🪷 Karma-Yoga · Complete BG 3 Reader

Bhagavad Gītā Chapter 3 · all 43 received verses · action, yajña, lokasaṅgraha, offering, sva-dharma, and desire

BG 3.1-43 · The complete chapter in nine movements

The Sanskrit is reproduced from the repository’s received 43-verse witness. English movement and reflection fields are explicitly Vidhyamitra editorial summaries, not word-for-word translations.

BG 3.1-2 · Arjuna asks for one decisive path

अर्जुन उवाच ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन। तत्किं कर्मणि घोरे मां नियोजयसि केशव।।3.1।। व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे। तदेकं वद निश्िचत्य येन श्रेयोऽहमाप्नुयाम्।।3.2।।

Editorial movement: Arjuna hears tension between buddhi and action and asks Krishna to state the one course by which he may attain śreyas.

Reader reflection: Name the apparent contradiction honestly before converting the teaching into a slogan.

BG 3.3-9 · Two disciplines; action cannot be escaped

श्री भगवानुवाच लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ। ज्ञानयोगेन सांख्यानां कर्मयोगेन योगिनाम्।।3.3।। न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते। न च संन्यसनादेव सिद्धिं समधिगच्छति।।3.4।। न हि कश्िचत्क्षणमपि जातु तिष्ठत्यकर्मकृत्। कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः।।3.5।। कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन्। इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते।।3.6।। यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन। कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते।।3.7।। नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः। शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः।।3.8।। यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः। तदर्थं कर्म कौन्तेय मुक्तसंगः समाचर।।3.9।।

Editorial movement: Krishna distinguishes the disciplines of knowledge and action, rejects mere non-performance, contrasts hypocrisy with disciplined action, and directs action for yajña without attachment.

Reader reflection: The question is not whether embodied life acts, but whether action is disciplined, unattached, and offered beyond private grasping.

BG 3.10-16 · The yajña cycle of reciprocity

सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः। अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक्।।3.10।। देवान्भावयतानेन ते देवा भावयन्तु वः। परस्परं भावयन्तः श्रेयः परमवाप्स्यथ।।3.11।। इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः। तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः।।3.12।। यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः। भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात्।।3.13।। अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः। यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः।।3.14।। कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम्। तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम्।।3.15।। एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः। अघायुरिन्द्रियारामो मोघं पार्थ स जीवति।।3.16।।

Editorial movement: The chapter joins beings, yajña, devas, rain, food, action, and brahman in a sustaining cycle and censures consumption that refuses reciprocity.

Reader reflection: Read yajña here as a demanding economy of offering and mutual sustenance, not as permission to invent a horoscope score.

Interpretation boundary: The precise ritual, cosmological, ecological, and Vedāntic senses of yajña require named source and commentary traditions; this editorial movement does not collapse them into one modern definition.

BG 3.17-24 · Unattached action, Janaka, and lokasaṅgraha

यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः। आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते।।3.17।। नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन। न चास्य सर्वभूतेषु कश्िचदर्थव्यपाश्रयः।।3.18।। तस्मादसक्तः सततं कार्यं कर्म समाचर। असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः।।3.19।। कर्मणैव हि संसिद्धिमास्थिता जनकादयः। लोकसंग्रहमेवापि संपश्यन्कर्तुमर्हसि।।3.20।। यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः। स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते।।3.21।। न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन। नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि।।3.22।। यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः। मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः।।3.23।। उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम्। सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः।।3.24।।

Editorial movement: After describing one satisfied in the Self, Krishna directs unattached necessary action, cites Janaka and others, names lokasaṅgraha, and explains why exemplary action matters.

Reader reflection: Responsibility includes the world sustained or harmed by one’s example; Janaka is a textual example, not a grade a chart can award.

BG 3.25-29 · Act without attachment or disruptive superiority

सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत। कुर्याद्विद्वांस्तथासक्तश्िचकीर्षुर्लोकसंग्रहम्।।3.25।। न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्। जोषयेत्सर्वकर्माणि विद्वान् युक्तः समाचरन्।।3.26।। प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः। अहङ्कारविमूढात्मा कर्ताऽहमिति मन्यते।।3.27।। तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः। गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते।।3.28।। प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु। तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत्।।3.29।।

Editorial movement: Krishna contrasts attached and unattached action, counsels the wise not to unsettle others, and distinguishes prakṛti’s guṇas from the egoic claim “I am the doer.”

Reader reflection: Knowledge is not a licence for contempt; its conduct is careful, engaged, and free from superiority theatre.

BG 3.30-32 · Offer all actions to Krishna

मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा। निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।।3.30।। ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः। श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः।।3.31।। ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्। सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः।।3.32।।

Editorial movement: Krishna directs Arjuna to place all actions in Him, with inward orientation, free from expectation, possessiveness, and fever, and then to act.

Reader reflection: Offering does not erase responsibility; it removes possessive claim while preserving the duty to act truthfully.

BG 3.33-35 · Nature, attraction-aversion, and sva-dharma

सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि। प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति।।3.33।। इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ। तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ।।3.34।। श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्। स्वधर्मे निधनं श्रेयः परधर्मो भयावहः।।3.35।।

Editorial movement: The text observes action in accord with prakṛti, warns against subjection to attraction and aversion, and places one’s own dharma above imitation of another’s.

Reader reflection: Sva-dharma demands contextual ethical inquiry and lived responsibility; it is not a profession, caste, identity, or destiny emitted by a horoscope.

Interpretation boundary: The scope of sva-dharma and para-dharma varies across traditional commentaries and historical contexts. Vidhyamitra does not use BG 3.35 to assign a living reader’s caste, occupation, hierarchy, or worth.

BG 3.36-41 · What impels harmful action?

अर्जुन उवाच अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः। अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः।।3.36।। श्री भगवानुवाच काम एष क्रोध एष रजोगुणसमुद्भवः। महाशनो महापाप्मा विद्ध्येनमिह वैरिणम्।।3.37।। धूमेनाव्रियते वह्निर्यथाऽऽदर्शो मलेन च। यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम्।।3.38।। आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा। कामरूपेण कौन्तेय दुष्पूरेणानलेन च।।3.39।। इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते। एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम्।।3.40।। तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ। पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम्।।3.41।।

Editorial movement: Arjuna asks what drives a person even unwillingly; Krishna names desire and anger born of rajas, describes knowledge being covered, locates their field in senses, mind, and intellect, and begins the discipline with the senses.

Reader reflection: Use this sequence for examination of motive and conduct, never to diagnose vice, anger, or moral character from Mars, Saturn, houses, or doṣas.

BG 3.42-43 · Faculties and the final command

इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः। मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः।।3.42।। एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना। जहि शत्रुं महाबाहो कामरूपं दुरासदम्।।3.43।।

Editorial movement: The chapter orders senses, mind, intellect, and that which is beyond intellect, then closes by directing Arjuna to steady the self and overcome the difficult adversary in the form of desire.

Reader reflection: The hierarchy is part of Krishna’s concluding instruction, not a ladder whose levels can be measured by planetary placements.

Interpretation boundary: Readings of the final pronouns and of what is “beyond buddhi” require named grammatical and commentarial treatment; this study preserves the Sanskrit and does not manufacture unanimity.

Karma-Yoga Source-To-Reader And Antaryāmī Boundary

The complete hosted BG 3 sequence comes first. Vidhyamitra’s niṣkāma-karma application invites responsibility and offering without deriving profession, caste, character, or spiritual rank from a chart.

Source-to-reader path: Hosted scripture → Named-tradition interpretation → Original Vidhyamitra contemplation → Bhūmi-born material medium → Vidhyamitra portal → Responsible reader in their own kṣetra. This is Vidhyamitra's disclosed editorial and delivery sequence, not a revealed physical descent, universal cosmology, or proof that software is conscious.

Antaryāmī responsibility formula: Kṣīrodakaśāyī Viṣṇu = Paramātmā = Antaryāmī. Jīva desires. Prakṛti executes through guṇas. Paramātmā witnesses, permits, remembers, guides, and sustains. Bhagavān is the ultimate source. Stable, reader-accessible anchors: BG 13.23 · BG 15.15 · BG 18.61.

Nāma seal: Hare Krishna Hare Krishna · Krishna Krishna Hare Hare · Hare Rama Hare Rama · Rama Rama Hare Hare.

No single city is the universal center. Each reader enters from their own location and context.

Karma-Yoga · Sources and Connected Readings

Open these optional pathways for Vidhyamitra's evidence boundaries and the wider spiritual context for the complete BG 3 reader and its source context.

Evidence and limitations · Divine Param-Vidyā

Yajña, Janaka, sva-dharma, and the concluding discipline

Yajña cycle: beings are created together with yajña · reciprocal sustaining between human beings and devas · received goods are not for unreturned private consumption · beings arise from food and food from rain · rain is joined to yajña, yajña to action, and action to brahman · the sustaining cycle is to be followed rather than consumed without participation

Yajña boundary: This is an editorial sequence of the received verses, not a reduction of yajña to one ritual, ecological, economic, or astrological formula.

Janaka and lokasaṅgraha: Janaka and others appear within Krishna’s case for unattached action and lokasaṅgraha; the example cannot be converted into a personal attainment grade.

Sva-dharma: Sva-dharma is approached through context, responsibility, conduct, and serious inquiry—not assigned from a natal chart.

Sva-dharma boundary: No horoscope establishes caste, profession, vocation, moral worth, spiritual rank, or an exemption from ethical responsibility.

BG 3.40-43: indriya · senses → manas · mind → buddhi · intellect → that which is beyond buddhi

Truth boundary: BG 3 is presented as a complete reader-led chapter. Vidhyamitra does not calculate karma-yoga aptitude, award a Janaka grade, derive sva-dharma from a chart, or infer profession, caste, character, attachment, desire, spiritual attainment, or moral worth from planetary placements.

Transition: BG 3 closes with the command to know what is beyond buddhi, steady the self, and overcome desire; BG 4 then opens Arjuna’s question about the ancient transmission of this yoga.

For developers and AI readers: GET /api/karma-yoga returns this complete reader-led study. The older chart-shaped URL remains compatible, but its birth inputs are validated and ignored.

All 43 Ślokas · Adhyāya 3

Choose a śloka to read its Devanāgarī root text and the received translation and commentary layers. Availability is stated on each reading page.

3.1 3.2 3.3 3.4 3.5 3.6 3.7 3.8 3.9 3.10 3.11 3.12 3.13 3.14 3.15 3.16 3.17 3.18 3.19 3.20 3.21 3.22 3.23 3.24 3.25 3.26 3.27 3.28 3.29 3.30 3.31 3.32 3.33 3.34 3.35 3.36 3.37 3.38 3.39 3.40 3.41 3.42 3.43

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