CHAPTER 3 – KARMA YOGA

S – Krishna will speak of karma yoga to resolve the doubt of Arjuna who is
thinking that sankhya (jnana-yoga) and yoga (karma-yoga) are different

V – Niskama karma is spoken in this chapter and also the discrimination required
to conquer lust and anger is shown.

B – Niskama karma is spoken along with the method to conquer over lust which is
difficult to conquer.

R – Desiring to speak of Bhakti-yoga which is the aikantika and atyantika

process to attain Purusottama, her limb namely detached dutiful work through
which one attains self realization is spoken. Dahara-vidya helps one understand
pratyag-atma or atma-jnana (knowledge of the soul) while Para-vidya helps one
understand para jnana or knowledge of the Supreme soul. Atma jnana is a part
or limb of Para-jnana. Ex of atma jnana – esa sarirat samutthaya param jyotir
upasampadya svena rupena abhinispadyate, na jayate mriyate va, nayam atma
pravacanena labhyo and the Ex of Para jnana – sodhvanah param apnoti tad
vishnoh paramam padam – Chapter 3 to 6 will talk about pratyag-atma Darsana
along with the process to attain it.

3.9
yajïärthät karmaëo 'nyatra
loko 'yaà karma-bandhanaù
tad-arthaà karma kaunteya
mukta-saìgaù samäcara
Work done as a sacrifice for Viñëu has to be performed; otherwise work causes bondage in
this material world. Therefore, O son of Kunté, perform your prescribed duties for His
satisfaction, and in that way you will always remain free from bondage.
P: Therefore one has to work for the satisfaction of Viñëu (yajnarthat, tadartham).
Any other work done in this material world will be a cause of bondage (karma-
bandhanh), for both good and evil work have their reactions, and any reaction
binds the performer. Therefore, one has to work in Kåñëa consciousness to satisfy
Kåñëa (or Viñëu); and while performing such activities one is in a liberated stage.
(mukta-sangah)

S: Saknhyites say that all sort of karma binds one, but Krishna is
countering this by saying that the work done for the sake of worshipping
 God is not binding. Yajna means Vishnu here. One should work for His
pleasure.

M: Samacara means you do your prescribed duty endowed with complete

faith.

V: Yet if the dharma offered to Vishnu is done with a material desire in

mind then it will also cause bondage, so you do such offering without such
desire (mukta-sangah).

B: Offer your karma for satisfaction of Vishnu. Mukta-sangah means if

you earn by honest means and with that earnings you worship Vishnu
without desiring to be materially happy and accept the remnants of that
yajna to maintain your body, then you will not be bonded by karma.

R: By performing scriptural duties one is not bonded but by performing

karma that is self-motivated causes bondage. Thus worshipped Parama
purusa will destroy karmic desires impressions formed from time
immemorial and will bestow one peaceful self vision.

3.21
yad yad äcarati çreñöhas
tat tad evetaro janaù
sa yat pramäëaà kurute
lokas tad anuvartate
Whatever action a great man performs, common men follow. And whatever standards he
sets by exemplary acts, all the world pursues.
P: Lord Caitanya said that a teacher should behave properly before he begins
teaching. One who teaches in that way is called äcärya (acarati), or the ideal
teacher… The king or the executive head of a state, the father and the
schoolteacher are all considered to be natural leaders of the innocent people in
general…

S: Seeing the welfare of people also, one should do karma (as worship of
Isvara).

M: Then why don’t people refer to scriptures and avoid the behaviour of
sresthas that is against scriptures and follow only scriptural injunctions?
 Because whatever srestha accepts as evidence either laukika or vaidika,
people accept that only as evidence and not independently.

V: Yet if the dharma offered to Vishnu is done with a material desire in

mind then it will also cause bondage, so you do such offering without such
desire (mukta-sangah).

B: When a srestha follows scriptures (pramanam), that should be followed

by kanishtha. This also means one should not follow the independent non-
sastric behaviour of some sresthas who are very powerful. शास्त्रोपेतं
श्रेष्ठाचरणं कल्याणलिप्सुना कननष्ठेन अनुष्ठेयम ् इनत अर्थः |

R: Srestha means one who knows entirety of scriptures and who follows
them. Whatever limbs he follows, same limbs are followed by those who
do not know scriptures completely. Therefore a srestha should follow
karma that is suitable to his varna and ashrama else the sin of destroying
people shall make him fall from jnana-yoga as well.

3.27
prakåteù kriyamäëäni
guëaiù karmäëi sarvaçaù
ahaìkära-vimüòhätmä
kartäham iti manyate
The spirit soul bewildered by the influence of false ego thinks himself the doer of activities
that are in actuality carried out by the three modes of material nature.
P: The person in false ego takes all credit for doing everything independently, and
that is the symptom of his nescience… (vimudhatma)

S: If wise should also perform karma, then what is the difference

between wise and fool? Foolish does activities thinking that he is the
doer. Because of false ego, he thinks that he is only the senses etc.

B: A jivatma who is affected by beginningless bhoga impressions forgets

about his nature and under false ago thinks that he is his body and for
the duties that are to be performed by God’s will through his body etc,
he thinks that he is alone doing them. All such activities are performed
with the help of prakrti and isvara, so Jivatma is not the only doer. (BG
18.14) When it is said that prakrti is the doer, that does not imply that
 she is exclusively the doer because without the contact of Jivatma, even
she does not act. So, the doership of Jivatma is actually unavoidable.
(Only thing is that he should not think that he is the only doer out of
false ego.)

R: Ahankara means identifying with matter which is not actually the self.
अहङ्कारो नाम अनहम ् अर्े प्रकृतौ अहम ् इनत भावः |

3.29
prakåter guëa-sammüòhäù
sajjante guëa-karmasu
tän akåtsna-vido mandän
kåtsna-vin na vicälayet
Bewildered by the modes of material nature, the ignorant fully engage themselves in
material activities and become attached. But the wise should not unsettle them, although
these duties are inferior due to the performers' lack of knowledge.
P: Social work, nationalism and altruism are some of the activities for such
materially designated persons (guna-sammudha). Under the spell of such
designations, they are always busy in the material field; for them spiritual
realization is a myth (akrtsna-vido mandan), and so they are not interested. Those
who are enlightened in spiritual life, however, should not try to agitate such
materially engrossed persons (na vicalayet). Better to prosecute one's own spiritual
activities silently.… Kåñëa advises us not to disturb them and simply waste
valuable time. But the devotees of the Lord are more kind than the Lord because
they understand the purpose of the Lord. Consequently they undertake all kinds of
risks, even to the point of approaching ignorant men to try to engage them in the
acts of Kåñëa consciousness, which are absolutely necessary for the human being.

S: Gunesu means they are engaged in senses and their work. They are less
intelligent and the all-knowers should not disturb them.

M: The topic of “na buddhibhedam janayet” is being concluded here. They

are no qualified for jnana because of having impure heart and ego in
matter and thus one should not disturb them from faith in karma. Once
they are purified they will get eligibility for jnana.
 V: Guna-sammudhah means illusioned – just like a ghostly haunted person
thinks himself to be ghost, similarly souls affected by modes of nature
consider themselves modes only thus they engage in works in modes. Wise
person should not endeavour to make them understand that they are souls
very different from the modes but inspire them to do niskama karma so
that they will be delivered from modes. Just like a ghostly haunted
person is not restored to peace even by 100 fold instructions that “you
are not the ghost, you are a human”, but he is restored by the counter
measures like jewel, mantra or medicine.

B: akrtsna-vido mandan means they are lazy in accepting the truth of self.
Knower of truth should not disturb them by trying to make them
understand that you are pure consciousness different from the guna and
karma. But rather make them interested in vaidika karma process based
in their interest (which will gradually make them interested in self
realization)

R: Less intelligent will see that Srestha has given up karma-yoga and they
will also become disinterested in karma-yoga. Therefore srestha should
also stay in karma-yoga while maintaining non-doership of self and show
them that karma yoga is only the process for seeing the self and thus
inspire them.

3.30
mayi sarväëi karmäëi
sannyasyädhyätma-cetasä
niräçér nirmamo bhütvä
yudhyasva vigata-jvaraù
Therefore, O Arjuna, surrendering all your works unto Me, with full knowledge of Me,
without desires for profit, with no claims to proprietorship, and free from lethargy, fight.
P: The Lord instructs that one has to become fully Kåñëa conscious to discharge
duties, as if in military discipline….Arjuna was therefore ordered by Çré Kåñëa to
fight as if the Lord were his military commander. One has to sacrifice everything
for the good will of the Supreme Lord, and at the same time discharge prescribed
duties without claiming proprietorship. Arjuna did not have to consider the order
of the Lord; he had only to execute His order… The cashier may count millions of
dollars for his employer, but he does not claim a cent for himself. Similarly, one
has to realize that nothing in the world belongs to any individual person, but that
everything belongs to the Supreme Lord.

S: adhyatma-cetasa means with the vision that I am dependent on Krishna

who is my antaryami, I perform my duty. Nirmama means one should not
think that this work is for me for the sake of obtaining fruits for me.

M: mayi Sarvani karmani means one should offer all the routine and
scriptural duties unto Krishna who is Vasudeva, the Supreme controller
and the knower. Sannyasya means offering them to Krishna just like a
servant does work for his king. Nirmama means he should nto have any
attachment toward his body, children, brothers etc. vigata-jvara means
one should be free from lamentation regarding infamy or going to hell.

V: adhyatma cetasa means be steady in self realization and not sense

gratification.

B: Arjuna, you are parinishthit devotee (please refer to introductory

notes of first chapter to know definition of parinishthit) vigata-jvara
means give up the anxiety in killing relatives etc. yudhyasva is mentioned
because Arjuna is ksatriya. In general, this means that one desiring
liberation should do duties suitable to one’s varna and ashrama.

R: mayi sannyasya means one should think that all these duties are
inspired by Krishna (the parama-purusa) through my body and my soul as
an act of His worship. स्वकीयेनात्मना कर्त्ाथ स्वकीयैश्च उपकरणैः स्वाराधनैक
प्रयोजनाय परमपुरुषः सवेश्वरः सवथशेषी स्वयमेव स्वकमाथणण कारयनत इनत अनुसन्धाय
| Isvara means controller and Sesi means husband or master. (Krishna as
my controller and husband is making me instrument to do His work.)

nirmama means being detached from the karma. Vigata-jvarah means

without lamentation that what will I become because of beginningless
heaps of sins – one should happily perform his karma-yoga knowing that
God will only free me from bondage.
 3.37
käma eña krodha eña
rajo-guëa-samudbhavaù
mahäçano mahä-päpmä
viddhy enam iha vairiëam
The Supreme Personality of Godhead said: It is lust only, Arjuna, which is born of contact
with the material mode of passion and later transformed into wrath, and which is the all-
devouring sinful enemy of this world.
P: When a living entity comes in contact with the material creation, his eternal
love for Kåñëa is transformed into lust, in association with the mode of passion.
Or, in other words, the sense of love of God becomes transformed into lust, as milk
in contact with sour tamarind is transformed into yogurt… Therefore, lust is the
greatest enemy of the living entity, and it is lust only which induces the pure living
entity to remain entangled in the material world… If, therefore, the mode of
passion, instead of being degraded into the mode of ignorance, is elevated to the
mode of goodness by the prescribed method of living and acting, then one can be
saved from the degradation of wrath by spiritual attachment… The Supreme
Personality of Godhead expanded Himself into many for His ever-increasing
spiritual bliss, and the living entities are parts and parcels of this spiritual bliss.
They also have partial independence, but by misuse of their independence, when
the service attitude is transformed into the propensity for sense enjoyment, they
come under the sway of lust… "The origin of everything is the Supreme Brahman."
Therefore the origin of lust is also in the Supreme. If, therefore, lust is transformed
into love for the Supreme, or transformed into Kåñëa consciousness—or, in other
words, desiring everything for Kåñëa—then both lust and wrath can be
spiritualized…. Therefore, lust and wrath, when they are employed in Kåñëa
consciousness, become our friends instead of our enemies.

S: Rajo-guna-samudbhavah indicates that when by increase of goodness,

the passion is decreased, the lust does not take birth. This lust is the
enemy on the path of liberation.

M: By countering this great enemy lust, one obtains entirety of

purusartha. To explain the process of conquering this, the reason for its
occurrence is explained. This lust is the desires for sense objects which
forces one to commit misery-filled action. Mahasano and mahapapma
means one cannot employ compromise, charity or differentiation
technique to conquer this enemy but one must conquer it with punishment.
 V: mahasano means even by giving lust what it wants it does not become
satiated.

B: By conquering lust, anger is automatically conquered. Mahapapma means

it is atyugra ferocious that dissolves discrimination and knowledge and
forces on into forbidden actions.

R: Kama arises due to previous impressions. This lust only is transformed

into wrath when obstructed toward the causes of obstruction of lust.

3.39
ävåtaà jïänam etena
jïänino nitya-vairiëä
käma-rüpeëa kaunteya
duñpüreëänalena ca
hus the wise living entity's pure consciousness becomes covered by his eternal enemy in
the form of lust, which is never satisfied and which burns like fire.
P: It is said in the Manu-småti that lust cannot be satisfied by any amount of sense
enjoyment, just as fire is never extinguished by a constant supply of fuel... While
one enjoys sense gratification, it may be that there is some feeling of happiness, but
actually that so-called feeling of happiness is the ultimate enemy of the sense
enjoyer.

S: nitya-vairina means that for an ignorant person, lust appears to be

cause of happiness during enjoyment but later on while suffering the
reaction one understands its inimical nature. But for a jnani, even while
enjoying lust, one knows that it is unwanted and thus the cause of
suffering while and after the enjoyment. Actually, even while filling lust,
it cannot be filled and when not filling, it creates lamentation and misery,
so it is constant enemy for both fools and wise.

M: By supplying gratification, the lust gets temporarily satisfied but it

haunts back again so obtaining sense objects is not the solution to lust
but seeing the fault of sense gratification is the solution to lust.

V: Lust is only the ignorance or avidya of the soul. Na jatu kamah

kamanam upabhogena samyati.

R: duspurena means this lust is filled with unworthy objects.

 3.41
tasmät tvam indriyäëy ädau
niyamya bharatarñabha
päpmänaà prajahi hy enaà
jïäna-vijïäna-näçanam
Therefore, O Arjuna, best of the Bhäratas, in the very beginning curb this great symbol of
sin [lust] by regulating the senses, and slay this destroyer of knowledge and self-
realization.
P: Jïäna refers to knowledge of self as distinguished from non-self, or in other
words, knowledge that the spirit soul is not the body. Vijïäna refers to specific
knowledge of the spirit soul's constitutional position and his relationship to the
Supreme Soul... When love of God deteriorates into lust, it is very difficult to
return to the normal condition. Nonetheless, Kåñëa consciousness is so powerful
that even a late beginner can become a lover of God by following the regulative
principles of devotional service. So, from any stage of life, or from the time of
understanding its urgency (adau), one can begin regulating the senses (indriyani
niyamya) in Kåñëa consciousness…

S: adau means before lust could put you in illusion.

M: indriyani means starting with controlling the senses or indriyani means

mind and intelligence also. Jnana is knowledge born out of instructions of
sastra and acarya and vijnana means the direct experiential knowledge
which is the fruit of jnana. Lust kills both jnana and vijnana which are the
cause of attaining the ultimate good. (sreyah-prapti)

V: By conquering the shelter of enemy, enemy is also conquered. Although

sense are difficult to conquer they are more readily conquered compared
to mind and intelligence. Adau means control the senses first even if mind
may go there, do not let the senses go there. In due course of time, even
mind will be conquered.

B: Adau means from the time of appearance of knowledge of self.

R: tasmat means that since lust makes one oriented toward sense
gratification and turns him away from self realization therefore.. adau
means at the time of beginning to endeavour for liberation.