3.1 – 3.2 : Arjuna said: Kṛṣṇa, if You consider Knowledge as superior to Action, why then do You urge me to this dreadful action, O Keśava!
You are, as it were, puzzling my mind by these seemingly conflicting expressions; therefore, tell me the one definite discipline by which I may obtain the highest good.

3.3 : Śhrī Bhagavān said: Arjuna, in this world two courses of Sādhanā (which leads to Samādhi) have been previously explained by Me. In the case of the Sāṅkhyayogī, the Sādhanā (Spiritual discipline) proceeds along the path of Knowledge; whereas in the case of the Karmayogī, it proceeds along the path of Action.

3.4 : One cannot achieve freedom from Karmic reactions without entering upon action; nor can one attain perfection by mere physical renunciation.

3.5 : There is no one who can remain without action even for a moment. Indeed, all beings are compelled to act by their qualities born of material nature (the three guṇas).

3.6 : Those who restrain the external organs of action, while continuing to dwell on sense objects in the mind, certainly delude themselves and are to be called hypocrites {deluding oneself}.

3.7 : But those karma yogis who control their knowledge senses with the mind, and engage the working senses in working without attachment, are certainly superior.

3.8 : Therefore, do you perform your allotted duty; for action is superior to inaction. Abstaining from action, you cannot even maintain your body.

3.9 : A person is bound by their own actions except when it is performed for the sake of sacrifice. Therefore, do you efficiently perform your duty, free from attachment, for the sake of sacrifice (Yajña) alone.

3.10 : In the beginning of creation, Brahma created humankind along with duties, and said, “Prosper in the performance of these Yajñas (sacrifices), for they shall bestow upon you all you wish to achieve.”

3.11 : Foster the gods through this (sacrifice), and let the gods be gracious to you. Each fostering the other selflessly, you will attain the highest good.

3.12 : Fostered by sacrifice (Yajña), the gods, will bestow upon you unasked all the required necessities for performing your duty. But those who enjoy what is given to them without using these in the service of others, is verily a thief.

3.13 : The virtuous who partake of what is left over after sacrifice, are absolved of all sins. Those sinful ones who cook for the sake of nourishing their bodies alone, partake of sin only.

3.14 – 15 : All living beings subsist on food; production of food is dependent on rain; rain ensues from sacrifice, and sacrifice is rooted in prescribed action. Know that prescribed action has its origin in the Vedas, and the Vedas proceed from the Indestructible (Brahman); hence the all-pervading Infinite (Brahman) is always present in sacrifice (Yajña).

3.16 : Those who do not follow the wheel of creation thus set in motion in this universe (do not perform their Yajña) lead a sinful life. They live only for the delight of their senses; indeed their lives are in vain.

3.17 : However, the one’s who take delight only in the Self, are satisfied with the Self and content in the Self alone, verily there is no further work to be done by them.

3.18 : In this world that great soul has nothing to gain by action nor by abstaining from action; nor has selfish dependency of any kind on any being.

3.19 : Therefore, go on efficiently performing material actions (Karyam) and spiritual actions (Karman) without attachment. By doing all actions without attachment, one attains the highest.

3.20 : It is through action (without attachment) alone did Janaka and other wise seekers attained perfection. Having in view the maintenance of the world order, you should also perform selfless action.

3.21 : Whatever actions great persons perform, common people follow. Whatever standards they set, all the world pursues.

3.22 : There is no obligatory duty in all the three worlds for Me to do, nor is there anything worth attaining, unattained by Me; yet I continue to work.

3.23 – 3.24 : For if I did not carefully perform my action at all times, great harm will come to the world; for all humans follow My path in all matters.
If I ever cease to act, these worlds will perish; and I would prove to be the cause of confusion and destruction of these people.

3.25 : Arjuna, as the unwise act with attachment and a hope for reward, so should the Wise (who have attained wisdom) act without attachment with a view to maintain the world order (Serve).

3.26 : The wise (who have attained wisdom), established in the Self, should not unsettle the mind of the ignorant who are attached to their action, rather, they should get them to perform all their duties while duly performing their own.

3.27 : In fact, all actions are being performed by the modes of Prakṛti (Guṇas). The ignorant, whose mind is deluded by egoism thinks : “I am the doer”.

3.28 : Having attained true knowledge of the respective spheres of Prakṛti (Guṇas) and their actions, the knowing soul does not get attached to them, by realizing, that it is an interplay of Prakṛti (Senses automatically getting attracted to it’s object).

3.29 : Those who are deluded by the modes of nature (Guṇa), remain attached to those modes and actions. A person of perfect knowledge, should not unsettle the minds of the ignorant, who know only little.

3.30 : Surrender all actions unto Me. Devoid of egotism and expectations, with your mind concentrated on the Atman (Soul), free from mental grief, be engaged in the battle (Perform Action).

3.31 : Those who always follow this teaching of Mine, with faith and without envy, are released from the bondage of all actions (Karma).

3.32 : But those who disregard these teachings of Mine and do not live according to it, wholly deluded in the matter of true wisdom, know them, devoid of knowledge to be lost.

3.33 : Even the wise (who are in wisdom) act according to the tendencies of their own nature (Guṇas). All living creatures go according to Nature (Guṇas); what can (superficial) suppression avail?

3.34 : Attachment and Aversion of the senses for their sense objects are Nature-ordained. Beware the influence of this duality. Verily, these two (psychological qualities) are one’s enemies.

3.35 : One’s own duty (Swa-dharmaḥ – action IN accordance with your nature), though devoid of merit, is preferable, to the duty of another well performed (Para-dharmaḥ / action NOT in accordance with your nature). Even death in the performance of one’s own duty (Swa-dharmaḥ) brings blessedness; another’s duty (Para-dharmaḥ) is fraught with fear and danger.

3.36 : Arjuna said : Kṛṣṇa, Why is a person impelled to commit sinful acts, even unwillingly, as if by force?

3.37 : Śhrī Bhagavān said : Born of contact with mode of passion (Rajas), it is desire, it is anger (the impelling force), which is the most greedy and evil: know this (two-sided passion) to be the foulest enemy here on earth.

3.38 : As fire is covered by smoke, as a mirror by dust, as an embryo by the womb, so is this (knowledge) covered by that (desire or anger).

3.39 : Knowledge (jñāna) is covered by this constant enemy of the wise (a discerning soul) in the form of desire, which is insatiable like fire.

3.40 : The senses, the mind and the intellect are declared to be its seat; covering the light of Truth (knowledge) through these, it (desire) deludes the embodied soul.

3.41 : Therefore, you must first control your senses, and then destroy this evil thing (desire) which obstructs jñāna (Knowledge of the Absolute) and vijñāna (Realization of the Absolute).

3.42 : The senses are said to be greater than the body; but greater than the senses is the mind. Greater than the mind is the intellect; and what is greater than the intellect is That (The Self).

3.43 : Thus knowing the Self to be higher than the intellect, and disciplining the self (senses) by the Self (Soul), annihilate this enemy in the form of ‘desire’ which is hard to overcome.