CHAPTER 3: How to Act
©2001, TheBhagavatGita.com

23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43

arjunah uvaca -- Arjuna said; jyayasi -- better; cet -- if; karmanah -- than fruitive action; te -- by You; mata -- is considered; buddhih -- intelligence; janardana -- O Krishna; tat -- therefore; kim -- why; karmani -- in action; ghore -- ghastly; mam -- me; niyojayasi -- You are engaging; kesava -- O Krishna.

Arjuna said: O Janardana, O Kesava, why do You want to engage me in this ghastly warfare, if You think that intelligence is better than fruitive work?

vyamisrena -- by equivocal; iva -- certainly; vakyena -- words; buddhim -- intelligence; mohayasi -- You are bewildering; iva -- certainly; me -- my; tat -- therefore; ekam -- only one; vada -- please tell; niscitya -- ascertaining; yena -- by which; sreyah -- real benefit; aham -- I; apnuyam -- may have.

My intelligence is bewildered by Your equivocal instructions. Therefore, please tell me decisively which will be most beneficial for me.

sri-bhagavan uvaca -- The Supreme said; loke -- in the world; asmin -- this; dvi-vidha -- two kinds of; nistha -- faith; pura -- formerly; prokta -- were said; maya -- by Me; anagha -- O sinless one; jnana-yogena -- by the linking process of knowledge; sankhyanam -- of the empiric philosophers; karma-yogena -- by the linking process of devotion; yoginam -- of the devotees.

The Supreme said: O sinless Arjuna, I have already explained that there are two classes of men who try to realize the self. Some are inclined to understand it by empirical, philosophical speculation, and others by devotional service.

na -- not; karmanam -- of prescribed duties; anarambhat -- by nonperformance; naiskarmyam -- freedom from reaction; purusah -- a man; asnute -- achieves; na -- nor; ca -- also; sannyasanat -- by renunciation; eva -- simply; siddhim -- success; samadhigacchati -- attains.

Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection.

na -- nor; hi -- certainly; kascit -- anyone; ksanam -- a moment; api -- also; jatu -- at any time; tisthati -- remains; akarma-krt -- without doing something; karyate -- is forced to do; hi -- certainly; avasah -- helplessly; karma -- work; sarvah -- all; prakrti-jaih -- born of the modes of material nature; gunaih -- by the qualities.

Everyone is forced to act helplessly according to the qualities he has acquired from the modes of material nature; therefore no one can refrain from doing something, not even for a moment.

karma-indriyani -- the five working sense organs; samyamya -- controlling; yah -- anyone who; aste -- remains; manasa -- by the mind; smaran -- thinking of; indriya-arthan -- sense objects; vimudha -- foolish; atma -- soul; mithya-acarah -- pretender; sah -- he; ucyate -- is called.

One who restrains the senses of action but whose mind dwells on sense objects certainly deludes himself and is called a pretender.

yah -- one who; tu -- but; indriyani -- the senses; manasa -- by the mind; niyamya -- regulating; arabhate -- begins; arjuna -- O Arjuna; karma-indriyaih -- by the active sense organs; karma-yogam -- devotion; asaktah -- without attachment; sah -- he; visisyate -- is by far the better.

On the other hand, if a sincere person tries to control the active senses by the mind and begins karma-yoga without attachment, he is by far superior.

niyatam -- prescribed; kuru -- do; karma -- duties; tvam -- you; karma -- work; jyayah -- better; hi -- certainly; akarmanah -- than no work; sarira -- bodily; yatra -- maintenance; api -- even; ca -- also; te -- your; na -- never; prasiddhyet -- is effected; akarmanah -- without work.

Perform your prescribed duty, for doing so is better than not working. One cannot even maintain one's physical body without work.

yajna-arthat -- done only for the sake of Yajna, or Vishnu; karmanah -- than work; anyatra -- otherwise; lokah -- world; ayam -- this; karma-bandhanah -- bondage by work; tat -- of Him; artham -- for the sake; karma -- work; kaunteya -- O son of Kunti; mukta-sangah -- liberated from association; samacara -- do perfectly.

Work done as a sacrifice for Vishnu has to be performed, otherwise work causes bondage in this material world. Therefore, O son of Kunti, perform your prescribed duties for His satisfaction, and in that way you will always remain free from bondage.

saha -- along with; yajnah -- sacrifices; prajah -- generations; srstva -- creating; pura -- anciently; uvaca -- said; praja-patih -- the Lord of creatures; anena -- by this; prasavisyadhvam -- be more and more prosperous; esah -- this; vah -- your; astu -- let it be; ista -- of all desirable things; kama-dhuk -- bestower.

In the beginning of creation, the Lord of all creatures sent forth generations of men and demigods, along with sacrifices for Vishnu, and blessed them by saying, "Be thou happy by this yajna [sacrifice] because its performance will bestow upon you everything desirable for living happily and achieving liberation."

devan -- demigods; bhavayata -- having pleased; anena -- by this sacrifice; te -- those; devah -- demigods; bhavayantu -- will please; vah -- you; parasparam -- mutually; bhavayantah -- pleasing one another; sreyah -- benediction; param -- the supreme; avapsyatha -- you will achieve.

The demigods, being pleased by sacrifices, will also please you, and thus, by cooperation between men and demigods, prosperity will reign for all.

istan -- desired; bhogan -- necessities of life; hi -- certainly; vah -- unto you; devah -- the demigods; dasyante -- will award; yajna-bhavitah -- being satisfied by the performance of sacrifices; taih -- by them; dattan -- things given; apradaya -- without offering; ebhyah -- to these demigods; yah -- he who; bhunkte -- enjoys; stenah -- thief; eva -- certainly; sah -- he.

In charge of the various necessities of life, the demigods, being satisfied by the performance of yajna [sacrifice], will supply all necessities to you. But he who enjoys such gifts without offering them to the demigods in return is certainly a thief.

yajna-sista -- of food taken after performance of yajna; asinah -- eaters; santah -- the devotees; mucyante -- get relief; sarva -- all kinds of; kilbisaih -- from sins; bhunjate -- enjoy; te -- they; tu -- but; agham -- grievous sins; papah -- sinners; ye -- who; pacanti -- prepare food; atma-karanat -- for sense enjoyment.

The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin.

annat -- from grains; bhavanti -- grow; bhutani -- the material bodies; parianyat -- from rains; anna -- of food grains; sambhavah -- production; yajnat -- from the performance of sacrifice; bhavati -- becomes possible; parjanyah -- rain; yajnah -- performance of yajna; karma -- prescribed duties; samudbhavah -- born of.

All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of sacrifice, and such sacrifice is born of prescribed duties.

karma -- work; brahma -- from the Vedas; udbhavam -- produced; viddhi -- you should know; brahma -- the Vedas; aksara -- from the Supreme Brahman ; samudbhavam -- directly manifested; tasmat -- therefore; sarva-gatam -- all-pervading; brahma -- transcendence; nityam -- eternally; yajne -- in sacrifice; pratisthitam -- situated.

Regulated activities are prescribed in the Vedas, and the Vedas are directly manifested from The Supreme. Consequently the all-pervading Transcendence is eternally situated in acts of sacrifice.

evam -- thus; pravartitam -- established by the Vedas; cakram -- cycle; na -- does not; anuvartayati -- adopt; iha -- in this life; yah -- one who; agha-ayuh -- whose life is full of sins; indriya-aramah -- satisfied in sense gratification; mogham -- uselessly; partha -- O son of Prtha (Arjuna); sah -- he; jivati -- lives.

My dear Arjuna, one who does not follow in human life the cycle of sacrifice thus established by the Vedas certainly leads a life full of sin. Living only for the satisfaction of the senses, such a person lives in vain.

yah -- one who; tu -- but; atma-ratih -- taking pleasure in the self; eva -- certainly; syat -- remains; atma-trptah -- self-illuminated; ca -- and; manavah -- a man; atmani -- in himself; eva -- only; ca -- and; santustah -- perfectly satiated; tasya -- his; karyam -- duty; na -- does not; vidyate -- exist.

But for one who takes pleasure in the self, whose human life is one of self-realization, and who is satisfied in the self only, fully satiated -- for him there is no duty.

na -- never; eva -- certainly; tasya -- his; krtena -- by discharge of duty; arthah -- purpose; na -- nor; akrtena -- without discharge of duty; iha -- in this world; kascana -- whatever; na -- never; ca -- and; asya -- of him; sarva-bhutesu -- among all living beings; kascit -- any; artha -- purpose; vyapasrayah -- taking shelter of.

A self-realized man has no purpose to fulfill in the discharge of his prescribed duties, nor has he any reason not to perform such work. Nor has he any need to depend on any other living being.

tasmat -- therefore; asaktah -- without attachment; satatam -- constantly; karyam -- as duty; karma -- work; samacara -- perform; asaktah -- unattached; hi -- certainly; acaran -- performing; karma -- work; param -- the Supreme; apnoti -- achieves; purusah -- a man.

Therefore, without being attached to the fruits of activities, one should act as a matter of duty, for by working without attachment one attains the Supreme.

karmana -- by work; eva -- even; hi -- certainly; samsiddhim -- in perfection; asthitah -- situated; janaka-adayah -- Janaka and other kings; loka-sangraham -- the people in general; eva api -- also; sampasyan -- considering; kartum -- to act; arhasi -- you deserve.

Kings such as Janaka attained perfection solely by performance of prescribed duties. Therefore, just for the sake of educating the people in general, you should perform your work.

yat yat -- whatever; acarati -- he does; sresthah -- a respectable leader; tat -- that; tat -- and that alone; eva -- certainly; itarah -- common; janah -- person; sah -- he; yat -- whichever; pramanam -- example; kurute -- does perform; lokah -- all the world; tat -- that; anuvartate -- follows in the footsteps.

Whatever action a great man performs, common men follow. And whatever standards he sets by exemplary acts, all the world pursues.

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na -- not; me -- Mine; partha -- O son of Prtha; asti -- there is; kartavyam -- prescribed duty; trisu -- in the three; lokesu -- planetary systems; kincana -- any; na -- nothing; anavaptam -- wanted; avaptavyam -- to be gained; varte -- I am engaged; eva -- certainly; ca -- also; karmani -- in prescribed duty.

O son of Prtha, there is no work prescribed for Me within all the three planetary systems. Nor am I in want of anything, nor have I a need to obtain anything -- and yet I am engaged in prescribed duties.

yadi -- if; hi -- certainly; aham -- I; na -- do not; varteyam -- thus engage; jatu -- ever; karmani -- in the performance of prescribed duties; atandritah -- with great care; mama -- My; vartma -- path; anuvartante -- would follow; manusyah -- all men; partha -- O son of Prtha; sarvasah -- in all respects.

For if I ever failed to engage in carefully performing prescribed duties, O Partha, certainly all men would follow My path.

utsideyuh -- would be put into ruin; ime -- all these; lokah -- worlds; na -- not; kuryam -- I perform; karma -- prescribed duties; cet -- if; aham -- I; sankarasya -- of unwanted population; ca -- and; karta -- creator; syam -- would be; upahanyam -- would destroy; imah -- all these; prajah -- living entities.

If I did not perform prescribed duties, all these worlds would be put to ruination. I would be the cause of creating unwanted population, and I would thereby destroy the peace of all living beings.

saktah -- being attached; karmani -- in prescribed duties; avidvamsah -- the ignorant; yatha -- as much as; kurvanti -- they do; bharata -- O descendant of Bharata; kuryat -- must do; vidvan -- the learned; tatha -- thus; asaktah -- without attachment; cikirsuh -- desiring to lead; loka-sangraham -- the people in general.

As the ignorant perform their duties with attachment to results, the learned may similarly act, but without attachment, for the sake of leading people on the right path.

na -- not; buddhi-bhedam -- disruption of intelligence; janayet -- he should cause; ajnanam -- of the foolish; karma-sanginam -- who are attached to fruitive work; josayet -- he should dovetail; sarva -- all; karmani -- work; vidvan -- a learned person; yuktah -- engaged; samacaran -- practicing.

So as not to disrupt the minds of ignorant men attached to the fruitive results of prescribed duties, a learned person should not induce them to stop work. Rather, by working in the spirit of devotion, he should engage them in all sorts of activities [for the gradual development of Krishna consciousness].

prakrteh -- of material nature; kriyamanani -- being done; gunaih -- by the modes; karmani -- activities; sarvasah -- all kinds of; ahankara-vimudha -- bewildered by false ego; atma -- the spirit soul; karta -- doer; aham -- I; iti -- thus; manyate -- he thinks.

The spirit soul bewildered by the influence of false ego thinks himself the doer of activities that are in actuality carried out by the three modes of material nature.

tattva-vit -- the knower of the Absolute Truth; tu -- but; maha-baho -- O mighty-armed one; guna-karma -- of works under material influence; vibhagayoh -- differences; gunah -- senses; gunesu -- in sense gratification; vartante -- are being engaged; iti -- thus; matva -- thinking; na -- never; sajjate -- becomes attached.

One who is in knowledge of the Absolute Truth, O mighty-armed, does not engage himself in the senses and sense gratification, knowing well the differences between work in devotion and work for fruitive results.

prakrteh -- of material nature; guna -- by the modes; sammudhah -- befooled by material identification; sajjante -- they become engaged; guna-karmasu -- in material activities; tan -- those; akrtsna-vidah -- persons with a poor fund of knowledge; mandan -- lazy to understand self-realization; krtsna-vit -- one who is in factual knowledge; na -- not; vicalayet -- should try to agitate.

Bewildered by the modes of material nature, the ignorant fully engage themselves in material activities and become attached. But the wise should not unsettle them, although these duties are inferior due to the performers' lack of knowledge.

mayi -- unto Me; sarvani -- all sorts of; karmani -- activities; sannyasya -- giving up completely; adhyatma -- with full knowledge of the self; cetasa -- by consciousness; nirasih -- without desire for profit; nirmamah -- without ownership; bhutva -- so being; yudhyasva -- fight; vigata-jvarah -- without being lethargic.

Therefore, O Arjuna, surrendering all your works unto Me, with full knowledge of Me, without desires for profit, with no claims to proprietorship, and free from lethargy, fight.

ye -- those who; me -- My; matam -- injunctions; idam -- these; nityam -- as an eternal function; anutisthanti -- execute regularly; manavah -- human beings; sraddha-vantah -- with faith and devotion; anasuyantah -- without envy; mucyante -- become free; te -- all of them; api -- even; karmabhih -- from the bondage of the law of fruitive actions.

Those persons who execute their duties according to My injunctions and who follow this teaching faithfully, without envy, become free from the bondage of fruitive actions.

ye -- those; tu -- however; etat -- this; abhyasuyantah -- out of envy; na -- do not; anutisthanti -- regularly perform; me -- My; matam -- injunction; sarva-jnana -- in all sorts of knowledge; vimudhan -- perfectly befooled; tan -- they are; viddhi -- know it well; nastan -- all ruined; acetasah -- without Krishna consciousness.

But those who, out of envy, disregard these teachings and do not follow them are to be considered bereft of all knowledge, befooled, and ruined in their endeavors for perfection.

sadrsam -- accordingly; cestate -- tries; svasyah -- by his own; prakrteh -- modes of nature; jnana-van -- learned; api -- although; prakrtim -- nature; yanti -- undergo; bhutani -- all living entities; nigrahah -- repression; kim -- what; karisyati -- can do.

Even a man of knowledge acts according to his own nature, for everyone follows the nature he has acquired from the three modes. What can repression accomplish?

indriyasya -- of the senses; indriyasya arthe -- in the sense objects; raga -- attachment; dvesau -- also detachment; vyavasthitau -- put under regulations; tayoh -- of them; na -- never; vasam -- control; agacchet -- one should come; tau -- those; hi -- certainly; asya -- his; paripanthinau -- stumbling blocks.

There are principles to regulate attachment and aversion pertaining to the senses and their objects. One should not come under the control of such attachment and aversion, because they are stumbling blocks on the path of self-realization.

sreyan -- far better; sva-dharmah -- one's prescribed duties; vigunah -- even faulty; para-dharmat -- than duties mentioned for others; su-anusthitat -- perfectly done; sva-dharme -- in one's prescribed duties; nidhanam -- destruction; sreyah -- better; para-dharmah -- duties prescribed for others; bhaya-avahah -- dangerous.

It is far better to discharge one's prescribed duties, even though faultily, than another's duties perfectly. Destruction in the course of performing one's own duty is better than engaging in another's duties, for to follow another's path is dangerous.

arjunah uvaca -- Arjuna said; atha -- then; kena -- by what; prayuktah -- impelled; ayam -- one; papam -- sins; carati -- does; purusah -- a man; anicchan -- without desiring; api -- although; varsneya -- O descendant of Vrsni; balat -- by force; iva -- as if; niyojitah -- engaged.

Arjuna said: O descendant of Vrsni, by what is one impelled to sinful acts, even unwillingly, as if engaged by force?

sri-bhagavan uvaca -- the Personality of Godhead said; kamah -- lust; esah -- this; krodhah -- wrath; esah -- this; rajah-guna -- the mode of passion; samudbhavah -- born of; maha-asanah -- all-devouring; maha-papma -- greatly sinful; viddhi -- know; enam -- this; iha -- in the material world; vairinam -- greatest enemy.

The Supreme said: It is lust only, Arjuna, which is born of contact with the material mode of passion and later transformed into wrath, and which is the all-devouring sinful enemy of this world.

dhumena -- by smoke; avriyate -- is covered; vahnih -- fire; yatha -- just as; adarsah -- mirror; malena -- by dust; ca -- also; yatha- just as; ulbena -- by the womb; avrtah -- is covered; garbhah -- embryo; tatha -- so; tena -- by that lust; idam -- this; avrtam -- is covered.

As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, the living entity is similarly covered by different degrees of this lust.

avrtam -- covered; jnanam -- pure consciousness; etena -- by this; jnaninah -- of the knower; nitya-vairina -- by the eternal enemy; kama-rupena -- in the form of lust; kaunteya -- O son of Kunti; duspurena -- never to be satisfied; analena -- by the fire; ca -- also.

Thus the wise living entity's pure consciousness becomes covered by his eternal enemy in the form of lust, which is never satisfied and which burns like fire.

indriyani -- the senses; manah -- the mind; buddhih -- the intelligence; asya -- of this lust; adhisthanam -- sitting place; ucyate -- is called; etaih -- by all these; vimohayati -- bewilders; esah -- this lust; jnanam -- knowledge; avrt ya -- covering; dehinam -- of the embodied.

The senses, the mind and the intelligence are the sitting places of this lust. Through them lust covers the real knowledge of the living entity and bewilders him.

tasmat -- therefore; tvam -- you; indriyani -- senses; adau -- in the beginning; niyamya -- by regulating; bharata-rsabha -- O chief amongst the descendants of Bharata; papmanam -- the great symbol of sin; prajahi -- curb; hi -- certainly; enam -- this; jnana -- of knowledge; vijnana -- and scientific knowledge of the pure soul; nasanam -- the destroyer.

Therefore, O Arjuna, best of the Bharatas, in the very beginning curb this great symbol of sin [lust] by regulating the senses, and slay this destroyer of knowledge and self-realization.

indriyani -- senses; parani -- superior; ahuh -- are said; indriyebhyah -- more than the senses; param -- superior; manah -- the mind; manasah -- more than the mind; tu -- also; para -- superior; buddhih -- intelligence; yah -- who; buddheh -- more than the intelligence; paratah -- superior; tu -- but; sah -- he.

The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence.

evam -- thus; buddheh -- to intelligence; param -- superior; buddhva -- knowing; samstabhya -- by steadying; atmanam -- the mind; atmana -- by deliberate intelligence; jahi -- conquer; satrum -- the enemy; maha-baho -- O mighty-armed one; kama-rupam -- in the form of lust; durasadam -- formidable.

Thus knowing oneself to be transcendental to the material senses, mind and intelligence, O mighty-armed Arjuna, one should steady the mind by deliberate spiritual intelligence and thus -- by spiritual strength -- conquer this insatiable enemy known as lust.