Chapter 3

Karma Yoga — The Discipline of ActionKarma Yoga — The Discipline of Action

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3.1

अर्जुन उवाच

ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन । तत्किं कर्मणि घोरे मां नियोजयसि केशव ॥ १ ॥

Janārdana, if you consider discernment superior to action, why then, Keśava, do you urge me into this terrible act of war?

Roman reading

jyaayasee chetkarmanaste mataa buddhirjanaardana | tatkim karmani ghore maam niyojayasi keshava || 1 ||jyāyasī cetkarmaṇaste matā buddhirjanārdana | tatkiṃ karmaṇi ghore māṃ niyojayasi keśava || 1 ||

Explanation

Arjuna has heard Krishna praise steady understanding and now wonders why he must still act in a dreadful conflict. His question reflects a genuine tension between contemplation and engagement. The answer will distinguish wise action from action driven by attachment rather than simply setting knowledge against work.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

अर्जुन को पिछले अध्याय के उपदेश में बुद्धि की स्थिरता का महत्त्व सुनाई दिया था। अब वे समझना चाहते हैं कि यदि ज्ञान इतना ऊँचा है तो उन्हें युद्ध करने को क्यों कहा जा रहा है। यह विरोधाभास अर्जुन की दृष्टि से है; आगे कृष्ण समझाएँगे कि स्पष्ट बुद्धि और जिम्मेदार कर्म परस्पर विरोधी नहीं हैं।

3.2

अर्जुन उवाच

व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे । तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् ॥ २ ॥

Your words seem mixed and leave my understanding confused. Please tell me decisively the one course by which I may attain what is truly good.

Roman reading

vyaamishreneva vaakyena buddhim mohayaseeva me | tadekam vada nishchitya yena shreyo’hamaapnuyaam || 2 ||vyāmiśreṇeva vākyena buddhiṃ mohayasīva me | tadekaṃ vada niścitya yena śreyo’hamāpnuyām || 2 ||

Explanation

Arjuna asks for a clear practical direction, not disconnected teachings. His confusion makes the chapter a dialogue about how a philosophical insight should guide an actual decision. Krishna's response will recognize different disciplines without assuming that inward wisdom makes outward responsibility disappear.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

अर्जुन अलग-अलग सूत्र नहीं, एक स्पष्ट मार्गदर्शन चाहते हैं। उनका आग्रह दिखाता है कि कठिन निर्णय के समय आध्यात्मिक विचार तभी सहायक होते हैं जब उनका व्यवहार से संबंध समझ में आए। कृष्ण आगे बताते हैं कि भिन्न स्वभाव और साधना-मार्गों के बीच भी कर्म की भूमिका बनी रहती है।

3.3

श्रीभगवानुवाच

लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ । ज्ञानयोगेन सांख्यानां कर्मयोगेन योगिनाम् ॥ ३ ॥

Blameless one, I have spoken of two disciplines in this world: the path of knowledge for those devoted to Sāṅkhya and the path of action for practitioners of yoga.

Roman reading

loke’smindvividhaa nishthaa puraa proktaa mayaanagha | jnaanayogena saamkhyaanaam karmayogena yoginaam || 3 ||loke’smindvividhā niṣṭhā purā proktā mayānagha | jñānayogena sāṃkhyānāṃ karmayogena yoginām || 3 ||

Explanation

Krishna distinguishes two emphases in spiritual discipline: insight associated with Sāṅkhya and disciplined action associated with yoga. The distinction need not imply that knowledge and conduct exclude one another. The rest of the chapter explains why purposeful action can itself express understanding.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण दो निष्ठाओं का उल्लेख करते हैं। यहाँ भेद साधना की प्रधानता का है—एक में आत्मबोध पर विशेष बल है, दूसरे में अनुशासित कर्म पर। यह नहीं कहा गया कि कर्मयोग का साधक समझ से रहित रहे या ज्ञान के साधक के लिए नैतिक जिम्मेदारी अप्रासंगिक हो जाए।

3.4

श्रीभगवानुवाच

न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते । न च संन्यसनादेव सिद्धिं समधिगच्छति ॥ ४ ॥

A person does not reach freedom from binding action merely by avoiding work, nor attain perfection simply by renouncing activity.

Roman reading

na karmanaamanaarambhaannaishkarmyam purusho’shnute | na cha samnyasanaadeva siddhim samadhigachchhati || 4 ||na karmaṇāmanārambhānnaiṣkarmyaṃ puruṣo’śnute | na ca saṃnyasanādeva siddhiṃ samadhigacchati || 4 ||

Explanation

Krishna separates mere inactivity from genuine freedom. Stopping one's tasks does not automatically settle desire, fear, or ego. What matters is a transformation in how action is undertaken, not just whether the body appears busy or still.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण बाहरी निष्क्रियता और भीतर की मुक्ति में अंतर करते हैं। केवल काम रोक देने से इच्छा, भय या अहंकार समाप्त नहीं होते। इसलिए साधना की कसौटी काम छोड़ना भर नहीं, बल्कि उस काम में मन की आसक्ति और दृष्टि का रूपांतरण भी है।

3.5

श्रीभगवानुवाच

न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् । कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः ॥ ५ ॥

No one remains entirely without action even for a moment; everyone is compelled to act in some way by the qualities arising from nature.

Roman reading

na hi kashchitkshanamapi jaatu tishthatyakarmakrit | kaaryate hyavashah karma sarvah prakritijairgunaih || 5 ||na hi kaścitkṣaṇamapi jātu tiṣṭhatyakarmakṛt | kāryate hyavaśaḥ karma sarvaḥ prakṛtijairguṇaiḥ || 5 ||

Explanation

Body, senses, and mind remain involved in activity. Even apparent withdrawal does not place a person outside the movements of nature. Krishna redirects the issue from whether we can avoid acting to how we can act with awareness and discipline.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

देह, इन्द्रियाँ और मन निरंतर सक्रिय हैं। कृष्ण का आशय यह है कि निष्क्रिय दिखाई देना भी प्रकृति की गतिविधि से बाहर हो जाना नहीं है। इसलिए सवाल कर्म करने या न करने का नहीं, कर्म को किस समझ और भाव से दिशा देने का है।

3.6

श्रीभगवानुवाच

कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् । इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते ॥ ६ ॥

One who restrains the organs of action but keeps dwelling mentally on sense objects is deluded and is called a hypocrite.

Roman reading

karmendriyaani samyamya ya aaste manasaa smaran | indriyaarthaanvimoodhaatmaa mithyaachaarah sa uchyate || 6 ||karmendriyāṇi saṃyamya ya āste manasā smaran | indriyārthānvimūḍhātmā mithyācāraḥ sa ucyate || 6 ||

Explanation

The problem here is the gap between outward restraint and inward preoccupation. A person may look disciplined while still being ruled by the same craving. Krishna calls for honesty about the mind rather than spiritual appearance alone.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यहाँ बाहरी संयम और भीतरी आकर्षण के अंतर की आलोचना है। यदि आचरण संयम का प्रदर्शन हो लेकिन मन उसी वस्तु में डूबा रहे, तो साधना अधूरी रहती है। कृष्ण वास्तविक ईमानदारी और मन के प्रशिक्षण को बाहरी छवि से अधिक महत्त्व देते हैं।

3.7

श्रीभगवानुवाच

यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन । कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते ॥ ७ ॥

But Arjuna, the one who governs the senses through the mind and undertakes karma-yoga with the organs of action, without attachment, excels.

Roman reading

yastvindriyaani manasaa niyamyaarabhate’rjuna | karmendriyaih karmayogamasaktah sa vishishyate || 7 ||yastvindriyāṇi manasā niyamyārabhate’rjuna | karmendriyaiḥ karmayogamasaktaḥ sa viśiṣyate || 7 ||

Explanation

Krishna recommends disciplined participation rather than a display of withdrawal. The mind guides the senses while action continues, without clinging to personal reward. This verse presents karma-yoga as engagement shaped by inner restraint.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण केवल इच्छा दबाने के बजाय मन को दिशा देकर काम करने की बात कहते हैं। बाहरी कर्तव्य और आंतरिक संयम साथ चल सकते हैं। इस श्लोक में कर्मयोग का आरम्भ कर्म से भागने के बजाय सजग भागीदारी के रूप में दिखाई देता है।

3.8

श्रीभगवानुवाच

नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः । शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः ॥ ८ ॥

Perform the action that is yours to undertake, for action is better than inaction; without action, even the maintenance of the body would not be possible.

Roman reading

niyatam kuru karma tvam karma jyaayo hyakarmanah | shareerayaatraapi cha te na prasiddhyedakarmanah || 8 ||niyataṃ kuru karma tvaṃ karma jyāyo hyakarmaṇaḥ | śarīrayātrāpi ca te na prasiddhyedakarmaṇaḥ || 8 ||

Explanation

Krishna points to the ordinary fact that life itself requires work. Food, care, and sustaining a community depend on activity. The meaning of one's assigned duty calls for interpretation in context; the verse is not a license for unthinking obedience to every demand.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण जीवन की आवश्यकताओं और जिम्मेदारियों का स्मरण कराते हैं। भोजन, देखभाल और समाज का संचालन भी प्रयत्न माँगता है। 'नियत कर्म' का अर्थ और उसकी सीमा परिस्थितियों तथा परम्परागत व्याख्याओं के अनुसार समझनी होगी; यह हर आदेश के अंध पालन की अनुमति नहीं है।

3.9

श्रीभगवानुवाच

यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः । तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ॥ ९ ॥

Action other than that performed for yajña binds people in this world. Therefore, son of Kuntī, act for that purpose, free from attachment.

Roman reading

yajnaarthaatkarmano’nyatra loko’yam karmabandhanah | tadartham karma kaunteya muktasangah samaachara || 9 ||yajñārthātkarmaṇo’nyatra loko’yaṃ karmabandhanaḥ | tadarthaṃ karma kaunteya muktasaṅgaḥ samācara || 9 ||

Explanation

Yajña originally refers to sacred offering and ritual obligation within a Vedic setting. Many interpreters extend the teaching toward work offered beyond narrow self-interest. That broader ethical reading is helpful, but it should be distinguished from the verse's actual ritual vocabulary.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

'यज्ञ' का मूल संदर्भ वैदिक अर्पण और पवित्र कर्तव्य से जुड़ा है। कर्मयोग की व्यापक व्याख्याओं में इसका संबंध निजी लाभ से ऊपर उठकर समर्पण और साझा हित के लिए काम करने से भी जोड़ा जाता है। यह व्यापक अर्थ एक व्याख्या है, मूल संस्कृत शब्द का सीधा पर्याय नहीं।

3.10

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श्रीभगवानुवाच

सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः । अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् ॥ १० ॥

At the beginning, Prajāpati created beings together with yajña and said, “Through this, flourish; let it be the giver of what you rightly seek.”

Roman reading

sahayajnaah prajaah srishtvaa purovaacha prajaapatih | anena prasavishyadhvamesha vo’stvishtakaamadhuk || 10 ||sahayajñāḥ prajāḥ sṛṣṭvā purovāca prajāpatiḥ | anena prasaviṣyadhvameṣa vo’stviṣṭakāmadhuk || 10 ||

Explanation

Krishna invokes a Vedic account of creation in which yajña accompanies living beings from the beginning. The passage places human flourishing inside a pattern of offering and mutual dependence. It is a traditional sacred cosmology, not a modern scientific account of how the universe formed.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण यहाँ सृष्टि की एक वैदिक-धार्मिक कल्पना प्रस्तुत करते हैं, जिसमें यज्ञ जीवन-व्यवस्था का अंग है। इसका उद्देश्य केवल निजी इच्छाओं की पूर्ति नहीं, बल्कि मनुष्यों को अर्पण और पारस्परिक निर्भरता की व्यवस्था से जोड़ना भी है। इसे परम्परा की ब्रह्मांड-दृष्टि के रूप में पढ़ना चाहिए।

3.11

श्रीभगवानुवाच

देवान्भावयतानेन ते देवा भावयन्तु वः । परस्परं भावयन्तः श्रेयः परमवाप्स्यथ ॥ ११ ॥

Nourish the deities through this offering, and may the deities nourish you; sustaining one another in this way, you will attain the highest welfare.

Roman reading

devaanbhaavayataanena te devaa bhaavayantu vah | parasparam bhaavayantah shreyah paramavaapsyatha || 11 ||devānbhāvayatānena te devā bhāvayantu vaḥ | parasparaṃ bhāvayantaḥ śreyaḥ paramavāpsyatha || 11 ||

Explanation

The verse portrays a reciprocal relationship between humans and deities within Vedic worship. Readers may see an ethical principle of mutual support, but the deities in the text should not be reduced automatically to a metaphor for ecological resources. Its sacred setting matters.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

श्लोक वैदिक देवता-यज्ञ संबंध को परस्पर पोषण की भाषा में रखता है। आधुनिक पाठक इससे सहयोग का नैतिक संकेत ले सकते हैं, लेकिन मूल प्रसंग में देवता धार्मिक-सांस्कृतिक सत्ता हैं, केवल प्राकृतिक संसाधनों का रूपक नहीं। यह भेद पाठ की ऐतिहासिक सटीकता बनाए रखता है।

3.12

श्रीभगवानुवाच

इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः । तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः ॥ १२ ॥

The deities, sustained by sacrifice, will grant the enjoyments you desire. Whoever consumes their gifts without giving back to them is, in this teaching, a thief.

Roman reading

ishtaanbhogaanhi vo devaa daasyante yajnabhaavitaah | tairdattaanapradaayaibhyo yo bhunkte stena eva sah || 12 ||iṣṭānbhogānhi vo devā dāsyante yajñabhāvitāḥ | tairdattānapradāyaibhyo yo bhuṅkte stena eva saḥ || 12 ||

Explanation

Krishna criticizes treating received benefits as purely one's private possession. In the Vedic framework, gifts are returned through ritual offering. A broader ethical lesson concerns gratitude and responsibility, though that extension should not erase the specific ritual claim of the verse.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण प्राप्त वस्तुओं को केवल अपनी उपलब्धि समझकर उपभोग करने की प्रवृत्ति पर प्रश्न उठाते हैं। वैदिक संदर्भ में देवताओं को यज्ञ द्वारा प्रत्यर्पण आवश्यक माना गया है। व्यापक नैतिक पाठ में यह कृतज्ञता और दायित्व का विचार जगाता है, बिना मूल अनुष्ठानिक अर्थ को मिटाए।

3.13

श्रीभगवानुवाच

यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः । भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् ॥ १३ ॥

The good who partake of what remains after yajña are freed from sins; those who cook only for themselves are said to consume sin.

Roman reading

yajnashishtaashinah santo muchyante sarvakilbishaih | bhunjate te tvagham paapaa ye pachantyaatmakaaranaat || 13 ||yajñaśiṣṭāśinaḥ santo mucyante sarvakilbiṣaiḥ | bhuñjate te tvaghaṃ pāpā ye pacantyātmakāraṇāt || 13 ||

Explanation

Yajña-śiṣṭa is food remaining after sacrificial offering. The verse places eating within a sacred economy of giving rather than private consumption alone. Its language of consuming sin is theological, not a nutritional or medical assertion.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

'यज्ञशिष्ट' यहाँ धार्मिक अर्पण के पश्चात प्राप्त भाग है। श्लोक का आग्रह है कि भोजन और उपभोग को साझा दायित्व से अलग नहीं करना चाहिए। 'पाप खाना' धर्मशास्त्रीय भाषा है; इसे पोषण या स्वास्थ्य के बारे में वैज्ञानिक कथन के रूप में नहीं पढ़ना चाहिए।

3.14

श्रीभगवानुवाच

अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः । यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः ॥ १४ ॥

Living beings depend on food; food arises from rain; rain comes from yajña, and yajña arises from action.

Roman reading

annaadbhavanti bhootaani parjanyaadannasambhavah | yajnaadbhavati parjanyo yajnah karmasamudbhavah || 14 ||annādbhavanti bhūtāni parjanyādannasambhavaḥ | yajñādbhavati parjanyo yajñaḥ karmasamudbhavaḥ || 14 ||

Explanation

Krishna presents a traditional chain connecting life, food, rainfall, sacred offering, and human action. It emphasizes interdependence within a ritual worldview. The claim that yajña produces rain belongs to that religious cosmology and should not be mistaken for a scientific account of weather.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह श्लोक अन्न, वर्षा, यज्ञ और कर्म की एक पारम्परिक श्रृंखला प्रस्तुत करता है। जीवन की परस्पर निर्भरता स्पष्ट है, पर 'यज्ञ से वर्षा' को आधुनिक मौसम-विज्ञान के सीधे कारण-विवरण की तरह प्रस्तुत करना उचित नहीं होगा। यह उस धार्मिक विश्वदृष्टि का भाग है जिसके भीतर गीता संवाद कर रही है।

3.15

श्रीभगवानुवाच

कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम् । तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् ॥ १५ ॥

Know that action arises from brahman, and brahman from the imperishable; therefore all-pervading brahman is always established in yajña.

Roman reading

karma brahmodbhavam viddhi brahmaaksharasamudbhavam | tasmaatsarvagatam brahma nityam yajne pratishthitam || 15 ||karma brahmodbhavaṃ viddhi brahmākṣarasamudbhavam | tasmātsarvagataṃ brahma nityaṃ yajñe pratiṣṭhitam || 15 ||

Explanation

The relationship between brahman and the imperishable is interpreted differently across commentarial traditions. Some read brahman here in connection with Vedic revelation or injunction, while others emphasize its wider philosophical sense. Retaining the term in translation avoids presenting one disputed interpretation as the sole meaning.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

इस श्लोक के 'ब्रह्म' और 'अक्षर' पदों की व्याख्या परम्पराओं में एक जैसी नहीं है। कुछ टीकाएँ यहाँ ब्रह्म को वैदिक वाणी या विधान से जोड़ती हैं; अन्य व्यापक दार्शनिक दृष्टि अपनाती हैं। इसलिए अनुवाद मूल पद को सुरक्षित रखता है और अंतिम अर्थनिर्णय को टिप्पणी तथा समीक्षा के लिए खुला छोड़ता है।

3.16

श्रीभगवानुवाच

एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः । अघायुरिन्द्रियारामो मोघं पार्थ स जीवति ॥ १६ ॥

Pārtha, one who does not follow this established cycle and lives only for sense pleasure leads a life the teaching calls futile.

Roman reading

evam pravartitam chakram naanuvartayateeha yah | aghaayurindriyaaraamo mogham paartha sa jeevati || 16 ||evaṃ pravartitaṃ cakraṃ nānuvartayatīha yaḥ | aghāyurindriyārāmo moghaṃ pārtha sa jīvati || 16 ||

Explanation

This verse concludes the account of a sustaining cycle of action and offering. A life organized solely around personal gratification neglects reciprocal responsibilities. The judgment of futility belongs to the Gītā's spiritual argument; it need not be read as denying a person's inherent worth.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

पिछले श्लोकों में कर्म, अर्पण और जीवन-पोषण का चक्र बताया गया। उसका अनादर करने वाला व्यक्ति केवल अपनी सुख-सुविधा में सिमट जाता है। 'व्यर्थ' का निर्णय गीता के आध्यात्मिक आदर्श के भीतर है; इसका उद्देश्य किसी व्यक्ति के अस्तित्व का मूल्य घटाना नहीं, बल्कि स्वार्थपूर्ण जीवन-दृष्टि की आलोचना करना है।

3.17

श्रीभगवानुवाच

यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः । आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते ॥ १७ ॥

Yet for one who delights in the Self, is fulfilled in the Self, and is content in the Self alone, no obligatory task remains.

Roman reading

yastvaatmaratireva syaadaatmatriptashcha maanavah | aatmanyeva cha santushtastasya kaaryam na vidyate || 17 ||yastvātmaratireva syādātmatṛptaśca mānavaḥ | ātmanyeva ca santuṣṭastasya kāryaṃ na vidyate || 17 ||

Explanation

Krishna describes the exceptional condition of a person inwardly fulfilled through realization of the Self. This is not the same as comfort, self-satisfaction, or indifference to others. Later verses allow that such a person may still act for the good of the world.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यहाँ कृष्ण सामान्य कर्तव्य-बोध से परे आत्मतृप्त ज्ञानी की अवस्था का वर्णन करते हैं। आत्मरति का मतलब क्षणिक आत्मसंतोष या सामाजिक उदासीनता नहीं है। आगे के श्लोक स्पष्ट करते हैं कि ऐसा व्यक्ति भी लोकहित के लिए कर्म कर सकता है।

3.18

श्रीभगवानुवाच

नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन । न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः ॥ १८ ॥

Such a person has no personal end to gain through action or inaction, nor depends upon any being for self-serving fulfillment.

Roman reading

naiva tasya kritenaartho naakriteneha kashchana | na chaasya sarvabhooteshu kashchidarthavyapaashrayah || 18 ||naiva tasya kṛtenārtho nākṛteneha kaścana | na cāsya sarvabhūteṣu kaścidarthavyapāśrayaḥ || 18 ||

Explanation

The realized person no longer treats doing or not doing as a means of completing a deficient self. This describes inward independence rather than permission to neglect others. The next teaching turns precisely toward action without personal need.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

आत्मतृप्त ज्ञानी के लिए कर्म अपनी कमी भरने का उपाय नहीं रह जाता। इससे यह निष्कर्ष नहीं निकलता कि उसे दूसरों के प्रति उत्तरदायित्व से मुक्त होकर लापरवाह होना चाहिए। श्लोक मुख्यतः उसकी आंतरिक स्वतंत्रता और दूसरों से स्वार्थपूर्ण अपेक्षा न रखने की अवस्था को बताता है।

3.19

श्रीभगवानुवाच

तस्मादसक्तः सततं कार्यं कर्म समाचर । असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः ॥ १९ ॥

Therefore always perform the work that ought to be done without attachment; one who acts without attachment reaches the highest goal.

Roman reading

tasmaadasaktah satatam kaaryam karma samaachara | asakto hyaacharankarma paramaapnoti poorushah || 19 ||tasmādasaktaḥ satataṃ kāryaṃ karma samācara | asakto hyācarankarma paramāpnoti pūruṣaḥ || 19 ||

Explanation

The therefore links inward freedom with outward responsibility. Krishna urges action that is necessary or fitting, while loosening the grip of personal attachment. The highest goal is a spiritual ideal in this teaching, not a promise that detached work always brings worldly success.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

'इसलिए' शब्द पूर्ववर्ती आत्मतृप्ति की चर्चा को जीवन के कर्म से जोड़ता है। कृष्ण कर्म के परिणामों के प्रति जकड़न कम करने को कहते हैं, कर्म की गुणवत्ता या जिम्मेदारी छोड़ने को नहीं। यहाँ 'परम' आध्यात्मिक साधना का लक्ष्य है; इसे तत्काल सांसारिक सफलता की गारंटी नहीं मानना चाहिए।

3.20

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श्रीभगवानुवाच

कर्मणैव हि संसिद्धिमास्थिता जनकादयः । लोकसंग्रहमेवापि सम्पश्यन्कर्तुमर्हसि ॥ २० ॥

Janaka and others attained fulfillment through action itself. You, too, should act with regard for the welfare and cohesion of the world.

Roman reading

karmanaiva hi samsiddhimaasthitaa janakaadayah | lokasamgrahamevaapi sampashyankartumarhasi || 20 ||karmaṇaiva hi saṃsiddhimāsthitā janakādayaḥ | lokasaṃgrahamevāpi sampaśyankartumarhasi || 20 ||

Explanation

Krishna invokes King Janaka to show that engaged public life need not obstruct spiritual accomplishment. Loka-saṅgraha refers to sustaining social order and collective welfare. Action is therefore evaluated not only by a practitioner's inner state but also by its effect on others.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण जनक जैसे राजाओं का उदाहरण देकर बताते हैं कि ज्ञान और सामाजिक उत्तरदायित्व साथ चल सकते हैं। 'लोकसंग्रह' का अर्थ लोगों को सहारा देने वाली व्यवस्था और सामूहिक हित से जुड़ा है। कर्मयोग इसलिए केवल निजी मुक्ति की बात नहीं करता; उसके व्यवहार में दूसरों पर पड़ने वाला प्रभाव भी शामिल है।

3.21

श्रीभगवानुवाच

यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः । स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥ २१ ॥

Whatever a respected person does, others follow; the standard that person establishes becomes a model for the world.

Roman reading

yadyadaacharati shreshthastattadevetaro janah | sa yatpramaanam kurute lokastadanuvartate || 21 ||yadyadācarati śreṣṭhastattadevetaro janaḥ | sa yatpramāṇaṃ kurute lokastadanuvartate || 21 ||

Explanation

Influence operates through example as much as through instruction. The conduct of a trusted or prominent person can normalize habits, values, and decisions for others. The verse therefore places responsibility on those whose actions become social standards.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

नेतृत्व केवल भाषण से नहीं, आचरण से प्रभाव डालता है। किसी प्रतिष्ठित व्यक्ति की आदतें और निर्णय दूसरों के लिए मानक बन सकते हैं। इसलिए अधिकार या प्रसिद्धि पाने वाले व्यक्ति पर आत्मसंयम और उत्तरदायी व्यवहार की अपेक्षा भी बढ़ती है।

3.22

श्रीभगवानुवाच

न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन । नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥ २२ ॥

Pārtha, in the three worlds I have no duty left to fulfill and nothing unattained that I must obtain; nevertheless, I continue to act.

Roman reading

na me paarthaasti kartavyam trishu lokeshu kinchana | naanavaaptamavaaptavyam varta eva cha karmani || 22 ||na me pārthāsti kartavyaṃ triṣu lokeṣu kiñcana | nānavāptamavāptavyaṃ varta eva ca karmaṇi || 22 ||

Explanation

Krishna offers his own activity as an example of action without personal need. He lacks nothing to acquire, yet continues to work. Within the Gītā this claim belongs to Krishna's divine self-presentation, not an ordinary person's assertion of having no responsibilities.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण अपने उदाहरण से निष्काम कर्म को समझाते हैं। जिसको स्वयं कुछ पाने की आवश्यकता नहीं, वह भी जगत की व्यवस्था के लिए सक्रिय रह सकता है। यह कथन गीता के भीतर कृष्ण की दिव्य भूमिका का हिस्सा है, इसलिए इसे सामान्य मनुष्य के बारे में शाब्दिक आत्मघोषणा की तरह नहीं पढ़ना चाहिए।

3.23

श्रीभगवानुवाच

यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः । मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥ २३ ॥

Pārtha, if I were ever to cease acting attentively, human beings would follow my example in every way.

Roman reading

yadi hyaham na varteyam jaatu karmanyatandritah | mama vartmaanuvartante manushyaah paartha sarvashah || 23 ||yadi hyahaṃ na varteyaṃ jātu karmaṇyatandritaḥ | mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ || 23 ||

Explanation

Krishna extends the argument about exemplars: if even he abandoned attentive action, others would imitate that withdrawal. The emphasis is not on perpetual busyness but on responsibility for the consequences of one's example. The wording should be read alongside his distinctive role in the dialogue.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

पिछले श्लोक की तरह यहाँ भी कृष्ण आदर्श के प्रभाव पर जोर देते हैं। जब नेतृत्व करने वाला व्यक्ति अपने कार्य से हटता है, तो उसका प्रभाव केवल उसी तक सीमित नहीं रहता। श्लोक का तर्क है कि ज्ञानी या प्रभावशाली व्यक्ति को अपने व्यवहार के सामाजिक परिणामों का ध्यान रखना चाहिए।

3.24

श्रीभगवानुवाच

उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम् । संकरस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः ॥ २४ ॥

If I did not act, these worlds would fall into disorder; I would become a cause of social disruption and bring harm to these beings.

Roman reading

utseedeyurime lokaa na kuryaam karma chedaham | samkarasya cha kartaa syaamupahanyaamimaah prajaah || 24 ||utsīdeyurime lokā na kuryāṃ karma cedaham | saṃkarasya ca kartā syāmupahanyāmimāḥ prajāḥ || 24 ||

Explanation

Krishna describes the potential disorder that would follow if the sustaining exemplar ceased to act. The term shankara carries a historically situated social meaning and is interpreted in different ways. It should not be used without context to endorse hierarchies of human worth or birth.

Krishna describes the potential disorder that would follow if the sustaining exemplar ceased to act. The term saṅkara carries a historically situated social meaning and is interpreted in different ways. It should not be used without context to endorse hierarchies of human worth or birth.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण अपने निष्क्रिय रहने के संभावित परिणामों को व्यापक सामाजिक अव्यवस्था के रूप में बताते हैं। 'संकर' शब्द का अर्थ और उसका ऐतिहासिक सामाजिक संदर्भ अलग-अलग टीकाओं में विवेचन का विषय है। इसे आधुनिक समाज के लोगों के मूल्य या जन्माधारित श्रेष्ठता के समर्थन में बिना आलोचनात्मक संदर्भ के नहीं लगाना चाहिए।

3.25

श्रीभगवानुवाच

सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत । कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम् ॥ २५ ॥

Bhārata, just as those without insight act while attached to their tasks, so should a person of insight act without attachment, seeking the welfare of the world.

Roman reading

saktaah karmanyavidvaamso yathaa kurvanti bhaarata | kuryaadvidvaamstathaasaktashchikeershurlokasamgraham || 25 ||saktāḥ karmaṇyavidvāṃso yathā kurvanti bhārata | kuryādvidvāṃstathāsaktaścikīrṣurlokasaṃgraham || 25 ||

Explanation

The outward activity of the knowledgeable and the unreflective may look similar; the difference lies in attachment and purpose. Wise participation can support ordinary communal life rather than stand apart from it. Loka-saṅgraha provides a social dimension to the practice of karma-yoga.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

श्लोक में काम के बाहरी रूप से अधिक काम करने की भीतरी प्रेरणा का अंतर है। ज्ञानी संसार से कटकर रहने के बजाय सामान्य जीवन में उपयोगी बन सकता है। उसका लक्ष्य दूसरों से प्रशंसा पाना नहीं, समाज को टिकाए रखने वाली भूमिका निभाना है।

3.26

श्रीभगवानुवाच

न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् । जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन् ॥ २६ ॥

A person of insight should not unsettle the understanding of those still attached to action; acting with discipline, that person should encourage them to carry out their work.

Roman reading

na buddhibhedam janayedajnaanaam karmasanginaam | joshayetsarvakarmaani vidvaanyuktah samaacharan || 26 ||na buddhibhedaṃ janayedajñānāṃ karmasaṅginām | joṣayetsarvakarmāṇi vidvānyuktaḥ samācaran || 26 ||

Explanation

Krishna advises careful teaching. Abruptly undermining someone's framework of responsibility may produce confusion rather than insight. A capable guide models action and helps understanding mature; the verse does not require silence in the face of harmful behavior.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण यहाँ शिक्षण की संवेदनशीलता समझाते हैं। आधी-अधूरी बात कहकर किसी का कर्तव्यबोध अचानक नष्ट कर देना हितकारी नहीं होगा। मार्गदर्शक को अपने आचरण से समझाना चाहिए, लेकिन इसका अर्थ गलत कर्म को बिना प्रश्न किए समर्थन देना भी नहीं है।

3.27

श्रीभगवानुवाच

प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः । अहंकारविमूढात्मा कर्ताहमिति मन्यते ॥ २७ ॥

Actions are carried out by the qualities of nature, yet a person deluded by ego thinks, “I alone am the doer.”

Roman reading

prakriteh kriyamaanaani gunaih karmaani sarvashah | ahamkaaravimoodhaatmaa kartaahamiti manyate || 27 ||prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ | ahaṃkāravimūḍhātmā kartāhamiti manyate || 27 ||

Explanation

In the Gītā's account of nature and its guṇas, actions arise through conditioned bodily and mental processes. Ego mistakenly claims sole, independent authorship. The insight can temper pride, but it should not be turned into an excuse for avoiding accountability for harm.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

गीता की गुण-प्रकृति की दार्शनिक दृष्टि में शरीर-मन की गतिविधियाँ अनेक कारणों और प्रवृत्तियों पर निर्भर हैं। अहंकार इनके बीच अपनी भूमिका को पूर्ण और स्वतंत्र मान लेता है। यह विचार विनम्रता सिखा सकता है, पर नैतिक जवाबदेही से बचने का बहाना नहीं बनना चाहिए।

3.28

श्रीभगवानुवाच

तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः । गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥ २८ ॥

But, mighty-armed one, the knower of the distinction between guṇas and actions understands that the qualities interact with the qualities, and so does not cling to them.

Roman reading

tattvavittu mahaabaaho gunakarmavibhaagayoh | gunaa guneshu vartanta iti matvaa na sajjate || 28 ||tattvavittu mahābāho guṇakarmavibhāgayoḥ | guṇā guṇeṣu vartanta iti matvā na sajjate || 28 ||

Explanation

“The guṇas move among the guṇas” describes activity as an interaction within nature. Insight loosens possessive identification with that activity rather than requiring indifference to life. Traditions differ in how they explain the relation between nature, self, and agency.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यहाँ 'गुणा गुणेषु वर्तन्ते' प्रकृति की गतिविधि को उसके अपने तत्त्वों की परस्पर क्रिया के रूप में देखने का सूत्र है। इसका आशय जीवन से उदासीन होना नहीं, बल्कि अनुभव में 'मैं ही सब कर रहा हूँ' की जकड़न ढीली करना है। अलग दार्शनिक परम्पराएँ इस अंतर्दृष्टि को भिन्न ढंग से विकसित करती हैं।

3.29

श्रीभगवानुवाच

प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु । तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत् ॥ २९ ॥

Those confused by nature's qualities become attached to their activities. One who understands the whole should not needlessly unsettle those whose insight is partial.

Roman reading

prakritergunasammoodhaah sajjante gunakarmasu | taanakritsnavido mandaankritsnavinna vichaalayet || 29 ||prakṛterguṇasammūḍhāḥ sajjante guṇakarmasu | tānakṛtsnavido mandānkṛtsnavinna vicālayet || 29 ||

Explanation

Krishna connects understanding with patience toward people at different stages of insight. Forcing a complex teaching on someone unprepared may only disorient them. This is counsel about how to guide, not a command to tolerate injustice indefinitely.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण ज्ञान के साथ धैर्य की अपेक्षा रखते हैं। किसी व्यक्ति की मानसिक तैयारी और जीवन-स्थिति को समझे बिना उसकी मान्यताओं को तोड़ देना उपयोगी नहीं होता। यह शिक्षण-संयम है, न कि अज्ञान, अन्याय या हिंसा को स्थायी रूप से अनदेखा करने का आदेश।

3.30

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श्रीभगवानुवाच

मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा । निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः ॥ ३० ॥

Offering all actions to me, with your mind oriented toward the Self, free from expectation and possessiveness and without inner fever, engage in battle.

Roman reading

mayi sarvaani karmaani samnyasyaadhyaatmachetasaa | niraasheernirmamo bhootvaa yudhyasva vigatajvarah || 30 ||mayi sarvāṇi karmāṇi saṃnyasyādhyātmacetasā | nirāśīrnirmamo bhūtvā yudhyasva vigatajvaraḥ || 30 ||

Explanation

Krishna addresses Arjuna in the specific crisis of Kurukṣetra. He asks for action offered to the divine, without possessiveness or crippling agitation. “Fight” is a contextual instruction inside this epic setting, not a universal permission to use violence whenever someone invokes duty.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह आदेश सीधे कुरुक्षेत्र में खड़े अर्जुन को संबोधित है। कृष्ण उन्हें निष्क्रिय भय के स्थान पर सजग, अनासक्त कर्तव्य की ओर ले जाना चाहते हैं। 'युद्ध करो' को हर काल और परिस्थिति में हिंसा की अनुमति समझना अनुचित है; गीता की आध्यात्मिक शिक्षा और उसके विशिष्ट युद्ध-प्रसंग में अंतर रखना जरूरी है।

3.31

श्रीभगवानुवाच

ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः । श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः ॥ ३१ ॥

Those who faithfully follow this teaching of mine, with trust and without resentment or fault-finding, are also freed from the bondage of action.

Roman reading

ye me matamidam nityamanutishthanti maanavaah | shraddhaavanto’nasooyanto muchyante te’pi karmabhih || 31 ||ye me matamidaṃ nityamanutiṣṭhanti mānavāḥ | śraddhāvanto’nasūyanto mucyante te’pi karmabhiḥ || 31 ||

Explanation

Krishna describes the liberating promise of following karma-yoga with commitment and an open attitude. Śraddhā involves trusting engagement with the teaching, though traditions differ on the place of critical inquiry. Freedom from karmic bondage is a spiritual claim within the Gītā, not an externally measurable outcome.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण कर्मयोग का अभ्यास करने वालों के लिए उसकी मुक्तिदायी सम्भावना बताते हैं। 'श्रद्धा' केवल किसी बात को बिना सोचे मान लेना नहीं, बल्कि साधना में गंभीर भरोसा और निरंतरता भी हो सकती है। मोक्ष का दावा गीता के आध्यात्मिक ढाँचे का है; इसे मापे जा सकने वाले परिणाम की तरह नहीं प्रस्तुत करना चाहिए।

3.32

श्रीभगवानुवाच

ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् । सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः ॥ ३२ ॥

But those who disparage this teaching and do not follow it are, in Krishna's words, confused about knowledge and lacking sound discernment.

Roman reading

ye tvetadabhyasooyanto naanutishthanti me matam | sarvajnaanavimoodhaamstaanviddhi nashtaanachetasah || 32 ||ye tvetadabhyasūyanto nānutiṣṭhanti me matam | sarvajñānavimūḍhāṃstānviddhi naṣṭānacetasaḥ || 32 ||

Explanation

This is a forceful warning within Krishna's own spiritual instruction against contemptuous rejection of the discipline. It should not be read as condemning sincere questions or thoughtful disagreement. The dialogue itself began with Arjuna's searching questions.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह कृष्ण की शिक्षा के पक्ष में कही गई तीखी आध्यात्मिक चेतावनी है। इसका लक्ष्य कर्मयोग से विमुख रहने की प्रवृत्ति है, न कि हर प्रश्न पूछने वाले व्यक्ति को दोषी ठहराना। पाठक को संवाद के धार्मिक स्वर और आलोचनात्मक विचार की वैध भूमिका में भेद बनाए रखना चाहिए।

3.33

श्रीभगवानुवाच

सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि । प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ॥ ३३ ॥

Even a knowledgeable person acts in accordance with their own nature; all beings follow their dispositions. What can mere repression accomplish?

Roman reading

sadrisham cheshtate svasyaah prakriterjnaanavaanapi | prakritim yaanti bhootaani nigrahah kim karishyati || 33 ||sadṛśaṃ ceṣṭate svasyāḥ prakṛterjñānavānapi | prakṛtiṃ yānti bhūtāni nigrahaḥ kiṃ kariṣyati || 33 ||

Explanation

Krishna observes that habitual dispositions remain powerful even in a person who has insight. Mere suppression rarely transforms the forces shaping behavior. The verse should not be reduced to fatalism: the wider chapter recommends understanding and disciplining these tendencies.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण मन की गहरी आदतों और स्वभावगत प्रवृत्तियों की शक्ति बताते हैं। ज्ञान हो जाने पर भी व्यवहार तुरंत नहीं बदलता; केवल दबाव से स्थायी परिवर्तन कठिन होता है। इसका अर्थ यह नहीं कि व्यक्ति अपनी प्रवृत्ति का गुलाम है, बल्कि संयम के लिए उसे समझना और प्रशिक्षित करना आवश्यक है।

3.34

श्रीभगवानुवाच

इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ । तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥ ३४ ॥

Attraction and aversion arise toward the objects of each sense. One should not come under their control, for they obstruct one's path.

Roman reading

indriyasyendriyasyaarthe raagadveshau vyavasthitau | tayorna vashamaagachchhettau hyasya paripanthinau || 34 ||indriyasyendriyasyārthe rāgadveṣau vyavasthitau | tayorna vaśamāgacchettau hyasya paripanthinau || 34 ||

Explanation

Krishna identifies the paired pulls of attraction and aversion. Neither feeling is necessarily wrong to experience, but making it the sole guide to action clouds judgment. Self-discipline means choosing thoughtfully amid impulses rather than pretending impulses never arise.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण सुखद वस्तु से चिपकने और अप्रिय वस्तु से अकारण भागने की दो प्रवृत्तियों का उल्लेख करते हैं। दोनों का अनुभव स्वाभाविक हो सकता है, पर निर्णय उन्हीं के हवाले कर देना विवेक को कमजोर करता है। संयम का अर्थ भावनाओं का मिट जाना नहीं, बल्कि उनके रहते हुए समझदारी से चुनाव करना है।

3.35

श्रीभगवानुवाच

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् । स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ॥ ३५ ॥

One's own dharma, though imperfectly performed, is better than another's dharma carried out well. Even death in one's own dharma is preferable; another's dharma is fraught with danger.

Roman reading

shreyaansvadharmo vigunah paradharmaatsvanushthitaat | svadharme nidhanam shreyah paradharmo bhayaavahah || 35 ||śreyānsvadharmo viguṇaḥ paradharmātsvanuṣṭhitāt | svadharme nidhanaṃ śreyaḥ paradharmo bhayāvahaḥ || 35 ||

Explanation

Svadharma concerns the duty proper to one's situation, here Arjuna's role in an epic conflict. Classical traditions may discuss social and varna-based obligations, while modern interpreters often emphasize one's own responsibilities and capacities. Neither reading should silently erase the historical context or justify harmful conduct merely because it is labeled one's duty.

Svadharma concerns the duty proper to one's situation, here Arjuna's role in an epic conflict. Classical traditions may discuss social and varṇa-based obligations, while modern interpreters often emphasize one's own responsibilities and capacities. Neither reading should silently erase the historical context or justify harmful conduct merely because it is labeled one's duty.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

'स्वधर्म' का अर्थ इस युद्ध-प्रसंग में अर्जुन की स्थितिगत भूमिका और उत्तरदायित्व से जुड़ता है। ऐतिहासिक व्याख्याओं में वर्ण, आश्रम तथा सामाजिक कर्तव्यों की चर्चाएँ भी आती हैं; आधुनिक व्याख्याएँ इसे स्वभावानुकूल जिम्मेदारी के रूप में पढ़ सकती हैं। श्लोक को जन्म-आधारित असमानता या हानिकारक काम में बने रहने की बिना शर्त स्वीकृति नहीं मानना चाहिए।

3.36

अर्जुन उवाच

अथ केन प्रयुक्तोऽयं पापं चरति पुरुषः । अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः ॥ ३६ ॥

Arjuna asked: Varshneya, what drives a person to do wrong even against their will, as though compelled by some force?Arjuna asked: Vārṣṇeya, what drives a person to do wrong even against their will, as though compelled by some force?

Roman reading

atha kena prayukto’yam paapam charati purushah | anichchhannapi vaarshneya balaadiva niyojitah || 36 ||atha kena prayukto’yaṃ pāpaṃ carati puruṣaḥ | anicchannapi vārṣṇeya balādiva niyojitaḥ || 36 ||

Explanation

Arjuna now asks about the familiar divide between knowing better and doing otherwise. A person may disapprove of an action and still feel propelled toward it. The discussion shifts from the outer duties of karma-yoga to the inner dynamics of desire and impulse.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

अर्जुन का प्रश्न आत्मसंयम की वास्तविक कठिनाई से उठता है। मनुष्य कभी जानता है कि कोई काम गलत है, फिर भी उसकी ओर खिंचता है। इस प्रश्न से चर्चा सामाजिक कर्म से भीतर की इच्छा और आवेगों के तंत्र की ओर मुड़ती है।

3.37

श्रीभगवानुवाच

काम एष क्रोध एष रजोगुणसमुद्भवः । महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ॥ ३७ ॥

Krishna said: It is desire, it is anger, born of the guṇa of rajas—insatiable, deeply destructive. Know this here as the enemy.

Roman reading

kaama esha krodha esha rajogunasamudbhavah | mahaashano mahaapaapmaa viddhyenamiha vairinam || 37 ||kāma eṣa krodha eṣa rajoguṇasamudbhavaḥ | mahāśano mahāpāpmā viddhyenamiha vairiṇam || 37 ||

Explanation

Krishna identifies compelling desire and anger as major obstacles to clarity, associating them with rajas, the quality of restless activity. The teaching focuses on craving that grows unchecked and overwhelms judgment; it need not mean every wish or expression of anger is equally destructive. Rajas belongs to the text's guṇa framework.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण अनियंत्रित कामना और उससे जुड़ सकने वाले क्रोध को विवेक का विरोधी बताते हैं। हर इच्छा या हर क्रोध को समान रूप से बुरा कह देना इस प्रसंग को सरल बना देगा; लक्ष्य ऐसी लालसा है जो तृप्त नहीं होती और निर्णय पर अधिकार कर लेती है। 'रजोगुण' गीता की प्रकृति-संबंधी दार्शनिक भाषा है।

3.38

श्रीभगवानुवाच

धूमेनाव्रियते वह्निर्यथादर्शो मलेन च । यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ॥ ३८ ॥

As fire is veiled by smoke, a mirror by dust, and an embryo by its covering, so understanding is veiled by this desire.

Roman reading

dhoomenaavriyate vahniryathaadarsho malena cha | yatholbenaavrito garbhastathaa tenedamaavritam || 38 ||dhūmenāvriyate vahniryathādarśo malena ca | yatholbenāvṛto garbhastathā tenedamāvṛtam || 38 ||

Explanation

Three images show how something present may become obscured: smoke masks fire, dust clouds a mirror, and a covering conceals an embryo. The images dramatize the way craving obstructs discernment. They function as analogies, not as medical or biological instruction.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

तीन उपमाएँ ज्ञान को ढकने वाली अलग-अलग प्रकार की परतों का चित्र खींचती हैं। अग्नि का प्रकाश, दर्पण की स्पष्टता और गर्भ की छिपी हुई अवस्था पाठक को ज्ञान की उपलब्धता में बाधा समझाने के लिए हैं। यह रूपक है, शरीर या गर्भ-विज्ञान पर कोई निर्देश नहीं।

3.39

श्रीभगवानुवाच

आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा । कामरूपेण कौन्तेय दुष्पूरेणानलेन च ॥ ३९ ॥

Son of Kuntī, knowledge is veiled by this enduring enemy of the wise: desire, like a fire that is never satisfied.

Roman reading

aavritam jnaanametena jnaanino nityavairinaa | kaamaroopena kaunteya dushpoorenaanalena cha || 39 ||āvṛtaṃ jñānametena jñānino nityavairiṇā | kāmarūpeṇa kaunteya duṣpūreṇānalena ca || 39 ||

Explanation

Desire is compared to a fire that keeps demanding fuel. Even a person with understanding can be affected when craving takes over attention. The verse highlights the need to cultivate habits of awareness rather than relying only on intellectual knowledge.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कामना की तुलना ऐसी अग्नि से है जिसे और ईंधन देने पर भी तृप्ति नहीं मिलती। कृष्ण कहते हैं कि बुद्धिमान व्यक्ति भी इससे अछूता नहीं है। इसीलिए केवल सिद्धांत जानना पर्याप्त नहीं; अपने मन की प्रवृत्तियों को पहचानने का अभ्यास भी आवश्यक है।

3.40

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श्रीभगवानुवाच

इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते । एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ॥ ४० ॥

The senses, mind, and intellect are said to be its seats. Through them desire veils knowledge and confuses the embodied being.

Roman reading

indriyaani mano buddhirasyaadhishthaanamuchyate | etairvimohayatyesha jnaanamaavritya dehinam || 40 ||indriyāṇi mano buddhirasyādhiṣṭhānamucyate | etairvimohayatyeṣa jñānamāvṛtya dehinam || 40 ||

Explanation

Krishna locates desire not only in external objects but also in the faculties through which they are experienced. The senses encounter stimuli, the mind dwells on them, and the intellect may rationalize pursuit. Training attention and judgment therefore matters at multiple levels.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण कामना को केवल बाहरी वस्तु में नहीं, अनुभव करने वाली पूरी आंतरिक प्रक्रिया में सक्रिय मानते हैं। इन्द्रियाँ आकर्षण जगाती हैं, मन उसे दोहराता है और बुद्धि कभी उसके समर्थन में तर्क देने लगती है। इस ढाँचे में आत्मसंयम का काम इन तीनों स्तरों पर सजगता बढ़ाना है।

3.41

श्रीभगवानुवाच

तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ । पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् ॥ ४१ ॥

Therefore, best of the Bharatas, first discipline the senses and overcome this destructive enemy that ruins knowledge and realized understanding.

Roman reading

tasmaattvamindriyaanyaadau niyamya bharatarshabha | paapmaanam prajahi hyenam jnaanavijnaananaashanam || 41 ||tasmāttvamindriyāṇyādau niyamya bharatarṣabha | pāpmānaṃ prajahi hyenaṃ jñānavijñānanāśanam || 41 ||

Explanation

Krishna begins the response with disciplined regulation of the senses. Destroying the enemy here is an image for overcoming uncontrolled craving, not an instruction to harm another person. Jnana and vijñāna are commonly distinguished as knowledge and its deeper assimilated or realized understanding.

Krishna begins the response with disciplined regulation of the senses. Destroying the enemy here is an image for overcoming uncontrolled craving, not an instruction to harm another person. Jñāna and vijñāna are commonly distinguished as knowledge and its deeper assimilated or realized understanding.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण समाधान की शुरुआत इन्द्रिय-संयम से करते हैं। यहाँ 'शत्रु का नाश' भीतर की अनियंत्रित कामना से संघर्ष का रूपक है, किसी बाहरी व्यक्ति को नुकसान पहुँचाने का आदेश नहीं। ज्ञान और विज्ञान का युग्म केवल सुनी हुई बात और जीवन में परखी हुई समझ के बीच संबंध की ओर संकेत कर सकता है।

3.42

श्रीभगवानुवाच

इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः । मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ॥ ४२ ॥

The senses are said to be higher than the body; higher than the senses is the mind, higher than the mind is the intellect, and beyond the intellect is that.

Roman reading

indriyaani paraanyaahurindriyebhyah param manah | manasastu paraa buddhiryo buddheh paratastu sah || 42 ||indriyāṇi parāṇyāhurindriyebhyaḥ paraṃ manaḥ | manasastu parā buddhiryo buddheḥ paratastu saḥ || 42 ||

Explanation

Krishna outlines a hierarchy running from bodily faculties through mind and intellect toward a principle beyond intellect. The final “that” is commonly understood as the Self, though schools explain it differently. The practical point is to avoid leaving one's conduct under the immediate command of sensation and impulse.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण अनुभूति और निर्णय की एक क्रमबद्ध रूपरेखा देते हैं। इसका अंतिम 'वह' पद प्रायः आत्मा या आत्मस्वरूप से जोड़ा जाता है, यद्यपि उसकी दार्शनिक व्याख्या परम्पराओं में अलग हो सकती है। लक्ष्य केवल बौद्धिक श्रेष्ठता बताना नहीं, बल्कि कामना के दबाव में भी विवेक और आत्मचेतना को आधार बनाने की बात है।

3.43

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श्रीभगवानुवाच

एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना । जहि शत्रुं महाबाहो कामरूपं दुरासदम् ॥ ४३ ॥

Mighty-armed one, knowing thus what is beyond the intellect, steady the self through the self and overcome this difficult enemy in the form of desire.

Roman reading

evam buddheh param buddhvaa samstabhyaatmaanamaatmanaa | jahi shatrum mahaabaaho kaamaroopam duraasadam || 43 ||evaṃ buddheḥ paraṃ buddhvā saṃstabhyātmānamātmanā | jahi śatruṃ mahābāho kāmarūpaṃ durāsadam || 43 ||

Explanation

The chapter concludes by joining insight into what is beyond intellect with the practice of inner steadiness. Desire is difficult to master, but its pull need not determine every choice. The phrase “steady the self by the self” is philosophically layered and should not be reduced to a single psychological technique.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

अध्याय का समापन आत्मबोध को व्यवहारिक संयम से जोड़ता है। कृष्ण का संकेत यह है कि इन्द्रिय-आकर्षण और मन की हलचल से ऊपर उठकर विवेकपूर्ण स्थिरता विकसित की जा सकती है। 'आत्मा से आत्मा को स्थिर करना' व्याख्यात्मक रूप से गहरा सूत्र है; इसका एक ही सरल मनोवैज्ञानिक अर्थ थोपना उचित नहीं होगा।

About this edition · Sources & references

Bhagavad Gita · ASS45 (1901) · Initial editorial V1

This is an educational edition; independent textual and specialist review remains incomplete.

Original text, translations and explanations remain separate readings. Shared passages appear once with their complete references.

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3.36 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
3.36 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
3.36 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
3.37 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
3.37 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
3.37 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
3.37 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
3.37 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
3.38 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
3.38 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
3.38 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
3.38 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
3.38 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
3.39 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
3.39 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
3.39 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
3.39 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
3.39 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
3.40 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
3.40 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
3.40 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
3.40 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
3.40 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
3.41 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
3.41 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
3.41 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
3.41 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
3.41 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
3.42 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
3.42 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
3.42 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
3.42 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
3.42 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
3.43 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
3.43 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
3.43 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
3.43 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
3.43 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation