The Yoga of Action

Arjuna uvaca: Jyayasi chet karmanas te mata buddhir janardana, tat kim karmani ghore mam niyojayasi keshava

Arjuna asks Krishna: if you consider knowledge superior to action, why then do you urge me to engage in this terrible war? He is confused by what seems like contradictory advice.

Vyamishrena iva vakyena buddhim mohayasiva me, tad ekam vada nishchitya yena shreyo 'ham apnuyam

Arjuna says: Your seemingly contradictory words confuse my mind. Please tell me decisively which single path will lead me to the highest good.

Sri bhagavan uvaca: Loke 'smin dvividha nishtha pura prokta mayanagha, jnana-yogena sankhyanam karma-yogena yoginam

Krishna explains that from the beginning of creation He has taught two paths: the path of knowledge (jnana yoga) for the contemplative, and the path of action (karma yoga) for the active. Both lead to the same supreme goal.

Na karmanam anarambhan naishkarmyam purusho 'shnute, na ca sannyasanad eva siddhim samadhigacchati

Not by abstaining from action does one attain freedom from action. Nor by mere renunciation does one attain perfection.

Na hi kashcit kshanam api jatu tishthaty akarma-krit, karyate hy avashah karma sarvah prakriti-jair gunaih

No one can remain without action even for a moment. Indeed, all beings are compelled to act by their qualities born of material nature.

Karmendriyani samyamya ya aste manasa smaran, indriyarthan vimudhatma mithyacarah sa ucyate

One who restrains the organs of action but mentally dwells on sense objects is a hypocrite and is called a false renunciant. True renunciation requires inner detachment, not merely outward restraint.

Yas tv indriyani manasa niyamyarabhate 'rjuna, karmendriyaih karma-yogam asaktah sa vishishyate

But one who controls the senses with the mind and engages in karma yoga through the organs of action, without attachment — that person is far superior. Genuine karma yoga unites mental control with engaged, detached action.

Niyatam kuru karma tvam karma jyayo hy akarmanah, sharira-yatrapi ca te na prasiddhyed akarmanah

You should thus perform your prescribed Vedic duties, since action is superior to inaction. By ceasing activity, even your bodily maintenance will not be possible.

Yajna-arthat karmano 'nyatra loko 'yam karma-bandhanah, tad-artham karma kaunteya mukta-sangah samachara

Work must be done as a sacrifice to the Supreme; otherwise work causes bondage in this material world. Therefore, O son of Kunti, perform your duties for His satisfaction, and you will be free from bondage.

Saha-yajnah prajah srshtva purovacha prajapati, anena prasavishyadhvam esha vo 'stv ishta-kama-dhuk

In the beginning of creation, the Lord of beings created mankind together with sacrifice, saying: By this sacrifice you shall prosper; let it be the fulfiller of all your desires.

Devan bhavayatanena te deva bhavayantu vah, parasparam bhavayantah shreyah param avapsyatha

By your sacrifices you shall nourish the gods, and the gods shall nourish you in return. Through this mutual nourishment, you shall attain the supreme good. Life is a sacred cycle of giving and receiving.

Ishtan bhogan hi vo deva dasyante yajna-bhavitah, tair dattan apradayaibhyo yo bhunkte stena eva sah

Nourished by sacrifice, the gods will grant you all the enjoyments you desire. But one who enjoys their gifts without offering anything back to them is indeed a thief.

Yajna-shishtashinah santo mucyante sarva-kilbishaih, bhunjate te tv agham papa ye pacanty atma-karanat

The spiritually-minded, who eat food that is first offered in sacrifice, are released from all kinds of sin. Others, who cook food for their own enjoyment, verily eat only sin.

Annnad bhavanti bhutani parjanyad anna-sambhavah, yajnad bhavati parjanyo yajnah karma-samudbhavah

Living beings are nourished by food; food is produced by rain; rain comes from sacrifice; and sacrifice is born from prescribed action. Thus the wheel of interdependence is set in motion.

Karma brahmodbhavam viddhi brahmaakshara-samudbhavam, tasmat sarva-gatam brahma nityam yajne pratishthitam

Know that prescribed action arises from the Vedas, and the Vedas arise from the imperishable Brahman. Therefore the all-pervading Brahman is eternally established in sacrifice. Sacred duty has its root in the Absolute.

Evam pravartitam chakram nanuvartayatiha yah, aghayur indriyaramo mogham partha sa jivati

O Arjuna, those who do not follow the cycle of sacrifice thus set forth, but revel in sense pleasures, lead a sinful life of no purpose.

Yas tv atma-ratir eva syad atma-triptas ca manavah, atmany eva ca santushtas tasya karyam na vidyate

But those who rejoice in the self, who are illumined and fully satisfied in the self, for them there is no duty.

Naiva tasya krtenartho nakrteneha kashcana, na casya sarva-bhuteshu kashcid artha-vyapashrayah

For one who is self-realized, there is nothing to be gained by performing duty, nor anything lost by not performing it. Such a person has no need to depend on any being for anything.

Tasmad asaktah satatam karyam karma samachara, asakto hy acharan karma param apnoti purushah

Therefore, without attachment, constantly perform action which is duty, for by performing action without attachment, one attains the Supreme.

Karmanaiva hi samsiddhim asthita janakadayah, loka-sangraham evapi sampashyan kartum arhasi

Even kings like Janaka attained perfection through action alone. You should act, also considering the welfare of the world. Great leaders demonstrate that dedicated, selfless action leads to perfection.

Yad yad acarati shresthas tat tad evetaro janah, sa yat pramanam kurute lokas tad anuvartate

Whatever action a great person performs, common people follow. And whatever standards they set by exemplary acts, all the world pursues.

Na me parthasti kartavyam trishu lokeshu kimcana, nanavaptam avaptavyam varta eva ca karmani

O Partha, there is no prescribed duty for Me in all three worlds, nor is there anything unattained or to be attained. Yet I engage in action.

Yadi hy aham na varteyam jatu karmany atandritah, mama vartmanuvartante manushyah partha sarvashah

If I ever ceased to act tirelessly, O Partha, all men would follow My path. The actions of a great person become a standard; people follow their example in all matters.

Utsideyur ime loka na kuryam karma ced aham, sankarasya ca karta syam upahanyam imah prajah

If I were to cease acting, these worlds would perish; I would be the cause of chaos and the destruction of all beings. The continued existence of creation depends on righteous action.

Saktah karmany avidvamso yatha kurvanti bharata, kuryad vidvams tathasaktas cikirsur loka-sangraham

As the ignorant act with attachment to results, so the wise should act without attachment, O Bharata, desiring the welfare of the world. The wise set an example even though they need nothing for themselves.

Na buddhi-bhedam janayed ajnanam karma-sanginam, joshayed sarva-karmani vidvan yuktah samacaran

The wise should not unsettle the minds of the ignorant who are attached to action. Rather, performing all actions with devotion, one should inspire them to act. Gentle example teaches better than disruptive instruction.

Prakriteh kriyamanani gunaih karmani sarvashah, ahankara-vimudhatma kartaham 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.

Tattva-vit tu maha-baho guna-karma-vibhagayoh, guna guneshu vartanta iti matva na sajjate

But one who knows the truth, O mighty-armed, about the division of the modes of nature and their actions, understands that it is merely the modes acting upon modes, and does not become attached.

Prakriti-moha-sammudha sajjante guna-karmasu, tan akrtsna-vido mandan krtsna-vin na vicalayet

Those deluded by the modes of material nature become attached to the actions of the modes. But the person of perfect knowledge should not disturb the slow in understanding who do not know the whole truth.

Mayi sarvani karmani sannyasyadhyatma-cetasa, nirashir nirmamo bhutva yudhyasva vigata-jvarah

Therefore, surrendering all your works unto Me, with mind intent on the self, free from desire and possessiveness, and cured of mental fever, fight.

Ye me matam idam nityam anutishthanti manavah, shraddhavantos 'nasuyanto mucyante te 'pi karmabhih

Those who constantly follow this teaching of Mine with faith and without caviling — they too are freed from the bondage of karma. Faith in sacred teaching, combined with action, leads to liberation.

Ye tv etad abhyasuyanto nanutishthanti me matam, sarva-jnana-vimudhams tan viddhi nashtan acetasah

But those who, out of envy, disregard and do not follow these teachings — know them to be deluded in all knowledge, mindless, and lost.

Sadrsham ceshtate svasyah prakritir jnanavaan api, prakritiim yaanti bhutani nigrahah kim karishyati

Even a person of knowledge acts according to their own nature. All beings follow their nature — what will repression achieve? One cannot go against one's deep nature; transformation, not suppression, is the path.

Indriyasyendriyasyarthe raga-dveshau vyavasthitau, tayor na vasham agacchet tau hy asya paripanthinau

In the sense objects there dwell attraction and aversion. One should not come under the control of these two, for they are obstacles on the path. Recognizing the pull of likes and dislikes is the first step to freedom.

Shreyan sva-dharmo vigunah para-dharmat sv-anushthitat, sva-dharme nidhanam shreyah para-dharmo bhayavahah

It is far better to discharge one's prescribed duties, even though faultily, than another's duties perfectly. Better to die performing one's own duty than adopt another's, for that is dangerous.

Arjuna uvaca: Atha kena prayukto 'yam papam charati purushah, anicchann api varshneya balad iva niyojitah

Arjuna said: O Krishna, what is it that drives a person to commit sin, even unwillingly, as if by force?

Shri bhagavan uvaca: Kama esha krodha esha rajo-guna-samudbhavah, mahasano maha-papma viddhy enam iha vairinam

The Supreme Lord said: It is lust and anger, born of the mode of passion, that compel one to sin. They are the all-devouring, sinful enemies in this world.

Dhumenavriyate vahnir yathadarso malena ca, yatholbenavrto garbhas tatha tenedam avritam

As fire is covered by smoke, as a mirror by dust, and as an embryo is covered by the womb, similarly one's knowledge is covered by this lust.

Avritam jnanam etena jnanino nitya-vairina, kama-rupena kaunteya dushpurena nalena ca

O son of Kunti, knowledge is covered by this eternal enemy in the form of insatiable desire, which is like fire and is never satisfied.

Indriyani mano buddhir asyaadhishthanam ucyate, etair vimohayaty esha jnanam avritya dehinam

The senses, the mind, and the intellect are said to be the seat of desire. Through these it deludes the embodied soul by covering its true knowledge.

Tasmat tvam indriyany adau niyamya bharatarshabha, papmanam prajahi hy enam jnana-vijnana-nashanam

Therefore, O best of the Bharatas, at the outset control the senses and slay this destroyer of knowledge and self-realization, the embodiment of sin.

Indriyani parany ahur indriyebhyah param manah, manasas tu para buddhir yo buddheh paratas tu sah

The senses are superior to the gross body, the mind is superior to the senses, the intellect is superior to the mind, and the soul is superior to the intellect.

Evam buddheh param buddhva samstabhyatmanam atmana, jahi shatrum maha-baho kama-rupam durasadam

Thus knowing the soul to be superior to the material intellect, O mighty-armed Arjuna, subdue the self by the self and conquer lust, the formidable enemy.