Chapter 3: Karma Yoga

Lord Krishna recommended Buddhi Yoga to Arjuna which means action in Krishna
Consciousness. He is going to present this Buddhi Yoga as per different levels of sanctified
consciousness. The preliminary understanding of this Buddhi yoga starts with Karma Yoga
and the complete understanding of the same Buddhi Yoga ends with Bhakti Yoga. Yoga is
the way of life. That which is way of life must be consciousness driven as it is the
consciousness that is fundamental building block of the existential reality. The original state
of the consciousness is Krishna Consciousness however due to the constant engagement with
matter from the time immemorial, this original consciousness has become dormant. Yoga is
the way to awaken this dormant Krishna Consciousness. Karma Yoga is the beginning of this
awakening process. This Chapter is organized in the following manner:
 BG 3.1-9: Action in Krishna consciousness (Karma yoga) is better than analysis or
Samkhya yoga
 BG 3.10-16: Prescribed duties for both humans and demigods are assigned by Lord
Krishna
 BG 3.17-27: Prescribed duties in KC even purify liberated souls
 BG 3.28-36: Vedic Varnashrama system is instituted to please Krishna only
 BG 3.37-43: Conquering lust by guiding mind and senses through spiritual
intelligence

Fig. 3.1 Subthemes of chapter 3

This material manifestation is caused by three modes of material nature under the guidance of
the Supreme Lord, Sri Krishna. Thus, events related to creation, maintenance and destruction
are naturally taking place by the influence of these three modes. The scientific division of the
society in terms of varna and ashrama is so orchestrated so that people can give sufficient
time for self-realization. There are four varnas (occupational duties) which are intellectual,
administrative, business and service provider categories respectively. There are four
ashramas which are brahmachari (student) life, grihastha (house holder) life, vanaprastha
(retired) life and sannyasa (mendicant) life. Each varna and each ashrama are associated
with specific responsibilities to awaken our dormant Krishna Consciousness. This chapter
starts with Arjuna’s confusion as to which is better – is it Karma Yoga or Samkhya Yoga.
Lord Krishna answers by stating that although both will provide the same result, Karma Yoga
is better than Samkhya Yoga (BG 3.1-9). The next section (BG 3.10-16) states that all
prescribed duties are assigned by Lord Krishna. In the third section (BG 3.17-27) Lord
Krishna emphatically declares that even He Himself performs prescribed duties although He
does not have any such activities to perform. Such prescribed duties purify even the liberated
souls like Janaka. The scientific varnashrama system has been instituted just to please Lord
Krishna only. This theme has been elaborated in the 4 th section (BG 3.28-36). Lust is only the
stumbling block in properly executing occupational duties. Lord Krishna explains the process
that will eradicate lust from our senses, mind and intelligence which is the subject matter of
the 5th section (BG 3.37-43).
3.1 Action in Krishna Consciousness (Karma Yoga) is better than analysis (Samkhya
Yoga) - BG 3.1-9

Fig 3.2: A Karma Yogi & Samkhya Yogi meditating on the Supreme

Arjuna is not able to comprehend that fighting in the battle can be synonymous with Yoga.
He belongs to an era when many seekers of Truth are engaged in Samkhya. This is a process
by which one understands consciousness as distinguished from matter. He thus identifies
Buddhi Yoga with that of Samkhya Yoga. Thus, he asks:
Arjuna said: O Janārdana, O Keśava, why do You want to engage me in this ghastly warfare,
if You think that intelligence is better than fruitive work? (BG 3.1)
My intelligence is bewildered by Your equivocal instructions. Therefore, please tell me
decisively which will be most beneficial for me. (BG 3.2)
However, Lord Krishna has no desire to prescribe the speculative processes of jnana and
dhyana to attain brahman and paramatma realizations. Arjuna is the pure devotee of the
Lord. Thus, He will prescribe only those processes by which Arjuna can know Krishna as He
is which is bhagavan realization. Thus, Karma Yoga, Jnana Yoga, Karma Sannyasa Yoga,
Dhyana Yoga and Bhakti Yoga as described in Bhagavad Gita are only different forms of
Krishna Consciousness as per the level of the spiritual realization of the seeker of Truth.
3.1.1 Both Samkhya and devotional service can achieve the same end goal
Lord Krishna replies as follows:
The Supreme Personality of Godhead said: O sinless Arjuna, I have already explained that
there are two classes of men who try to realize the self. Some are inclined to understand it by
empirical, philosophical speculation, and others by devotional service. (BG 3.3)
Not by merely abstaining from work can one achieve freedom from reaction, nor by
renunciation alone can one attain perfection. (BG 3.4)
As long as the seeker is very sincere, both Samkhya and Karma Yogas would yield the same
result, i.e. realization of different aspects of the same Absolute Truth. However, majority do
not have qualification to approach the process of Samkhya as most of us born of some
material nature that propels us to perform certain kind of works. Thus, Lord Krishna is
warning Arjuna that many pretenders without having sufficient qualification approach the
subject matter in Samkhya which are beyond their understanding.
3.1.2 A pretender
Lord Krishna defines a pretender: Everyone is forced to act helplessly according to the
qualities he has acquired from the modes of material nature; therefore, no one can refrain
from doing something, not even for a moment. (BG 3.5)
One who restrains the senses of action but whose mind dwells on sense objects certainly
deludes himself and is called a pretender. (BG 3.6)
Verse BG 3.6 echoes the meaning of the verse BG 2.59. Simple repression of senses would
make us speculate about the transcendence unless one is blessed with the divine experience.
Finding responsibilities too difficult to handle, many such pretenders seek the shelter of
Himalayan caves while assuming very exalted spiritual status. Such pretenders fall victim to
name, fame and other material adorations. Lord Krishna is thus advising us not to abandon
any responsibility as all responsibilities in the matter of universal management are ordained
by the Lord Himself.

3.1.3 Karma Yoga is far superior to Samkhya Yoga

Lord Krishna is prescribing Karma Yoga to most of us as this approach is far superior as
compared to Samkhya Yoga:
On the other hand, if a sincere person tries to control the active senses by the mind and
begins karma-yoga [in Kṛṣṇa consciousness] without attachment, he is by far superior. (BG
3.7)
Most of the time we want to escape from the responsibilities in the name of practicing
spiritual life. This is verily condemned by Lord Krishna. It is better be grounded in our nature
through the occupational duty and learn to transcend that very nature through Krishna
Consciousness.
3.1.3 Work done for the satisfaction of Krishna is inaction in action
Work as per the occupational duty is necessary to maintain body and soul together:
Perform your prescribed duty, for doing so is better than not working. One cannot even
maintain one’s physical body without work. (BG 3.8)
Work done as a sacrifice for Viṣṇu has to be performed; otherwise work causes bondage in
this material world. Therefore, O son of Kuntī, perform your prescribed duties for His
satisfaction, and in that way you will always remain free from bondage. (BG 3.9)
The premise for Samkhya Yogis is that action causes reaction. Thus, many give up
responsibilities prematurely. However, working for Lord Krishna is inaction in action. A
devotee can understand this simple statement so easily but a speculator although very
scholarly cannot understand. An action that please Lord Krishna is called sacrifice and such a
sacrifice even liberates a sannyasi.
3.2 Prescribed duties for both humans and demigods are assigned by Lord Krishna (BG
3.10-16)
What are prescribed duties? Prescribed duties are
those by which the universe is sustained. The
universal management requires that all necessities
of life are provided with. Demigods are assigned
with these responsibilities. Humans need to
acknowledge this by the performance of sacrifices.
For example, the sustenance of life for all earthly
beings is possible because of Sun. But how to pay
tax to Sun God? Thoughtful people should dwell
on this topic as earthly lives are possible due to
Sun, Moon, and many other planets. Lord Krishna
is emphasizing the need for performing prescribed
duties and this is the way the universal cooperation
can be established.
3.2.1 Cooperation between demigods and Fig. 3.3: Occupational duties, Acts of Sacrifice & Yajna
humans through the performance of Yajna
Let’s hear from Lord Krishna first in this matter:
In the beginning of creation, the Lord of all
creatures sent forth generations of men and
demigods, along with sacrifices for Viṣṇu, and
blessed them by saying, “Be thou happy by this
yajña [sacrifice] because its performance will
bestow upon you everything desirable for living
happily and achieving liberation.” (BG 3.10)
The demigods, being pleased by sacrifices, will
also please you, and thus, by cooperation between
men and demigods, prosperity will reign for all.
(BG 3.11)
In charge of the various necessities of life, the
demigods, being satisfied by the performance of
yajña [sacrifice], will supply all necessities to
you. But he who enjoys such gifts without offering
them to the demigods in return is certainly a thief.
(BG 3.12)
This is clear that the prescribed duties of the
Fig. 3.4: Demigods provide all the required
resources through the performance of Yajna
demigods are to provide necessities of life. Humans need to perform the sacrifices to
acknowledge the contributions of these demigods. Unfortunately neglect of prescribed duties
have resulted in environmental pollution, global warming, scarcity of quality food, quality
air, quality water and what not. We deal this in details in the takeaway section.
3.2.2 Yajna starts from sanctifying eating habits
Lord manifests His energy in the form of food and sustains our lives. This is the anna-maya
stage of realizing the Absolute Truth. To acknowledge this, we need to sanctify food that we
eat by first offering it to the Lord. We then need to accept the food as prasada (mercy of the
Lord). Otherwise, we are eating only sin. This is what Lord Krishna says:
The devotees of the Lord are released from all kinds of sins because they eat food which is
offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat
only sin. (BG 3.13)
Eating, mating, sleeping and defending are basic actions for humans that are also common to
animals. An animal cannot perform sacrifice, humans can do. At the beginning level, we must
sanctify these four basic actions. Eating habits can be sanctified by acknowledge that Lord
alone is nourishing us by providing us milk, grains, vegetables and fruits and by accepting
prasadam - the food stuff that are offered to Lord Krishna. Mating habits can be sanctified by
practicing celibacy and by procreating Krishna Conscious children. Sleeping habits can be
sanctified by regulated sleep in the night and getting up early in the morning for spiritual
practices. The defending habits are sanctified by accepting an occupational duty that is as per
one’s material nature and giving the result of this occupational duty to Lord Krishna under
the guidance of a bonafide spiritual master.
3.2.3 The formula for prosperity
All nations, all societies and all communities want prosperity. They assume a set of
speculative formula to attain prosperity. In spite of so much of advances in so called science
and technology, food security and food safety has remained an unsolved problem as per the
United Nation. In the following verse Lord Krishna gives the formula for the prosperity:
All living bodies subsist on food grains, which are produced from rains. Rains are produced
by performance of yajña [sacrifice], and yajña is born of prescribed duties. (BG 3.14)
If we engage in our respective occupational duties, the real yajna is performed. That ensures
rain and good rain means good crops. This is the way to attain prosperity. However, the entire
civilization is engaged in forbidden activities such as meat eating for which millions of
innocent animals are being slaughtered every day, illicit sex, intoxication and gambling.
What is prescribed duty and what is not is ascertained from the Vedic literature such as
Bhagavad Gita, Mahabharath, Ramayana and Srimad Bhagavatam.
3.2.4 Prescribed duties must be ascertained by scrutinizing the Vedic literature
Lord Krishna has the following to say about the prescribed duties:
Regulated activities are prescribed in the Vedas, and the Vedas are directly manifested from
the Supreme Personality of Godhead. Consequently, the all-pervading Transcendence is
eternally situated in acts of sacrifice. (BG 3.15)
My dear Arjuna, one who does not follow in human life the cycle of sacrifice thus established
by the Vedas certainly leads a life full of sin. Living only for the satisfaction of the senses,
such a person lives in vain. (BG 3.16)
Some of the salient features about the prescribed duties are:
 Prescribed duties and acts of sacrifice are one and same
 Vedic Varnashrama system has been developed
following the instructions of Lord Krishna
 Since prescribed duties are designed by Lord
Krishna and embedded in the Vedic literature,
these regulative activities carry the spirit of
transcendence,
 All of the human society are duty bound to
accept these regulative actions otherwise the
civilization will follow the path of self-
destruction due to the heavy burden of the sin.

3.3 Prescribed duties in KC purify even liberated souls (BG 3.17-27)

A liberated soul is he who has transcended mundane senses, mind and intelligence. He is
devoid of false ego. Although he resides in the material body, he is untouched by the three
modes of material nature just like a lotus leave within the water remains untouched by the
water.1 Obviously such a person owns no material responsibility. Still such a person accepts a
mundane responsibility and discharges it so perfectly by which he sets the standard for
others. However, Lord Krishna goes a step further and states that the prescribed duty that has
the divine stamp purifies even liberated souls.
3.3.1 A perfected being has no prescribed duty
In principle, a self-realized soul has no duty to perform as he is internally situated. Lord
Krishna says the following meant for realized souls:
But for one who takes pleasure in the Self, whose human life is one of self-realization, and
who is satisfied in the Self only, fully satiated – for him there is no duty. (BG 3.17)
A self-realized man has no purpose to fulfil in the discharge of his prescribed duties, nor has
he any reason not to perform such work. Nor has he any need to depend on any other living
being. (BG 3.18)
Such personalities take joy in exploring the inner-self and relish the divine joy hidden in the
conscious space. Such persons are not indebted to any one nor they owe anything to anyone.
They are self-situated.
3.3.2 Persons like Janaka attained perfection by performing prescribed duties
Taking inspiration from such liberated souls one should work without having attachment to
results. Since lesser beings are attached to doing work, such attachment can be transcended
by giving results to Lord Krishna. Thus Lord Krishna says:
Therefore, without being attached to the fruits of activities, one should act as a matter of
duty, for by working without attachment one attains the Supreme. (BG 3.19)
Lord Krishna gives the example of Kings like Janaka who perfected their lives by becoming
ideal administrators and set examples for other administrators how to perform the duty as an
instrument of Lord Krishna.

1. BG 5.10
Kings such as Janaka attained perfection solely by performance of prescribed duties.
Therefore, just for the sake of educating the people in general, you should perform your
work. (BG 3.20)
Arjuna is thus encouraged to the follow the footstep of Kings like Janaka and fight in the
battle.
3.3.3 Even Lord Krishna performs prescribed duties to set an example for others
The society always looks upon some ideal examples to follow. We have ideal administrators
like Yudhisthira Maharaja, Ambarisa Maharaja, Lord Rama, King Rantideva from whom all
administrators should take inspiration. The intellectuals like Vasistha, Sandipani, Bhrigu,
Durvasha, Vishvamitra are capable of inspiring intellectual administrators of all generations.
This is true 5000 years ago, 5 million years ago as well as now.
Whatever action a great man performs, common men follow. And whatever standards he sets
by exemplary acts, all the world pursues. (BG 3.21)
Five thousands years ago Lord Krishna performed His
duty as an ideal student in Sandipani Munis School, as
the ideal householder in Dvaraka and as an ideal King
in Mathura and Dvaraka. Being the Absolute Truth,
His energy acts to serve Him but He served His
teacher, family members and citizens as per the Vedic
standards.
O son of Pṛthā, there is no work prescribed for Me
within all the three planetary systems. Nor am I in want
of anything, nor have I a need to obtain anything – and
yet I am engaged in prescribed duties. (BG 3.22)
For if I ever failed to engage in carefully performing
prescribed duties, O Pārtha, certainly all men would follow My path. (BG 3.23)
If I did not perform prescribed duties, all these worlds would be put to ruination. I would be
the cause of creating unwanted population, and I would thereby destroy the peace of all
living beings. (BG 3.24)
As the ignorant perform their duties with attachment to results, the learned may similarly act,
but without attachment, for the sake of leading people on the right path. (BG 3.25)
Lord Krishna is the ideal Absolute example. If He would have neglected His duties, then the
entire world would have selected that path of neglect of duty very easily. At the present
moment, we need such ideal examples in all sectors who follow the principle of dharma with
full dedication while executing the duty.
 Fig.3.5: Lord Krishna performing yajna, giving charity to the Brahmanas, feeding the cows.

3.3.4 Even fruitive workers who are attached to results must be encouraged
Majority will not be able to perform their occupational duties while giving results to Lord
Krishna. Such personalities are very much attached to fruitive works and may be a victim to
circumstance. Those who are leaders of the society do not forbid such people from
performing fruitive actions although fruitive actions bind one to the cycles of birth and death.
So as not to disrupt the minds of ignorant men attached to the fruitive results of prescribed
duties, a learned person should not induce them to stop work. Rather, by working in the spirit
of devotion, he should engage them in all sorts of activities [for the gradual development of
Kṛṣṇa Consciousness]. (BG 3.26)
3.3.5 The sense of doer-ship is the stumbling block for attaining perfection through
prescribed duty
Anybody devoid of false ego can discharge the occupational duty while pleasing Lord
Krishna. However, the false ego brings in the sense of doer-ship and with that the strong
sense of proprietorship over the results of actions. A person educated within Vedic system
knows that it is the material nature that enacts an action but NOT the soul. As Lord Krishna
aptly says:
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. (BG 3.27)
A sincere seeker of Truth must always work diligently to get rid of false ego. The guidance of
the bonafide spiritual master is a must to achieve this goal.
3.4 Varnashrama system is instituted to please Lord Krishna only (BG 3.28-35)
The structure of Varnashrama comes from Lord Krishna and the purpose of Varnashrama is
to please Lord Krishna. Please refer verse BG 3.30. Varnashrama system is instituted to adopt
a regulated life (ashrama) while discharging the duty as per qualification and occupation
(varna). The central theme is to abstain from material sense gratification while engaging
senses in the spiritual activities. All forms of activities except meat eating, intoxication, illicit
sex and gambling can be spiritualized.
3.4.1 Varnashrama system is meant for gradual progress in spiritual life
Leaders of the society must understand the spirit and structure of the Varnashrama system
and implement it in the society as per the situation, time, people, and culture. The objective is
to achieve the gradual progress in spiritual consciousness of the people so that the society can
harmonize its existence as per the laws of the Lord. As Lord Krishna says:
One who is in knowledge of the Absolute Truth, O mighty-armed, does not engage himself in
the senses and sense gratification, knowing well the differences between work in devotion and
work for fruitive results. (BG 3.28)
Bewildered by the modes of material nature, the ignorant fully engage themselves in material
activities and become attached. But the wise should not unsettle them, although these duties
are inferior due to the performers’ lack of knowledge. (BG 3.29)
3.4.2 Karma Yoga in its perfection level is Krishna Consciousness action
The following verse is the essence of this chapter that defines what is Krama Yoga and
Karma Yoga is non-different from Krishna Consciousness in its pristine form. Lord Krishna
in unequivocal manner states what is Karma Yoga and its spirit in the following two verses:
mayi sarväëi karmäëi sannyasyädhyätma-cetasä
niräçér nirmamo bhütvä yudhyasva vigata-jvaraù
Therefore, O Arjuna, surrendering all your works unto Me, with full knowledge of Me,
without desires for profit, with no claims to proprietorship, and free from lethargy, fight. (BG
3.30)
ye me matam idaà nityam anutiñöhanti mänaväù
çraddhävanto 'nasüyanto mucyante te 'pi karmabhiù
Those persons who execute their duties according to My injunctions and who follow this
teaching faithfully, without envy, become free from the bondage of fruitive actions. (BG 3.31)
3.4.3 The envious disregard the Varnashrama Principles and the pretenders neglect the
Varnashrama Principles
The simple faith in Lord Krishna’s instruction will help us to advance in spiritual life but
those who are envious disregard the valuable advice of Lord Krishna and they perish. 2 Then
there are others who give up the varnashrama-dharma and perform severe austerities while
accepting Samkhya. They are in the realm of pretenders as they start concocting spiritual
realm being situated within the material realm. As Lord Krishna aptly describe such
categories in the following three verses:
But those who, out of envy, disregard these teachings and do not follow them regularly are to
be considered bereft of all knowledge, befooled, and ruined in their endeavours for
perfection. (BG 3.32)
Even a man of knowledge acts according to his own nature, for everyone follows the nature
he has acquired from the three modes. What can repression accomplish? (BG 3.33)
There are principles to regulate attachment and aversion pertaining to the senses and their
objects. One should not come under the control of such attachment and aversion, because
they are stumbling blocks on the path of self-realization. (BG 3.34)
3.4.3 Be situated in one’s occupational duty even at the risk of one’s life
Each one us is wearing a human dress that is made up of three modes of material nature. By
Lord Krishna’s design, each of these bodies will be naturally functional in specific ways.
Accordingly, we need to accept a prescribed duty as per our nature. It is better for a
Kshyatriya to die in the battle field rather than accepting a position of mendicant in the
jungle.
çreyän sva-dharmo viguëaù para-dharmät sv-anuñöhität
sva-dharme nidhanaà çreyaù para-dharmo bhayävahaù
It is far better to discharge one’s prescribed duties, even though faultily, than another’s
duties perfectly. Destruction in the course of performing one’s own duty is better than
engaging in another’s duties, for to follow another’s path is dangerous. (BG 3.35)

2. BG 16.23
Lord Krishna concludes this section on Varnashrama by strongly advising us to stick to our
own svadharma as each occupational duty will bring challenging situation from time to time.
By depending on Lord Krishna’s guidance, we should render such duty without ever getting
swayed by the results.

3.5 Conquering Lust by guiding the mind and the senses through the spiritual
intelligence (BG 3.36-43)
Arjuna has noticed from the very birth that Duryodhana and his company have blatantly
adopted sinful acts which are so obvious even for the general population. However,
Duryodhana is apparently able to give protection to the citizens of Hastinapur. How could he
perform sinful act while engaging in his occupational duty? Thus Arjuna asks the cause of
sinful activities by those who are engaged in their respective occupational duties.
Arjuna said: O descendant of Vṛṣṇi, by what is one impelled to sinful acts, even unwillingly,
as if engaged by force? (BG 3.36)
3.5.1 Lust is our only all devouring enemy
The direct answer to that wonderful question by Arjuna is given by Lord Krishna as:
çré-bhagavän uväca
käma eña krodha eña rajo-guëa-samudbhavaù
mahäçano mahä-päpmä viddhy enam iha vairiëam
The Supreme Personality of Godhead said: It is lust only, Arjuna, which is born of contact
with the material mode of passion and later transformed into wrath, and which is the all-
devouring sinful enemy of this world. (BG 3.37)
Lust is the all-devouring enemy of each of us. This lust is sitting in our senses, mind and
intelligence. Lust begins with the idea of false-proprietorship while forsaking the Truth that
Lord Krishna is the only proprietor of everything. This lust has variegated structures as well.
3.5.2 Degrees of lust
From time immemorial, we are cultivating the sense of false proprietorship while staying
away from the conclusive truth. That very attitude has invited lust as our worst enemy and the
enemy is residing within our perceptual space. This enemy blocks knowledge and facilitates
ignorance. Based on our separation from Lord Krishna and His instructions, the degrees of
lust vary. Let’s hear from Lord Krishna in this regard:
As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by
the womb, the living entity is similarly covered by different degrees of this lust. (BG 3.38)
Thus the wise living entity’s pure consciousness becomes covered by his eternal enemy in the
form of lust, which is never satisfied and which burns like fire. (BG 3.39)
3.5.3 Residing places for the lust
For a conditioned soul, the perceptual space is filled with lust. We see the phenomenal world
with the help of an internal glass that is made up of lust. Lord Krishna states that this
perceptual space must be cleansed of lust by regulating senses and by the cultivation of
spiritual knowledge.
The senses, the mind and the intelligence are the sitting places of this lust. Through them lust
covers the real knowledge of the living entity and bewilders him. (BG 3.40)
Therefore, O Arjuna, best of the Bhāratas, in the very beginning curb this great symbol of sin
[lust] by regulating the senses, and slay this destroyer of knowledge and self-realization. (BG
3.41)
3.5.4 Guide the mind and senses through spiritual intelligence
The hierarchy of our perceptual space is described by Lord Krishna where Intelligence is
superior to mind, and the mind is superior to senses. If intelligence is cleansed by the
cultivation of the spiritual knowledge, then the mind and senses can be guided by the spiritual
intelligence. In this process both mind and senses can be easily cleansed.
indriyäëi paräëy ähur indriyebhyaù paraà manaù
manasas tu parä buddhir yo buddheù paratas tu saù
The working senses are superior to dull matter; mind is higher than the senses; intelligence is
still higher than the mind; and he [the soul] is even higher than the intelligence. (BG 3.42)
Thus, knowing oneself to be transcendental to the material senses, mind and intelligence, O
mighty-armed Arjuna, one should steady the mind by deliberate spiritual intelligence [Kṛṣṇa
consciousness] and thus – by spiritual strength – conquer this insatiable enemy known as
lust. (BG 3.43)
Thus, Lord Krishna advising Arjuna to adopt a top-down approach but many pretenders
follow bottom up approach. This is the irony that in the name of Bhagavad Gita the so called
spiritualists take up bottom up approach.
3.6 Essential verses in this chapter
Inaction in action is explained in this verse:
yajïärthät karmaëo 'nyatra
loko 'yaà karma-bandhanaù
tad-arthaà karma kaunteya
mukta-saìgaù samäcara
Work done as a sacrifice for Viṣṇ u has to be performed; otherwise work causes bondage in
this material world. Therefore, O son of Kuntī, perform your prescribed duties for His
satisfaction, and in that way you will always remain free from bondage. (BG 3.9)
It must be music to ears to all dedicated to varnashrama system that even a ghastly warfare
can be dedicated to Lord Krishna:
mayi sarväëi karmäëi
sannyasyädhyätma-cetasä
niräçér nirmamo bhütvä
yudhyasva vigata-jvaraù
Therefore, O Arjuna, surrendering all your works unto Me, with full knowledge of Me,
without desires for profit, with no claims to proprietorship, and free from lethargy, fight. (BG
3.30)
Lust is the major stumbling block in discharging our prescribed duties for the pleasure of
Lord Krishna. This all devouring enemy of ours can be conquered by guiding the mind and
senses by the spiritual intelligence. The spiritual intelligence is to awaken our dormant
Krishna Consciousness.
evaà buddheù paraà buddhvä
saàstabhyätmänam ätmanä
jahi çatruà mahä-bäho
käma-rüpaà duräsadam
Thus knowing oneself to be transcendental to the material senses, mind and intelligence, O
mighty-armed Arjuna, one should steady the mind by deliberate spiritual intelligence [Kṛṣṇ a
consciousness] and thus – by spiritual strength – conquer this insatiable enemy known as lust.
(BG 3.43)
3.7 Take Aways
Lord Krishna advocated Buddhi Yoga in Chapter 2. This Buddhi yoga is being further dealt
in details to educate us the spirit and structure of the Buddhi Yoga. The third chapter cracks
the surface of Buddhi Yoga and compels us to go deeper. There are many wonderful
philosophical takeaways from this chapter and will deal with them in this section more in
practical terms.
3.7.1 Accepting an occupational duty knowing one’s nature
Lord Krishna is repeating in this chapter that the occupational duty is born out of our material
nature and hence one can not do away with it. Rather by connecting the occupational duty to
Krishna Consciousness, one can transcend the bodily Consciousness and attain one’s divine
nature. What is the material nature? How do we attain this? There are four factors that
decides our nature.
The first one is our karmic memory. We learned in Chapter 2 that from the time immemorial
we have been transmigrating from one body to another based on the conscious state of our
perceptual space. At the time of transmigration, the jiva gives up the gross material body and
is carried to a new gross body3 through the agency of the subtle body consisting of mind,
intelligence and false ego. Thus, this subtle body has the impression of our gross activities
over many life times. When we are born, we are born with this karmic memory in the form of
subtle body that is witness of all our actions in past many births. This very process explains
why one is good at one thing not the other. Even identical twins do not have the same taste.
The second factor that decides our nature is our genealogical memory. I have parents and my
parents have their parents and this process goes on to our gotra which is usually a Rishi of the
yore. Thus, my biological body inherits the genealogical memory of my forefathers. Our
attachment and appreciation of certain family values more likely depend on the family values
that were cultivated by my forefathers. For example, in a lighter note, Punjabis are more
likely that of warrior class while marwaris are more likely that of business class.
The third factor that decides one’s nature is the environment and culture in which one is
brought up. The brought up in a nation makes one to think of in a specific way. Similarly, the

3.BG 2.22
brought up in a community and its culture will have impact in one’s persona. The
environment such as village life or city life will have its own contribution to our nature. An
Odiya boy will more likely to be sentimentally attached to Jagannatha samskriti while an
Andhra boy will be sentimentally attached to Tirupati Balaji. A village boy may develop
more appreciation for cows and farming while a city boy will have more appreciations for
sky-scrapers.
The fourth factor that influences one’s nature is the spiritual memory. By the grace of Sri
Guru and Sri Krishna, one gets connected to a spiritual lineage. Such spiritual lineage makes
one to practice spiritual values and such practices are naturally gets transformed to the next
life as well. As Lord Krishna mentioned in BG 2.41, even a little practice in spiritual values
goes to one’s eternal account as we are spirit soul. We have the experience that some very
quickly pick up Krishna Consciousness while others do not appreciate KC even after a lot of
efforts. Even if one does not have good connection to a spiritual lineage in a previous birth, a
circumstantial connection with a spiritual lineage may completely transform one’s way back
to Godhead. This is the most important factor to perfect the birth in the human life
In Vedic tradition, occupational duties were passed on to the next generation as family
tradition. The astrological chart and gurukulam study were used to guide someone in the
direction of one’s own nature. However, the time has changed. The University system
decides one’s qualification and one is engaged in the society as per that training. What is
lacking in the modern age is the training in Krishna Consciousness. Our leaders including
University professors must get trained in the knowledge of Bhagavad Gita. The school
education must be reinforced with the practical education underlying the teachings in
Bhagavad Gita. By virtue of Bhagavad Gita, one will be blessed to know one’s nature and the
corresponding occupational duty. That will bring the harmonizing principle within the society
so that we can learn how to co-exist with the nature that includes hills, forests, rivers, jungle
habitats, and other fellow beings just as one family – the one family of Lord Krishna. This
will usher a great era of spiritual renaissance where everyone will become happy and
peaceful. All necessities of life will be provided by Lord Krishan through His agency such as
the demigods.4
3.7.2 The Relevance of Varnashrama in this modern age
A civilized society needs good parents, good teachers, good leaders, good doctors, good
engineers, good farmers, good cow protectors, and good administrators. In addition, the
society needs some seers of Truth who can guide the society in the path of Krishna
Consciousness. This later is important as this gives us the purpose behind establishing a
civilized society. Krishna must be the center in a civilized society as stated in BG 3.9 and BG
3.30. The Vedic varnashrama is thus very scientific. The occupational duty (varna) are of
four broad categories – intellectual class, administrative class, business class and service
provider class. These varnas are based on qualification (training and education) and
professional engagement and are true for any society, and nation. 5 In addition, there are four
phases of human life called ashramas – student life, house holder life, retired life and
sannyasa life. Even in the modern context, these divisions are there but the purpose and spirit
behind these divisions are lost. Human life is meant for spiritual progress and self-
realization.6 Let’s revisit the qualification of four varnas:

4. BG 3.12

5. BG 4.13

6. Vedānta-sūtra (1.1.1) athāto brahma jijñāsā

 Peacefulness, self-control, austerity, purity,
tolerance, honesty, knowledge, wisdom and
religiousness – these are the natural qualities by
which the brāhmaṇas work. (BG 18.42)
Heroism, power, determination, resourcefulness,
courage in battle, generosity and leadership are the
natural qualities of work for the kṣatriyas. (BG
18.43)
Farming, cow protection and business are the natural
work for the vaiśyas, and for the śūdras there are
labour and service to others. (BG 18.44)
Mostly a householder accepts one of the above four occupational duties – the purpose is to
gain wealth and progeny. A brahmacari gains knowledge while a vanaprasthi gains wisdom.
A sannyasi endeavors to attain liberation. As stated in the following verses, Brhamanas,
kshyatriyas, and vaishyas must study the Vedic literature to understand the spiritual purpose
of human life:
According to the rules and regulations mentioned above, one who is twice-born, namely a
brāhmaṇa, kṣatriya or vaiśya, should reside in the gurukula under the care of the spiritual
master. There he should study and learn all the Vedic literatures along with their
supplements and the Upaniṣads, according to his ability and power to study. If possible, the
student or disciple should reward the spiritual master with the remuneration the spiritual
master requests, and then, following the master’s order, the disciple should leave and accept
one of the other āśramas, namely the gṛhastha-āśrama, vānaprastha-āśrama or sannyāsa-
āśrama, as he desires. (SB 7.12.13-14)
In the modern world everyone is motivated by wealth but not by self-realization. This is the
singular cause of all ills that have plagued the society. If the leaders will be trained in Krishna
Consciousness, then there is great hope that this world will become a better place for all to
inhabit. All occupational duties and four stages of life must be sacrificed in the altar of self-
realization. There is a great deal of understanding as to what is a sacrifice.
3.7.3 Sacrifice is the way Varnashrama System works
For a mother to be able to rear her child, she sacrifices all her comforts including sleep, time
and energy. Mothers play a huge role in their children’s lives, caring for them, loving them,
teaching them, and so much more. The way a child develops can be largely attributed to the
role that their parents and caregivers play in their lives. We owe our gratitude and success of
our life to our mothers who sacrificed everything for our all round nourishment. Thus
mother’s rearing of her child is a sacrifice that we ought to value.
A teacher sacrifices his time and energy to develop the character of the students. He must
practice self-realization to motivate students that all fields of study are meant to know one-
self better. With an impeccable character, a teacher inspires good character in students in
terms of celibacy, hard work, honesty and integrity. One goes on to become a good father or a
good mother, a good leader or a good professional only because of the influence of a
dedicated teacher. Teaching is another act of sacrifice that inspires all of us.
In a similar manner, we need to appreciate nurses, doctors, engineers, police, scientists,
farmers and other dedicated professionals who sacrifice for the well being of the society.
Even such acts of self-less service can be binding to the cycle of birth-death unless performed
for the pleasure of Lord Krishna as stated in BG 3.9. Lord Krishna further says:
The devotees of the Lord are released from all kinds of sins because they eat food which is
offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat
only sin. (BG 3.13)
We have to eat to nourish our body but even that eating process must be made into an act of
sacrifice as spoken here. That which are eatables must be offered to Lord Krsihna and then
we can partake in prasadam. Otherwise we verily eat sin. In the similar way, Lord Krishna is
imploring Arjuna to covert his fighting spirit to an act of sacrifice. If Arjuna fights in the
battle while remembering Krishna and for Krishna’s pleasure only, then even the fight in the
battle field will become an act of sacrifice (Yajna).
If all our occupational duties are converted to acts of sacrifice, the whole world will dwell in
peace. A nation or a society or a culture is perpetuated by the acts of sacrifice. We need to
abandon the current status
3.7.4 Three Actors
We all endeavor while performing an action. Who is the doer? Soul, Supersoul or Prakriti?
Lord Krishna emphatically states that the soul is not the actor but the material nature.
prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham 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. (BG 3.27)
As all actions are done by modes of material nature, is there any role for the jiva? Does he
have a free will? Ontologically, jiva is miniscule while Lord is infinite. As jiva is a part and
parcel of Krishna, he possesses Krishna’s potency to a very minute degree. Obviously, jiva
has free-will. What is that free will? Lord Krishna answers this question as:
Therefore, get up. Prepare to fight and win glory. Conquer your enemies and enjoy a
flourishing kingdom. They are already put to death by My arrangement, and you, O
Savyasācī, can be but an instrument in the fight. (BG 11.33)
Here Lord Krishna advises Arjuna to become His mere instrument. In effect, He does
everything, while He credits to those jiva who accept the role of mere instruments. Arjuna’s
initial decision not to fight was born out of modes of material nature. Later Arjun fought the
battle as per the will of the Lord and hence used his free-will effectively. When we align our
free-will with that of the Lord, then there is no question of failure.
All material activities are done by the material nature under the superintendence of Lord
Krishna. All divine activities are done directly by Lord Krishna. A jiva when accepts the role
of instrument for Krishna, he remains in his natural position. However, when the jiva thinks
that he is the doer, then that is illusion or false ego. In such a situation, the jiva is a false
actor. Here are salient points about the three actors:
 A jiva as an actor can only surrender to Lord Krishna or to Maya
 Material nature becomes the actor when we surrender to Maya
 Lord Krishna personally acts for our wellbeing when we surrender unto Him
3.7.4 Spiritual intelligence drives away lust
In Vedic system, it is encouraged to impart spiritual character to small kids in the form of
painting, dramas, music, narrations from Ramayana, Mahabharata and Srimad Bhagavatam.
This is also confirmed by a five-year-old historical character, Bhakta Prahlada.
śrī-prahrāda uvāca
kaumāra ācaret prājño
dharmān bhāgavatān iha
durlabhaṁ mānuṣaṁ janma
tad apy adhruvam arthadam
Prahlāda Mahārāja said: One who is sufficiently intelligent should use the human form of
body from the very beginning of life — in other words, from the tender age of childhood — to
practice the activities of devotional service, giving up all other engagements. The human
body is most rarely achieved, and although temporary like other bodies, it is meaningful
because in human life one can perform devotional service. Even a slight amount of sincere
devotional service can give one complete perfection. (SB 7.6.1)
Such systematic education in spiritual science from the very childhood makes a person gets
connected to his root – soul gets connected to Lord Krishna. This approach helps our
perceptual space being purged out of lust from early days. When brought up this way, we will
be naturally attracted to the mode of goodness situation. We may start liking holy association.
Such association endows us with beautiful Krishna consciousness that drives aways all lust
and one become `situated in transcendence. This chapter gives us a graphic description of
getting situated in yoga by driving away the lust. Senses which are manifested by gross
energy are controlled by the subtle form of energy called mind. The mind is controlled by
even more subtle form of energy called Buddhi. If we imbue Buddhi with spiritual
intelligence, all forms of lust are purged out from Buddhi. A purified Buddhi guides mind
and senses to act in Krishna Conscious way. In this way, a seeker can get rid of one’s all
devouring enemy called Lust. Then it becomes easy to be situated in yoga and perform
occupational duties as acts of sacrifice.
3.8 Conclusion
Buddhi Yoga as presented in Chapter 2 is deciphered in this Chapter 3 as Karma Yoga. In
Buddhi Yoga, the senses are controlled through acting in Krishna Consciousness (mat parah
– BG 2.61). In this chapter, it is said that it is lust that deviates us from proper sense control
including mind. Lord Krishna suggested to use spiritual intelligence to guide mind and
senses. What is this spiritual intelligence will be deliberated in Chapter 4.
With proper sense control one can perform actions as per Varnashrama-dharma while
surrendering the results to Lord Krishna – BG 3.30. As such all occupational duties must be
performed as acts of sacrifice for the pleasure of Lord Krishna - BG 3.9.
Lord Krishna argues that everyone is born of some material nature and hence an occupational
duty as per the material nature is the way of life. When this way of life is connected to
Krishna Consciousness that becomes the real Yoga – Karma Yoga. This is the beginning
stage of devotional service.
Lord Krishna states that occupational duties are liberating even for liberated souls. Lord
Krishna performs occupational duty as the king, as the student, and as the husband although
he is not obliged to perform such actions. He does so to set examples for others to follow.
King Janaka and others performed their respective occupational duties and perfected their
lives. It is far better to engage in one’s occupational duty in Krishna Consciousness than
following the path of Samkhya or analytic speculation as stated in BG 3.7.
mayi sarväëi karmäëi sannyasyädhyätma-cetasä
niräçér nirmamo bhütvä yudhyasva vigata-jvaraù
Therefore, O Arjuna, surrendering all your works unto Me, with full knowledge of Me,
without desires for profit, with no claims to proprietorship, and free from lethargy, fight. (BG
3.30)
ye me matam idaà nityam anutiñöhanti mänaväù
çraddhävanto 'nasüyanto mucyante te 'pi karmabhiù
Those persons who execute their duties according to My injunctions and who follow this
teaching faithfully, without envy, become free from the bondage of fruitive actions. (BG
3.31)