By: Rajendra Kapil

In Chapter 2, Lord Krishna clearly explained the concept of Karma Yoga, yet many questions still lingered in Arjuna’s mind. Having spent time with many wise men, Arjuna had observed that such men were often held in higher regard than common people. This led him to ask:
“O Lord, who is greater — a man of knowledge (jnani) or a man of action (karmayogi)? If You consider the jnani superior, why are You urging me to engage in this action of war?”

In response to this inquiry, Lord Krishna explained that scriptures describe two paths of steadfast practice: the path of knowledge for the learned, and the path of action for yogis. However, renunciation of action is not necessary for either path, because no living being can remain without performing action.

na karmaṇām anārambhān naiṣkarmyaṁ puruṣo’śnute
na ca sannyasanād eva siddhiṁ samadhigacchati (3.4)

Meaning: Man does not attain freedom from action by merely refraining from work, nor does he achieve perfection by mere renunciation.
(3.4)

na hi kaścit kṣaṇam api jātu tiṣṭhaty akarma-kṛt
kāryate hy avaśaḥ karma sarvaḥ prakṛti-jair guṇaiḥ (3.5)

Meaning: No one can remain inactive even for a moment. Everyone is compelled to act by the qualities born of nature.
(3.5)

Indeed, beings are bound to act according to their svabhav (natural disposition). One’s nature inspires the kind of work they are drawn to, which in turn leads to repeated practice, mastery, and success in that field. This idea is beautifully expressed by the poet Atreya Ji:

“Arjit nij gun se vash, karen log nij karm
Rahe nahin bin karm ke koi, yahi hai jeevan marm.”

But unfortunately, some yogis try to forcibly restrain their sense organs against this natural tendency and withdraw from action — yet their minds still remain engaged in sensual thoughts. Such a person is called a hypocrite (mithyachari). True yoga requires detachment in the mind from action and sensual pleasures. When the mind no longer desires the object, the physical desire also fades. Such a yogi is truly superior.

It’s not right to abandon actions out of fear that they may bind us. Actions only bind us when performed with attachment to their results. A yogi who offers both the effort and its outcomes to the Lord becomes free from bondage.

yajñārthāt karmaṇo’nyatra loko’yaṁ karma-bandhanaḥ
tad-arthaṁ karma kaunteya mukta-saṅgaḥ samācara (3.9)

Meaning: Work done as a sacrifice for Vishnu (Yajna) has to be performed; otherwise, work binds one to this world.
(3.9)

saha-yajñāḥ prajāḥ sṛṣṭvā purovāca prajāpatiḥ
anena prasaviṣyadhvam eṣa vo’stv iṣṭa-kāma-dhuk (3.10)

Meaning: At the beginning of creation, Prajapati (Brahma) created men along with yajna (sacrifice) and said: “Through this, you shall prosper and it shall fulfill all your desires.”
(3.10)

In our scriptures, the tradition of yajna is immense. It is typically performed to please a deity. Upon being pleased, the deity bestows blessings and fulfills desires. If the yogi becomes attached to these worldly blessings, he again becomes entangled in samsaric bondage. But if he offers all received gifts back to the Lord, he enjoys them and remains detached — thus achieving both joy and liberation. This is called “laddu in both hands” — a divine gift from the Lord.

yad yad ācarati śreṣṭhas tat tad evetaro janaḥ
sa yat pramāṇaṁ kurute lokas tad anuvartate (3.21)

Meaning: Whatever action a great person performs, common people follow. The standard he sets, the world adopts.
(3.21)

Lord Krishna further emphasizes that great individuals have the responsibility to act in a way that inspires others to follow the right path. When a jnani acts with a controlled mind and detached spirit, it becomes an example for the masses. Unfortunately, many people in society speak one thing and do another. As Tulsidas also said:

“Par upadesh kushal bahutere, je aacharahin te nar na ghanere.”

Today, we have many “gurus” who deliver grand discourses from the stage but fail to live by their own words. Innocent people fall prey to their clever speech and are misled into actions that only benefit these false gurus. By the time they realize the truth, much is lost.

The Destruction of Desire

atha kena prayukto’yaṁ pāpaṁ carati puruṣaḥ
anichchhann api vārṣṇeya balād iva niyojitaḥ (3.36)

Meaning: Arjuna asked, “O Krishna, what is it that impels a person to sin, even unwillingly, as if by force?”
(3.36)

Arjuna raises another question — what drives ordinary people to commit sins?

Lord Krishna, becoming serious, explains that every living being is influenced by desire (kāma). When unfulfilled, desire leads to frustration and then to anger. Anger clouds judgment, which destroys wisdom. A person without wisdom cannot distinguish right from wrong, falls into delusion, and can easily be tempted into sinful acts.

Hence, Krishna advises Arjuna: “First, bring your mind and intellect under control. Once the intellect is in your command, all other faculties follow.”

If you believe this is difficult, Krishna assures — it is very much possible.

Why? Because above the body are the senses, above the senses is the mind, and higher than the mind is the intellect. Beyond even the intellect is the soul (Atman) — the source of life. The mind is the root of all problems. If the mind is under control, the senses are automatically controlled. And when the senses are restrained, the body too becomes peaceful.

Once this balance is achieved, a yogi prospers in both this world and the next. Therefore, greatest attention must be given to mastering the mind. Keep striving. Keep controlling.

Jai Shri Krishna!

Rajendra Kapil
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