can slowly start giving up फल a lot easier and become a कर्मयोगी. However, if you take up परधर्म because of what you can acquire, the driver is राग. If success happens, राग rises and if failure happens, द्वेष rises. So you will get caught in joy or anger or frustration, moving into कर्मयोग thus becomes more and more a distant goal. स्वधर्म is also role specific – perform the activity that suits the role. As a student, do a छात्र धर्म, as a husband, do a भर्तधर्म, as a head, do a leader धर्म, etc. धर्म is not a single set of rules but doing the most valid role that is in maximum interest to public/ society at large. O अर्जुन! If you try to become a संयासी, your decision to run away is based on राग (excessive compassion for your family) and द्वेष (dislike to see people killed). These will still remain within you as दोष and the ideal of कर्मयोग will be difficult to realize. Two big questions faced by most are – 1) What is my स्वधर्म? & 2) How to handle धर्मसंकट situations when one धर्म (say पिताधर्म) clashes with another (राष्ट्रधर्म). Such aspects are envisaged in धर्म texts and पुराण episodes. Story of dog & donkey in the पंचतंत्र is a classic example of clash between स्वधर्म & परधर्म. Trust all are familiar with this one.

3:33/35 (2) – An अध्यात्म way to interpret 3:35 is also given here. If goal of human life is to achieve oneness with परम्, all means followed to achieve this is स्वधर्म and all other actions as परधर्म. Practicing ज्ञानमार्ग & कर्ममार्ग is स्वधर्म while hankering after objects of the world is परधर्म. All कर्म aligned to धर्म like pilgrimage, उपवास , तप, ध्यान, योग, etc performed with the expectation of reward is परधर्म but if performed for the welfare of others without expecting any reward is स्वधर्म. The reason is, our real identity, our आत्मा, is desireless while desire is born by having affinity to प्रकृति. So when a man having a desire performs his धर्म, it becomes the धर्म of another. One’s own धर्म leads one to highest freedom, कैवल्यम् while परधर्म leads one to कर्मबन्धन:. A man is independent when performing our own स्वधर्म while he is dependent on फल when performing परधर्म. When there is no काम, there is no question of want or dependence – that is स्वधर्म. Though परधर्म may be easy to perform and even though full of merit, it is fraught with danger, i.e., it leads to being caught in the cycle of birth & death. To conclude, perform स्वधर्म that is aligned to one’s स्वभाव and if done well, one will attain’s one’s स्वरूप (which is the state of भगवान्). 

अर्जुन उवाच ।

अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः। अनिच्छन्नपि वार्ष्णेय बलादिवनियोजितः॥३.३६॥

अर्जुनः said (उवाच):  Impelled (प्रयुक्तः) by what (अथकेन) does a person (अयम् पूरुषः) commit (चरति) sin (पापम्), as though (इव) pushed (नियोजितः) by some force (बलात्) even though (अपि) not desiring to (अनिच्छन्), Oh! वार्ष्णेय?

श्रीभगवान् उवाच ।

काम एष क्रोध एष रजोगुणसमुद्भवः । महाशनो महापाप्मा विद्ध्येनमिहवैरिणम् ॥३.३७॥

श्रीभगवान् said (उवाच): This (एषः) desire (कामः), this (एषः) anger (क्रोधः), born of the रजस् गुण  (रजोगुणसमुद्भवः) is a glutton (महाशनः 1/1) and a great sinner (महापाप्मा 1/1). Know (विद्धि) this (एनम्) to be the enemy (वैरिणम् 2/1) here in this world (इह).

धूमेनाव्रियते वह्निर्यथादर्शो मलेन च ।यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम्।। ३.३८॥

Just as (यथा) the fire (वह्निः) is covered (आव्रियते) by clouds of smoke (धूमेन), just as (यथा) a mirror (आदर्शः) is covered (आव्रियते) by dust (मलेन), and (च) just as (यथा) a foetus (गर्भः) is covered (आवृतः) by the womb (उल्बेन), so too (तथा), knowledge (इदम्) is covered (आवृतम्) by desire  (तेन).

3:36/38 (1) – अर्जुन now raises a pertinent query – Why is it that even though we may be willing to become one with परम्, we are unable to work towards it? भगवान् replies that it is काम & क्रोध that come on account of रजोगुण within us that clouds our मन. All of us have three गुण within us – सत्व, रजस् & तमस् (गुण covered in detail in Ch 14). Whole of universe – plants/ animals too are made up of त्रिगुण (this idea is used well in Ayurveda). Ideally, त्रिगुण should be in equilibrium within us but that is the state of ज्ञानी. Within the Universe, सृष्टि (projection or creation) happens only when भगवान् changes the natural त्रिगुण equilibrium by increasing the रजोगुण quotient and Big Bang happens – ब्रह्मा is thus represented as रजोगुण (विष्णु is सत्व while शिव as तमस्). In our case, depending on the situation, one of the गुण dominates our behaviour at each time. सत्व keeps us calm and is helpful in acquiring ज्ञान. रजस् keeps us activity oriented and signifies movement and तमस् completely covers ability to discriminate and pushes us to sleep/ laziness or even foolishly headstrong. All three are necessary for survival but too much of one of them becomes a problem.

A person who is excessively work oriented (रजोगुण) needs to make up with sleep/ de-stress (तमोगुण) or indulge in ध्यान/ जप (सत्व गुण). A little bit of दान (सत्व गुण) can be useful for someone obsessed with business growth (रजोगुण) – hence, Narayan Murthy probably finds philanthropy appealing. Too much of सत्व गुण is also a problem since सत्व गुण can also bind one to कर्म बन्धन: (since one experiences joy in doing acts or gets fame and अहंकार can take over in this state too). And once अहंकार takes over, this man spends his life acquiring ज्ञान or helping others and thus feeling joyful but is unable to abandon this wasteful pursuit and move beyond this to connect with परम्.  A dumb person is unable to grasp anything but whatever little he is able to grasp is on account of presence of सत्व within him. An obsessive work oriented man (रजस्) has enough सत्व to learn about the nature of his work but still not adequate to detect the presence of परम्.  Hence, people with तमस् & रजस् keep away from topics like परम् since such ज्ञान is unable to sink-in. A true ज्ञानी is not one who has excessive सत्व, he is actually beyond गुण altogether, the state of गुणातीत (गुण + अतीत).

3:36/38 (2) – काम/ क्रोध given here sound similar to राग/ द्वेष given earlier. And once again, one needs to go back to the stages of descent given under 2:62/63 to appreciate how one call fall if caught in these two. Both are born of रजोगुण is the message here. भगवान् uses three examples to illustrate the extent of covering of our discrimination ability. Owing to the त्रिगुण being in a state of imbalance, we are unable to discriminate between स्वधर्म & परधर्म. Smoke covering fire signifies covering of सत्व since smoke makes one unable to see fire. However, smoke can be easily blown away with little effort and सत्व cultivation is most helpful. A little more effort is required to remove dust on the mirror (रजोगुण) to see reason. However, foetus in a womb example is given to illustrate that our मन is fully submerged in अज्ञान (तमस्) and significant effort is required to make the मन purer (चित्त शुद्धि) just like a lot of effort is required for a baby to come into the world. Simple examples but helpful in appreciate the presence of three factors that inhibit our ability to understand our स्वधर्म and thus practice it appropriately.

आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा। कामरूपेण कौतेय दुष्पूरेणानलेन च ॥३.३९॥

Knowledge (ज्ञानम्) is covered (आवृतम्) by this (एतेन), Oh! अर्जुन  (कौतेय), the insatiable (दुष्पूरेण) fire (अनलेन च) of desire (कामरूपेण), the constant enemy (नित्यवैरिणा) of the wise (ज्ञानिनः).

इन्द्रियाणि मनोबुद्धिरस्याधिष्ठानमुच्यते । एतैर्विमोहयत्येषो ज्ञानमावृत्य देहिनम्॥३.४०॥

Its (अस्य) location (अधिष्ठानम्) is said to be (उच्यते) the senses (इन्द्रियाणि), mind (मनः), and intellect (बुद्धिः). With these (एतैः), it (काम) (एषः) deludes (विमोहयति) the person (देहिनम्) by covering (आवृत्य) his or her wisdom (ज्ञानम्).

तस्मात्त्वमिन्द्रियाण्यादौ नियम्यभरतर्षभ ।पाप्मानं प्रजहि ह्येनंज्ञानविज्ञाननाशनम् ॥३.४१॥

Therefore (तस्मात्), Oh! अर्जुन  (भरतर्षभ), regulating (नियम्य) the senses (इन्द्रियाणि) at the outset (आदौ), destroy (त्वम् प्रजहि) indeed (हि) this (एनम्) sinner (पाप्मानम्), the destroyer of knowledge and wisdom (ज्ञानविज्ञाननाशनम्).

3:39/41 – काम present in eyes makes us want to see more, काम present in ears makes us want to listen music, etc., काम is tongue makes us want to eat more. काम thus permeates all the senses and there is no place where काम is absent. So what does one do to get reduce the impact of काम?  Focus on regulating the senses. How does one do that? The पतंजलि योगसूत्र specifies five यम (external disciplines) and five नियम (internal disciplines) which are preparatory disciplines one needs to undertake before leaning आसन. This is followed by more intense disciplines as per योगसूत्र. We will discuss the values conveyed by श्रीमद्भगवद्गीता itself in Chapter 13. योगसूत्र is FYI for now.

यम

1) अहिंसा: Nonviolence, non-harming other living beings

2) सत्य: truthfulness, non-falsehood

3) अस्तेय: non-stealing

4) ब्रह्मचर्य: chastity, marital fidelity or non-attachment

5) अपरिग्रहः: non-avarice, non-possessiveness

नियम

1) शौच: purity – clearness of mind, speech and body

2) संतोष: contentment, acceptance of others, acceptance of one’s circumstances as they are in order to get past or change them, optimism for self

3) तप: persistence, perseverance, austerity

4) स्वाध्याय: study of Vedas, study of self, self-reflection, introspection of self’s thoughts, speeches and actions

5) ईश्वरप्रणिधान: contemplation of the ईश्वर

इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परंमनः ।मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः॥३.४२॥

They say (आहुः) that the sense organs (इन्द्रियाणि) are more subtle as compared (पराणि) to the body; the mind (मनः) is subtler (परम्) to the sense organs (इन्द्रियेभ्यः); the intellect (बुद्धिः तु) is subtler (परा) to the mind (मनसः). Whereas (तु) the one who (यः) is subtler (परतः) to the intellect (बुद्धेः) is Desire (सः).

एवं बुद्धेः परं बुद्ध्वासंस्तभ्यात्मानमात्मना ।जहि शत्रुं महाबाहो कामरूपं दुरासदम्॥३.४३॥

Oh! अर्जुन, knowing (बुद्ध्वा) that which is subtler (परम्) to the intellect (बुद्धेः) in this way (एवम्), having made the mind (आत्मानम्) steady (संस्तभ्य) with the buddhi (आत्मना), destroy (जहि) the enemy (शत्रुम्), that is in the form of desire (कामरूपम्) that which is so difficult to understand (दुरासदम्).

3:42/43 (1) – That which is सूक्ष्म is more pervasive than the स्थूल. Block of ice occupies a certain space, water is more सूक्ष्म than ice and thus occupies a wider area while water vapour is more सूक्ष्म and occupies wider area than water. सूक्ष्म cannot be seen while स्थूल can be seen. Senses (e.g., taste) is सूक्ष्म than विषय (Samosa) which is स्थूल. Taste cannot be seen unlike a विषय but force of taste controls the decision to  eat the विषय. मन controls the signals coming from the senses – when we see a movie, sensation comes from both eyes and ears but मन consolidates these two different signals into a single common experience. मन thus has the ability to regulate the senses. For example, if मन is not coordinated with the activity of the eyes, one will not register the act of seeing even though an elephant may be standing before the person. मन is thus सूक्ष्म than the senses since while मन can operate or use the senses, the eyes or nose cannot see the मन. What is बुद्धि? बुद्धि decides or interprets the experience. So when we ‘like’ or have ‘aversion or ‘wonder’ or ‘become happy’ after a certain experience, such a reaction is on account of बुद्धि which makes decisions or value  judgements. Thus बुद्धि is सूक्ष्म than the मन since while बुद्धि can rationalize the emotion experienced by मन, the emotion within मन cannot understand reason that is the domain of बुद्धि. As they say, an emotional person cannot see reason. Senses can ONLY see what is in front of them, मन can take us to the moon and thus go beyond senses while बुद्धि can drive the मन to choose experiences. But काम (Desire/ longing) is सूक्ष्म than the बुद्धि too. This काम present within each जीव drives him to use बुद्धि & मन to in turn drive the senses as instruments to undertake certain actions , pursue certain goals while avoiding others. What about आत्मा? आत्मा is conceived as beyond बुद्धि and is the most सूक्ष्म of all. Since आत्मा is most सूक्ष्म, it is not possible for eyes to see Him, emotions in मन to think of Him and reason/ logic within बुद्धि to conceive Him since He is beyond vision, thought & reason.

3:42/43 (2) – Plants operate through senses only while animals use senses and मन (senses used for self-protection while मन being the seat of emotion drives bonding with fellow animals). Man has ability to use all three – बुद्धि, मन and senses but if बुद्धि/ मन are weak, man is no different from plant/ animals. If man is using बुद्धि but if this is infested with काम, all three instruments end up merely being driven by काम. As intensity of काम reduces, all three instruments get de-cluttered and आत्मा can then shine in its glory through us just like when a curtain is opened up, the Sunlight enters the house. How does one control the काम within these three instruments? That which is स्थूल cannot see or control the सूक्ष्म while सूक्ष्म can control the स्थूल. So the senses can control the काम generated by विषय (sense object), मन can control the काम in the senses and बुद्धि has the ability to control the emotions generated within मन and taste in the senses. How then can one remove the काम within the बुद्धि itself?

3:42/43 (3): बुद्धि is स्थूल to आत्मा and cannot conceive of the आत्मा. And if बुद्धि is infested with काम, it will need to empty itself first. This is where आध्यात्म practices come about which is the process of चित्त शुद्धि. With चित्तशुद्धि, the बुद्धि is able to give up its belief that it is the most intelligent one capable of knowledge but instead becomes humble.  There is a line attributed to भर्तृहरि who said that when he did not know anything, he lived with a view that he knew everything but once he started learning, he realized that he knew nothing. Doing आध्यात्म practices reduces the काम and as this keeps coming down, अहंकार comes down and wisdom of आत्मा starts shining within it in its glory. बुद्धि/ मन/ senses then become fit instruments of आत्मा since the entire persona has taken शरणागति of परमात्मा. Knowing that one’s real identity is आत्मा, when one is able to connect with this directly, all the less सूक्ष्म ones below the आत्मा will fall in line. Being in tune with आत्मा is thus the state of real freedom and the truth of अहम् ब्रह्म अस्मि is realized and जीव becomes one with परमात्मा.

3:42/43 (4): श्रीमद्भगवद्गीता is depicted by the famous wall photo based on ideas reflected in these verses. Here, we see श्रीकृष्ण sitting on a chariot holding reins of 5 horses in his hand and अर्जुन listening to him with folded hands. So the chariot represents our शरीर, the five horses representing five senses, अर्जुन representing मन & बुद्धि and श्रीकृष्ण representing आत्मा/ परमात्मा. However because the मन/ बुद्धि submitted himself fully to the आत्मा (शरणागति), श्रीमद्भगवद्गीता became expressed to such a deserving person. To others whose मन/ बुद्धि is infested with काम, even if he tries to read श्रीमद्भगवद्गीता, not a single word will seep inside the brain. With चित्तशुद्धि, शरीर is led by the आत्मा who holds the senses in His hand and drives the chariot taking us to our goal which is also आत्मा itself (just like in the सागरमंथन्, विष्णु provided the means of मंथन् viz वासुकी, provided a venue viz क्षीरसागर, provided the hill for churning viz मेरु पर्वत, provided the support by giving a base and turning the hill viz कूर्म and drank the poison too viz विष (by getting शिव to drink the poison). So did देव/ असुर really do anything at all except just play along?) All we have to do is to give ourselves to Him fully and He will do all the rest.

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे कर्मयोगो नाम तृतीयोऽध्यायः ॥ ३॥