Bhagvad Gita - Chapter: 3 Karma Yogah

ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवा: |
श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभि: ||31||

Those who faithfully follow this teaching of Mine, without envy, are released from the bondage of actions.

Śraddhāvantaḥ: Faithful or devoted.
Anasūya: Free from envy.
Mucyante: Are released or liberated.

Krishna explains that those who follow his teachings with devotion attain liberation. This emphasizes faith and alignment with divine wisdom as key factors in transcending karma and finding inner peace.

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ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् |
सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतस: ||32||

But those who, out of envy, do not follow My teaching, they are to be regarded as deluded and devoid of knowledge, ruined and mindless.

Nānutiṣṭhanti: Do not follow or practice.
Vimūḍhāḥ: Deluded or confused.
Acetasaḥ: Mindless or lacking intelligence.

Those who reject Krishna’s teachings are bound by ignorance, unable to reach enlightenment. Krishna’s words stress the importance of humility and willingness to learn as prerequisites for spiritual growth and freedom.

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सदृशं चेष्टते स्वस्या: प्रकृतेर्ज्ञानवानपि |
प्रकृतिं यान्ति भूतानि निग्रह: किं करिष्यति ||33||

Even a wise man acts according to his own nature, for all beings follow their nature. What can repression accomplish?

Ceṣṭate: Acts or engages in.
Nigrahaḥ: Repression or suppression.
Prakṛtim: Nature or innate tendency.

Even the wise are subject to their inherent nature, Krishna states, showing that one’s nature directs behavior. This insight highlights the limitations of forced restraint, suggesting that self-awareness and acceptance are key.

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इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ |
तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ||34||

Attachment and aversion for sense objects are fixed in every sense; let none come under their sway, for they are his foes.

Rāga: Attachment or attraction.
Dveṣa: Aversion or dislike.
Paripanthinau: Opponents or obstructors.

Attachment and aversion bind the senses, Krishna explains. He advises moderation, warning Arjuna not to succumb to emotional extremes, portraying them as obstacles to spiritual progress and inner balance.

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Karma Yogah - Better is one’s own duty, though deficient, than the duty of another, well performed. Better is death in one’s own duty; the duty of another invites danger.

श्रेयान्स्वधर्मो विगुण: परधर्मात्स्वनुष्ठितात् |
स्वधर्मे निधनं श्रेय: परधर्मो भयावह: ||35||

Better is one’s own duty, though deficient, than the duty of another, well performed. Better is death in one’s own duty; the duty of another invites danger.

Svadharma: One’s own duty or nature.
Paradharma: Another’s duty or nature.
Bhayāvahaḥ: Fearful or dangerous.

Krishna asserts that it’s better to follow one’s own path imperfectly than to excel in another’s. He promotes authenticity and encourages Arjuna to act according to his own dharma, warning of the dangers of imitation.

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अर्जुन उवाचअथ केन प्रयुक्तोऽयं पापं चरति पूरुष: |
अनिच्छन्नपि वार्ष्णेय बलादिव नियोजित: ||36||

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

Varṣṇeya: Descendant of Vrishni (Krishna).
Prayuktaḥ: Impulsed or engaged.
Pāpaṁ: Sin or wrongdoing.

Arjuna inquires about the forces compelling people toward sin, even unwillingly. This question reflects the common human struggle with desire, setting the stage for Krishna’s explanation of the nature of destructive impulses.

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श्रीभगवानुवाचकाम एष क्रोध एष रजोगुणसमुद्भव: |
महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ||37||

{The Blessed Lord said} It is lust and anger, born of the mode of passion. They are all-devouring and sinful. Know this as the enemy here.

Kāma: Desire or lust.
Krodha: Anger or wrath.
Rajo-guṇa: Mode of passion or nature of desire.

Krishna identifies desire and anger, born of passion, as the enemies leading to sin. This psychological insight introduces the concept of internal adversaries, urging Arjuna to recognize and overcome these inner obstacles.

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