Bhagvad Gita - Chapter: 3 Karma Yogah

विहाय कामान्य: सर्वान्पुमांश्चरति नि:स्पृह: |
निर्ममो निरहङ्कार: स शान्तिमधिगच्छति ||71||

One who abandons all desires, lives free from longing, is without ego and sense of ownership, attains peace.

Nihsprhah: Free from longing.
Nirmamah: Without ownership.
Nirahankarah: Without ego.

One who abandons all desires, lives free from longing, and is devoid of ego and possessiveness attains true peace. Krishna emphasizes that the renunciation of desires and the ego are essential for attaining the state of tranquility and liberation. This teaching encourages Arjuna to rise above personal desires and embrace a higher state of being.

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Sankhya Yogah - This is the divine state of a person established in the self. After attaining this state, one is not deluded and attains liberation even at the time of death.

एषा ब्राह्मी स्थिति: पार्थ नैनां प्राप्य विमुह्यति |
स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ||72||

This is the divine state of a person established in the self. After attaining this state, one is not deluded and attains liberation even at the time of death.

Brahmi-sthitih: Divine state.
Brahma-nirvanam: Liberation or enlightenment.
Anta-kale: End time or death.

This is the state of divine consciousness, O Partha. Having attained this, one is not bewildered, and even at the time of death, one attains liberation. Krishna concludes by describing the ultimate state of realization, which is beyond delusion and leads to liberation. This teaching encapsulates the essence of spiritual wisdom and the goal of life.

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Chapter 3

Karma Yogah

अर्जुन उवाच ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन |
तत्किं कर्मणि घोरे मां नियोजयसि केशव ||1||

Arjuna said: If you consider knowledge superior to action, O Janardana, then why do you engage me in this terrible action, O Keshava?

Janārdana: Another name of Krishna, meaning one who removes ignorance.
Keśava: Another name of Krishna, meaning one with beautiful hair.

Arjuna, confused by Krishna’s guidance on the value of intellect over action, questions why he is urged into battle. This inquiry reflects Arjuna’s inner struggle, highlighting the tension between contemplative wisdom and the active path.

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व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे |
तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् ||2||

My intelligence is confused by your apparently mixed words. Please tell me the one way by which I may attain the highest good.

Śreyaḥ: Ultimate good or the highest good.
Mohayasi: Confuse or delude.
Buddhi: Intelligence or intellect.

Arjuna requests a clear answer from Krishna, feeling overwhelmed by seemingly contradictory teachings. This sets the stage for Krishna to clarify that knowledge and action are complementary, each enhancing the other.

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Karma Yogah - Shri Krishna said: In this world, O sinless one, a twofold path of faith was given by Me long ago: the path of knowledge for the contemplative and the path of action for the active.

श्रीभगवानुवाच लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ |
ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् ||3||

Shri Krishna said: In this world, O sinless one, a twofold path of faith was given by Me long ago: the path of knowledge for the contemplative and the path of action for the active.

Jñānayoga: Path of knowledge and wisdom.
Karmayoga: Path of action or duty.
Sāṅkhya: Philosophical system of enumeration or analysis.

Krishna explains the twofold path for spiritual seekers: knowledge (for contemplatives) and karma yoga (for active individuals). This dual approach shows the Gita’s flexibility, accommodating various dispositions toward spiritual growth.

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न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते |
न च संन्यसनादेव सिद्धिं समधिगच्छति ||4||

A person cannot attain freedom from action by merely abstaining from actions, nor can he attain perfection by merely renunciation.

Naiṣkarmya: State of inaction or renunciation.
Saṁnyasa: Renunciation or giving up.
Siddhi: Perfection or accomplishment.

Krishna emphasizes that freedom from karma is not achieved by inaction but by selfless action. Here, he dispels the notion that renunciation alone leads to enlightenment, encouraging Arjuna to embrace purposeful engagement.

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