Chapter-3

 

 श्रीमद्भगवद्गीता
Śrīmadbhagavadgītā
तृतीयोऽध्यायः
trteeyodhyāyaḥ
साङ्ख्ययोगः
कर्मयोगः
karmayogaḥ

03-01
अर्जुन  उवाच
ज्यायसी चेत्कर्मणस्ते   मता बुद्धिर्जनार्दन ।
तत्किं कर्मणि घोरे माम्   नियोजयसि केशव ॥ ३-१
arjuna uvāca
jyāyasī cētkarmaṇastē   matā buddhirjanārdana
tatkiṁ karmaṇi ghōrē mām   niyōjayasi kēśava
Arjuna said:
O Janardana (Krishna), if You consider knowledge is superior to action,
then why do You urge me to engage in this dreadful action (war), O Keshava?

03-02
व्यामिश्रेणेव वाक्येन   बुद्धिं मोहयसीव मे ।
तदेकं वद निश्चित्य   येन श्रेयोऽहमाप्नुयाम् ॥ ३-२
vyāmiśrēṇēva vākyēna   buddhiṁ mōhayasīva mē
tadēkaṁ vada niścitya   yēna śrēyō'hamāpnuyām
You confuse my mind with statements that seem to contradict each other;
therefore tell me that one way for certain by which I could attain the highest good.
 
03-03
श्रीभगवानुवाच
लोकेऽस्मिन्द्विविधा निष्ठा   पुरा प्रोक्ता मयानघ ।
ज्ञानयोगेन सांख्यानां   कर्मयोगेन योगिनाम् ॥ ३-३
śrībhagavānuvāca
lōkē'smindvividhā niṣṭhā   purā prōktā mayānagha
jñānayōgēna sāṅ‍khyānāṁ   karmayōgēna yōginām
Shri Bhagavan said:
O sinless one, as I said before, there are two paths leading to enlightenment in this world;
the path of knowledge for contemplative persons, and the path of action for those who are active.

03-04
न कर्मणामनारम्भात्  नैष्कर्म्यं पुरुषोऽश्नुते ।
न च संन्यसनादेव   सिद्धिं समधिगच्छति ॥ ३-४
na karmaṇāmanārambhāt   naiṣkarmyaṁ puruṣō'śnutē
na ca saṁnyasanādēva   siddhiṁ samadhigacchati
No one can attain freedom from action by abstaining from action;
and no one ever attain perfection merely through renunciation.
 
03-05
न हि कश्चित्क्षणमपि   जातु तिष्ठत्यकर्मकृत् ।
कार्यते ह्यवशः कर्म   सर्वः प्रकृतिजैर्गुणैः ॥ ३-५
na hi kaścitkṣaṇamapi   jātu tiṣṭhatyakarmakr̥t
kāryatē hyavaśaḥ karma   sarvaḥ prakr̥tijairguṇaiḥ
No one can ever remain, even for a moment, without performing any action;
All are driven to act helplessly under compulsion by the qualities born of nature [prakrti].

03-06
कर्मेन्द्रियाणि संयम्य   य आस्ते मनसा स्मरन् ।
इन्द्रियार्थान्विमूढात्मा   मिथ्याचारः स उच्यते ॥ ३-६
karmēndriyāṇi saṁyamya   ya āstē manasā smaran
indriyārthānvimūḍhātmā   mithyācāraḥ sa ucyatē
He who outwardly restraining the organs of action,
sits thinking of the sense-objects in mind, that person of deluded mind is called a hypocrite [pretender].

03-07
यस्त्विन्द्रियाणि मनसा   नियम्यारभतेऽर्जुन ।
कर्मेन्द्रियैः कर्मयोगम्   असक्तः स विशिष्यते ॥ ३-७
yastvindriyāṇi manasā   niyamyārabhatē'rjuna
karmēndriyaiḥ karmayōgam   asaktaḥ sa viśiṣyatē
But, O Arjuna! Those who controlling sense-organs by mind,
engages themselves in Yoga of action with the organs of action, without attachment, are far superior.
 
03-08
नियतं कुरु कर्म त्वं   कर्म ज्यायो ह्यकर्मणः ।
शरीरयात्रापि च ते   न प्रसिद्ध्येदकर्मणः ॥ ३-८
niyataṁ kuru karma tvaṁ   karma jyāyō hyakarmaṇaḥ
śarīrayātrāpi ca tē   na prasidhyēdakarmaṇaḥ
You perform your obligatory duties, for action is better than inaction.
And, through inaction, even the maintenance of your body will not be possible.
 
03-09
यज्ञार्थात्कर्मणोऽन्यत्र   लोकोऽयं कर्मबन्धनः ।
तदर्थं कर्म कौन्तेय   मुक्तसंगः समाचर ॥ ३-९
yajñārthātkarmaṇō'nyatra   lōkō'yaṁ karmabandhanaḥ
tadarthaṁ karma kauntēya   muktasaṅgaḥ samācara
In this world people are bound by their own actions unless they are performed as sacrifice.
Therefore, O Kaunteya [Arjuna], perform action as sacrifice alone, free from attachment.
 
03-10
सहयज्ञाः प्रजाः सृष्ट्वा   पुरोवाच प्रजापतिः ।
अनेन प्रसविष्यध्वम्   एषः वोऽस्त्विष्टकामधुक् ॥ ३-१०
sahayajñāḥ prajāḥ sr̥ṣṭvā   purōvāca prajāpatiḥ
anēna prasaviṣyadhvam   ēṣaḥ vō'stviṣṭakāmadhuk
In the beginning (of creation) having created mankind together with yajna [sacrifice], the Creator said,
"You shall propagate by this; let this be the wish-fulfilling-cow of your desires (which yields all the desired objects)."

  
03-11
देवान्भावयतानेन   ते देवा भावयन्तु वः ।
परस्परं भावयन्तः   श्रेयः परमवाप्स्यथ ॥ ३-११
dēvānbhāvayatānēna   tē dēvā bhāvayantu vaḥ
parasparaṁ bhāvayantaḥ   śrēyaḥ paramavāpsyatha
 You nourish the gods with this, and may those gods nourish you.
Nourishing one another, you shall attain the highest Good.
 
03-12
इष्टान्भोगान्हि वो देवाः   दास्यन्ते यज्ञभाविताः ।
तैर्दत्तानप्रदायैभ्यः   यो भुङ्क्ते स्तेन एव सः ॥ ३-१२
iṣṭānbhōgānhi vō dēvāḥ   dāsyantē yajñabhāvitāḥ
tairdattānapradāyaibhyaḥ   yō bhuṅktē stēna ēva saḥ
The Gods, being nourished and pleased by sacrifices, will give you the desired objects and enjoyments.
But he who enjoys what have been given by them without offering anything in return to them is a thief.
  
03-13
यज्ञशिष्टाशिनः सन्तः   मुच्यन्ते सर्वकिल्बिषैः ।
भुञ्जते ते त्वघं पापाः   ये पचन्त्यात्मकारणात् ॥ ३-१३
yajñaśiṣṭāśinaḥ santaḥ   mucyantē sarvakilbiṣaiḥ
bhuñjatē tē tvaghaṁ pāpāḥ   yē pacantyātmakāraṇāt
The righteous who eat the remnants of the sacrifice are freed from all sins;
but those sinful persons who cook food only for their own sake earn only sin.
 
03-14
अन्नाद्भवन्ति भूतानि   पर्जन्यादन्नसम्भवः ।
यज्ञाद्भवति पर्जन्यः   यज्ञः कर्मसमुद्भवः ॥ ३-१४
annādbhavanti bhūtāni   parjanyādannasambhavaḥ
yajñādbhavati parjanyaḥ   yajñaḥ karmasamudbhavaḥ
All living beings (their bodies) arise from food grains, food grains are produced from cloud and rain.
Cloud and rain are produced by performance of yajna [sacrifice], the yajna [sacrifice] arises from noble actions.
  
03-15
कर्म ब्रह्मोद्भवं विद्धि   ब्रह्माक्षरसमुद्भवम् ।
तस्मात्सर्वगतं ब्रह्म   नित्यं यज्ञे प्रतिष्ठितम् ॥ ३-१५
karma brahmōdbhavaṁ viddhi   brahmākṣarasamudbhavam
tasmātsarvagataṁ brahma   nityaṁ yajñē pratiṣṭhitam
Know that prescribed action arises from Brahma [Spirit] and Spirit arises from imperishable.
Therefore the all-pervading Brahma [Spirit] is permanently based in the yajna [sacrifice].

 
03-16
एवं प्रवर्तितं चक्रं   नानुवर्तयतीह यः ।
अघायुरिन्द्रियारामः   मोघं पार्थ स जीवति ॥ ३-१६
ēvaṁ pravartitaṁ cakraṁ   nānuvartayatīha yaḥ
aghāyurindriyārāmaḥ   mōghaṁ pārtha sa jīvati
He who does not follow the cycle of sacrifice and duty thus set in motion here,
and lives only for the enjoyment of sense pleasures, O Arjuna, he leads a sinful and wasted life.
  
03-17
यस्त्वात्मरतिरेव स्याद्   आत्मतृप्तश्च मानवः ।
आत्मन्येव च सन्तुष्टः   तस्य कार्यं न विद्यते ॥ ३-१७
yastvātmaratirēva syād   ātmatr̥ptaśca mānavaḥ
ātmanyēva ca santuṣṭaḥ   tasya kāryaṁ na vidyatē
But the person who rejoices in the Self, is satisfied with the Self,
and is content within the Self alone, for such a person there is no mandatory duty to perform.
 
03-18
नैव तस्य कृतेनार्थः   नाकृतेनेह कश्चन ।
न चास्य सर्वभूतेषु   कश्चिदर्थव्यपाश्रयः ॥ ३-१८
naiva tasya kr̥tēnārthaḥ   nākr̥tēnēha kaścana
na cāsya sarvabhūtēṣu   kaścidarthavyapāśrayaḥ
For such a self-realized person there is no interest in what is done or what is not done,
nor does he depend on any being for any object or purpose.
  
03-19
तस्मादसक्तः सततं   कार्यं कर्म समाचर ।
असक्तो ह्याचरन्कर्म   परमाप्नोति पूरुषः ॥ ३-१९
tasmādasaktaḥ satataṁ   kāryaṁ karma samācara
asaktō hyācarankarma   paramāpnōti pūruṣaḥ
Therefore always perform the obligatory duty without attachment,
by performing one's duty without attachment, one attains the Supreme.
 
03-20
कर्मणैव हि संसिद्धिम्   आस्थिता जनकादयः ।
लोकसंग्रहमेवापि   संपश्यन्कर्तुमर्हसि ॥ ३-२०
karmaṇaiva hi saṁsiddhim   āsthitā janakādayaḥ
lōkasaṅgrahamēvāpi   sampaśyankartumarhasi
Indeed, it was by action alone that King Janaka and others attained perfection.
Therefore, even for the sake of leading people and protecting the world order, you too should perform your duties.

  
03-21
यद्यदाचरति श्रेष्ठः   तत्तदेवेतरो जनः ।
स यत्प्रमाणं कुरुते   लोकस्तदनुवर्तते ॥ ३-२१
yadyadācarati śrēṣṭaḥ   tattadēvētarō janaḥ
sa yatpramāṇaṁ kurutē   lōkastadanuvartatē
Whatever actions a great person performs, common people follow and do the same.
Whatever standards such a person sets, the whole world follows that.
 
03-22
न मे पार्थास्ति कर्तव्यम्   त्रिषु लोकेषु किञ्चन ।
नानवाप्तमवाप्तव्यम्   वर्त एव च कर्मणि ॥ ३-२२
na mē pārthāsti kartavyam   triṣu lōkēṣu kiñcana
nānavāptamavāptavyam   varta ēva ca karmaṇi
O Partha, there is nothing (no duty) that has to be done by Me in all the three worlds,
nor there is anything unattained that has to be attained; yet I engage Myself in action (to set an example for others).
  
03-23
यदि ह्यहं न वर्तेयम्   जातु कर्मण्यतन्द्रितः ।
मम वर्त्मानुवर्तन्ते   मनुष्याः पार्थ सर्वशः ॥ ३-२३
yadi hyahaṁ na vartēyam   jātu karmaṇyatandritaḥ
mama vartmānuvartantē   manuṣyāḥ pārtha sarvaśaḥ
If I shall ever cease to act (work) with careful attention,
O Partha (Arjuna), people would follow My path everywhere in every way.
 
03-24
उत्सीदेयुरिमे लोकाः   न कुर्यां कर्म चेदहम् ।
सङ्करस्य च कर्ता स्याम्   उपहन्यामिमाः प्रजाः ॥ ३-२४
utsīdēyurimē lōkāḥ   na kuryāṁ karma cēdaham
saṅkarasya ca kartā syām   upahanyāmimāḥ prajāḥ
If I ceased to perform prescribed actions, all these worlds would perish;
and I would be a cause of confusion of castes; and would thus destroy the peace and welfare of the creatures.
  
03-25
सक्ताः कर्मण्यविद्वांसः   यथा कुर्वन्ति भारत ।
कुर्याद्विद्वांस्तथासक्तः   चिकीर्षुर्लोकसंग्रहम् ॥ ३-२५
saktāḥ karmaṇyavidvāṁsaḥ   yathā kurvanti bhārata
kuryādvidvāṁstathāsaktaḥ   cikīrṣurlōkasaṅgraham
O Bharata (Arjuna), as the ignorant perform their duties with attachment to results,
similarly the wise should act, but without attachment, for the sake of the welfare of the world.

 
03-26
न बुद्धिभेदं जनयेद्   अज्ञानां कर्मसङ्गिनाम् ।
जोषयेत्सर्वकर्माणि   विद्वान् युक्तः समाचरन् ॥ ३-२६
na buddhibhēdaṁ janayēd   ajñānāṁ karmasaṅginām
jōṣayētsarvakarmāṇi   vidvānyuktaḥ samācaran
The wise should not confuse the minds of the ignorant who are attached to fruitive actions.
Instead, performing all duties in the right spirit and devotion, the enlightened should inspire others to do the same.
  
03-27
प्रकृतेः क्रियमाणानि   गुणैः कर्माणि सर्वशः ।
अहङ्कारविमूढात्मा   कर्ताऽहमिति मन्यते ॥ ३-२७
prakr̥tēḥ kriyamāṇāni   guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāravimūḍhātmā   kartāhamiti manyatē
 All actions are carried out by the three modes of material nature [sattva, rajas & tamas].
But one whose mind is deluded by false identification (with the body and ego) thinks, “I am the doer”
 

Prakruthi provides the body and the sense organs. One does all actions through them. But because of deluded mind and in their ego believes that they did it themselves.

 
03-28
तत्त्ववित्तु महाबाहो   गुणकर्मविभागयोः ।
गुणा गुणेषु वर्तन्ते   इति मत्वा न सज्जते ॥ ३-२ ८
tattvavittu mahābāhō   guṇakarmavibhāgayōḥ
guṇā guṇēṣu vartante   iti matvā na sajjatē
O mighty-armed [Arjuna], one who knows the truth about the division of the Gunas (modes of Prakrti) and their actions,
 is not attached to the act for he perceives that it is merely the action and reaction of the qualities among themselves.
 

A person who knows the truth (tattvavit) understands that the three modes of material nature (gunas ie. satva, rajas & tamas) are the agents of action, not the self. Therefore, they remain detached from the results of their actions, as they recognize that actions arise from the interplay of the gunas and not from their own ego. This understanding frees one from attachment, ego, and the cycle of birth and death.  

  
03-29
प्रकृतेर्गुणसम्मूढाः   सज्जन्ते गुणकर्मसु ।
तानकृत्स्नविदो मन्दान्   कृत्स्नविन्न विचालयेत् ॥ ३-२ ९
prakr̥tērguṇasaṁmūḍhāḥ   sajjantē guṇakarmasu
tānakr̥tsnavidō mandān   kr̥tsnavinna vicālayēt
Those who are completely deluded by the gunas (modes) of prakrti (nature) remain attached to those activities of the gunas.
The person of perfect knowledge should not disturb the mind of those ignorant with imperfect knowledge.
 
03-30
मयि सर्वाणि कर्माणि   संन्यस्याध्यात्मचेतसा ।
निराशीर्निर्ममो भूत्वा   युध्यस्व विगतज्वरः ॥ ३-३०
mayi sarvāṇi karmāṇi   saṁnyasyādhyātmacētasā
nirāśīrnirmamō bhūtvā   yudhyasva vigatajvaraḥ
Dedicate all your actions to Me, with your mind focused on the Self,
free from desire and the sense of ownership fight without agitation or selfish fever.
 

You should perform all your duties with your mind focused on God, without any desire for personal gain or a sense of ownership, and free from mental distress. This practice, known as Karmayoga, involves surrendering your actions to the Divine and letting go of attachment to the fruits of your labor, which leads to inner peace.

  
03-31
ये मे मतमिदं नित्यम्  अनुतिष्ठन्ति मानवाः ।
श्रद्धावन्तोऽनसूयन्तः   मुच्यन्ते तेऽपि कर्मभिः ॥ ३-३ १
yē mē matamidaṁ nityam   anutiṣṭhanti mānavāḥ
śraddhāvantō'nasūyantaḥ   mucyantē tē'pi karmabhiḥ
Those who constantly practice these teachings of Mine,
with profound faith and free from envy, they too are liberated from the bondage of karma [actions].

 

03-32

ये त्वेतदभ्यसूयन्तः   नानुतिष्ठन्ति मे मतम् ।

सर्वज्ञानविमूढांस्तान्   विद्धि नष्टानचेतसः ॥ ३-३ २

yē tvētadabhyasūyant aḥ   nānutiṣṭhanti mē matam

sarvajñānavimūḍhāṁstān   viddhi naṣṭānacētasaḥ

But those who, out of envy, disregard these teachings and do not practice them,

know them to be deluded in all knowledge, devoid of discrimination [absolutely senseless], and ruined.

  

03-33

सदृशं चेष्टते स्वस्याः   प्रकृतेर्ज्ञानवानपि ।

प्रकृतिं यान्ति भूतानि   निग्रहः किं करिष्यति ॥ ३-३ ३

sadr̥śaṁ cēṣṭatē svasyāḥ   prakr̥tērjñānavānapi

prakr̥tiṁ yānti bhūtāni   nigrahaḥ kiṁ kariṣyati

Even a man of wisdom behaves according to his own inherent nature.

All being follow their nature. What can restraint by force do?

 

Even wise and knowledgeable people act according to their inherent nature, which is shaped by the qualities (gunas) acquired from material nature. It acknowledges the deep influence of past tendencies, habits, and impressions (samskaras) on everyone’s actions. The verse warns that mere outward suppression of these inborn tendencies—without true self-understanding and gradual refinement—cannot lead to lasting change or liberation.

This means that suppressing one's natural instincts is ultimately futile, as all beings are compelled to follow their nature, and this ingrained disposition is difficult to overcome with force alone. Instead of repression, one should spiritualize their actions by channeling their natural tendencies in a devotional, spiritual-centered direction, which is the path to spiritual growth.

 

03-34

इन्द्रियस्येन्द्रियस्यार्थे   रागद्वेषौ व्यवस्थितौ ।

तयोर्न वशमागच्छेत्   तौ ह्यस्य परिपन्थिनौ ॥ ३-३ ४

indriyasyēndriyasyārthē   rāgadvēṣau vyavasthitau

tayōrna vaśamāgacchēt   tau hyasya paripanthinau

 (For all embodied beings of worldly life) there are attraction to and aversion for its corresponding sense-objects of each of its sense-organs.

We should not allow ourselves to be controlled by these senses and sense-objects, because they act as enemies or obstacles on our spiritual path.

  

03-35

श्रेयान्स्वधर्मो विगुणः   परधर्मात्स्वनुष्ठितात् ।

स्वधर्मे निधनं श्रेयः   परधर्मो भयावहः ॥ ३-३ ५

śrēyānsvadharmō viguṇaḥ   paradharmātsvanuṣṭhitāt

svadharmē nidhanaṁ śrēyaḥ   paradharmō bhayāvahaḥ

It is better to do one’s own duty [svadharma], even though defective, than to do another’s duties [paradharma], even if it’s well performed.

Death in discharging one’s own duty is better; for another’s duty is fraught with great fear and danger.

 

03-36
अर्जुन  उवाच
अथ केन प्रयुक्तोऽयम्   पापं चरति पूरुषः ।
अनिच्छन्नपि वार्ष्णेय   बलादिव नियोजितः ॥ ३-३ ६
arjuna uvāca
atha kēna prayuktō'yam   pāpaṁ carati pūruṣaḥ
anicchannapi vārṣṇēya   balādiva niyōjitaḥ
Arjuna said:
By what, does this person [of the world] commit sin
even though he does not desire it as if instigated by a force, overpowering [him], O Varshneya (Krishna)?
  
03-37
श्रीभगवानुवाच
काम एष क्रोध एषः   रजोगुणसमुद्भवः ।
महाशनो महापाप्मा   विद्ध्येनमिह वैरिणम् ॥ ३-३ ७
śrībhagavānuvāca
kāma ēṣa krōdha ēṣaḥ   rajōguṇasamudbhavaḥ
mahāśanō mahāpāpmā   viddhyēnamiha vairiṇam
Shri Bhagavan said:
 It is desire, it is anger, born of guna (quality) of rajas (passion),
which is all-devouring, all-sinful enemy here [in this world].
 

The real inner enemy is desire (kāma) — which arises from the mode of passion (rajōguṇa) — when desire is thwarted or obstructed it transforms in to “anger” (krōdha) This force is insatiable ("all-devouring"), always demanding more, and the greatest cause of sin and suffering in human life.

 
03-38
धूमेनाव्रियते वह्निः   यथादर्शो मलेन च ।
यथोल्बेनावृतो गर्भः   तथा तेनेदमावृतम् ॥ ३-३ ८
dhūmēnāvriyatē vahniḥ   yathādarśō malēna ca
yathōlbēnāvr̥tō garbhaḥ   tathā tēnēdamāvr̥tam
As the fire is concealed by smoke, as a mirror is concealed by dust,
and as the embryo is concealed by the womb, so are this universe and wisdom are concealed by desire.

  
03-39
आवृतं ज्ञानमेतेन   ज्ञानिनो नित्यवैरिणा ।
कामरूपेण कौन्तेय   दुष्पूरेणानलेन च ॥ ३-३ ९
āvr̥taṁ jñānamētēna   jñāninō nityavairiṇā
kāmarūpēṇa kauntēya   duṣpūrēṇānalēna ca
Even the knowledge of the wise is covered by this constant enemy
in the form of desire, which is never satisfied and burns like fire, O Kaunteya [Arjuna].
 
03-40
इन्द्रियाणि मनो बुद्धिः  अस्याधिष्ठानमुच्यते ।
एतैर्विमोहयत्येषः   ज्ञानमावृत्य देहिनम् ॥ ३- ४ ०
indriyāṇi manō buddhiḥ   asyādhiṣṭhānamucyatē
ētairvimōhayatyēṣaḥ   jñānamāvr̥tya dēhinam
The senses, the mind and the intellect are said to be its [desire’s] seat;
clouding the wisdom through these it [desire] deludes the embodied soul.

  
03-41
तस्मात्त्वमिन्द्रियाण्यादौ   नियम्य भरतर्षभ ।
पाप्मानं प्रजहि ह्येनम्   ज्ञानविज्ञाननाशनम् ॥ ३- ४ १
tasmāttvamindriyāṇyādau   niyamya bharatarṣabha
pāpmānaṁ prajahihyēnam   jñānavijñānanāśanam
Therefore, O Bharatarshabha [Arjuna], by controlling completely the sense-organs in the beginning (itself),
suppress this sinful desire, which destroys knowledge and discrimination [wisdom].
 

Control the senses, which are the main gateways through which desire enters and overruns the mind. By controlling the senses, one can destroy desire, which is sinful and the destroyer of both knowledge and self-realization.

 
03-42
इन्द्रियाणि पराण्याहुः  इन्द्रियेभ्यः परं मनः ।
मनसस्तु परा बुद्धिः   यो बुद्धेः परतस्तु सः ॥ ३- ४ २
indriyāṇi parāṇyāhuḥ   indriyēbhyaḥ paraṁ manaḥ
manasastu parā buddhiḥ   yō buddhēḥ paratastu saḥ
The senses are superior to the physical body; but superior to the senses is mind;
superior to the mind is intellect; and He, the soul is greater than all, beyond the intellect.

  
03-43
एवं बुद्धेः परं बुद्ध्वा   संस्तभ्यात्मानमात्मना ।
जहि शत्रुं महाबाहो   कामरूपं दुरासदम् ॥ ३- ४ ३
ēvaṁ buddhēḥ paraṁ buddhvā   saṁstabhyātmānamātmanā
jahi śatruṁ mahābāhō   kāmarūpaṁ durāsadam
Thus knowing Him [the soul] to be superior to the intellect and restraining the lower self [senses, mind, and intellect] by the higher Self [strength of the soul],
O mighty-armed Arjuna, kill the enemy in the form of desire, which is difficult to subdue.

  
ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे कर्मयोगो नाम तृतीयोऽध्यायः  ॥ ३ ॥
ōṁ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṁ yōgaśāstrē
śrīkṛṣṇārjunasaṁvādē karmayōgō nāma trtīyōdhyāyaḥ
Om, that is real, thus in the Bhagavad geeta,
the Upanishads, the science of the Eternal,
the scripture of Yoga, the dialogue between Shri Krshna and Arjuna,
the third chapter entitled ‘The yoga of action’ ends here.