The Path of Action

अर्जुन उवाच |

arjuna uvāca |

Arjuna asks Krishna: If You consider knowledge (buddhi) to be superior to action (karma), then why do You urge me to engage in this terrible action of war, O Janardana?

व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे |

vyāmiśreṇeva vākyena buddhiṃ mohayasīva me |

Arjuna says: With these seemingly contradictory words, You confuse my understanding. Tell me decisively the one path by which I may attain the highest good.

श्रीभगवानुवाच |

śrībhagavānuvāca |

The Blessed Lord said: O sinless one, I have previously taught that there are two paths of spiritual discipline in this world — the path of knowledge (Jnana Yoga) for the contemplative, and the path of selfless action (Karma Yoga) for the active.

न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते |

na karmaṇāmanārambhānnaiṣkarmyaṃ puruṣo'śnute |

A person does not attain freedom from action (naishkarmya) merely by abstaining from action, nor does one reach perfection simply by renouncing all activities.

न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् |

na hi kaścitkṣaṇamapi jātu tiṣṭhatyakarmakṛt |

No one can remain without acting even for a single moment, for everyone is helplessly driven to action by the gunas (qualities) born of material nature (prakriti).

कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् |

karmendriyāṇi saṃyamya ya āste manasā smaran |

One who restrains the organs of action but continues to dwell mentally on sense objects is self-deluded and is called a hypocrite (mithyachara).

यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन |

yastvindriyāṇi manasā niyamyārabhate'rjuna |

But one who controls the senses through the mind and engages the organs of action in Karma Yoga without attachment — that person excels, O Arjuna.

नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः |

niyataṃ kuru karma tvaṃ karma jyāyo hyakarmaṇaḥ |

Perform your prescribed duties, for action is superior to inaction. Even the maintenance of your body would not be possible through inaction.

यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः |

yajñārthātkarmaṇo'nyatra loko'yaṃ karmabandhanah |

Work done as sacrifice (yajna) does not bind; all other action binds this world in karma. Therefore, O son of Kunti, perform your duties as sacrifice, free from attachment.

सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः |

sahayajñāḥ prajāḥ sṛṣṭvā purovāca prajāpatiḥ |

In the beginning, the Creator (Prajapati) brought forth beings together with sacrifice and said: By this shall you prosper; let this be the wish-fulfilling cow (kamadhuk) that grants your desires.

देवान्भावयतानेन ते देवा भावयन्तु वः |

devānbhāvayatānena te devā bhāvayantu vaḥ |

Nourish the devas (divine forces/cosmic powers) through sacrifice, and let them nourish you in return. By this mutual nourishment, you shall attain the highest good.

इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः |

iṣṭānbhogānhi vo devā dāsyante yajñabhāvitāḥ |

The devas, nourished by sacrifice, will bestow upon you the enjoyments you desire. But one who enjoys their gifts without offering anything in return is verily a thief.

यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः |

yajñaśiṣṭāśinaḥ santo mucyante sarvakilbiṣaiḥ |

The virtuous who eat the remnants of sacrifice (yajna-shishta) are freed from all sins. But the wicked who cook food only for themselves — they truly eat sin.

अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः |

annādbhavanti bhūtāni parjanyādannasambhavaḥ |

All beings arise from food; food is produced from rain; rain comes from sacrifice (yajna); and sacrifice is born of action (karma).

कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम् |

karma brahmodbhavaṃ viddhi brahmākṣarasamudbhavam |

Know that action arises from the Vedas (Brahma), and the Vedas arise from the Imperishable (Akshara/Brahman). Therefore, the all-pervading Brahman is eternally established in sacrifice.

एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः |

evaṃ pravartitaṃ cakraṃ nānuvartayatīha yaḥ |

One who does not follow this cosmic wheel of sacrifice set in motion, who lives delighting in the senses and leading a sinful life — that person lives in vain, O Partha.

यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः |

yastvātmaratireva syādātmatṛptaśca mānavaḥ |

But for that person who rejoices only in the Self, who is satisfied and content in the Self alone — for such a one, there is no obligatory duty to perform.

नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन |

naiva tasya kṛtenārtho nākṛteneha kaścana |

For such a Self-realized person, there is nothing to gain by action nor anything lost by inaction. Nor does such a being need to depend on any creature for any purpose.

तस्मादसक्तः सततं कार्यं कर्म समाचर |

tasmādasaktaḥ satataṃ kāryaṃ karma samācara |

Therefore, without attachment, always perform the action that must be done; for by performing action without attachment, a person attains the Supreme.

कर्मणैव हि संसिद्धिमास्थिता जनकादयः |

karmaṇaiva hi saṃsiddhimāsthitā janakādayaḥ |

King Janaka and others attained perfection through action alone. Even considering the welfare of the world (loka-sangraha), you should act.

यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः |

yadyadācarati śreṣṭhastattadevetaro janaḥ |

Whatever a great person does, others follow. Whatever standard such a person sets, the world pursues.

न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन |

na me pārthāsti kartavyaṃ triṣu lokeṣu kiñcana |

There is nothing in the three worlds that I need to do, O Partha, nor anything unattained that I need to attain — yet I continue to act.

यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः |

yadi hyahaṃ na varteyaṃ jātu karmaṇyatandritaḥ |

For if I ever ceased to engage in action with vigilance, O Partha, human beings would follow My path in every way and also cease to act.

उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम् |

utsīdeyurime lokā na kuryāṃ karma cedaham |

If I did not perform action, these worlds would perish, and I would be the cause of confusion and destruction of all these beings.

सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत |

saktāḥ karmaṇyavidvāṃso yathā kurvanti bhārata |

As the ignorant act with attachment to results, O Bharata, so should the wise act without attachment, desiring the welfare of the world.

न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् |

na buddhibhedaṃ janayedajñānāṃ karmasaṅginām |

The wise should not unsettle the minds of the ignorant who are attached to action. Instead, the wise should engage in all actions with devotion and inspire others to do the same.

प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः |

prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ |

All actions are performed entirely by the gunas (qualities) of material nature (prakriti). But one whose mind is deluded by ego (ahankara) thinks 'I am the doer.'

तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः |

tattvavittu mahābāho guṇakarmavibhāgayoḥ |

But one who knows the truth about the divisions of the gunas and their actions, O mighty-armed, understanding that the gunas operate upon the gunas, does not become attached.

प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु |

prakṛterguṇasammūḍhāḥ sajjante guṇakarmasu |

Those who are deluded by the gunas of nature become attached to the actions of the gunas. The one who knows the whole truth should not unsettle these slow-witted ones who know only a part.

मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा |

mayi sarvāṇi karmāṇi saṃnyasyādhyātmacetasā |

Surrendering all actions to Me with a mind focused on the Self, free from desire and possessiveness, fight — with your mental fever gone.

ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः |

ye me matamidaṃ nityamanutiṣṭhanti mānavāḥ |

Those who follow this teaching of Mine with faith and without envy are freed from the bondage of karma.

ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् |

ye tvetadabhyasūyanto nānutiṣṭhanti me matam |

But those who, out of envy and spite, do not follow My teaching — know them to be deluded in all knowledge, senseless, and lost.

सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि |

sadṛśaṃ ceṣṭate svasyāḥ prakṛterjñānavānapi |

Even a wise person acts according to their own nature (prakriti). All beings follow their nature — what will mere suppression accomplish?

इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ |

indriyasyendriyasyārthe rāgadveṣau vyavasthitau |

Attraction (raga) and aversion (dvesha) are seated in every sense and its object. One should not come under their control, for they are one's enemies on the path.

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् |

śreyānsvadharmo viguṇaḥ paradharmātsvanuṣṭhitāt |

Better is one's own dharma (svadharma), though imperfectly performed, than the dharma of another well performed. Even death in one's own dharma is better; another's dharma is fraught with danger.

अर्जुन उवाच |

arjuna uvāca |

Arjuna said: But by what is a person impelled to commit sin, O Varshneya, even against their will, as if driven by force?

श्रीभगवानुवाच |

śrībhagavānuvāca |

The Blessed Lord said: It is desire (kama), it is anger (krodha), born of the quality of passion (rajas) — all-devouring and supremely sinful. Know this to be the enemy.

धूमेनाव्रियते वह्निर्यथादर्शो मलेन च |

dhūmenāvriyate vahniryathādarśo malena ca |

As fire is covered by smoke, a mirror by dust, and an embryo by the womb — so is knowledge covered by this (desire).

आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा |

āvṛtaṃ jñānametena jñānino nityavairiṇā |

O son of Kunti, the knowledge of even the wise is covered by this eternal enemy in the form of desire, which is like an insatiable fire.

इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते |

indriyāṇi mano buddhirasyādhiṣṭhānamucyate |

The senses, mind, and intellect are said to be the seat of this desire. Through these, it deludes the embodied being by covering their knowledge.

तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ |

tasmāttvamindriyāṇyādau niyamya bharatarṣabha |

Therefore, O best of the Bharatas, first control the senses, and then slay this sinful destroyer of knowledge (jnana) and realization (vijnana).

इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः |

indriyāṇi parāṇyāhurindriyebhyaḥ paraṃ manaḥ |

The senses are said to be superior to the body; the mind is superior to the senses; the intellect is superior to the mind; and that which is superior to the intellect is the Self (Atman).

एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना |

evaṃ buddheḥ paraṃ buddhvā saṃstabhyātmānamātmanā |

Thus, knowing the Self to be beyond the intellect, and steadying the mind with the Self, O mighty-armed one, slay this enemy in the form of desire, which is so difficult to overcome.