Arjuna asks: if wisdom is superior, why must I act? Krishna answers — no one can refrain from action even for a moment. Action offered as yajna (sacrifice) does not bind. Doing one's own duty imperfectly is better than another's well performed.
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 ||
Arjuna said: If wisdom is held by you superior to action, O Janardana, why then, O Keshava, do you urge me to this terrible act?
व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे । तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् ॥
vyāmiśreṇeva vākyena buddhiṃ mohayasīva me | tad-ekaṃ vada niścitya yena śreyo’ham-āpnuyām ||
With ambiguous words you bewilder my mind. Tell me decisively the one thing by which I may attain the highest good.
श्रीभगवानुवाच । लोकेऽस्मिन्द्विविधा 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 ||
The Blessed Lord said: O sinless one, two paths were taught by me of old — that of knowledge for contemplatives, and that of action for those of action.
न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते । न च संन्यसनादेव सिद्धिं समधिगच्छति ॥
na karmaṇām-anārambhān-naiṣkarmyaṃ puruṣo’śnute | na ca saṃnyasanād-eva siddhiṃ samadhigacchati ||
A person does not attain freedom from action by not undertaking actions, nor by mere renunciation does one attain perfection.
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 ||
No one can remain even for a moment without performing action. Everyone is helplessly driven to act by the modes born of nature.
कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् । इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते ॥
karmendriyāṇi saṃyamya ya āste manasā smaran | indriyārthān vimūḍhātmā mithyācāraḥ sa ucyate ||
One who restrains the organs of action while mentally dwelling on sense objects is a deluded soul, called a hypocrite.
यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन । कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते ॥
yas-tv-indriyāṇi manasā niyamyārabhate’rjuna | karmendriyaiḥ karma-yogam-asaktaḥ sa viśiṣyate ||
But, O Arjuna, one who controls the senses by the mind and engages without attachment in the yoga of action through the organs of action — that one excels.
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 ||
Perform your prescribed duty, for action is better than inaction. Even the maintenance of your body would not be possible without action.
यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः । तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ॥
yajñārthāt karmaṇo’nyatra loko’yaṃ karma-bandhanaḥ | tad-arthaṃ karma kaunteya mukta-saṅgaḥ samācara ||
Except for action performed as sacrifice, this world is bound by action. Therefore, O son of Kunti, perform action for its sake alone, free from attachment.
सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः । अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् ॥
saha-yajñāḥ prajāḥ sṛṣṭvā purovāca prajāpatiḥ | anena prasaviṣyadhvam-eṣa vo’stv-iṣṭa-kāma-dhuk ||
At the beginning, Prajapati created humanity together with sacrifice and said: by this you shall multiply; let this be the cow that yields your desires.
देवान्भावयतानेन ते देवा भावयन्तु वः । परस्परं भावयन्तः श्रेयः परमवाप्स्यथ ॥
devān bhāvayatānena te devā bhāvayantu vaḥ | parasparaṃ bhāvayantaḥ śreyaḥ param-avāpsyatha ||
Nourish the devas with this; may the devas nourish you. Nourishing one another, you shall attain the highest good.
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 ||
Nourished by sacrifice, the devas will give you desired enjoyments. One who enjoys their gifts without offering them in return is indeed a thief.
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 ||
The good who eat the remnants of sacrifice are freed from all sins. But the evil who cook only for their own sake eat sin.
अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः । यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः ॥
annād bhavanti bhūtāni parjanyād-anna-sambhavaḥ | yajñād bhavati parjanyo yajñaḥ karma-samudbhavaḥ ||
From food, beings come into being; from rain, food is produced; from sacrifice, rain arises; and sacrifice is born of action.
कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम् । तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् ॥
karma brahmodbhavaṃ viddhi brahmākṣara-samudbhavam | tasmāt sarva-gataṃ brahma nityaṃ yajñe pratiṣṭhitam ||
Know that action arises from Brahman, and Brahman from the Imperishable. Hence the all-pervading Brahman is always present in sacrifice.
एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः । अघायुरिन्द्रियारामो मोघं पार्थ स जीवति ॥
evaṃ pravartitaṃ cakraṃ nānuvartayatīha yaḥ | aghāyur-indriyārāmo moghaṃ pārtha sa jīvati ||
One who does not follow the wheel thus set in motion, O Partha — sinful, indulgent in the senses — lives in vain.
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 ||
But for one who delights in the Self alone, is content in the Self and satisfied with the Self — for that person there is no duty.
नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन । न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः ॥
naiva tasya kṛtenārtho nākṛteneha kaścana | na cāsya sarva-bhūteṣu kaścid-artha-vyapāśrayaḥ ||
For such a one there is no purpose in action done or undone, nor any need to depend on any being for any purpose.
तस्मादसक्तः सततं कार्यं कर्म समाचर । असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः ॥
tasmād-asaktaḥ satataṃ kāryaṃ karma samācara | asakto hy-ācaran karma param-āpnoti pūruṣaḥ ||
Therefore, always perform your duty efficiently without attachment. By performing action without attachment, one attains the Supreme.
कर्मणैव हि संसिद्धिमास्थिता जनकादयः । लोकसङ्ग्रहमेवापि सम्पश्यन्कर्तुमर्हसि ॥
karmaṇaiva hi saṃsiddhim-āsthitā janakādayaḥ | loka-saṅgraham-evāpi sampaśyan-kartum-arhasi ||
King Janaka and others attained perfection through action alone. Even with a view to the welfare of the world, you ought to act.
यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः । स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥
yad-yad-ācarati śreṣṭhas-tat-tad-eveta-ro janaḥ | sa yat pramāṇaṃ kurute lokas-tad-anuvartate ||
Whatever a great person does, others follow. Whatever standard such a one sets, the world 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 ||
O Partha, there is nothing in the three worlds that I have to do, nothing unattained that I need to attain — yet I am engaged in action.
यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः । मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥
yadi hy-ahaṃ na varteyaṃ jātu karmaṇy-atandritaḥ | mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ ||
For if I did not engage in action ever, untiringly — people, O Partha, would follow my path in every way.
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 ||
These worlds would perish if I did not act. I would be the author of confusion and would destroy these creatures.
सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत । कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसङ्ग्रहम् ॥
saktāḥ karmaṇy-avidvāṃso yathā kurvanti bhārata | kuryād-vidvāṃs-tathāsaktaś-cikīrṣur-loka-saṅgraham ||
As the ignorant act with attachment, O Bharata, so the wise should act without attachment, seeking the welfare of the world.
न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् । जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन् ॥
na buddhi-bhedaṃ janayed-ajñānāṃ karma-saṅginām | joṣayet sarva-karmāṇi vidvān yuktaḥ samācaran ||
The wise should not unsettle the minds of the ignorant who are attached to action. Acting himself with discipline, he should encourage them in all their actions.
प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः । अहङ्कारविमूढात्मा कर्ताहमिति मन्यते ॥
prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ | ahaṅkāra-vimūḍhātmā kartāham-iti manyate ||
All actions are performed by the modes of nature. The soul deluded by ego thinks, "I am the doer."
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 ||
But the knower of truth, O mighty-armed, understanding the divisions of guna and karma, knows "modes act on modes," and remains unattached.
प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु । तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत् ॥
prakṛter-guṇa-sammūḍhāḥ sajjante guṇa-karmasu | tān-akṛtsna-vido mandān-kṛtsna-vin-na vicālayet ||
Those deluded by the modes of nature get attached to the actions of the modes. The one who knows the whole should not unsettle the dull who know only the part.
मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा । निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः ॥
mayi sarvāṇi karmāṇi saṃnyasyādhyātma-cetasā | nirāśīr-nirmamo bhūtvā yudhyasva vigata-jvaraḥ ||
Renouncing all actions to me with mind focused on the Self, free from longing and from "mine," fight — without fever of mind.
ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः । श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः ॥
ye me matam-idaṃ nityam-anutiṣṭhanti mānavāḥ | śraddhāvanto’nasūyanto mucyante te’pi karmabhiḥ ||
Those who constantly follow this teaching of mine with faith and without finding fault are freed from the bondage of actions.
ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् । सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः ॥
ye tv-etad-abhyasūyanto nānutiṣṭhanti me matam | sarva-jñāna-vimūḍhāṃs-tān viddhi naṣṭān-acetasaḥ ||
But those who, finding fault with this teaching, do not practise it — know them to be deluded in all knowledge, mindless and ruined.
सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि । प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ॥
sadṛśaṃ ceṣṭate svasyāḥ prakṛter-jñānavān-api | prakṛtiṃ yānti bhūtāni nigrahaḥ kiṃ kariṣyati ||
Even the wise person acts according to his own nature; all beings follow nature — what can restraint do?
इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ । तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥
indriyasyendriyasyārthe rāga-dveṣau vyavasthitau | tayor-na vaśam-āgacchet tau hy-asya paripanthinau ||
Attraction and aversion towards the objects of each sense are seated in the sense. Do not come under their power — they are obstacles in your path.
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् । स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ॥
śreyān sva-dharmo viguṇaḥ para-dharmāt sv-anuṣṭhitāt | sva-dharme nidhanaṃ śreyaḥ para-dharmo bhayāvahaḥ ||
One's own duty, though imperfect, is better than another's well performed. Better death in one's own duty; another's duty is fraught with 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 ||
Arjuna said: But by what is one impelled to commit sin, O Varshneya, even against one's will, as if driven by force?
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 ||
The Blessed Lord said: It is desire, it is anger, born of the mode of rajas — all-devouring, all-sinful. Know this to be the enemy here.
धूमेनाव्रियते वह्निर्यथादर्शो मलेन च । यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ॥
dhūmenāvriyate vahnir-yathādarśo malena ca | yatholbenāvṛto garbhas-tathā tenedam-āvṛtam ||
As fire is covered by smoke, as a mirror by dust, as the womb covers the embryo — so is wisdom covered by this.
आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा । कामरूपेण कौन्तेय दुष्पूरेणानलेन च ॥
āvṛtaṃ jñānam-etena jñānino nitya-vairiṇā | kāma-rūpeṇa kaunteya duṣpūreṇānalena ca ||
Wisdom is covered by this constant enemy of the wise, O son of Kunti — by desire, which is like an insatiable fire.
इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते । एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ॥
indriyāṇi mano buddhir-asyādhiṣṭhānam-ucyate | etair-vimohayaty-eṣa jñānam-āvṛtya dehinam ||
The senses, mind, and intellect are said to be its seat. Through these it deludes the embodied being, covering wisdom.
तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ । पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् ॥
tasmāt tvam-indriyāṇy-ādau niyamya bharatarṣabha | pāpmānaṃ prajahi hy-enaṃ jñāna-vijñāna-nāśanam ||
Therefore, O bull of the Bharatas, first restrain the senses and then slay this destroyer of knowledge and wisdom.
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 ||
The senses are said to be superior; superior to the senses is the mind; superior to the mind is the intellect; superior even to the intellect is He (the Self).
एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना । जहि शत्रुं महाबाहो कामरूपं दुरासदम् ॥
evaṃ buddheḥ paraṃ buddhvā saṃstabhyātmānam-ātmanā | jahi śatruṃ mahā-bāho kāma-rūpaṃ durāsadam ||
Thus knowing Him to be higher than the intellect, restraining the self by the Self, slay the enemy in the form of desire — hard to subdue, O mighty-armed.