Bhagavad Gita Chapter 3, Verse 8

English Translation

You perform the obligatory duties, for action is superior to inaction. And, through inaction, even the maintenance of your body will not be possible.

Detailed Commentary

'Niyatam kuru karma tvam'—the Shastras enjoin two types of actions. *Vihita Karma* generally refers to actions prescribed by the Shastras as injunctions, such as vows (*vrata*), fasting (*upavasa*), and worship (*upasana*). It is difficult for an individual to perfectly perform these *vihita karmas*. However, it is easier to renounce *nishiddha karmas* (forbidden actions). Renouncing *nishiddha karmas* is more beneficial than not performing *vihita karmas*, for example, not speaking lies, not stealing, not committing violence, etc. By renouncing *nishiddha karmas*, *vihita karmas* are spontaneously performed. *Niyat Karma* refers to one’s prescribed duty (*kartavya karma*) according to one's *varna*, *ashrama*, nature, and circumstances, such as eating, conducting business, building a house, showing the way to a lost person, and so on. From the perspective of *Karma Yoga*, whatever duty is prescribed by the Shastras according to one’s *varna*, whether difficult or easy, is *niyat karma*. Here, with the words 'Niyatam kuru karma', the Lord tells Arjuna that, being a Kshatriya, fighting is his natural action (Gita 18.43). For a Kshatriya, war, though appearing to be a violent and dreadful action, is not actually dreadful; rather, it is his *niyat karma*. In the second chapter, the Lord stated that even from the perspective of *svadharma*, fighting is his *niyat karma*—'Svadharam api chavekshya na vikampitum arhasi' (2.31). In essence, *svadharma* and *niyat karma* are one and the same. Although war is also a prescribed action for Duryodhana and others according to their *varnadharma*, it is distinct from *niyat karma* because it is unjust; they wish to seize the kingdom unjustly through war. Therefore, for them, this war is neither *niyat* nor righteous. 'Karma jyayah hyakarmanah'—the Lord answers the word 'jyayasi' from Arjuna's question in the first verse of this chapter with the word 'jyayah' here. There, Arjuna's question was: if you consider knowledge superior to action, why do you engage me in dreadful actions? In response, the Lord says here that performing action is considered superior to not performing action. Thus, Arjuna's intention is to renounce dreadful actions like war, while the Lord's intention is to engage Arjuna in his *niyat karma* of war. That is why in the eighteenth chapter, the Lord says that one should not abandon one's inherent (*sahajam*, *niyat*) action, even if it has defects—'Sahajam karma Kaunteya sadoshamapi na tyajet' (18.48). Because abandoning it incurs fault and maintains one’s connection with actions. Therefore, performing *niyat karma* is superior to abandoning action. Furthermore, performing actions without attachment is considered even more superior, as it completely severs one's connection with actions. Hence, in the first half of this verse, the Lord instructs Arjuna to perform *niyat karma* with detachment, and in the latter half, He says that without performing action, his very bodily sustenance will not be possible. In *Karma Yoga*, 'Karma jyayah hyakarmanah' is the Lord's principal doctrine. The Lord made this clear with the words 'Ma te sango’stvakarmaṇi' (Gita 2.47), meaning, "Arjuna! Do not be attached to inaction." The reason is that a person who shies away from his duty will waste his precious time in heedlessness, laziness, and sleep, or he will perform *shastra*-forbidden actions, leading to his downfall. Severing one's connection with actions while performing them is superior to abandoning actions in their external form. This is because desire (*kamana*), latent impressions (*vasana*), attachment to results (*phalasakti*), partiality (*pakshपात*), etc., forge a connection with actions, whether one acts or not. By practicing *Karma Yoga* with the aim of renouncing desire, etc., the renunciation of desire, etc., becomes very easy. 'Sharira-yatra api cha te na prasiddhyedakarmanah'—Arjuna had conceived the idea that if he simply did not act, his connection with actions would automatically be severed. Therefore, the Lord inspires him to act through various logical arguments. Narrating one such argument, the Lord says, "Arjuna! You will have to perform actions. What to speak of others, even your bodily sustenance (eating, drinking, etc.) would be impossible without action." Just as in *Jnana Yoga*, one severs connection with the world through discrimination (*viveka*), similarly in *Karma Yoga*, one severs connection with the world by correctly performing one's prescribed duties. Therefore, *Karma Yoga* should not be considered inferior to *Jnana Yoga* in any way. A *Karma Yogi* considers the body to belong to the world and dedicates it to the service of the world; that is, he has no sense of ownership over the body. He identifies the gross, subtle, and causal bodies with the gross, subtle, and causal worlds respectively, whereas a *Jnana Yogi* identifies himself with *Brahman*. Thus, a *Karma Yogi* unites with the inert element, and a *Jnana Yogi* unites with the conscious element. **Profound Point Regarding Spiritual Practice (*Sadhan*):** Arjuna has an aversion to actions; that is, he insists on not acting. This is not just about Arjuna, but other spiritual aspirants on the path to ultimate reality also often make this major mistake. Although they wish to perform spiritual practice and do perform it, they also maintain their desired circumstances, favorable conditions, and a sense of comfort, which are great obstacles in their practice. An aspirant who seeks ease in attaining the ultimate truth and wishes to achieve it quickly is actually a lover of comfort, not a lover of spiritual practice. One who desires truth-realization with ease must endure hardship, and one who desires truth-realization quickly must endure delay. This is because desiring ease and speed shifts the aspirant's focus from 'practice' to 'results,' which leads to weariness in practice and delay in achieving the goal. One whose firm resolve or aim is that, come what may, they must attain the truth, does not focus on ease or speed. A resolute person, engaged with diligence, when determined to achieve their goal, does not consider pain or pleasure—'Manasvi karyarthi na ganayati duhkham na cha sukham' (Bhartrihari Niti Shataka). What to speak of an aspirant, even an ordinary greedy person does not notice discomfort. It is often seen that even if he is sweating, hungry and thirsty, or feels the need to relieve himself, if goods are selling well and money is coming in, that greedy merchant endures all discomforts. An aspirant should have similar devotion to their goal as a greedy person. They should not find peace without attaining the goal, life should feel like a burden, eating, drinking, resting, nothing should seem good, and there should be reverence and diligence for spiritual practice in their heart! When there is an intense longing to attain the goal, delay becomes unbearable, but there is no desire for it to be attained quickly. Intense longing (*utkantha*) is one thing, and the desire for quick attainment is another. An aspirant who practices with attachment experiences pleasure in the practice, and if there is delay or hindrance, they become angry and find fault in the practice. But an aspirant who practices with reverence and love, when encountering delay or hindrance in practice, weeps with distress, and their intense longing increases even more rapidly. This is the difference between speed and intense longing. In speed, the aspirant has a sense of comfort and convenience—that if the truth is attained quickly, they can rest later! In this way, with the focus on the fruit, the reverence for the practice diminishes. But in intense longing, the aspirant finds rest in their practice itself, thinking, "What else is there to do besides practice? What better work is there to do?" Therefore, their full energy is invested in practice, which leads to quick truth-realization. However, an aspirant who desires quick attainment may become disappointed if there is a delay in achieving the goal. Therefore, an aspirant should give more reverence to the practice than to the goal, as Mata Parvati said: 'Janma koti lagi ragara hamari. Baram Sambhu na ta raham kuari. Tajam na Narada kara upadesu. Apu kahahim sata bara Mahesu.' (Manas 1.81.5) There is no sense of haste in Mata Parvati's feelings. Here, the practice is given more reverence than the goal itself. In the present verse, the Lord, using Arjuna as a pretext, warns aspirants that they should abandon their sense of comfort and expediency (which is the main obstacle in practice) and engage with great diligence in performing their prescribed duties. **Connection:** In the previous verse, the Lord stated that even bodily sustenance is impossible without performing actions. This proves that performing actions is very essential. But humans are bound by actions—'karmana badhyate jantuh'—so what should a human do to be freed from bondage? The Lord explains this in the next verse.