Chapter 3:
The Yoga of Action:
On mastering the intelligence.

Shlokas 1 to 9, 20 & 21, 25 & 26, 30, and 35 to 43.

 

MP3

 

shloka 1

Arjuna uvâca
jyâyasî cet karmanas te
matâ buddhir janârdana
tat kim karmani ghore mâm
niyojayasi kesava

Arjuna said: 'If being intelligent is considered better than doing fruitive work, as You said o Janârdana, then why are You engaging me in this ghastly action Kesava?

shloka 2

vyâmisreneva vâkyena
buddhim mohayasîva me
tad ekam vada niscitya
yena sreyo 'ham âpnuyâm

Surely you are confusing my intelligence with your equivocal words, therefore please make sure you tell me of one only so that I may really benefit from it.

shloka 3

srî-bhagavân uvâca
loke 'smin dvi-vidhâ nisthâ
purâ proktâ mayânagha
jnâna-yogena sânkhyânâm
karma-yogena yoginâm

The Supreme Lord said: 'In this world there are two kinds of faith, as I told you before o sinless one, it is the linking of oneself in the knowledge of the analytic mind [to attain to stability of intelligence] and the connectedness in action [forsaking the desire for the fruits] as practiced by the mystical [the volition of yoga].

shloka 4

na karmanâm anârambhân
naiskarmyam puruso 'snute
na ca sannyasanâd eva
siddhim samadhigacchati

Nor by forsaking work does a man attain to liberation nor does he attain to success by simply renouncing [the fruits].

shloka 5

na hi kascit ksanam api
jâtu tisthaty akarmakrt
kâryate hy avasah karma
sarvah prakrti-jair gunaih

Surely no one is but for a moment without action and certainly everyone is irresistably drawn to fruitive work [undergo karma] according the qualities born from the modes of nature.

shloka 6

karmendriyâni samyamya
ya âste manasâ smaran
indriyârthân vimûdhâtmâ
mithyâcârah sa ucyate

Anyone who, controlling the senses, in his mind keeps to thinking on the sense-objects is a foolish soul called a pretender.

shloka 7

yas tv indriyâni manasâ
niyamyârabhate 'rjuna
karmendriyaih karma-yogam
asaktah sa visisyate

But one who, regulating the senses with his mind, o Arjuna, makes a beginning with connecting his senses in working without the attachment of desiring the fruits [karma-yoga] - he is by far the better.

shloka 8

niyatam kuru karma tvam
karma jyâyo hy akarmanah
sarîra-yâtrâpi ca te
na prasiddhyed akarmanah

Do your precribed duties, as working for certain is better than not to work - even your bodily maintenance is never without the effect of work.

shloka 9

yajnârthât karmano 'nyatra
loko 'yam karma-bandhanah
tad-artham karma kaunteya
mukta-sangah samâcara

Work for the purpose of sacrifice, otherwise work in this world will bind you. Work done for that sake, o son of Kuntî, will liberate you perfectly from that [material] association.

shloka 20

karmanaiva hi samsiddhim
âsthitâ janakâdayah
loka-sangraham evâpi
sampasyan kartum arhasi

For sure even kings like Janaka [father of Sîtâ, the wife of Râma, ] and others attained to perfection through this work and also in consideration of what the world needs you should act.

shloka 21

yad yad âcarati sresthas
tat tad evetaro janah
sa yat pramânam kurute
lokas tad anuvartate

Whatever that a respectable leader does is surely and solely done for other people and whatever the example he gives the whole world will do in following.

shloka 25

saktâh karmany avidvâmso
yathâ kurvanti bhârata
kuryâd vidvâms tathâsaktas
cikîrsur loka-sangraham

As the ignorant do their work in attachment, o descendant of Bharata, so the learned must act without attachment in desiring to be the example for the common people.

shloka 26

na buddhi-bhedam janayed
ajnânâm karma-sanginâm
josayet sarva-karmâni
vidvân yuktah samâcaran

He should not disturb the minds of the ignorant attached to the fruits of labor; a wise man should, engaged in his duty, fit all in with his work.

shloka 30

mayi sarvâni karmâni
sannyasyâdhyâtma-cetasâ
nirâsîr nirmamo bhûtvâ
yudhyasva vigata-jvarah

Therefore dedicate all sorts of work to Me, giving up in the full knowledge of your soul, with a consciousness free from desiring profit and property and being thus: fight without hesitation!

shloka 35

ssreyân sva-dharmo vigunah
para-dharmât sv-anusthitât
sva-dharme nidhanam sreyah
para-dharmo bhayâvahah

It is better [to that] to follow one's own nature making mistakes than to be perfect in following an estranged course of action; to find destruction with following one's own duty is [thus] better than to run with an estranged sense of duty into danger.

shloka 36

arjuna uvâca
atha kena prayukto 'yam
pâpam carati pûrusah
anicchann api vârsneya
balâd iva ni yojitah

Ajuna said:'Then by what is a man impelled to sin even if he doesn't want to, o descendant of Vrishni [Krishna's family name], as if engaged by force?

shloka 37

srî bhagavân uvâca
kâma esa krodha esa
rajo-guna-samudbhavah
mahâ-sano mahâ-pâpmâ
viddhy enam iha vairinam

The Supreme Lord said:' It is lust, it is anger born from the mode of passion which is the all-devouring greatly sinful; know this here to be your greatest enemy.

shloka 38

dhûmenâvriyate vahnir
yathâdarso malena ca
yatholbenâvrto garbhas
tathâ tenedam âvrtam

Just like smoke covering a fire, a mirror covered with dust and a womb enclosing an embryo, so similarly by this lust this [knowing] is covered.

shloka 39

âvrtam jnânam etena
jnânino nitya-vairinâ
kâma-rûpena kaunteya
duspûrenânalena ca

The knowing of the knower, covered by this eternal enemy in the form of [the unregulated] desire , o son of Kuntî, is just like fire never satisfied.

shloka 40

indriyâni mano buddhir
asyâdhisthânam ucyate
etair vimohayaty esa
jnânam âvrtya dehinam

The senses, the mind and the intelligence are called the stronghold of this lust which by all these clouds the knowledge in covering the embodied [soul].

shloka 41

tasmât tvam indriyâny âdau
niyamya bharatarsabha
pâpmânam prajahi hy enam
jnâna-vijnâna-nâsanam

Therefore you must, regulating the senses from the beginning, o best among the Bharata's, curb this drive of sin that is the destroyer of knowledge and wisdom.

shloka 42

indriyâni parâny âhur
indriyebhyah param manah
manasas tu parâ buddhir
yo buddheh paratas tu sah

The senses are above things one says and more than the senses is the superior [directing] mind. Also above that is the [planning] intelligence - but more than the intelligence is He who is the [controlling transcendent soul] beyond.

shloka 43

evam buddheh param buddhvâ
samstabhyâtmânam âtmanâ
jahi satrum mahâ-bâho
kâma-rûpam durâsadam

Thus superior to the intelligence knowing from the steadying of the mind deliberately conquer this enemy which , o mighty armed one, is so formidable in the form of lust.

 

 

           

CONTENTS
 
 
 

       

 

 

Chapter 3:
The Yoga of Action:
On mastering the intelligence.

Verses 1 to 9, 20 & 21, 25 & 26, 30, and 35 to 43.

Text 1

Arjuna said: 'If being intelligent is considered better than doing fruitive work, as You said o Janârdana, then why are You engaging me in this ghastly action Kesava?

Text 2

Surely you are confusing my intelligence with your equivocal words, therefore please make sure you tell me of one only so that I may really benefit from it.

Text 3

The Supreme Lord said: 'In this world there are two kinds of faith, as I told you before o sinless one, it is the linking of oneself in the knowledge of the analytic mind [to attain to stability of intelligence] and the connectedness in action [forsaking the desire for the fruits] as practiced by the mystical [the volition of yoga].

Text 4

Nor by forsaking work does a man attain to liberation nor does he attain to success by simply renouncing [the fruits].

Text 5

Surely no one is but for a moment without action and certainly everyone is irresistably drawn to fruitive work [undergo karma] according the qualities born from the modes of nature.

Text 6

Anyone who, controlling the senses, in his mind keeps to thinking on the sense-objects is a foolish soul called a pretender.

Text 7

But one who, regulating the senses with his mind, o Arjuna, makes a beginning with connecting his senses in working without the attachment of desiring the fruits [karma-yoga] - he is by far the better.

Text 8

Do your precribed duties, as working for certain is better than not to work - even your bodily maintenance is never without the effect of work.

Text 9

Work for the purpose of sacrifice, otherwise work in this world will bind you. Work done for that sake, o son of Kuntî, will liberate you perfectly from that [material] association.

Text 20

For sure even kings like Janaka [father of Sîtâ, the wife of Râma, ] and others attained to perfection through this work and also in consideration of what the world needs you should act.

Text 21

Whatever that a respectable leader does is surely and solely done for other people and whatever the example he gives the whole world will do in following.

Text 25

As the ignorant do their work in attachment, o descendant of Bharata, so the learned must act without attachment in desiring to be the example for the common people.

Text 26

He should not disturb the minds of the ignorant attached to the fruits of labor; a wise man should, engaged in his duty, fit all in with his work.

Text 30

Therefore dedicate all sorts of work to Me, giving up in the full knowledge of your soul, with a consciousness free from desiring profit and property and being thus: fight without hesitation!

Text 35

It is better [to that] to follow one's own nature making mistakes than to be perfect in following an estranged course of action; to find destruction with following one's own duty is [thus] better than to run with an estranged sense of duty into danger.

Text 36

Ajuna said:'Then by what is a man impelled to sin even if he doesn't want to, o descendant of Vrishni [Krishna's family name], as if engaged by force?

Text 37

The Supreme Lord said:' It is lust, it is anger born from the mode of passion which is the all-devouring greatly sinful; know this here to be your greatest enemy.

Text 38

Just like smoke covering a fire, a mirror covered with dust and a womb enclosing an embryo, so similarly by this lust this [knowing] is covered.

Text 39

The knowing of the knower, covered by this eternal enemy in the form of [the unregulated] desire , o son of Kuntî, is just like fire never satisfied.

Text 40

The senses, the mind and the intelligence are called the stronghold of this lust which by all these clouds the knowledge in covering the embodied [soul].

Text 41

Therefore you must, regulating the senses from the beginning, o best among the Bharata's, curb this drive of sin that is the destroyer of knowledge and wisdom.

Text 42

The senses are above things one says and more than the senses is the superior [directing] mind. Also above that is the [planning] intelligence - but more than the intelligence is He who is the [controlling transcendent soul] beyond.

Text 43

Thus superior to the intelligence knowing from the steadying of the mind deliberately conquer this enemy which , o mighty armed one, is so formidable in the form of lust.

Complete version of this chapter (3) in Sanskrit, word-for-word and translation

 

     

CONTENTS      

 

 

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