Chapter III

Arjuna asks Krishna why, if meditation is nobler than action, Krishna urges him to fight in this dreadful war. Arjuna seeks clarity on the path to the better end.

Krishna introduces two schools of wisdom: Sankhya (salvation through prescribed works and reason) and Yog (attainment through meditation). He emphasizes these are ultimately one path.

Krishna argues that no one can escape action by avoiding it, nor achieve perfection through renunciation alone, because nature compels all beings to act.

Krishna clarifies that thought itself is a form of action, so suppressing physical actions while thinking about them makes one a guilty hypocrite.

Krishna praises the person who acts with strong body serving the mind and dedicates mortal powers to worthy work without seeking personal gain.

Krishna declares work more excellent than idleness, as the body's life cannot proceed without work.

Krishna distinguishes holy duty from world-binding toil, explaining that doing earthly duty free from desire without binding the soul performs heavenly purpose.

Krishna recounts Prajapati's original teaching to mankind that work and sacrifice are the means to abundance and favor from the gods, establishing reciprocal obligation.

Krishna teaches that those who eat food after performing sacrifice are freed from fault, while those who feast only for themselves eat sin.

Krishna explains the interconnected cycle: living beings depend on food, food comes from rain, rain follows from sacrifice, and sacrifice is paid by the toil of action.

Krishna identifies action as originating from Brahma, the All-pervading One who is always present in sacrifice.

Krishna condemns those who abstain from contributing to the world's functioning while gratifying idle senses, calling their lives shameful and vain.

Krishna argues that the self-concentrated person achieves nothing, neither good works nor wrought things touch him, and he provides no help to living beings.

Krishna teaches that performing one's prescribed duty with unattached spirit gladly is the path by which people mount to their highest bliss.

Krishna cites Janak and ancient saints as examples of those who reached blessedness through works alone.

Krishna argues that for the upholding of humanity, action must be embraced, and what wise people choose, the unwise follow by example.

Krishna declares that despite owing nothing and having nothing to gain, he acts earnestly and watchfully as a model, for if he ceased, those dependent on him would fall into sloth and ruin.

Krishna contrasts the unknowing who toil bound to sense with the enlightened who toil freely, dedicated to world deliverance, without sowing despair.

Krishna teaches that all things arise through the interaction of nature's qualities, and the wise understand this play of qualities rather than claiming personal agency.

Krishna explains that the fool, deceived by self-identity, wrongly claims 'I did this' and 'I wrought that,' whereas a better-minded person knows the play of nature's qualities.

Krishna states that the truly wise, understanding how qualities must interact, stand aloof even from their own actions, while the untaught are mixed with their deeds.

Krishna instructs Arjuna not to disturb the ignorant with this knowledge, but to perform all duties for Krishna's sake with inward meditation and serene detachment.

Krishna teaches that those who maintain his ordinance with wisdom and willing hearts gain quittance from all results of their acts.

Krishna warns that those who disregard his ordinance while thinking themselves wise actually know nothing and fall into confusion and foolishness.

Krishna states that each being, following what fits its nature, performs its kind of duty, and lower creatures similarly follow their nature's law.

Krishna acknowledges that sense objects necessarily stir the senses to likes and dislikes, but the enlightened person does not yield to these, knowing them as enemies.

Krishna concludes that performing one's own duty, even imperfectly, is superior to performing another's duty well, as death in duty's performance is honourable.

Krishna warns that those who seek other roads instead of their own duty shall wander indefinitely without resolution.

Arjuna asks what force compels a person toward evil unwillingly, as if being pushed onto that path.

Krishna identifies Kama (Passion) born of Darkness as the force that pushes people to evil, describing it as mighty, sinful, and humanity's great enemy.

Krishna uses three vivid metaphors—smoke obscuring fire, rust marring a mirror, a womb enclosing the unborn—to describe how desire foils, soils, and encloses the world of things.

Krishna describes desire as an unresting and subtle enemy of wisdom that catches even the wise, wearing countless fair but deceitful forms like a deceptive flame.

Krishna teaches that sense, mind, and reason become booty for desire, which maddens, beguiles, and blinds humanity through its play with these faculties.

Krishna urgently commands Arjuna to govern his heart, constrain the entangled senses, and resist the soft sinfulness that saps knowledge and judgment.

Krishna establishes a hierarchy where sense is strong, discernment is stronger, mind is strongest, and the ruling Soul reigns supreme over all.

Krishna concludes by commanding Arjuna to perceive the supreme being, put forth the full force of his soul, and fight to vanquish foes, doubts, and temptations.