ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन ।तत्किं कर्मणि घोरे मां नियोजयसि केशव ॥
Jyayasi chetkarmanaste mata buddhirjanardanaTatkim karmani ghore mam niyojayasi keshava
Arjuna asks a question. If Krishna holds that understanding (buddhi) is better than action, as chapter 2 seemed to say (2.49), why does he urge Arjuna into this terrible action, the war? Arjuna calls Krishna Janardana and Keshava. Besant translates buddhi here as “knowledge”, Telang as “devotion”. The commentators explain the question in different ways (see the views).
Explanation written for this site and checked against the cited edition. Free to quote with credit.
व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे ।तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् ॥
Vyamishreneva vakyena buddhim mohayasiva meTadekam vada nishchitya yena shreyohamapnuyam
Arjuna says that Krishna's words seem mixed and seem to confuse his understanding. He asks Krishna to decide and to tell him the one way by which he may reach the highest good (śreyas).
लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयाऽनघ ।ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् ॥
Lokesmindvividha nishtha pura prokta mayanaghaJnanayogena sankhyanam karmayogena yoginam
Krishna answers. He says that he taught earlier (purā) a twofold path (niṣṭhā) in this world: the yoga of knowledge (jñāna-yoga) for the Sankhyas, and the yoga of action (karma-yoga) for the yogins. He calls Arjuna sinless (anagha). The schools explain the two paths and who follows them in different ways (see the views).
न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते ।न च संन्यसनादेव सिद्धिं समधिगच्छति ॥
Na karmanamanarambhannaishkarmyam purushoshnuteNa cha sannyasanadeva siddhim samadhigachchhati
Krishna says that a person does not reach freedom from action (naiṣkarmya) by not starting actions, and does not reach perfection (siddhi) by renunciation alone. The schools explain what this freedom from action is (see the views).
न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् ।कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः ॥
Na hi kashchitkshanamapi jatu tishthatyakarmakritKaryate hyavashah karma sarvah prakritijairgunaih
No one can stay without acting even for a moment, Krishna says. Everyone is made to act, without a choice, by the qualities (guṇas) that are born of nature (prakṛti).
कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् ।इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते ॥
Karmendriyani sanyamya ya aste manasa smaranIndriyarthanvimudhatma mithyacharah sa uchyate
Krishna says that a person who holds back the organs of action but keeps thinking of the objects of the senses in the mind is deluded, and is called a hypocrite (mithyācāra, one whose conduct is false).
यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन ।कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते ॥
Yastvindriyani manasa niyamyarabhaterjunaKarmendriyaih karmayogamasaktah sa vishishyate
But the one who controls the senses with the mind and, without attachment, takes up the yoga of action (karma-yoga) with the organs of action is better (viśiṣyate), Krishna says. He calls Arjuna by name.
नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः ।शरीरयात्राऽपि च ते न प्रसिध्येदकर्मणः ॥
Niyatam kuru karma tvam karma jyayo hyakarmanahSharirayatrapi cha te na prasidhyedakarmanah
Krishna tells Arjuna to do his prescribed action (niyataṃ karma). Action is better than inaction, he says, and without action even the upkeep of the body would not be possible. The commentators explain “prescribed action” and “inaction” in different ways (see the views).
यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः ।तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ॥
Yajnarthatkarmanonyatra lokoyam karmabandhanahTadartham karma kaunteya muktasangah samachara
Krishna says that this world is bound by action, except action done for the sake of sacrifice (yajña). So Arjuna, son of Kunti, should do action for that purpose, free from attachment. The schools explain what yajña means here (see the views).
सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः ।अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् ॥
Sahayajnah prajah srishtva purovacha prajapatihAnena prasavishyadhvamesha vostvishtakamadhuk
Krishna recalls an old account. In the beginning, Prajapati, the lord of creatures, created people together with sacrifice and said: “By this you shall multiply. Let this be your wish-giving cow (kāmadhuk).” Prajapati's words continue to verse 12.
देवान्भावयतानेन ते देवा भावयन्तु वः ।परस्परं भावयन्तः श्रेयः परमवाप्स्यथ ॥
Devanbhavayatanena te deva bhavayantu vahParasparam bhavayantah shreyah paramavapsyatha
Prajapati's words continue: “With this, nourish the gods (devas), and let the gods nourish you. Nourishing one another, you shall reach the highest good.”
इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः ।तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः ॥
Ishtanbhoganhi vo deva dasyante yajnabhavitahTairdattanapradayaibhyo yo bhunkte stena eva sah
Prajapati says: “The gods, nourished by sacrifice, will give you the enjoyments you desire.” The verse goes on: whoever enjoys their gifts without offering anything to them in return is a thief. The translators end the quotation in different places: Telang counts the sentence about the thief as part of Prajapati's words; Besant prints it after the quotation has closed.
यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः ।भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् ॥
Yajnashishtashinah santo muchyante sarvakilbishaihBhunjate te tvagham papa ye pachantyatmakaranat
Krishna says that good people who eat what remains after the sacrifice are freed from all their faults (kilbiṣa), but wrongdoers who cook only for themselves eat sin (agha).
अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसंभवः ।यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः ॥
Annadbhavanti bhutani parjanyadannasambhavahYajnadbhavati parjanyo yajnah karmasamudbhavah
Krishna describes a cycle. Beings come from food, food comes from rain (parjanya), rain comes from sacrifice, and sacrifice comes from action. The sentence continues in the next verse.
कर्म ब्रह्मोद्भवं विद्धि ब्रह्माऽक्षरसमुद्भवम् ।तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् ॥
Karma brahmodbhavam viddhi brahmaksharasamudbhavamTasmatsarvagatam brahma nityam yajne pratishthitam
Action, Krishna says, comes from brahma, and brahma comes from the Imperishable (akṣara). So the all-pervading brahma always rests in sacrifice. The word brahma is read in different ways here: Telang translates it as “the Vedas”; Besant keeps the Sanskrit word and notes that some take it to mean the Vedas; the commentators differ (see the views).
एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः ।अघायुरिन्द्रियारामो मोघं पार्थ स जीवति ॥
Evam pravartitam chakram nanuvartayatiha yahAghayurindriyaramo mogham partha sa jivati
Krishna says that whoever does not help to turn the wheel set going in this way lives a life of sin (aghāyu), delights only in the senses, and lives in vain. He calls Arjuna Partha, son of Pritha.
यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः ।आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते ॥
Yastvatmaratireva syadatmatriptashcha manavahAtmanyeva cha santushtastasya karyam na vidyate
But for the person whose delight is in the self (ātman) alone, who is satisfied with the self and content in the self alone, Krishna says, there is nothing that has to be done (kārya). The schools explain who this person is (see the views).
नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन ।न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः ॥
Naiva tasya kritenartho nakriteneha kashchanaNa chasya sarvabhuteshu kashchidarthavyapashrayah
Such a person, Krishna says, has no purpose to gain here by what is done or by what is left undone, and does not depend on any being for any purpose.
तस्मादसक्तः सततं कार्यं कर्म समाचर ।असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः ॥
Tasmadasaktah satatam karyam karma samacharaAsakto hyacharankarma paramapnoti purushah
So, Krishna says, always do the work that ought to be done (kārya), without attachment, for a person who acts without attachment reaches the highest (param).
कर्मणैव हि संसिद्धिमास्थिता जनकादयः ।लोकसङ्ग्रहमेवापि सम्पश्यन्कर्तुमर्हसि ॥
Karmanaiva hi sansiddhimasthita janakadayahLokasangrahamevapi sampashyankartumarhasi
Janaka and others reached perfection (saṃsiddhi) through action alone, Krishna says. Janaka was a king known in the Upanishads for his wisdom. Arjuna too should act, with an eye to holding the world together (loka-saṅgraha): Telang renders this as keeping people to their duties, Besant as the protection of the masses.
यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः ।स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥
Yadyadacharati shreshthastattadevetaro janahSa yatpramanam kurute lokastadanuvartate
Whatever a leading person (śreṣṭha) does, other people do the same, Krishna says. Whatever standard such a person sets, the world follows.
न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन ।नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥
Na me parthasti kartavyam trishu lokeshu kinchanaNanavaptamavaptavyam varta eva cha karmani
Krishna speaks of himself. There is nothing in the three worlds, he says, that he has to do, and nothing he lacks or still needs to gain; yet he goes on acting. He calls Arjuna Partha.
यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः ।मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥
Yadi hyaham na varteyam jatu karmanyatandritahMama vartmanuvartante manushyah partha sarvashah
If he did not keep acting, untiringly, Krishna says, people everywhere would follow his path, Partha.
उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम् ।सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः ॥
Utsideyurime loka na kuryam karma chedahamSankarasya cha karta syamupahanyamimah prajah
If he did not act, these worlds would fall into ruin, Krishna says; he would be the cause of confusion (saṅkara) and would destroy these beings. Saṅkara means mixing or confusion; both translators render it as the confusion of castes, the word Arjuna used in chapter 1 (1.41–1.42).
सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत ।कुर्याद्विद्वांस्तथाऽसक्तश्चिकीर्षुर्लोकसङ्ग्रहम् ॥
Saktah karmanyavidvanso yatha kurvanti bharataKuryadvidvanstathasaktashchikirshurlokasangraham
As the unwise act with attachment to action, Krishna says, so the wise should act without attachment, wishing to hold the world together (loka-saṅgraha). He calls Arjuna Bharata.
न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् ।जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन् ॥
Na buddhibhedam janayedajnanam karmasanginamJoshayetsarvakarmani vidvanyuktah samacharan
A wise person should not unsettle the understanding of the unwise who are attached to action, Krishna says. Acting steadily in yoga (yukta), the wise should do all work and lead others to do it gladly. Telang reads the last words as making the unwise apply themselves to all action, Besant as rendering all action attractive.
प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः ।अहङ्कारविमूढात्मा कर्ताऽहमिति मन्यते ॥
Prakriteh kriyamanani gunaih karmani sarvashahAhankaravimudhatma kartahamiti manyate
All actions are done by the qualities (guṇas) of nature (prakṛti), Krishna says. But a person whose mind is deluded by ego (ahaṅkāra) thinks, “I am the doer.”
तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः ।गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥
Tattvavittu mahabaho gunakarmavibhagayohGuna guneshu vartanta iti matva na sajjate
But the one who knows the truth about how the qualities and their actions are divided, Krishna says, holds that “the qualities move among the qualities”, and is not attached. Besant's footnote explains: the qualities as organs of sense move among the qualities as objects of sense. He calls Arjuna mighty-armed.
प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु ।तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत् ॥
Prakritergunasammudhah sajjante gunakarmasuTanakritsnavido mandankritsnavinna vichalayet
People deluded by the qualities of nature become attached to the workings of the qualities, Krishna says. The one who knows the whole should not unsettle those slow people who know only in part.
मयि सर्वाणि कर्माणि संन्यस्याऽध्यात्मचेतसा ।निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः ॥
Mayi sarvani karmani sannyasyadhyatmachetasaNirashirnirmamo bhutva yudhyasva vigatajvarah
Krishna tells Arjuna to give up all actions to him (saṃnyasya), with his thought on the self (adhyātma), free from hope and from the sense of “mine”, and to fight with his fever (jvara), his anguish, gone. The schools explain this giving up in different ways (see the views).
ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः ।श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः ॥
Ye me matamidam nityamanutishthanti manavahShraddhavantonasuyanto muchyante tepi karmabhih
People who always follow this teaching (mata) of his with faith and without finding fault, Krishna says, are also freed from the bonds of action.
ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् ।सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः ॥
Ye tvetadabhyasuyanto nanutishthanti me matamSarvajnanavimudhanstanviddhi nashtanachetasah
But those who find fault with this teaching and do not follow it, Krishna says, are confused about all knowledge, lack discernment, and are lost.
सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि ।प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ॥
Sadrisham cheshtate svasyah prakriterjnanavanapiPrakritim yanti bhutani nigrahah kim karishyati
Even a person of knowledge acts according to his own nature (prakṛti), Krishna says. All beings follow their nature; what can forcing it (nigraha) do? The commentators explain “nature” here as the tendencies a person brings from past actions (see the views).
इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ ।तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥
Indriyasyendriyasyarthe ragadveshau vyavasthitauTayorna vashamagachchhettau hyasya paripanthinau
Liking and dislike (rāga and dveṣa) are fixed in each sense towards its objects, Krishna says. One should not come under their power, for they are one's enemies on the way (paripanthin, robbers on the road).
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् ।स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ॥
Shreyansvadharmo vigunah paradharmatsvanushthitatSvadharme nidhanam shreyah paradharmo bhayavahah
Krishna says that one's own dharma (svadharma), even done imperfectly (viguṇa), is better than another's dharma done well. Death while keeping to one's own dharma is better; another's dharma brings danger (bhaya). The words carry on from 2.31–2.33, where svadharma was Arjuna's duty as a warrior, and Arjuna has just asked whether he may leave the action in front of him (3.1–3.2). Telang's note on 3.33 reads this verse as a caution against taking up the duties set for others because one dislikes one's own. The same first line returns in 18.47, where one's own work is called the work that fits one's own nature (svabhāva). The commentators explain svadharma here in different ways (see the views).
अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः ।अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः ॥
Atha kena prayuktoyam papam charati purushahAnichchhannapi varshneya baladiva niyojitah
Arjuna asks: then what drives a person to do wrong (pāpa), even against his own wish, as if pushed by force? He calls Krishna Varshneya, one of the Vrishni clan.
काम एष क्रोध एष रजोगुणसमुद्भवः ।महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ॥
Kama esha krodha esha rajogunasamudbhavahMahashano mahapapma viddhyenamiha vairinam
Krishna answers that it is desire (kāma), it is anger (krodha), born of the quality of rajas (restless activity). It is all-devouring and very sinful; Arjuna should know it as the enemy here. Both Shankara and Ramanuja explain that anger is desire that has been blocked.
धूमेनाऽव्रियते वह्निर्यथाऽऽदर्शो मलेन च ।यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ॥
Dhumenavriyate vahniryathadarsho malena chaYatholbenavrito garbhastatha tenedamavritam
As fire is covered by smoke, a mirror by dust, and an embryo by its membrane (ulba), Krishna says, so “this” is covered by desire. The schools differ on what “this” is (see the views); Telang's note takes it as knowledge, and Besant's note as the universe, adding that some take it as knowledge.
आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा ।कामरूपेण कौन्तेय दुष्पूरेणानलेन च ॥
Avritam jnanametena jnanino nityavairinaKamarupena kaunteya dushpurenanalena cha
Knowledge (jñāna) is covered by this constant enemy of the wise, Krishna says, in the form of desire, which is hard to fill (duṣpūra) and burns like fire (anala). He calls Arjuna son of Kunti.
इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते ।एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ॥
Indriyani mano buddhirasyadhishthanamuchyateEtairvimohayatyesha jnanamavritya dehinam
The senses, the mind (manas) and the understanding (buddhi) are said to be its seat, Krishna says. Through them desire covers knowledge and deludes the embodied self (dehin).
तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ ।पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् ॥
Tasmattvamindriyanyadau niyamya bharatarshabhaPapmanam prajahi hyenam jnanavijnananashanam
So, Krishna tells Arjuna, best of the Bharatas, first control the senses, and then strike down this sinful thing, which destroys knowledge (jñāna) and realisation (vijñāna). Telang's note explains: knowledge comes from books or teachers, experience from one's own perception.
इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः ।मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ॥
Indriyani paranyahurindriyebhyah param manahManasastu para buddhiryo buddheh paratastu sah
The senses are called high, Krishna says; higher than the senses is the mind, higher than the mind is the understanding, and higher than the understanding is “he” (saḥ). A similar ladder appears in the Katha Upanishad, as Telang notes. The schools read “he” in different ways (see the views).
एवं बुद्धेः परं बुध्वा संस्तभ्यात्मानमात्मना ।जहि शत्रुं महाबाहो कामरूपं दुरासदम् ॥
Evam buddheh param budhva sanstabhyatmanamatmanaJahi shatrum mahabaho kamarupam durasadam
In the last verse of the chapter, Krishna tells Arjuna, the mighty-armed, to know what is higher than the understanding, to steady the self by the self, and so to slay this enemy in the form of desire, which is hard to overcome. The schools differ here as in 3.42 (see the views).