Summary:
Bhagavad Gita, Chapter 3, Verse 1: Arjuna questions Krishna's advice to act despite emphasizing knowledge, creating a false dichotomy between action and knowledge. He expresses preference to abandon the battlefield to pursue knowledge exclusively, believing action brings only entanglement and has no connection to liberation.
Bhagavad Gita, Chapter 3, Verse 2: Arjuna finds Krishna's teachings contradictory, reflecting his non-nuanced thinking. He seeks a single, direct path to liberation, failing to see how knowledge and action might be integrated, and looking for a prescriptive answer.
Bhagavad Gita, Chapter 3, Verse 3: Krishna explains there are two complementary approaches to liberation: jñāna-yoga for renunciates (sāṅkhyānām) and karma-yoga for active practitioners (yoginām). Both paths ultimately lead to self-knowledge, countering Arjuna's assumption that renunciation is inherently superior or easier.
Bhagavad Gita, Chapter 3, Verse 4: Krishna clarifies that neither avoiding action nor mere external renunciation leads to liberation. Personal growth through action is necessary for higher knowledge to be assimilated, as an immature mind carries its projections and impatience everywhere. The world isn't the problem – one's perception is – and one must settle accounts with Ishvara through active participation rather than escape.
Bhagavad Gita, Chapter 3, Verse 5: Krishna emphasizes the impossibility of avoiding action, as we're programmed to act by the guṇas of prakṛti. The choice is not between action and inaction, but between actions based on dharma (what needs to be done) versus actions based on raga-dvesha (comfort/likes-dislikes). Dharmic action opens unexpected opportunities and produces favorable outcomes.
Bhagavad Gita, Chapter 3, Verse 1:
Arjuna asks Krishna to resolve a contradiction
अर्जुन उवाच ।
ज्यायसी चेत् कर्मणः ते मता बुद्धिः जनार्दन ।
तत् किम् कर्मणि घोरे माम् नियोजयसि केशव ॥ ३-१॥
arjuna uvāca ।
jyāyasī cet karmaṇaḥ te matā buddhiḥ janārdana ।
tat kim karmaṇi ghore mām niyojayasi keśava ॥ 3-1॥
Arjuna said: Janārdana (Kṛṣṇa)! If in your contention knowledge is better than action, why then do you impel me into this gruesome action, Keśava (Kṛṣṇa)?
Arjuna's Question:
“Krishna, you said, when know Atma, I am totally free. If that’s the final goal, then let me retire the battlefield, life, my work and pursue knowledge alone and contemplate until I attain moksha. Give me time to reprogram my mind, re-understand myself! What’s action going to do, it’s just going to bring more drama, more punya-papa, and entangle me further!”.
In short, Arjuna has concluded that knowledge is clearly better then action, thus let me devote my life to knowledge alone. Arjuna sees action of fighting has nothing to do with moksha! Additionally we tend to exalt people who just leave everything.
Arjuna created a black-white scenario: Either stay in world and get caught by it, or leave everything and gain the knowledge and peace.
Correction to Arjuna's Thinking Which Krishna Will Elaborate Later:
Bringing in the knowledge of the Self and assimilating “I am Brahman”, doesn’t mean leaving the world. Actually the world gives you context to integrate the knowledge deeper. Additionally, self-knowledge makes worldly living relaxing.
Finally, engagements and challenges of life doesn't displace you (Self). EG: Coming/going of glass is inconsequential to the space. Coming of body and various thoughts, is inconsequential to Awareness.
NEXT VERSE: Arjuna expands on his question…
Bhagavad Gita, Chapter 3, Verse 2:
Arjuna expands…
व्यामिश्रेण इव वाक्येन बुद्धिं मोहयसि इव मे ।
तत् एकं वद निश्चित्य येन श्रेयः अहम् आप्नुयाम् ॥ ३-२॥
vyāmiśreṇa iva vākyena buddhiṃ mohayasi iva me ।
tat ekaṃ vada niścitya yena śreyaḥ aham āpnuyām ॥ 3-2॥
With words that are seemingly contradictory, you seem to confuse my mind. Deciding for good, which is better, tell me the one thing by which I shall gain liberation.
Arjuna says: “Krishna, I’m looking for liberation. What I understood, liberation is only gained by understanding Atma. But at same time, you tell me to perform actions in Karma-Yoga section. On one hand you ask me to gain and understand the knowledge, on the other I’m asked to do actions which will keep me in paradigm of limitation.”
This is a good example of wanting a prescriptive answer due to non-nuanced-thinking. Arjuna wants the most “direct path”, the “grass is greener on the other side” illusion.
NEXT VERSE: Krishna says they are not two different things. They’re inseparable…
Bhagavad Gita, Chapter 3, Verse 3:
Krishna says path of renunciation/action are inseparable…
श्रीभगवान् उवाच ।
लोके अस्मिन् द्विविधा निष्ठा पुरा प्रोक्ता मया अनघ ।
ज्ञान-योगेन साङ्ख्यानाम् कर्म-योगेन योगिनाम् ॥ ३-३॥
śrībhagavān uvāca ।
loke asmin dvividhā niṣṭhā purā proktā mayā anagha ।
jñāna-yogena sāṅkhyānām karma-yogena yoginām ॥ 3-3॥
Śrī Bhagavān said: The sinless one (Arjuna)! The two-fold committed life style in this world, was told by Me in the beginning—the pursuit of knowledge for the renunciates and the pursuit of karma-yoga for those who pursue activity.
Seeker's Objection:
Why continue playing roles in world, when they’re all fraught with challenges. It would be much quicker, faster and easier if leave the lifestyle of endless roles and demands, and pursue knowledge in peace and uninterrupted quiet. EG: To run a business, endless challenges. To marry, endless challenges. Never ending!
In short: Action option seems hard. Renunciation option seems easy! EG: Why choose flight with 4 layovers, vs. direct flight! It’s universal mentality. Thus easiest way is to get rid of all problems in ONE SHOT by retreating to the Himalaya. Get rid of all headaches.
Krishna answers:
To gain highest knowledge, there’s two ways:
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- Pursue this knowledge to exclusion of everything else.
- Continue with your existing lifestyle, play your roles, and bring in the knowledge of the Bhagavad Gita/Upanishads.
Both are pursuing self-knowledge.
NEXT VERSE: Krishna shows Arjuna what place householder roles/duties have in pursuit of moksha…
Bhagavad Gita, Chapter 3, Verse 4:
Role of actions in pursuit of liberation…
न कर्मणाम् अनारम्भात् नैष्कर्म्यं पुरुषः अश्नुते ।
न च संन्यसनात् एव सिद्धिम् समधिगच्छति ॥ ३-४॥
na karmaṇām anārambhāt naiṣkarmyaṃ puruṣaḥ aśnute ।
na ca saṃnyasanāt eva siddhim samadhigacchati ॥ 3-4॥
A person does not gain the state of actionlessness by non-performance of actions. Nor does the person attain success (liberation) out of mere renunciation, sannyāsa.
Krishna's Explicit Message to Arjuna:
Don’t think that by dropping all actions, and concentrating on this knowledge alone – you’ll attain moksha faster. And don’t think your countless roles/duties will hinder attainment of moksha.
Justification Why You Need Actions in Pursuit of Moksha:
You need personal growth for higher knowledge to click. Because wherever your mind goes (the instrument that understands the nature of reality) — the [immature, projecting, impatient] mind is there.
EG: Even in Himalaya, you’ll be irritated by nearby loud cars, and dozens of little discomforts. They'll now become the dominant object of contemplation.
World Isn’t the Problem – Your Perception is:
Furthermore, world isn’t a problem, because some see it pervaded by Ishvara, others as opportunity for growth, others as platform to apply wisdom. Meaning, your desire to run from the world is a perceptual problem.
Settle Your Accounts with Ishvara First:
If world is a problem for you, you need to stay in it, develop relative success, and work out your unfinished business. Need to see world as not unfair/meaningless – but platform in whom you’re an active participant.
Vedanta Isn’t for Covering Up Pain:
Self-knowledge or Vedanta isn’t for those who are secretly wishing to cover up extreme mental or physical pain/dissatisfaction. Because long as you haven’t sufficiently relooked at and reprogrammed the mind, and developed relative self-belief (ie: “I can figure this out”) — knowledge will go over your head.
Consequently the seeker gets discouraged, gives up early, feels jealous of the teacher and bright classmates, and derives pleasure from others falls.
Resistance with the state of affairs in the world or others — is mostly due to your subjectivities, and less because of actual issues “in the world”.
Example showing how unresolved mind is one's enemy: If practitioner never developed viveka, or ability to separate the important and unimportant — then when they enter class, they won’t be able to separate the teacher's personality and the teachings coming out of the guru's mouth. One small quirk of the teacher will cause the seeker to leave.
Conclusion:
Every situation gives you opportunity for growth, which expedites process of knowledge clicking. Therefore self-growth and action is NON-NEGOTIABLE. This is what karma-yoga is for. Don’t dodge situations, they are the very doorways to move to the next evolutionary step.
Iceberg-Model:
Below model illustrates all the unconscious drivers (below the iceberg) guiding your decisions, but also potentially blocking you from owning up your true nature. It's also meant to show what's happening in social dynamics. Majority of your impressions and opinions of others is “tip of the iceberg”. Others do same onto you.
NEXT VERSE: Krishna reinforces his answer, saying no one can totally give up action…
Bhagavad Gita, Chapter 3, Verse 5:
Impossible to give up action…
न हि कश्चित् क्षणम् अपि जातु तिष्ठति अकर्मकृत् ।
कार्यते हि अवशः कर्म सर्वः प्रकृतिजैः गुणैः ॥ ३-५॥
na hi kaścit kṣaṇam api jātu tiṣṭhati akarmakṛt ।
kāryate hi avaśaḥ karma sarvaḥ prakṛtijaiḥ guṇaiḥ ॥ 3-5॥
Indeed, no one ever remains for even a second without performing action because everyone is forced to perform action by the (three) guṇas (sattva, rajas and tamas) born of prakṛti.
Impossible to Avoid Actions
It’s impossible to avoid actions, because you’re programmed to act – therefore it’s not a question of acting or not acting, but from what place your actions are coming from.
Actions can come from two places…
1) Actions based on Dharma:
Actions are based on what needs to be done (dharma). Also your doing-what-is-to-be-done, can unexpectedly new doors of opportunity for you. In fact, you're benefiting from previous people's courageous actions, such as…
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- Matches: In 1826, John Walker discovered matches when a chemical-coated stick accidentally ignited as he scraped it. He trusted his instinct to recreate the effect.
- Velcro: George de Mestral invented Velcro in 1941 after noticing how cockleburs clung to his dog's fur and deciding to study why.
- Post-it Notes: Art Fry created Post-It Notes in 1974 because he needed a bookmark that wouldn't damage his hymnal pages.
- Frappuccino: Even the Frappuccino was born when a Starbucks manager noticed sales dropping in heat and acted on his idea for a blended drink.
Their courage to commercialize their accidental inventions brough its creators fortune, connections to important people, life experience and self-confidence.
Panchatantra story illustrating doing what is to be done: “The Deer and the Crow”
A deer and a crow lived peacefully in a forest and became close friends. One day, a hunter set a trap to catch the deer. The crow (who couldn’t change home because of his family) saw this from above and was faced with a choice: warn his friend and risk scaring away the deer forever, or remain silent – hoping the deer never steps in the trap, thereby enjoying their continued friendship.
The crow chose dharma over comfort. Despite knowing the deer might leave, the crow warned his friend about the trap.
The deer, trusting his friend's wisdom, carefully avoided the trap. Later, when the hunter left, the deer thanked the crow for prioritizing duty over temporary comfort.
Their bond grew stronger because the crow chose what needed to be done (protecting his friend) over what felt comfortable (avoiding potential conflict).
But what if you don't feel like doing what needs to be done?
Doing what needs to be done, sounds easy on paper. But what if you don't feel like it, which is most of the time? Follow the 5 seconds rule…
Mel Robbins' 5 Second Rule: At 41, Mel felt stuck—unhappy in marriage, financially strained, hitting snooze constantly. Then she saw a rocket launch countdown (5-4-3-2-1) and had an epiphany: she could “launch” herself out of bed before her brain resisted. This became the 5 Second Rule: When you have an instinct to act on a goal, count down from 5 and move immediately — or your brain will stop you.
2) Actions based on what’s comfortable/familiar (raga-dvesha):
When actions are based on what you feel like doing (likes-dislikes), just because it's comfortable, easy and gives immediate satisfaction.
If comfort overrides doing what is to be done — it'll show up as inner conflict in you in form of guilt or discomfort. Most quickly cover up this discomfort (which is God speaking to you) by going along with what's comfortable (likes-dislikes).
Examples illustrating when likes-dislikes override doing what needs to be done:
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- Mother didn’t say anything, despite her daughter being rude to her due to disability. Mother felt the pain/hurt, but reasoned I don’t want to say anything, causing more pain to an already suffering child. Here, mother went with what’s comfortable/familiar, vs. what is to be done (stating behaviour is unacceptable).
- Arjuna was nursing resentment towards Kauravas while exiled in the forest. Even though he got divine weapons from Indra, the intention behind his actions were coming from an unhealthy place (dislike of Kauravas). Then on Kurukshetra, Arjuna was once again controlled by raga-dvesha (personal feelings towards Kauravas) – thereby reluctant to act. It took Krishna 17 chapters to sell him the vision of doing what is to be done (svadharma) – to see that a kingdom can’t be ruled by a greedy, partial ruler – and Arjuna was the ideal warrior to resolve the conflict. The “17 chapter” is analogous to life: it takes 17 therapy sessions to come to the root cause, 17 years for contemplation to deeply integrate the knowledge, 17 mistakes to realize a correction is needed. Few things happen on the first try.
Conclusion:
In both cases above (doing according to duty, and according to what's comfortable) — when an action (regardless of quality) arises from faculty of choice, the action must produce a cause. So you might as well produce dharmic actions. You have no choice in this.
Prayer to is an action too – use it…
Prayer too is an action. It adds one more probability into the field. There’s many unknown causes, and prayer puts them in your favour. Illustration: 1 (action) + 1 (action) = 2 + 0.5 (prayer) = 2.5. You’ve modified the final outcome. Suppose the outcome wanted was 3, it doesn’t mean prayer was ineffective. Therefore prayer adds one more factor in your favour just like any other action.
NEXT VERSE: Even people who has given up roles of life for sake of moksha, a number of them are mithyācārya (not sincere / hypocrite)…
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Course was based on Swami Dayananda (Arsha Vidya) home study course.
Recorded 25 May, 2025