Chapter 3कर्मयोगःKarma Yoga

Arjuna's dilemma (3.1–3.2). If buddhi (knowledge) is superior to action, why is Krishna pushing him into a terrible war? "Your mixed words have confused my understanding — tell me one thing, for certain."

There is no escaping action (3.3–3.8). There are two paths of steadfastness — for the Sankhyas, through the yoga of knowledge; for the yogis, through the yoga of action (3.3). Freedom from action (naishkarmya) is not gained by not starting action, nor is perfection reached by renunciation alone (3.4). No one can remain even for a moment without acting — the gunas of prakriti (nature) make everyone act (3.5). To hold back the senses outwardly while dwelling on their objects in the mind is hypocrisy (3.6); the one who governs the senses with the mind and, unattached, takes up karma-yoga is superior (3.7). So do your prescribed duty; action is better than inaction (3.8).

Yajña (3.9–3.16). Action done as yajña (sacrifice) does not bind; give up attachment and act for that alone (3.9). Prajapati created beings along with yajña (3.10); gods and humans nourish one another (3.11); whoever enjoys without giving back is a thief (3.12); those who eat what remains of the yajña are freed, while those who cook only for themselves eat sin (3.13). Food → beings, rain → food, yajña → rain, action → yajña (3.14); the root of action, and beyond (3.15). Whoever does not keep this wheel turning lives in vain (3.16).

The wise one and loka-sangraha (3.17–3.29). For one who delights in the self there is no duty left (3.17–3.18) — but you, give up attachment and do your duty (3.19). Janaka and others attained perfection through action; act for loka-sangraha, the welfare of the world (3.20). Whatever the great do, people follow (3.21). Krishna's own example: I have nothing to gain, yet I act — otherwise people would go astray and the world would fall apart (3.22–3.24). The wise too should act in the same way, without attachment, for the welfare of the world (3.25), and should not unsettle the understanding of the unknowing (3.26). All actions are done by the gunas of prakriti; ego thinks "I am the doer" (3.27); the knower of truth understands — the gunas move among the gunas (3.28); let him not unsettle those of incomplete knowledge (3.29).

Surrender and svadharma (3.30–3.35). Offering all actions to me, giving up hope and the sense of "mine", fight without anguish (3.30). Those who follow this teaching with faith and without fault-finding are freed; those who find fault go astray (3.31–3.32). All beings follow their own nature — what will forcible restraint achieve (3.33)? In every object of the senses lie attraction and aversion; do not come under their sway (3.34). One's own dharma, even with its flaws, is better than another's (3.35).

Desire — the enemy (3.36–3.43). Arjuna: why does a person commit sin even against their own will (3.36)? Krishna: it is desire, it is anger — born of rajas, never satisfied, the enemy (3.37). As fire by smoke, a mirror by dust, an unborn child by its membrane — so is knowledge covered by desire (3.38–3.39). The senses, mind and buddhi are its dwelling places (3.40). First bring the senses under control and slay it (3.41). Beyond the senses is the mind, beyond the mind the buddhi, and beyond even the buddhi is "that" (3.42). Knowing what lies beyond the buddhi, steadying yourself by yourself, slay this enemy so hard to conquer (3.43).