Standard Translation Chapter 3

अर्जुन उवाच। ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन। तत्किं कर्मणि घोरे मां नियोजयसि केशव।

arjuna uvāca | jyāyasī cet karmaṇas te matā buddhir janārdana | tat kiṃ karmaṇi ghore māṃ niyojayasi keśava ||

[3.1] Arjuna said: If you hold buddhi to be better than karma, Janārdana, why do you engage me in this terrible karma, Keśava?

Word make-up

arjunaḥ (अर्जुनः): from ṛj/arjuna, “white, straight.” Arjuna.
uvāca (उवाच): Perfect of vac, “to speak.” He said.
jyāyasī (ज्यायसी): Inflected from jyāyas. Comparative: older, stronger, better.
cet (चेत्): cet, “if.”
karmaṇaḥ (कर्मणः): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
te (ते): te, enclitic: “your, to you, of you.” Also nominative plural “they” in some verses.
matā (मता): mad-/mat-, “me, my.” Stem of aham in compounds. Here: regarded.
buddhiḥ (बुद्धिः): budh, “to wake, to know.” Understanding.
janārdana (जनार्दन): jana (“people,” from jan “to be born”) + ardana (from ard, “to agitate”). Agitator of people: Janārdana, an epithet of Kṛṣṇa.
tat (तत्): tad, “that.”.
kim (किम्): kim, “what? why?”.
karmaṇi (कर्मणि): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
ghore (घोरे): ghora, “terrible, awful.”.
mām (माम्): mām, accusative of aham: “me.”.
niyojayasi (नियोजयसि): ni- + yuj, causative. You engage; you yoke into.
keśava (केशव): keśa (“hair”) + va, or slayer of the demon Keśin. Keśava: the long-haired one; Kṛṣṇa.

व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे। तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम्।

vyāmiśreṇeva vākyena buddhiṃ mohayasīva me | tad ekaṃ vada niścitya yena śreyo 'ham āpnuyām ||

[3.2] With speech that seems mixed, you confuse my buddhi. Tell me one decided thing, by which I may obtain the better good.

Word make-up

vyāmiśreṇa iva (व्यामिश्रेण इव): vyāmiśra, vi-ā-miśra, “mixed.” iva, “as if.” By speech as if mixed.
vākyena (वाक्येन): from vac, “to speak.” Speech; a spoken thing. Here: by speech.
buddhim (बुद्धिम्): budh, “to wake, to know.” Understanding.
mohayasi iva (मोहयसि इव): Causative of muh. You confuse. Like; as if. Together: you seem to confuse.
me (मे): me, enclitic of aham: “my, to me, of me.”.
tat (तत्): tad, “that.”.
ekam (एकम्): ekam, “one.”.
vada (वद): Imperative of vad, “to speak.” Tell.
niścitya (निश्चित्य): Gerund of nis-ci, “to sort out.” Having decided; having sorted it out.
yena (येन): yena, “by which; by whom.”.
śreyaḥ (श्रेयः): Comparative of śrī / śrī- related “better, more splendid.” The better; what is more excellent.
aham (अहम्): aham, “I.”.
āpnuyām (आप्नुयाम्): Optative of āp, “to reach.” I may obtain.

श्रीभगवानुवाच। लोकेऽस्मिन् द्विविधा निष्ठा पुरा प्रोक्ता मयानघ। ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम्।

śrī-bhagavān uvāca | loke 'smin dvi-vidhā niṣṭhā purā proktā mayānagha | jñāna-yogena sāṅkhyānāṃ karma-yogena yoginām ||

[3.3] The Lord said: In this world a twofold niṣṭhā was spoken by me of old, O sinless one: by jñāna-yoga for those of sāṅkhya, by karma-yoga for the yogīs.

Word make-up

śrī-bhagavān (श्री-भगवान्): śrī is splendour, the honour-prefix. bhagavān is one who has bhaga (share, majesty), from bhaj, “to share, to partake.” Not a personal name here: the Lord, the one possessed of majesty.
uvāca (उवाच): Perfect of vac, “to speak.” He said.
loke (लोके): lok, “to see, to shine.” A seen-space; a realm. Not the same word as jagat.
asmin (अस्मिन्): asmin, locative of idam: “in this.”.
dvi-vidhā (द्वि-विधा): dvi (“two”) + vidhā (“kind,” from vi-dhā). Twofold; of two kinds.
niṣṭhā (निष्ठा): from ni-sthā, “to stand in.” A standing; a settled way.
purā (पुरा): Indeclinable: “formerly, of old.”
proktā (प्रोक्ता): Inflected from prokta. pra-vac, “to speak forth.” Spoken forth; he has said forth.
mayā (मया): mayā, instrumental of aham: “by me.”.
anagha (अनघ): an- (“not”) + agha (“evil”). O sinless one.
jñāna-yogena (ज्ञान-योगेन): jñāna (jñā, “to know”) + yoga (yuj, “to yoke”). The yoking of knowing.
sāṅkhyānām (साङ्ख्यानाम्): sam- + khyā, “to number, to tell.” Sāṅkhya: the numbering-wisdom; discrimination by counting-out. Here: of the Sāṅkhyas.
karma-yogena (कर्म-योगेन): karma (kṛ, “to do”) + yoga (yuj, “to yoke”). The yoking of what is done.
yoginām (योगिनाम्): yuj, “to yoke.” The nominative people know is yogī (योगी). The yoked one. Not the stem yogin.

न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते। न च संन्यसनादेव सिद्धिं समधिगच्छति।

na karmaṇām anārambhān naiṣkarmyaṃ puruṣo 'śnute | na ca saṃnyasanād eva siddhiṃ samadhigacchati ||

[3.4] A person does not attain naiṣkarmya by not beginning karmas, nor does he reach siddhi by mere sannyāsa.

Word make-up

na (न): Not.
karmaṇām (कर्मणाम्): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
anārambhāt (अनारम्भात्): an- + ā-rabh, “to grasp, to begin.” Non-beginning. Here: from non-beginning.
naiṣkarmyam (नैष्कर्म्यम्): nis- (“out of”) + karma (from kṛ, “to do”) + -ya. The state of being out of action; freedom from the deed. Here: freedom from action.
puruṣaḥ (पुरुषः): Often analysed as the one who lies in the stronghold (the body). The Person, as against prakṛti.
aśnute (अश्नुते): from aś, “to reach, to eat.” He attains.
na ca (न च): na, “not.” ca, “and.” And not.
saṃnyasanāt (संन्यसनात्): sam-ni-as, “to throw down.” Renunciation as a throwing-down. Here: from renunciation.
eva (एव): Just so; indeed; only. Emphatic.
siddhim (सिद्धिम्): sidh, “to reach, to succeed.” Fulfilment.
samadhigacchati (समधिगच्छति): sam-adhi-gam. He reaches fully.

न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत्। कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः।

na hi kaścit kṣaṇam api jātu tiṣṭhaty akarma-kṛt | kāryate hy avaśaḥ karma sarvaḥ prakṛti-jair guṇaiḥ ||

[3.5] For no one, even for a moment, ever remains without doing karma. All are made to act, helpless, by the guṇas born of prakṛti.

Word make-up

na hi (न हि): na, “not.” hi, “for.” For not; indeed not.
kaścit (कश्चित्): kaścid, “someone; anyone.” kaḥ + cid.
kṣaṇam api (क्षणम् अपि): kṣaṇa, “a moment, a blink.”. Even; also. Together: even for a moment.
jātu (जातु): jātu, “ever; at any time.”.
tiṣṭhati (तिष्ठति): from sthā. He remains; he stands.
akarma-kṛt (अकर्म-कृत्): akarma (a- (“not”) + karma (kṛ, “to do”)) + kṛt. Together: not doing action.
kāryate (कार्यते): Passive/causative of kṛ, “to do.” Is made to act; is caused to do.
hi (हि): For; indeed. Marks a reason.
avaśaḥ (अवशः): a- + vaśa. Helpless; not in one’s own power.
karma (कर्म): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
sarvaḥ (सर्वः): sarvaḥ, “everyone; all.”.
prakṛti-jaiḥ (प्रकृति-जैः): prakṛti (pra- + kṛ, “to make.” The bringing-forth; nature as what makes forth) + jaiḥ (from ji, “to conquer.” Victory). Together: born of prakṛti.
guṇaiḥ (गुणैः): guṇa, “strand, thread, quality.” A strand of prakṛti; a quality that binds. Here: by the guṇas.

कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन्। इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते।

karmendriyāṇi saṃyamya ya āste manasā smaran | indriyārthān vimūḍhātmā mithyācāraḥ sa ucyate ||

[3.6] Who restrains the organs of action but sits remembering the objects of the senses in the manas — that deluded ātman is called a false actor.

Word make-up

karma-indriyāṇi (कर्म-इन्द्रियाणि): karma (from kṛ, “to do.” The deed; action as what is done) + indriyāṇi (sense-power). Together: the organs of action.
saṃyamya (संयम्य): sam- + yam, gerund. Having restrained.
yaḥ (यः): yaḥ, “who; which (masculine).”.
āste (आस्ते): from ās, “to sit.” He sits.
manasā (मनसा): man, “to think.” Mind.
smaran (स्मरन्): Participle of smṛ, “to remember.” Remembering.
indriya-arthān (इन्द्रिय-अर्थान्): indriya (a sense-power; an organ of sense (connected with Indra as lord of power)) + arthān (from ṛ, “to go toward.” Aim; meaning; wealth as what is gone-toward). Together: objects of the senses.
vimūḍha-ātmā (विमूढ-आत्मा): vimūḍha + ātmā (ātman, “self, breath.” The self as the breathing one within). Together: deluded self.
mithyā-ācāraḥ (मिथ्या-आचारः): mithyā (mithyā, “falsely, wrongly.” False) + ācāraḥ (ā- + car, “to move, to practice.” Conduct; a way of acting). Together: false actor.
saḥ (सः): saḥ, “he; that one.”.
ucyate (उच्यते): Passive of vac, “to speak.” It is said; it is called.

यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन। कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते।

yas tv indriyāṇi manasā niyamyārabhate 'rjuna | karmendriyaiḥ karma-yogam asaktaḥ sa viśiṣyate ||

[3.7] But who, with the manas, restrains the senses and begins, Arjuna, karma-yoga with the organs of action, unattached — he is distinguished.

Word make-up

yaḥ tu (यः तु): yaḥ, “who; which (masculine).”. But; then. A slight turn. Together: but who.
indriyāṇi (इन्द्रियाणि): indriya: a sense-power, a faculty that seizes.
manasā (मनसा): man, “to think.” Mind.
niyamya (नियम्य): Gerund of ni-yam, “to restrain.” Having restrained; holding to a rule.
ārabhate (आरभते): ā- + rabh, “to grasp.” He begins; he takes hold.
arjuna (अर्जुन): from ṛj/arjuna, “white, straight, silver.” The fair, straight one: Arjuna.
karma-indriyaiḥ (कर्म-इन्द्रियैः): karma (from kṛ, “to do.” The deed; action as what is done) + indriyaiḥ (sense-power). Together: with the organs of action.
karma-yogam (कर्म-योगम्): karma (kṛ, “to do”) + yoga (yuj, “to yoke”). The yoking of what is done.
asaktaḥ (असक्तः): a- (“not”) + sakta (from sañj, “to cling”). Unattached; not stuck.
saḥ (सः): saḥ, “he; that one.”.
viśiṣyate (विशिष्यते): vi- + śiṣ, “to distinguish.” Is distinguished; is set apart as better.

नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः। शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः।

niyataṃ kuru karma tvaṃ karma jyāyo hy akarmaṇaḥ | śarīra-yātrāpi ca te na prasiddhyed akarmaṇaḥ ||

[3.8] Do the karma that is appointed. karma is better than akarma. Even the journey of the body would not succeed for you through akarma.

Word make-up

niyatam (नियतम्): Inflected from niyata. ni-yam, “to restrain down.” Restrained. niyata-ātman: those of restrained self.
kuru (कुरु): Imperative of kṛ, “to do.” Do.
karma (कर्म): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
tvam (त्वम्): tvam, “you.”.
karma (कर्म): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
jyāyaḥ (ज्यायः): Comparative: older, stronger, better.
hi (हि): For; indeed. Marks a reason.
akarmaṇaḥ (अकर्मणः): a- (“not”) + karma (kṛ, “to do”). Not-doing; inaction. Here: than inaction.
śarīra-yātrā (शरीर-यात्रा): śarīra (the body as the wearing support) + yātrā (from yā, “to go.” A journey; a going). Together: the journey of the body.
api ca (अपि च): Particle: “also, even, though.” Enclitic particle: “and, also.”
te (ते): te, enclitic: “your, to you, of you.” Also nominative plural “they” in some verses.
na prasiddhyet (न प्रसिद्ध्येत्): na, “not.” Optative of pra-sidh, “to succeed.” Would not succeed.
akarmaṇaḥ (अकर्मणः): a- (“not”) + karma (kṛ, “to do”). Not-doing; inaction. Here: from inaction.

यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः। तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर।

yajñārthāt karmaṇo 'nyatra loko 'yaṃ karma-bandhanaḥ | tad-arthaṃ karma kaunteya mukta-saṅgaḥ samācara ||

[3.9] This world is bound by karma other than karma meant for yajña. For that purpose, son of Kuntī, perform karma, freed from clinging.

Word make-up

yajña-arthāt (यज्ञ-अर्थात्): yajña (from yaj, “to offer.” The offering) + arthāt (from ṛ, “to go toward.” Aim; meaning; wealth as what is gone-toward). Together: meant for yajña.
karmaṇaḥ (कर्मणः): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
anyatra (अन्यत्र): anyatra, “elsewhere.”.
lokaḥ (लोकः): lok, “to see, to shine.” A seen-space; a realm. Not the same word as jagat.
ayam (अयम्): ayam, “this one.”.
karma-bandhanaḥ (कर्म-बन्धनः): karma (from kṛ, “to do.” The deed; action as what is done) + bandhanaḥ. Together: bound by action.
tat-artham (तत्-अर्थम्): tat (tad, “that.”) + artham (from ṛ, “to go toward.” Aim; meaning; wealth as what is gone-toward). Together: for that purpose.
karma (कर्म): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
kaunteya (कौन्तेय): kaunteya: son of Kuntī. Patronym.
mukta-saṅgaḥ (मुक्त-सङ्गः): mukta (past participle of muc, “to release.” Released; freed) + saṅgaḥ (from sañj, “to cling, to stick.” Clinging; attachment as sticking-to). Together: freed from clinging.
samācara (समाचर): sam-ā-car, imperative. Perform fully.

सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः। अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक्।

saha-yajñāḥ prajāḥ sṛṣṭvā purovāca prajāpatiḥ | anena prasaviṣyadhvam eṣa vo 'stv iṣṭa-kāma-dhuk ||

[3.10] Having created beings together with yajña, Prajāpati said of old: By this you shall bring forth; let this be the milker of your desired wishes.

Word make-up

saha-yajñāḥ (सह-यज्ञाः): saha (Together with) + yajñāḥ (from yaj, “to offer.” The offering). Together: together with yajña.
prajāḥ (प्रजाः): pra- (“forth”) + jan, “to be born.” Offspring; beings brought forth.
sṛṣṭvā (सृष्ट्वा): Gerund of sṛj, “to emit.” Having created; having sent forth.
purā (पुरा): Indeclinable: “formerly, of old.”
uvāca (उवाच): Perfect of vac, “to speak.” He said.
prajāpatiḥ (प्रजापतिः): prajā (“offspring”) + pati (“lord”). Lord of offspring; Prajāpati.
anena (अनेन): anena, “by this.”.
prasaviṣyadhvam (प्रसविष्यध्वम्): pra- + sū, future middle. You shall bring forth.
eṣaḥ (एषः): eṣaḥ, “this one.”.
vaḥ (वः): vaḥ, “you (plural); your.”.
astu (अस्तु): Imperative of as, “to be.” Let there be.
iṣṭa-kāma-dhuk (इष्ट-काम-धुक्): iṣṭa (past participle of yaj, “to offer,” or iṣ, “to wish.” Desired; offered) + kāma (from kam, “to wish, to love.” Desire; wishing) + dhuk (from duh, “to milk.” A milker). Together: milker of desired wishes.

देवान्भावयतानेन ते देवा भावयन्तु वः। परस्परं भावयन्तः श्रेयः परमवाप्स्यथ।

devān bhāvayatānena te devā bhāvayantu vaḥ | parasparaṃ bhāvayantaḥ śreyaḥ param avāpsyatha ||

[3.11] Foster the gods with this; may those gods foster you. Fostering one another, you shall obtain the highest good.

Word make-up

devān (देवान्): from div, “to shine.” A shining one; a god. Here: the gods.
bhāvayata (भावयत): bhū, “to be, to come to be.” Coming-to-be. Not a thin “feeling” or a thin “nature.”
anena (अनेन): anena, “by this.”.
te (ते): te, enclitic: “your, to you, of you.” Also nominative plural “they” in some verses.
devāḥ (देवाः): from div, “to shine.” A shining one; a god. Here: gods.
bhāvayantu (भावयन्तु): bhū, “to be, to come to be.” Coming-to-be. Not a thin “feeling” or a thin “nature.”
vaḥ (वः): vaḥ, “you (plural); your.”.
parasparam (परस्परम्): para-sparam, “other-other.” One another.
bhāvayantaḥ (भावयन्तः): bhū, “to be, to come to be.” Coming-to-be. Not a thin “feeling” or a thin “nature.”
śreyaḥ (श्रेयः): Comparative of śrī / śrī- related “better, more splendid.” The better; what is more excellent.
param (परम्): para, “beyond, further.” The high, the further; as a noun, the highest.
avāpsyatha (अवाप्स्यथ): Future of ava-āp, “to reach.” You (plural) shall obtain.

इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः। तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः।

iṣṭān bhogān hi vo devā dāsyante yajña-bhāvitāḥ | tair dattān apradāyaibhyo yo bhuṅkte stena eva saḥ ||

[3.12] The gods, fostered by yajña, will give you the desired enjoyments. Who enjoys what they have given without offering back to them — he is a thief.

Word make-up

iṣṭān (इष्टान्): past participle of yaj, “to offer,” or iṣ, “to wish.” Desired; offered.
bhogān (भोगान्): from bhuj, “to enjoy, to eat.” Enjoyment; an enjoying. Here: enjoyments.
hi (हि): For; indeed. Marks a reason.
vaḥ (वः): vaḥ, “you (plural); your.”.
devāḥ (देवाः): from div, “to shine.” A shining one; a god. Here: the gods.
dāsyante (दास्यन्ते): Future of dā, “to give.” They will give.
yajña-bhāvitāḥ (यज्ञ-भाविताः): yajña (from yaj, “to offer.” The offering) + bhāvitāḥ. Together: fostered by yajña.
taiḥ (तैः): taiḥ, “by them.”.
dattān (दत्तान्): past participle of dā, “to give.” Given.
apradāya (अप्रदाय): a- + pra-dā, gerund. Without giving back; without offering forth.
ebhyaḥ (एभ्यः): ebhyaḥ, “to these; from these.”.
yaḥ (यः): yaḥ, “who; which (masculine).”.
bhuṅkte (भुङ्क्ते): from bhuj, “to enjoy, to eat.” He enjoys; he eats.
stenaḥ (स्तेनः): stena, “thief.”. Here: a thief.
eva (एव): Just so; indeed; only. Emphatic.
saḥ (सः): saḥ, “he; that one.”.

यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः। भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात्।

yajña-śiṣṭāśinaḥ santo mucyante sarva-kilbiṣaiḥ | bhuñjate te tv aghaṃ pāpā ye pacanty ātma-kāraṇāt ||

[3.13] The good who eat the remainder of yajña are freed from all faults. But the wicked who cook for their own sake eat evil.

Word make-up

yajña-śiṣṭa-aśinaḥ (यज्ञ-शिष्ट-अशिनः): yajña (from yaj, “to offer.” The offering) + śiṣṭa (from śiṣ, “to leave.” Remainder; what is left) + aśinaḥ (from aś, “to eat.” An eater). Together: eaters of the remainder of yajña.
santaḥ (सन्तः): present participle of as, “to be.” The good as those who are; the true.
mucyante (मुच्यन्ते): Passive of muc, “to release.” They are freed.
sarva-kilbiṣaiḥ (सर्व-किल्बिषैः): sarva (sarva, “all; whole.”) + kilbiṣaiḥ (kilbiṣa, “fault, stain.”). Together: from all faults.
bhuñjate (भुञ्जते): from bhuj, “to enjoy, to eat.” They eat.
te tu (ते तु): te, enclitic: “your, to you, of you.” Also nominative plural “they” in some verses. But; then. A slight turn. Together: but they.
agham (अघम्): agha, “evil, stain.”.
pāpāḥ (पापाः): pāpa, “evil, what falls away.” Evil as a falling. Here: the wicked.
ye (ये): ye, “who (plural).”.
pacanti (पचन्ति): from pac, “to cook.” They cook.
ātma-kāraṇāt (आत्म-कारणात्): ātma (ātman, “self, breath.” The self as the breathing one within) + kāraṇāt (from kṛ, “to do.” A cause; a making-reason). Together: for their own sake.

अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः। यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः।

annād bhavanti bhūtāni parjanyād anna-sambhavaḥ | yajñād bhavati parjanyo yajñaḥ karma-samudbhavaḥ ||

[3.14] Beings come to be from food; food arises from rain. Rain comes to be from yajña; yajña arises from karma.

Word make-up

annāt (अन्नात्): from ad, “to eat.” Food as what is eaten. Here: from food.
bhavanti (भवन्ति): bhavanti, “they come to be.”.
bhūtāni (भूतानि): past participle of bhū, “to be.” What has come to be; a being. Here: beings.
parjanyāt (पर्जन्यात्): parjanya, the rain-god; rain. Here: from rain.
anna-sambhavaḥ (अन्न-सम्भवः): anna (from ad, “to eat.” Food as what is eaten) + sambhavaḥ (coming-to-be). Together: the arising of food.
yajñāt (यज्ञात्): from yaj, “to offer.” The offering. Here: from yajña.
bhavati (भवति): bhavati, from bhū, “to be.” It comes to be; there is.
parjanyaḥ (पर्जन्यः): parjanya, the rain-cloud, the rain-god. Rain.
yajñaḥ (यज्ञः): yaj, “to offer.” Offering.
karma-samudbhavaḥ (कर्म-समुद्भवः): karma (from kṛ, “to do.” The deed; action as what is done) + samudbhavaḥ (sam- + ud- + bhū, “to be.” A rising-together-out; arising). Together: arising from action.

कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम्। तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम्।

karma brahmodbhavaṃ viddhi brahmākṣara-samudbhavam | tasmāt sarva-gataṃ brahma nityaṃ yajñe pratiṣṭhitam ||

[3.15] Know that karma arises from brahman, and brahman arises from akṣara. Therefore the all-going brahman is ever established in yajña.

Word make-up

karma (कर्म): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
brahma-udbhavam (ब्रह्म-उद्भवम्): brahma: from bṛh, “to be vast”; nominative neuter of the stem brahman. That-which-is-vast: the vast entity, not a person-noun. udbhava: ud + bhū, “to be,” arising. Arising from that-which-is-vast.
viddhi (विद्धि): Imperative of vid, “to know.” Know.
brahma (ब्रह्म): bṛh, “to grow, to swell, to be vast.” Neuter entity. The vast. Not the person Brahmā. Not a brāhmaṇa.
akṣara-samudbhavam (अक्षर-समुद्भवम्): akṣara: a- (“not”) + kṣara (“that which wastes away,” from kṣar, “to flow, decay, perish”) — that which does not perish, not merely “undying.” sam-ud-bhava: sam + ud + bhū, “to be,” a rising-out-together. Arising from that-which-does-not-perish.
tasmāt (तस्मात्): tasmāt, ablative: “from that; therefore.”.
sarva-gatam (सर्व-गतम्): sarva (sarva, “all; whole.”) + gatam (from gam, “to go.” A way; a going). Together: all-pervading.
brahma (ब्रह्म): bṛh, “to grow, to swell, to be vast.” Neuter entity. The vast. Not the person Brahmā. Not a brāhmaṇa.
nityam (नित्यम्): nityam, “constantly; as a constant.”.
yajñe (यज्ञे): from yaj, “to offer.” The offering. Here: in yajña.
pratiṣṭhitam (प्रतिष्ठितम्): prati-sthā, “to stand forth, to be set.” Established; standing firmly. Neuter.

एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः। अघायुरिन्द्रियारामो मोघं पार्थ स जीवति।

evaṃ pravartitaṃ cakraṃ nānuvartayatīha yaḥ | aghāyur indriyārāmo moghaṃ pārtha sa jīvati ||

[3.16] Who does not turn this wheel set going here lives in vain, Pārtha — a life of evil, delighting in the senses.

Word make-up

evam (एवम्): evam, “thus; in this way.”.
pravartitam (प्रवर्तितम्): pra- + vṛt, causative past. Set going.
cakram (चक्रम्): cakra, “wheel.” A wheel; a cycle.
na anuvartayati (न अनुवर्तयति): Not. anu- + vṛt, causative. Turns with; makes follow. Together: does not turn with.
iha (इह): iha, “here; in this world.”
yaḥ (यः): yaḥ, “who; which (masculine).”.
agha-āyuḥ (अघ-आयुः): agha (agha, “evil, stain.”) + āyuḥ. Together: a life of evil.
indriya-ārāmaḥ (इन्द्रिय-आरामः): indriya (a sense-power; an organ of sense (connected with Indra as lord of power)) + ārāmaḥ (ā- + ram, “to delight.” Delight; a pleasure-garden of). Together: delighting in the senses.
mogham (मोघम्): mogha, “vain, empty.” In vain.
pārtha (पार्थ): pārtha: son of Pṛthā (Kuntī). A patronym, not a mystical title.
saḥ (सः): saḥ, “he; that one.”.
jīvati (जीवति): from jīv. He lives.

यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः। आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते।

yas tv ātma-ratir eva syād ātma-tṛptaś ca mānavaḥ | ātmany eva ca santuṣṭas tasya kāryaṃ na vidyate ||

[3.17] But the human being who delights in the ātman alone, who is satisfied in the ātman, and content in the ātman — for him no work remains to be done.

Word make-up

yaḥ tu (यः तु): yaḥ, “who; which (masculine).”. But; then. A slight turn. Together: but who.
ātma-ratiḥ (आत्म-रतिः): ātma (ātman, “self, breath.” The self as the breathing one within) + ratiḥ (from ram, “to delight.” Delight; pleasure-in). Together: delighting in the self.
eva (एव): Just so; indeed; only. Emphatic.
syāt (स्यात्): syāt, optative of as: “would be.”.
ātma-tṛptaḥ (आत्म-तृप्तः): ātma (ātman, “self, breath.” The self as the breathing one within) + tṛptaḥ (from tṛp, “to be satisfied.” Satisfied). Together: satisfied in the self.
ca (च): And.
mānavaḥ (मानवः): from manu, Manu the first man. A human being; a descendant of Manu.
ātmani (आत्मनि): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
eva ca (एव च): eva, “just so.” ca, “and.” And indeed.
santuṣṭaḥ (सन्तुष्टः): sam- + tuṣ. Content; well-satisfied.
tasya (तस्य): tasya, “of him; of that.”.
kāryam (कार्यम्): gerundive of kṛ, “to do.” What is to be done. Here: work to be done.
na vidyate (न विद्यते): Not. vidyate, from vid, “to be found, to be.” There is; it is found. Together: there is none.

नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन। न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः।

naiva tasya kṛtenārtho nākṛteneha kaścana | na cāsya sarva-bhūteṣu kaścid artha-vyapāśrayaḥ ||

[3.18] For him there is no purpose in what is done, nor any in what is not done, here. Nor does he depend on any being for any purpose.

Word make-up

na eva (न एव): Negation: “not.” Particle of restriction or emphasis: “only, just, indeed.”
tasya (तस्य): tasya, “of him; of that.”.
kṛtena (कृतेन): past participle of kṛ, “to do.” Done. Here: by what is done.
arthaḥ (अर्थः): from ṛ, “to go toward.” Aim; meaning; wealth as what is gone-toward. Here: purpose.
na (न): Not.
akṛtena (अकृतेन): a- (“not”) + kṛta. Not done. Here: by what is not done.
iha (इह): iha, “here; in this world.”
kaścana (कश्चन): kaścana, “anyone.” kaḥ + cana.
na ca (न च): na, “not.” ca, “and.” And not.
asya (अस्य): asya, “of this; of him.”.
sarva-bhūteṣu (सर्व-भूतेषु): sarva (sarva, “all; whole.”) + bhūteṣu (past participle of bhū, “to be.” What has come to be; a being). Together: among all beings.
kaścit (कश्चित्): kaścid, “someone; anyone.” kaḥ + cid.
artha-vyapāśrayaḥ (अर्थ-व्यपाश्रयः): artha (from ṛ, “to go toward.” Aim; meaning; wealth as what is gone-toward) + vyapāśrayaḥ (vi-apa-ā-śri, “to lean.” A depending; a leaning-upon). Together: depending on another for a purpose.

तस्मादसक्तः सततं कार्यं कर्म समाचर। असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः।

tasmād asaktaḥ satataṃ kāryaṃ karma samācara | asakto hy ācaran karma param āpnoti pūruṣaḥ ||

[3.19] Therefore, unattached, always perform the karma that is to be done. For the person who acts unattached attains the highest.

Word make-up

tasmāt (तस्मात्): tasmāt, ablative: “from that; therefore.”.
asaktaḥ (असक्तः): a- (“not”) + sakta (from sañj, “to cling”). Unattached; not stuck.
satatam (सततम्): satatam, “constantly; stretched continuously.”.
kāryam (कार्यम्): gerundive of kṛ, “to do.” What is to be done.
karma (कर्म): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
samācara (समाचर): sam-ā-car, imperative. Perform fully.
asaktaḥ (असक्तः): a- (“not”) + sakta (from sañj, “to cling”). Unattached; not stuck.
hi (हि): For; indeed. Marks a reason.
ācaran (आचरन्): Present participle of ā-car, “to practice, to go in a way.” Performing; going in the practice.
karma (कर्म): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
param (परम्): para, “beyond, further.” The high, the further; as a noun, the highest.
āpnoti (आप्नोति): ā- + āp, “to reach.” He attains.
pūruṣaḥ (पूरुषः): variant of puruṣa, “person, the filling one,” from pṝ “to fill.”. Here: a person.

कर्मणैव हि संसिद्धिमास्थिता जनकादयः। लोकसंग्रहमेवापि सम्पश्यन्कर्तुमर्हसि।

karmaṇaiva hi saṃsiddhim āsthitā janakādayaḥ | loka-saṅgraham evāpi sampaśyan kartum arhasi ||

[3.20] For by karma itself Janaka and others reached siddhi. You too should act, seeing also the holding-together of the world.

Word make-up

karmaṇā eva (कर्मणा एव): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
hi (हि): For; indeed. Marks a reason.
saṃsiddhim (संसिद्धिम्): sam- + sidh, “to succeed.” Full accomplishment.
āsthitāḥ (आस्थिताः): ā- + sthā. Reached; standing in.
janaka-ādayaḥ (जनक-आदयः): janaka (from jan, “to be born,” causative: begetter) + ādayaḥ. Together: Janaka and others.
loka-saṅgraham (लोक-सङ्ग्रहम्): loka (from lok/ruc, “to see, to shine.” A world as a seen-space; people as the world) + saṅgraham (sam- + grah, “to seize, to hold.” A holding-together). Together: the holding-together of the world.
eva api (एव अपि): Just so; indeed; only. Emphatic. Even; also. Together: also.
sampaśyan (सम्पश्यन्): sam- + dṛś, participle. Seeing fully.
kartum (कर्तुम्): From kṛ, “to do, to make.” To do; having done; doing.
arhasi (अर्हसि): from arh, “to be worthy, to ought.” You should; you are able/worthy to.

यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः। स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते।

yad yad ācarati śreṣṭhas tat tad evetaro janaḥ | sa yat pramāṇaṃ kurute lokas tad anuvartate ||

[3.21] Whatever the best person does, that the rest of people do. What he sets as the measure, the world follows.

Word make-up

yat yat (यत् यत्): yad, “which; what.”. yad, “which; what.”. Together: whatever.
ācarati (आचरति): ā- + car. He practices; he does.
śreṣṭhaḥ (श्रेष्ठः): superlative of praśasya. The best; the most excellent. Here: the best person.
tat tat (तत् तत्): tad tad, “this or that; each that.”
eva (एव): Just so; indeed; only. Emphatic.
itaraḥ (इतरः): itara, “the other, the rest.”.
janaḥ (जनः): from jan, “to be born.” People; a person.
saḥ (सः): saḥ, “he; that one.”.
yat (यत्): yad, “which; what.”.
pramāṇam (प्रमाणम्): pra- + mā, “to measure.” A measure; a standard of knowing.
kurute (कुरुते): from kṛ. He makes; he does.
lokaḥ (लोकः): lok, “to see, to shine.” A seen-space; a realm. Not the same word as jagat.
tat (तत्): tad, “that.”.
anuvartate (अनुवर्तते): anu- + vṛt. Follows.

न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन। नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि।

na me pārthāsti kartavyaṃ triṣu lokeṣu kiñcana | nānavāptam avāptavyaṃ varta eva ca karmaṇi ||

[3.22] There is nothing I must do, Pārtha, in the three worlds — nothing unobtained that I should obtain — and yet I remain in karma.

Word make-up

na (न): Not.
me (मे): me, enclitic of aham: “my, to me, of me.”.
pārtha (पार्थ): pārtha: son of Pṛthā (Kuntī). A patronym, not a mystical title.
asti (अस्ति): asti, from as, “to be.” There is.
kartavyam (कर्तव्यम्): Gerundive of kṛ, “to do.” What is to be done.
triṣu (त्रिषु): triṣu, “in the three.”.
lokeṣu (लोकेषु): from lok/ruc, “to see, to shine.” A world as a seen-space; people as the world. Here: worlds.
kiñcana (किञ्चन): kiñcana, “anything.”.
na (न): Not.
anavāptam (अनवाप्तम्): an- + ava-āp, “to reach.” Unobtained; not yet reached.
avāptavyam (अवाप्तव्यम्): Gerundive of ava-āp, “to reach.” To be obtained.
varte (वर्ते): from vṛt, “to turn.” I remain; I turn (in action).
eva ca (एव च): eva, “just so.” ca, “and.” And indeed.
karmaṇi (कर्मणि): kṛ, “to do.” What is done. Not a thin “action” as a slogan.

यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः। मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः।

yadi hy ahaṃ na varteyaṃ jātu karmaṇy atandritaḥ | mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ ||

[3.23] For if I ever did not remain in karma, unwearied, people would follow my path in every way, Pārtha.

Word make-up

yadi hi (यदि हि): yadi, “if.”. For; indeed. Marks a reason. Together: for if.
aham (अहम्): aham, “I.”.
na varteyam (न वर्तेयम्): Not. Optative of vṛt. I should remain. Together: did not remain.
jātu (जातु): jātu, “ever; at any time.”.
karmaṇi (कर्मणि): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
atandritaḥ (अतन्द्रितः): a- + tandra, “weariness.” Unwearied; not slack.
mama (मम): mama, “of me; my.”.
vartma (वर्त्म): from vṛt, “to turn.” A path as a turning-track.
anuvartante (अनुवर्तन्ते): anu- + vṛt, “to turn.” They follow; they turn after.
manuṣyāḥ (मनुष्याः): from manu. A human; a man. Here: people.
pārtha (पार्थ): pārtha: son of Pṛthā (Kuntī). A patronym, not a mystical title.
sarvaśaḥ (सर्वशः): sarvaśas, “in every way; on every side.”.

उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम्। सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः।

utsīdeyur ime lokā na kuryāṃ karma ced aham | saṅkarasya ca kartā syām upahanyām imāḥ prajāḥ ||

[3.24] These worlds would fall to ruin if I did not do karma. I would be the maker of mixing, and I would destroy these beings.

Word make-up

utsīdeyuḥ (उत्सीदेयुः): ud- + sad, optative. Would fall to ruin.
ime (इमे): ime, “these.”.
lokāḥ (लोकाः): from lok/ruc, “to see, to shine.” A world as a seen-space; people as the world. Here: worlds.
na kuryām (न कुर्याम्): na, “not.” Optative of kṛ, “to do.” I should not do; if I did not do.
karma (कर्म): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
cet (चेत्): cet, “if.”
aham (अहम्): aham, “I.”.
saṅkarasya (सङ्करस्य): sam- + kṛ, “to mix, to scatter.” A mixing; a confusion of kinds. Here: of mixing.
ca (च): And.
kartā (कर्ता): from kṛ, “to do.” The doer.
syām (स्याम्): syām, “I would be.”.
upahanyām (उपहन्याम्): upa- + han, optative. I would destroy.
imāḥ (इमाः): imāḥ, feminine plural: “these.”.
prajāḥ (प्रजाः): pra- (“forth”) + jan, “to be born.” Offspring; beings brought forth.

सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत। कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम्।

saktāḥ karmaṇy avidvāṃso yathā kurvanti bhārata | kuryād vidvāṃs tathāsaktaś cikīrṣur loka-saṅgraham ||

[3.25] As the unwise, attached to karma, act, Bhārata, so should the wise act, unattached, wishing to hold the world together.

Word make-up

saktāḥ (सक्ताः): From sañj, “to cling.” Clings; clung.
karmaṇi (कर्मणि): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
avidvāṃsaḥ (अविद्वांसः): The unwise (a- + vid).
yathā (यथा): yathā, “as.”.
kurvanti (कुर्वन्ति): From kṛ, “to do, to make.” To do; having done; doing.
bhārata (भारत): descendant of Bharata (from bhṛ, “to bear”). O descendant of Bharata.
kuryāt (कुर्यात्): From kṛ, “to do, to make.” To do; having done; doing.
vidvān (विद्वान्): from vid, “to know.” One who knows; the wise.
tathā (तथा): tathā, “so.”.
asaktaḥ (असक्तः): a- (“not”) + sakta (from sañj, “to cling”). Unattached; not stuck.
cikīrṣuḥ (चिकीर्षुः): Desiderative of kṛ, “to do.” Wishing to do.
loka-saṅgraham (लोक-सङ्ग्रहम्): loka (from lok/ruc, “to see, to shine.” A world as a seen-space; people as the world) + saṅgraham (sam- + grah, “to seize, to hold.” A holding-together). Together: the holding-together of the world.

न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्। जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन्।

na buddhi-bhedaṃ janayed ajñānāṃ karma-saṅginām | joṣayet sarva-karmāṇi vidvān yuktaḥ samācaran ||

[3.26] He should not cause a split in the buddhi of the ignorant who cling to karma. The wise one, joined, should make them take pleasure in all karmas, performing them himself.

Word make-up

na (न): Not.
buddhi-bhedam (बुद्धि-भेदम्): buddhi (from budh, “to wake.” Understanding; the waking-faculty) + bhedam (from bhid, “to split.” A split; a breaking). Together: a split in understanding.
janayet (जनयेत्): Causative optative of jan, “to be born.” Should cause to arise.
ajñānām (अज्ञानाम्): a- + jñā. Unknowing; one who does not know. Here: of the ignorant.
karma-saṅginām (कर्म-सङ्गिनाम्): karma (from kṛ, “to do.” The deed; action as what is done) + saṅginām. Together: who cling to action.
joṣayet (जोषयेत्): Causative optative of juṣ, “to enjoy.” Should make them take pleasure.
sarva-karmāṇi (सर्व-कर्माणि): sarva (sarva, “all; whole.”) + karmāṇi (from kṛ, “to do.” The deed; action as what is done). Together: in all actions.
vidvān (विद्वान्): from vid, “to know.” One who knows; the wise.
yuktaḥ (युक्तः): past participle of yuj, “to yoke.” Yoked; joined.
samācaran (समाचरन्): sam-ā-car, “to go in a practice together.” Performing fully.

प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः। अहङ्कारविमूढात्मा कर्ताहमिति मन्यते।

prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ | ahaṅkāra-vimūḍhātmā kartāham iti manyate ||

[3.27] karmas are being done in every way by the guṇas of prakṛti. The ātman deluded by ahaṅkāra thinks: “I am the doer.”

Word make-up

prakṛteḥ (प्रकृतेः): pra- + kṛ, “to make.” The bringing-forth; nature as what makes forth. Here: of prakṛti.
kriyamāṇāni (क्रियमाणानि): passive participle of kṛ, “to do.” Being done.
guṇaiḥ (गुणैः): guṇa, “strand, thread, quality.” A strand of prakṛti; a quality that binds. Here: by the guṇas.
karmāṇi (कर्माणि): from kṛ, “to do.” The deed; action as what is done. Here: actions.
sarvaśaḥ (सर्वशः): sarvaśas, “in every way; on every side.”.
ahaṅkāra-vimūḍha-ātmā (अहङ्कार-विमूढ-आत्मा): ahaṅkāra (aham (“I”) + kāra (from kṛ, “to make”)) + vimūḍha + ātmā (ātman, “self, breath.” The self as the breathing one within). Together: the self deluded by I-making.
kartā (कर्ता): from kṛ, “to do.” The doer.
aham (अहम्): aham, “I.”.
iti (इति): Thus. Marks quoted speech or a close.
manyate (मन्यते): from man, “to think.” He thinks; he holds.

तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः। गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते।

tattva-vit tu mahā-bāho guṇa-karma-vibhāgayoḥ | guṇā guṇeṣu vartanta iti matvā na sajjate ||

[3.28] But the knower of the truth of the divisions of guṇa and karma, O mighty-armed, knowing “the guṇas are at work among the guṇas,” does not cling.

Word make-up

tattva-vit (तत्त्व-वित्): Compound. tattva: tad + tva: that-ness; the being-that of a thing. tattvataḥ: from that-ness, in reality as that. vit: vit is a form used in this verse; read it from its pieces and its root.
tu (तु): But; then. A slight turn.
mahā-bāho (महा-बाहो): mahā (“great”) + bāhu (“arm”). O long-armed one.
guṇa-karma-vibhāgayoḥ (गुण-कर्म-विभागयोः): guṇa (guṇa, “strand, thread, quality.” A strand of prakṛti; a quality that binds) + karma (from kṛ, “to do.” The deed; action as what is done) + vibhāgayoḥ. Together: of the divisions of guṇa and action.
guṇāḥ (गुणाः): guṇa, “strand, thread, quality.” A strand of prakṛti; a quality that binds. Here: the guṇas.
guṇeṣu (गुणेषु): guṇa, “strand, thread, quality.” A strand of prakṛti; a quality that binds. Here: among the guṇas.
vartante (वर्तन्ते): from vṛt. They are at work; they turn.
iti (इति): Thus. Marks quoted speech or a close.
matvā (मत्वा): Gerund of man, “to think.” Having thought; knowing.
na sajjate (न सज्जते): Not. from sañj, “to cling.” He clings. Together: does not cling.

प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु। तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत्।

prakṛter guṇa-sammūḍhāḥ sajjante guṇa-karmasu | tān akṛtsna-vido mandān kṛtsna-vin na vicālayet ||

[3.29] Those deluded by the guṇas of prakṛti cling to the karmas of the guṇas. The one who knows the whole should not unsettle those dull ones who do not know the whole.

Word make-up

prakṛteḥ (प्रकृतेः): pra- + kṛ, “to make.” The bringing-forth; nature as what makes forth. Here: of prakṛti.
guṇa-sammūḍhāḥ (गुण-सम्मूढाः): guṇa (guṇa, “strand, thread, quality.” A strand of prakṛti; a quality that binds) + sammūḍhāḥ (sam- + muh). Together: deluded by the guṇas.
sajjante (सज्जन्ते): from sañj, “to cling, to stick.” They cling.
guṇa-karmasu (गुण-कर्मसु): guṇa (guṇa, “strand, thread, quality.” A strand of prakṛti; a quality that binds) + karmasu (from kṛ, “to do.” The deed; action as what is done). Together: to the actions of the guṇas.
tān (तान्): tān, accusative plural: “them.”.
akṛtsna-vidaḥ (अकृत्स्न-विदः): akṛtsna + vidaḥ. Together: who do not know the whole.
mandān (मन्दान्): manda, “slow, dull.”.
kṛtsna-vit (कृत्स्न-वित्): kṛtsna (kṛtsna, “whole, entire.”) + vit. Together: the one who knows the whole.
na vicālayet (न विचालयेत्): Not. vi- + cal, causative optative. Should unsettle. Together: should not unsettle.

मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा। निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।

mayi sarvāṇi karmāṇi saṃnyasyādhyātma-cetasā | nirāśīr nirmamo bhūtvā yudhyasva vigata-jvaraḥ ||

[3.30] Renouncing all karmas in me with a mind on adhyātma, without hope, without “mine,” fight, free of fever.

Word make-up

mayi (मयि): mayi, locative of aham: “in me.”.
sarvāṇi (सर्वाणि): sarvāṇi, “all (neuter plural).”.
karmāṇi (कर्माणि): from kṛ, “to do.” The deed; action as what is done. Here: actions.
saṃnyasya (संन्यस्य): Gerund of sam-ni-as, “to throw down together.” Having renounced.
adhyātma-cetasā (अध्यात्म-चेतसा): adhyātma + cetasā (from cit, “to notice.” Mind; awareness). Together: with a mind on the inner self.
nirāśīḥ (निराशीः): nir- (“without”) + āśis, “hope, wish.” Without hope; without a wish held out.
nirmamaḥ (निर्ममः): nir- (“without”) + mama (“mine”). Without “mine.”. Here: without “mine”.
bhūtvā (भूत्वा): Gerund of bhū, “to be.” Having become; having come to be.
yudhyasva (युध्यस्व): from yudh, “to fight,” imperative middle. Fight.
vigata-jvaraḥ (विगत-ज्वरः): vigata + jvaraḥ (jvara, “fever,” from jvar, “to be hot.” Fever of the mind). Together: free of fever.

ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः। श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः।

ye me matam idaṃ nityam anutiṣṭhanti mānavāḥ | śraddhāvanto 'nasūyanto mucyante te 'pi karmabhiḥ ||

[3.31] Those human beings who always practice this view of mine, who have śraddhā, without finding fault, they too are freed from karmas.

Word make-up

ye (ये): ye, “who (plural).”.
me (मे): me, enclitic of aham: “my, to me, of me.”.
matam (मतम्): mad-/mat-, “me, my.” Stem of aham in compounds. Here: view.
idam (इदम्): idam, “this.”.
nityam (नित्यम्): nityam, “constantly; as a constant.”.
anutiṣṭhanti (अनुतिष्ठन्ति): anu- + sthā. They practice; they stand after.
mānavāḥ (मानवाः): from manu, Manu the first man. A human being; a descendant of Manu. Here: human beings.
śraddhāvantaḥ (श्रद्धावन्तः): śrat (“heart”) + dhā, “to place.” The placing of the heart. Not thin “trust.” Not thin “belief.”
anasūyantaḥ (अनसूयन्तः): an- (“not”) + asūy, “to find fault.” Without finding fault.
mucyante (मुच्यन्ते): Passive of muc, “to release.” They are freed.
te api (ते अपि): te, enclitic: “your, to you, of you.” Also nominative plural “they” in some verses. Even; also. Together: they too.
karmabhiḥ (कर्मभिः): kṛ, “to do.” What is done. Not a thin “action” as a slogan.

ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्। सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः।

ye tv etad abhyasūyanto nānutiṣṭhanti me matam | sarva-jñāna-vimūḍhāṃs tān viddhi naṣṭān acetasaḥ ||

[3.32] But those who, finding fault, do not practice this view of mine — know them as lost, without awareness, deluded as to all jñāna.

Word make-up

ye tu (ये तु): ye, “who (plural).”. But; then. A slight turn. Together: but who.
etat (एतत्): etat, “this.”.
abhyasūyantaḥ (अभ्यसूयन्तः): abhi- + asūy, “to find fault.” Finding fault at; envying.
na anutiṣṭhanti (न अनुतिष्ठन्ति): Not. anu- + sthā. They practice; they stand after. Together: do not practice.
me (मे): me, enclitic of aham: “my, to me, of me.”.
matam (मतम्): mad-/mat-, “me, my.” Stem of aham in compounds. Here: view.
sarva-jñāna-vimūḍhān (सर्व-ज्ञान-विमूढान्): sarva (sarva, “all; whole.”) + jñāna (from jñā, “to know.” Knowing; knowledge as the act of knowing) + vimūḍhān. Together: deluded as to all knowledge.
tān (तान्): tān, accusative plural: “them.”.
viddhi (विद्धि): Imperative of vid, “to know.” Know.
naṣṭān (नष्टान्): from naś, “to perish.” Lost; perished.
acetasaḥ (अचेतसः): a- (“not”) + cetas (from cit). Without awareness.

सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि। प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति।

sadṛśaṃ ceṣṭate svasyāḥ prakṛter jñānavān api | prakṛtiṃ yānti bhūtāni nigrahaḥ kiṃ kariṣyati ||

[3.33] Even a knower acts in accordance with his own prakṛti. Beings go to prakṛti. What will restraint do?

Word make-up

sadṛśam (सदृशम्): sa-dṛś, “like-seeing.” In accordance; similar.
ceṣṭate (चेष्टते): from ceṣṭ, “to move.” He acts; he stirs.
svasyāḥ (स्वस्याः): Genitive feminine of sva, “own.” Of his own (prakṛti).
prakṛteḥ (प्रकृतेः): pra- + kṛ, “to make.” The bringing-forth; nature as what makes forth. Here: prakṛti.
jñāna-vān (ज्ञान-वान्): jñāna (from jñā, “to know.” Knowing; knowledge as the act of knowing) + vān. Together: a knower.
api (अपि): Even; also.
prakṛtim (प्रकृतिम्): pra- + kṛ, “to make.” The making-forth. Not a thin “nature.”
yānti (यान्ति): from yā, “to go.” They go.
bhūtāni (भूतानि): past participle of bhū, “to be.” What has come to be; a being. Here: beings.
nigrahaḥ (निग्रहः): ni- + grah, “to seize.” A holding-down; restraint.
kim (किम्): kim, “what? why?”.
kariṣyati (करिष्यति): Future of kṛ, “to do.” He/it will do.

इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ। तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ।

indriyasyendriyasyārthe rāga-dveṣau vyavasthitau | tayor na vaśam āgacchet tau hy asya paripanthinau ||

[3.34] Attachment and aversion are set toward the object of each sense. One should not come under their power; they are his two road-blockers.

Word make-up

indriyasya indriyasya (इन्द्रियस्य इन्द्रियस्य): Belonging to Indra (the power); a power of sense. The faculties that seize objects. Belonging to Indra (the power); a power of sense. The faculties that seize objects.
arthe (अर्थे): from ṛ, “to go toward.” Aim; meaning; wealth as what is gone-toward. Here: toward the object.
rāga-dveṣau (राग-द्वेषौ): rāga (from rañj, “to be dyed, to be coloured.” Attraction as a dyeing of the mind; longing) + dveṣau (from dviṣ, “to hate.” Aversion; hating). Together: attachment and aversion.
vyavasthitau (व्यवस्थितौ): vi-ava-sthā, dual. The two stationed; set in place.
tayoḥ (तयोः): tayoḥ, “of those two.”.
na (न): Not.
vaśam (वशम्): vaśa, “will, power over.” Accusative. Power; control.
āgacchet (आगच्छेत्): ā- + gam, optative. One should come.
tau (तौ): tau, “those two.”.
hi (हि): For; indeed. Marks a reason.
asya (अस्य): asya, “of this; of him.”.
paripanthinau (परिपन्थिनौ): pari-pathin, “one on the path against.” A road-blocker; an adversary on the way. Here: road-blockers.

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्। स्वधर्मे निधनं श्रेयः परधर्मो भयावहः।

śreyān sva-dharmo viguṇaḥ para-dharmāt sv-anuṣṭhitāt | sva-dharme nidhanaṃ śreyaḥ para-dharmo bhayāvahaḥ ||

[3.35] Better is one's own dharma, even without quality, than another's dharma well performed. Death in one's own dharma is better; another's dharma brings fear.

Word make-up

śreyān (श्रेयान्): Comparative of śrī / śrī- related “better, more splendid.” The better; what is more excellent.
sva-dharmaḥ (स्व-धर्मः): sva (sva, “own.”) + dharmaḥ (from dhṛ, “to hold, to bear.” What holds a thing in its way: the holding-law, dharma). Together: one's own dharma.
viguṇaḥ (विगुणः): vi- + guṇa. Without quality; lacking the strands of excellence.
para-dharmāt (पर-धर्मात्): para (para, “beyond, further, higher.”) + dharmāt (from dhṛ, “to hold, to bear.” What holds a thing in its way: the holding-law, dharma). Together: than another's dharma.
su-anuṣṭhitāt (सु-अनुष्ठितात्): su + anuṣṭhitāt. Together: well performed.
sva-dharme (स्व-धर्मे): sva (sva, “own.”) + dharme (from dhṛ, “to hold, to bear.” What holds a thing in its way: the holding-law, dharma). Together: in one's own dharma.
nidhanam (निधनम्): ni- (“down”) + dhana/dhā, a laying-down. Death; an end.
śreyaḥ (श्रेयः): Comparative of śrī / śrī- related “better, more splendid.” The better; what is more excellent.
para-dharmaḥ (पर-धर्मः): para (para, “beyond, further, higher.”) + dharmaḥ (from dhṛ, “to hold, to bear.” What holds a thing in its way: the holding-law, dharma). Together: another's dharma.
bhaya-āvahaḥ (भय-आवहः): bhaya (from bhī, “to fear.” Fear) + āvahaḥ. Together: bringing fear.

अर्जुन उवाच। अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः। अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः।

arjuna uvāca | atha kena prayukto 'yaṃ pāpaṃ carati pūruṣaḥ | anicchann api vārṣṇeya balād iva niyojitaḥ ||

[3.36] Arjuna said: Then by what is this person driven to do evil, descendant of Vṛṣṇi, even unwilling, as if compelled by force?

Word make-up

arjunaḥ (अर्जुनः): from ṛj/arjuna, “white, straight.” Arjuna.
uvāca (उवाच): Perfect of vac, “to speak.” He said.
atha (अथ): Then; now. A starting-particle.
kena (केन): kena, “by what? by whom?”.
prayuktaḥ (प्रयुक्तः): pra- + yuj. Driven; yoked forth.
ayam (अयम्): ayam, “this one.”.
pāpam (पापम्): pāpa: evil, a bad deed. What is ill. Not a Christian “sin” imported whole.
carati (चरति): from car, “to move.” He moves; he does; he walks.
pūruṣaḥ (पूरुषः): variant of puruṣa, “person, the filling one,” from pṝ “to fill.”. Here: a person.
anicchan api (अनिच्छन् अपि): an- + iṣ, “to wish”: not wishing. api, “even.” Even unwilling.
vārṣṇeya (वार्ष्णेय): Descendant of Vṛṣṇi. O Vṛṣṇi-one: Kṛṣṇa.
balāt iva (बलात् इव): from bal, “to be strong.” Force; strength. Like; as if. Together: as if by force.
niyojitaḥ (नियोजितः): ni- + yuj, causative past. Compelled; yoked into.

श्रीभगवानुवाच। काम एष क्रोध एष रजोगुणसमुद्भवः। महाशनो महापाप्मा विद्ध्येनमिह वैरिणम्।

śrī-bhagavān uvāca | kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ | mahāśano mahā-pāpmā viddhy enam iha vairiṇam ||

[3.37] The Lord said: This is desire, this is anger, born of the guṇa of rajas — a great eater, a great evildoer. Know this as the enemy here.

Word make-up

śrī-bhagavān (श्री-भगवान्): śrī is splendour, the honour-prefix. bhagavān is one who has bhaga (share, majesty), from bhaj, “to share, to partake.” Not a personal name here: the Lord, the one possessed of majesty.
uvāca (उवाच): Perfect of vac, “to speak.” He said.
kāmaḥ (कामः): from kam, “to wish, to love.” Desire; wishing.
eṣaḥ (एषः): eṣaḥ, “this one.”.
krodhaḥ (क्रोधः): from krudh, “to be angry.” Anger as the heated mind.
eṣaḥ (एषः): eṣaḥ, “this one.”.
rajas-guṇa-samudbhavaḥ (रजस्-गुण-समुद्भवः): rajas (from rañj, “to be coloured, to be stirred.” The strand of stirring and passion) + guṇa (guṇa, “strand, thread, quality.” A strand of prakṛti; a quality that binds) + samudbhavaḥ (sam- + ud- + bhū, “to be.” A rising-together-out; arising). Together: born of the guṇa of rajas.
mahā-aśanaḥ (महा-अशनः): mahā (mahat, from mah, “to be great.” Great; the large) + aśanaḥ. Together: a great eater.
mahā-pāpmā (महा-पाप्मा): mahā (mahat, from mah, “to be great.” Great; the large) + pāpmā (pāpa, “evil,” as a power). Together: a great evildoer.
viddhi (विद्धि): Imperative of vid, “to know.” Know.
enam (एनम्): enam, “this (one already in view).”.
iha (इह): iha, “here; in this world.”
vairiṇam (वैरिणम्): Accusative of vairin, from vaira, hostility. The enemy.

धूमेनाव्रियते वह्निर्यथादर्शो मलेन च। यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम्।

dhūmenāvriyate vahnir yathādarśo malena ca | yatholbenāvṛto garbhas tathā tenedam āvṛtam ||

[3.38] As fire is covered by smoke, as a mirror by dirt, as an embryo is wrapped by the caul — so is this covered by that.

Word make-up

dhūmena (धूमेन): dhūma, “smoke.”. Here: by smoke.
āvriyate (आव्रियते): ā- + vṛ, passive. Is covered.
vahniḥ (वह्निः): from vah, “to carry.” Fire as the carrier (of the offering).
yathā (यथा): yathā, “as.”.
ādarśaḥ (आदर्शः): ā- + dṛś, “to see.” A mirror; a seeing-toward.
malena (मलेन): mala, “dirt, stain.”. Here: by dirt.
ca (च): And.
yathā (यथा): yathā, “as.”.
ulbena (उल्बेन): ulba, “caul, membrane.” The wrapping of an embryo. Here: by the caul.
āvṛtaḥ (आवृतः): ā- + vṛ, “to cover.” Covered; wrapped.
garbhaḥ (गर्भः): garbha, “womb, embryo.”. Here: an embryo.
tathā (तथा): tathā, “so.”.
tena (तेन): tena, “by that; by him.”.
idam (इदम्): idam, “this.”.
āvṛtam (आवृतम्): ā- + vṛ, “to cover.” Covered; wrapped. Here: is covered.

आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा। कामरूपेण कौन्तेय दुष्पूरेणानलेन च।

āvṛtaṃ jñānam etena jñānino nitya-vairiṇā | kāma-rūpeṇa kaunteya duṣpūreṇānalena ca ||

[3.39] jñāna is covered by this, the knower's constant enemy, in the form of desire, son of Kuntī — insatiable, like fire.

Word make-up

āvṛtam (आवृतम्): ā- + vṛ, “to cover.” Covered; wrapped.
jñānam (ज्ञानम्): jñā, “to know.” Knowing. Not a thin “knowledge” as a pile of facts.
etena (एतेन): etena, “by this.”.
jñāninaḥ (ज्ञानिनः): jñā, “to know.” + -in. One who knows.
nitya-vairiṇā (नित्य-वैरिणा): nitya (from ni- + √i or related to nitya “constant.” Constant; what holds through time) + vairiṇā (from vīra/vaira, hostility). Together: the constant enemy.
kāma-rūpeṇa (काम-रूपेण): kāma (from kam, “to wish, to love.” Desire; wishing) + rūpeṇa. Together: in the form of desire.
kaunteya (कौन्तेय): kaunteya: son of Kuntī. Patronym.
duṣpūreṇa (दुष्पूरेण): Instrumental of duṣpūra: dus- + pṝ, “to fill.” By what is hard to fill; by the insatiable.
analena (अनलेन): anala, “fire,” from an, “to breathe” (the breathing fire). Fire; the insatiable. Here: like fire.
ca (च): And.

इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते। एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम्।

indriyāṇi mano buddhir asyādhiṣṭhānam ucyate | etair vimohayaty eṣa jñānam āvṛtya dehinam ||

[3.40] The senses, the manas, the buddhi are said to be its seat. By these it deludes the embodied one, covering jñāna.

Word make-up

indriyāṇi (इन्द्रियाणि): indriya: a sense-power, a faculty that seizes.
manaḥ (मनः): from man, “to think.” The mind as the thinking faculty.
buddhiḥ (बुद्धिः): budh, “to wake, to know.” Understanding.
asya (अस्य): asya, “of this; of him.”.
adhiṣṭhānam (अधिष्ठानम्): adhi- + sthā. A seat; a standing-over place.
ucyate (उच्यते): Passive of vac, “to speak.” It is said; it is called.
etaiḥ (एतैः): etaiḥ, “by these.”.
vimohayati (विमोहयति): vi- + muh, causative. It deludes.
eṣaḥ (एषः): eṣaḥ, “this one.”.
jñānam (ज्ञानम्): jñā, “to know.” Knowing. Not a thin “knowledge” as a pile of facts.
āvṛtya (आवृत्य): ā- + vṛ, gerund. Covering.
dehinam (देहिनम्): from dih, “to smear, to plaster.” The body as the plastered form. Here: the embodied one.

तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ। पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम्।

tasmāt tvam indriyāṇy ādau niyamya bharatarṣabha | pāpmānaṃ prajahi hy enaṃ jñāna-vijñāna-nāśanam ||

[3.41] Therefore, first restraining the senses, O bull of the Bharatas, strike down this evil one, the destroyer of jñāna and vijñāna.

Word make-up

tasmāt (तस्मात्): tasmāt, ablative: “from that; therefore.”.
tvam (त्वम्): tvam, “you.”.
indriyāṇi (इन्द्रियाणि): indriya: a sense-power, a faculty that seizes.
ādau (आदौ): ādau, locative of ādi: “in the beginning.”.
niyamya (नियम्य): Gerund of ni-yam, “to restrain.” Having restrained; holding to a rule.
bharata-ṛṣabha (भरत-ऋषभ): Bharata + ṛṣabha (“bull”). O bull of the Bharatas.
pāpmānam (पाप्मानम्): Accusative of pāpman: pāpa, “evil,” as a power. The evil one.
prajahi (प्रजहि): pra- + han. Strike down forth.
hi (हि): For; indeed. Marks a reason.
enam (एनम्): enam, “this (one already in view).”.
jñāna-vijñāna-nāśanam (ज्ञान-विज्ञान-नाशनम्): jñāna (from jñā, “to know.” Knowing; knowledge as the act of knowing) + vijñāna (vi- (“apart, distinctly”) + jñā, “to know.” Distinct knowing; knowing that discerns) + nāśanam (from naś, causative). Together: destroyer of knowledge and of knowing.

इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः। मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः।

indriyāṇi parāṇy āhur indriyebhyaḥ paraṃ manaḥ | manasas tu parā buddhir yo buddheḥ paratas tu saḥ ||

[3.42] The senses are said to be higher; higher than the senses is the manas; higher than the manas is buddhi; but who is beyond buddhi — that is he.

Word make-up

indriyāṇi (इन्द्रियाणि): indriya: a sense-power, a faculty that seizes.
parāṇi (पराणि): para, “beyond, further, higher.”.
āhuḥ (आहुः): Perfect of ah, “to say.” They say; they name.
indriyebhyaḥ (इन्द्रियेभ्यः): Inflected from indriya. Belonging to Indra (the power); a power of sense. The faculties that seize objects.
param (परम्): para, “beyond, further.” The high, the further; as a noun, the highest.
manaḥ (मनः): from man, “to think.” The mind as the thinking faculty.
manasaḥ (मनसः): man, “to think.” Mind.
tu (तु): But; then. A slight turn.
parā (परा): para, “beyond, further, higher.”.
buddhiḥ (बुद्धिः): budh, “to wake, to know.” Understanding.
yaḥ (यः): yaḥ, “who; which (masculine).”.
buddheḥ (बुद्धेः): from budh, “to wake.” Understanding; the waking-faculty. Here: than understanding.
parataḥ (परतः): from para. Beyond; on the further side.
tu (तु): But; then. A slight turn.
saḥ (सः): saḥ, “he; that one.”.

एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना। जहि शत्रुं महाबाहो कामरूपं दुरासदम्।

evaṃ buddheḥ paraṃ buddhvā saṃstabhyātmānam ātmanā | jahi śatruṃ mahā-bāho kāma-rūpaṃ durāsadam ||

[3.43] Thus knowing what is beyond buddhi, steadying the ātman by the ātman, slay the enemy, O mighty-armed, hard to approach, in the form of desire.

Word make-up

evam (एवम्): evam, “thus; in this way.”.
buddheḥ (बुद्धेः): from budh, “to wake.” Understanding; the waking-faculty. Here: than understanding.
param (परम्): para, “beyond, further.” The high, the further; as a noun, the highest.
buddhvā (बुद्ध्वा): Gerund of budh, “to wake, to know.” Having woken to; knowing.
saṃstabhya (संस्तभ्य): sam- + stambh, gerund. Steadying.
ātmānam (आत्मानम्): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
ātmanā (आत्मना): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
jahi (जहि): Imperative of han, “to strike.” Strike down; slay.
śatrum (शत्रुम्): Accusative of śatru, “enemy.” The enemy.
mahā-bāho (महा-बाहो): mahā (“great”) + bāhu (“arm”). O long-armed one.
kāma-rūpam (काम-रूपम्): kāma (from kam, “to wish, to love.” Desire; wishing) + rūpam. Together: in the form of desire.
durāsadam (दुरासदम्): dur- + ā-sad, “to sit near.” Hard to approach; hard to sit-near.