Bhagavad gita according to gandhi chapter 3

THE BHAGAVD GITAACCORDING TO

GANDHI

T K G NAMBOODHIRITHIRUVALLA, KERALA

Presentation adapted from

The Bhagavad Gita According to Gandhi, Orient Paperbacks,2011

T K G Namboodhiri


GANDHI

T K G Namboodhiri

CHAPTER 3

KARMA YOGA


GANDHI

INTRODUCTION TO CHAPTER 3

In Chapter 2, Sri Krishna tells Arjuna about the Sankhya philosophy

& the Yoga philosophy. At the end he explains the Sthita-prajna

state a man should attain. Gita would have ended here, if Arjuna

had not raised a doubt at this juncture. This lead to the expansion

of Gita into 18 chapters.

Sage Vyasa revealed the divine truth that all paths, whether

Sankhya or Yoga, Sannyasa or the life of a householder, are

essentially the same. Action & inaction mean the same thing. We

should understand this essential identity if our aim is to know God

& realize the unreality of all else. The way to know God is not to sit

cross-legged, but to work in a disinterested spirit.

A man does not become a yogi because he has performed a

thousand yajnas or made huge gifts. Was he free from attachment

to the ego & was willing to dance to the tune set by God. A yogi is

one who offers up to God everything he does, whether good or

indifferent, & he looks upon God as the sole author of everything.

T K G Namboodhiri


GANDHI

Verses 3.1 & 3.2

Arjuna asked the Lord: If, O Janardana, thou holdest that

the attitude of detachment is superior to action, then

why, O Keshava, dost thou urge me to dreadful action?

Thou dost seem to confuse my understanding with

perplexing speech; tell me, therefore, in no uncertain

voice, that alone whereby I may attain salvation.

First Sri Krishna put forward the logical argument, & then

he described the marks of the Sthita-prajna. He also

explained that yoga meant skill in action. Arjuna

complains here that Sri Krishna has confused his

judgement by such contradictory advice, & requests him

to tell him any one thing clearly & definitely.

T K G Namboodhiri


GANDHI

Verses 3.3 & 3.4

The Lord replies: I have spoken, before, O sinless one, of two

attitudes in this world- the Sankhya's, that of jnana-yoga and the

Yogi’s, that of karma-yoga.

Never does man enjoy freedom from action by not undertaking

action, nor does he attain that freedom by mere renunciation of

action.

Shri Krishna explains: There are two paths in this world,

Jnana-yoga used by Sankhyas & Karma-yoga by yogis.

Merely by refusing to work, one can never experience

freedom from work, or attain liberation. The word Karma,

used frequently in the Gita, means any action, any bodily

activity or motion, or even thought. Any motion, any

sound, even breathing, are forms of karma. Some of them

are unavoidable & involuntary. Human activity is impelled

by nature. Krishna tells Arjuna that even refraining from

karma is karma, & one cannot escape from karma by

sitting idle.

T K G Namboodhiri


GANDHI

Verse 3.5

For none ever remains inactive even for a moment;

for all are compelled to action by the Gunas

inherent in Prakriti.

No one can cease from karma even for a moment.

To listen & not to listen are forms of karma. Sattva,

rajas and tamas, the three forces or modes of

nature, drive every one to action. A tamasik man

works in a mechanical fashion, a rajasik man is

restless, always doing something or the other, & the

sattvik man works with peace in his mind. One is

always driven to work by one or another of these

three modes of nature or by a combination of them.

T K G Namboodhiri


GANDHI

Verse 3.6

He who curbs the organs of action but allows the mind to

dwell on the sense-objects– such a one, wholly deluded,

is called a hypocrite.

Anyone who curbs the organs of action outwardly, but

dwells all the time on the objects of senses & give free

rein to his fancies, is sunk in ignorance, & his claim of

worklessness is mere hypocrisy. The point of the verse is

that there should be no contradiction between thought &

action. It is wrong for anyone who mentally dwells on

sense-objects, & outwardly shuns them to call himself as

a sannyasi or yogi. It is the nature of the mind to be

ceaselessly active, thinking of one thing or the other. He

who strives ceaselessly to restrain it is sure to succeed.

That person is a true sannyasi & yogi between whose

thoughts & actions there is complete harmony.

T K G Namboodhiri


GANDHI

Verse 3.7

But he, O Arjuna, who keeping all the senses under

control of the mind, engages the organs in Karma yoga,

without attachment--- that man excels

The first point is that one should go on doing karma

through the respective organs of action, & the second is

that one should hold the same organs under one’s

control. Our organs are of two types. The ten organs are

the sentries; five of them function as spies, & the other

five carry out orders. The eyes, nose etc. are the spies,

which can be stopped if not in our control. We make the

other five sentries like hands, feet etc. to carry out our

orders. He who controls the functioning of his organs in

this manner & works without attachment, is the best

man.

T K G Namboodhiri


GANDHI

Verses 3.8 & 3.9

Do thou thy allotted task; for action is superior to inaction. With

inaction even life’s normal course is not possible.

This world of men suffers bondage from all actions save that which

is done for the sake of sacrifice; to this end, O Kaunteya perform

action without attachment.

One should carry out the assigned tasks, for action is

superior to inaction. None can cease all actions even for

a moment. We cannot even maintain our bodies without

working.

All work except those done as Yajna leads to bondage.

What is Yajna? As Gita is very much concerned with

practical life, here, all actions performed for the good or

service of others are forms of Yajna. Almost all other

religions also have this concept of Yajna, or meritorious

work. Yajna is something which is done to serve others’

good, but without causing suffering to any creature.

T K G Namboodhiri


GANDHI

Verses 3.10 & 3.11

Together with sacrifice did the Lord of beings create, of old,

mankind, declaring:

‘With this may you cherish the gods and may the gods cherish

you; thus cherishing one another may you attain the highest

good’.

The gods, here, symbolise different forms of energy – the

forces which sustain the universe. God in all its three

aspects – creative, protective and destructive – is

beneficial, & we should worship the sustaining energy of

the God in all its aspects. Here, the word Yajna may be

defined as any action performed with a view to achieving

public good. Any work dedicated to God helps one to

attain moksha. Along with Yajna the Lord created men-

the reference here is not to mental or intellectual work,

but bodily work. Real Yajna or service consists in

working for those whom we do not know personally. We

should look upon them as gods, & serve the whole world

T K G Namboodhiri


GANDHI

Verses 3.12 & 3.13

‘Cherished with sacrifice, the gods will bestow on you the

desired boons’. He who enjoys their gifts without rendering

aught unto them is verily a thief.

The righteous men who eat the residue of the sacrifice are

freed from all sins, but the wicked who cook for themselves

eat sin.

The gods (the society) gratified by the Yajna, your work

for the service of others, will grant you the means to

gratify your desires. Anyone who receives what the

society gives, but offers nothing to others is a thief.

Those holy persons who first offer to society & to God

what they get to eat, & only eat what is left behind,

become free from all sins. But those who work only for

selfish ends, cook food only for themselves, take in

nothing but sin when they eat. That is why one should

perform Yajna regularly & daily.

T K G Namboodhiri


GANDHI

Verses 3.14 & 3.15

From food springs all life, from rain is born food; from

sacrifice comes rain & sacrifice is the result of actions.

Know that action springs from Brahman, and Brahman from

the Imperishable; hence the all-pervading Brahman is ever

firm-founded on sacrifice.

Without rain there won’t be any food, & rain comes from

Yajna, peoples’ work. Karma springs from Brahman, and

the latter from Yajna. Brahman is that which dwells in the

hearts of all creatures. Wherever we find anyone filled

with the spirit of renunciation, who suffers when others

suffer, & who maintains a sameness of attitude towards

all, there Brahman is surely found. Mortification of the

body is the only means of self-realization & the only

Yajna for everyone in this world.

T K G Namboodhiri


GANDHI

Verse 3.16

He who does not follow the wheel thus set in motion here,

he, living in sin, satisfying his senses, lives, O Partha, in

vain.

Such a person’s life is a burden to others. One who is

always engaged in Yajna is not subject to the binding

effects of Karma. But he who is disinclined to work, &

quotes the scriptures in justification of his idleness, is

described by the Gita to be someone who lives in sin.

Yajna means any activity for the good of others. We

should work in a spirit of dedication to God. The original

idea behind Yajna was that people should do physical

work, & not simply pour oblation into fire. In the old days,

it was necessary to cut down trees & burn up the wood

in order to clear the land, so this activity became a

Yajna. If water is scarce, & we have to bring it from a

distance, then bringing water will be a Yajna. Do work as

a worship to God.T K G Namboodhiri


GANDHI

Verses 3.17 & 3.18

But the man who revels in atman, who is content in

atman & who is satisfied only with atman, for him no

action exists.

He has no interest whatever in anything done, nor in

anything not done, nor has he need to rely on anything for

personal ends.

There is nothing for such a person to do; not that he does

nothing, but it makes no difference to him whether he

does or does not do it. He has no end to pursue through

other beings.

The man who lives in the self carries out the orders of

the self, & therefore, has his happiness in the self & lives

contended in it. If we follow only the voice of the self

inside, there is nothing for us to do because we are not

even aware of doing anything when we do it

spontaneously.

T K G Namboodhiri


GANDHI

Verses 3.19 & 3.20

Therefore, do thou ever perform without attachment the

work that thou must do; for performing action without

attachment man attains the Supreme.

For through action alone Janaka & others achieved

perfection; even with a view to the guidance of mankind

thou must act.

For a person no longer attached to his ego, there is

no karma; that he may do something & yet do

nothing.

Janaka, the King of Mythila is depicted as a saintly

king, who worked throughout his life in a selfless

fashion & attained liberation. One must act

ceaselessly without selfish motives & set an

example for others to follow.

T K G Namboodhiri


GANDHI

Verses 3.21 to 3.24

Whatever the best man does is also done by other men; what examples he

sets, the world follows,

For me, O Partha, there is naught to do in the three worlds, nothing worth

gaining that I have not gained; yet I am ever in action.

Indeed, for where I not, unslumbering ever in action, O Partha, men would

follow my example in every way.

If I were not to perform my task, these worlds will be ruined; I should be the

cause of chaos and of the end of all mankind.

If young people follow the bad example of their elders, it is the

elders who should be blamed. To Shri Krishna, the whole world

is a guest & he loves all the creatures in it. People look upon

him as Purushottam, so he must observe proper measure in

everything, otherwise the universe would perish. He has to be

busy every moment to see that the world goes on. As the ruler

of the world, Shri Krishna cannot rest from work. He must keep

the fire burning the whole day, otherwise there would be

confusion in the social order, & he would be responsible for the

destruction of society. We work so that we may please God, & if

we give up doing that, the people will observe no discipline, will

refuse to work & feel completely lost.

T K G Namboodhiri


GANDHI

Verses 3.25 & 3.26

Just as, with attachment, the unenlightened perform all

actions, O Bharata, even so, but without attachment, should

the enlightened man act, with a desire for the welfare of

humanity.

The enlightened may not confuse the mind of the

unenlightened, who are attached to action; rather must he

perform all actions unattached, & thus encourage them to

do likewise.

A wise man should be as industrious & work as hard as

ignorant people; only, he should work for the good of the

world, disinterestedly & without attachment. A wise man

should not confuse the judgement of ignorant people who

are attached to the work which they do. He should

continue doing his duty in the spirit of yoga, unattached

to the fruits of his work, & inspire others to work

likewise.

T K G Namboodhiri


GANDHI

Verse 3.27

All action is entirely performed by the gunas of prakriti.

Man, deluded by the sense of ‘I’ thinks ‘I am the doer’.

The man who is sunk in ignorance is proud, and believes

that his actions are his, whereas they are prompted by

his nature, by sattva, rajas, & tamas. But one who acts

as if he were a mere witness of his actions wins

admiration for everything he does. Unattached work

produces better results than the one done with

attachment to the ego. We should realize that we are no

more than servants bound to carry out another’s orders,

& should voluntarily act. He who eats simply to keep the

body alive does not think of pleasing his palate. Anyone

who lives in accordance with this law will forget his ego

completely & surrender to God in everything he does.

T K G Namboodhiri


GANDHI

Verse 3.28

But he, O Mahabahu, who understands the truth of the various

gunas & their various activities, knows that it is the gunas that

operate on the gunas; he does not claim to be the doer.

Everything is the result of gunas acting upon one another. One who

realizes this, does not get involved in their activities through

attachment to them. Only that person who has ceased to be attached to

any work, like Janaka, can say that he is not responsible for the actions

of his Prakriti. But the man who is full of attachment cannot take cover

behind this verse. Anyone who considers carefully how this world is

kept going will see that the different gunas are ceaselessly active &

doing their work. None can go on indulging himself & then argue that

his conduct was the result of the gunas doing their work. If we act like

an animal, we would become animals. But a man who reflects, will soon

realize that the laws of animal life do not apply to him. The laws of

prakriti are the basis of the laws of human life. His body is like a

machine acting according to the gunas. He should let his body work

mechanically, & will show no special interest in its functions. The

senses will not do evil of themselves, so long as the mind which

controls them does not wish to do evil.

T K G Namboodhiri


GANDHI

Verse 3.29

Deluded by the gunas of prakriti man becomes attached

to the activities of the gunas; he who knows the truth of

things should not unhinge the slow-witted who have not

the knowledge.

This world is Maya. It is a rotating wheel. Those who are

sunk in darkness remain attached to gunas & karma.

Under the spell of the gunas of prakriti, they are swayed

by all kinds of desires, & yield to grief & ignorant

attachments. The man of knowledge should not unsettle

the ignorant, he should not lift the ignorant & put him in

another place. The wise should not shake others from

their beliefs. He is a fool who seeks to change others,

who are following their own ways in life, suddenly. This,

of course, does not mean that we should not try & reform

a bad system

T K G Namboodhiri


GANDHI

Verse 3.30

Cast all thy acts on Me, with thy mind fixed on the

indwelling atman, & without any thought of fruit or sense of

‘mine’ shake off thy fever & fight.

Shri Krishna here tells Arjuna that he should dedicate every

action to God. Having purified his mind, having emptied it of

all desires, & having fixed it on his atman, Arjuna should,

without entertaining any thought of gain, do his karma as a

matter of duty & irrespective of whether or not he was likely

to benefit. You should shed your attachment to the ego &

work– work with the thought that you are not the doer & its

fruit is not meant for you to enjoy. One must do his duty

without aversions & attachments. A doctor performing

amputation of the leg of a patient does it without joy or

sadness, because his duty is to cure the patient. His

operation using knives & other instruments will not be

termed violence. Similarly, Arjuna’s ‘fight’ is not an act of

violence, but one of his duty.

T K G Namboodhiri


GANDHI

Verse 3.31

Those who always act according to the rule I have here laid

down, in faith & without cavilling--- they are released from

the bondage of their actions.

To do one’s duty means to fight & struggle. Since every

karma involves a choice, there is necessarily a struggle.

Caught in this way between opposites, you will have

transcended them if you dedicate every action to

Krishna, do everything without attachment or aversion,

have faith in God, & present every karma as a gift to Him.

If you believe God to be the author of all you do; you will

be touched neither by sin nor by virtue. Shri Krishna says

here that one, who accept my teaching, & acts

accordingly, without attachments & aversions, & without

partiality to anyone, is not bound by the effects of any

karma.

T K G Namboodhiri


GANDHI

Verses 3.32 & 3.33

But those who cavil at the rule & refuse to conform

to it are fools, dead to all knowledge; know that

they are lost.

Even a man of knowledge acts according to his

nature; all creatures follow their nature; what then

will constraint avail?

All creatures follow their nature. A person with the

nature of an animal cannot be reformed by another

through suppression. Imprisoning criminals &

beating them into submission, does not change the

criminals. Everyone has to look after himself, & try

to change himself. The intention here is not to

discourage man from struggling against his nature.

One must struggle to improve himself.

T K G Namboodhiri


GANDHI

Verse 3.34

Each sense has its settled likes & dislikes

towards its objects; man should not come under

the sway of these, for they are his besetters.

Attachment & aversion are an inseparable pair.

The senses feel either the one or the other

towards their objects. We should not be swayed

by them, for they are the thieves trying to rob

us. We must struggle continuously against

these. In fact, it is our duty to strive.

T K G Namboodhiri


GANDHI

Verse 3.35

Better one’s own duty, bereft of merit, than

another’s well-performed; better is death in the

discharge of one’s duty; another’s duty is fraught

with danger.

We should strive to the best of our ability in our

own sphere of work, but waste no effort on

anything which lies outside it. To speak the

truth is a dharma common to all. But the duties

pertain to individuals differ. It would not be

right for Arjuna, a Kshatriya, to think of retiring

to a forest & taking Sannyasa. His duty was to

fight & kill, and he should do it even if it is less

worthy than Sannyasa. He should act only as an

instrument.

T K G Namboodhiri


GANDHI

Verses 3.36 & 3.37

Arjuna asks the Lord: Then what impels man to sin, O

Varshneya, even against his will, as though by force

compelled?

Sri Krishna replied: It is Lust, it is Wrath, born of the guna

of rajas. It is the arch-devourer, the arch-sinner. Know

this to be man’s enemy here.

In reply to Arjuna’s query “how is that a person is often

driven to a wrong path against his will?”, Sri Krishna tells

him that the reasons are desire & anger, both born of

rajas. It is a man’s evil thoughts which drive him to evil

deeds. We get angry when we do not get the things we

desire. These two great enemies of man drive him to sin.

T K G Namboodhiri


GANDHI

Verses 3.38 & 3.39

As fire is obscured by smoke, a mirror by dirt, & the

embryo by the amnion, so is knowledge obscured by

lust.

Knowledge is obscured, O Kaunteya, by this eternal

enemy of the wise man in the form of lust, the

insatiable fire.

If there is any smoke, it stays only for a while. As

soon as it is gone, the fire gives full heat. The dirty

mirror has to be cleaned, & only then will it reflect

properly. But the foetus covered by the placenta can

do nothing about it. The man under the sway of

desire & anger passes through these 3 stages.

The lust or desire harms, like an enemy, even a man

of spiritual knowledge.

T K G Namboodhiri


GANDHI

Verses 3.40 to 3.42

The senses, the mind & the reason are said to be the seat of

lust; by means of these it obscures knowledge & stupefies man.

Therefore, O Bharatarshabha, bridle thou first the senses &

then rid thyself of this sinner, the destroyer of knowledge &

discrimination.

Subtle, they say, are the senses; subtler than the senses is the

mind, subtler than the mind is the reason; but subtler even than

the reason is He.

It is true indeed that the senses are powerful– they

control the body. The mind is stronger than the senses &

the intellect stronger than the mind. But stronger still is

the Atman which dwells in the body. The senses, the

mind & the intellect are the dwelling places of desire &

anger. But the Atman is higher than all of them. The

moment we think about the Atman- the Lord, we shall be

able to overcome all of them.

T K G Namboodhiri


GANDHI

Verse 3.43

Thus realizing Him to be subtler than the

reason, & controlling the self by the Self

(Atman), destroy, O Mahabahu, this enemy–

Lust, so hard to overcome.

Sri Krishna tells Arjuna that by overcoming the baser, the

demonic impulses in the mind through the Atman, i.e.,

through the Godward impulses, he should storm the fort

& seize it. If we gain the sovereignty, then we would be

able to subdue the mind, the intellect & the senses. If we

do not establish our rule over the body, it will yearn for

things which we do not approve of & we shall forfeit our

authority over it.

In summary, The Gita, tells us, in this chapter, that by

shedding all attachment & aversion, we escape the fruits

of our actions.

T K G Namboodhiri

Spiritual

Bhagavad gita according to gandhi chapter 3