Chapter 3

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Bhagavad Gita Third Chapter Summary

In Gita Chapter 3, Verses 1–2, Arjuna asks, "O Janardana! If You consider wisdom (knowledge) to be superior to action, then why are You misleading me? Please give me clear advice so that I may attain well-being. Your words seem contradictory. These two-sided (ambiguous) statements are putting me in a state of delusion."

Description of Worship Contrary to Scriptures (Whimsical Conduct)

In Gita Chapter 3, Verses 3–8, the Lord says, "O Sinless one (Arjuna)! In this world, the wise consider knowledge to be superior, and the yogis consider the path of action (Karma Yoga). Yet, there is no one who can remain without performing action. Inactivity is impossible, and the goal cannot be achieved merely by renouncing actions."

The essence of Chapter 3, Verse 4 regarding "actionlessness" (Nishkarmata) is this: if a person needs to harvest an acre of ripe wheat, they must begin the act of cutting; only by completing the task will the work cease to exist. In this way, actionlessness is achieved only through the completion of the task. Similarly, only by starting the devotional actions according to the injunctions of the scriptures will the task of attaining God be completed. Only then will "actionlessness" be achieved, as no further task will remain.

If one does not perform devotional actions, this Trigun Maya (Rajgun-Brahma, Satgun-Vishnu, and Tamgun-Shiva) will forcibly engage the soul in other useless tasks. By nature, the three qualities arising from nature (Prakriti)—Raj-Brahma, Sat-Vishnu, and Tam-Shiva—compel the living being to act.

Under the influence of the qualities emanating from these three deities, a soul performs actions such as gambling, consuming intoxicants like alcohol, theft, looting, adultery, and committing sins for the sake of accumulating wealth, such as adulteration and fraud. Until a human (man or woman) takes refuge in a Complete Guru, they are like a boat without a boatman (Khewatiya), which is tossed about by gusts of wind, water currents, and the flow of the river. Such a boat eventually gets trapped in a whirlpool and is destroyed.

When a human comes under the refuge of a Complete Satguru, they become a boat with a boatman. The Satguru, acting as the boatman, does not let the soul-boat drift or wander aimlessly in the ocean of the world. With His skill, He guides it and safely delivers it to the other shore.

Those who have not found a Complete Guru, the self-willed devotees (Manmukhi seekers), forcibly restrain their sense organs and sit in one place for meditation; however, their minds remain dominated by the influence of the cognitive senses. Such people appear to be in a state of trance (Samadhi) out of hypocrisy and showmanship. They are pretenders. In truth, meditation is not achieved by merely renouncing action. One should continue to perform necessary duties while using knowledge to keep the mind and senses engaged in good deeds. It is superior to perform actions as prescribed in the scriptures. If you do not perform worldly duties, how will your livelihood (sustenance of the family) be maintained?

In Gita Chapter 3, Verse 9, it is stated that religious acts (Yagya) performed with a selfless motive and in accordance with the scriptures are beneficial. One who performs actions other than Yagya—such as religious rituals, the five great sacrifices, and chanting the divine Name—and instead indulges in gambling, alcohol, tobacco, meat-eating, watching films, slandering, or adultery, becomes bound by his karmas. Therefore, perform your dutiful actions as described in the scriptures for the sake of God.

Special Note: The aforementioned Gita Chapter 3, Verses 6 to 9, collectively prohibit Hatha Yoga (stubbornly sitting in a special posture in a secluded place and closing ears and eyes). Instead, they emphasize that performing spiritual practice according to the method described in the scriptures is superior. Every holy scripture describes a system of devotion where one chants the Name and performs Yagyas while simultaneously carrying out worldly duties.

Evidence:

• Holy Gita Chapter 8, Verse 13: It is stated that for the remembrance of me, Brahm, there is only one syllable, "OM" (ॐ). He who chants this until his final breath, even while performing his daily tasks, attains the "Param Gati" (supreme state) related to me.
• Chapter 8, Verse 7: It says, "Remember me at all times and fight as well." In this way, by obeying my command—performing spiritual practice while doing worldly work—you will attain me. Although the Gita Speaker describes his own "Param Gati" as "Ati Ashreshtha" (extremely inferior/useless) in Chapter 7, Verse 18, this is nonetheless the prescribed method for Brahm-sadhana.
• Chapter 8, Verses 8 to 10: The giver of the Gita's knowledge says that one should worship that Supreme God—the Param Akshar Brahm mentioned in Chapter 8, Verse 3. Further details of this Complete God are given in Chapter 8, Verses 8-10, Chapter 18, Verse 62, Chapter 15, Verses 1, 4, and 17. The protocol for Him is the same: a seeker who receives initiation from a Tattvadarshi Saint (Enlightened Saint), chants the Name while performing worldly duties, and eventually leaves the body, attains that Supreme Divine Being (Complete God).
  • The mention of a Tattvadarshi Saint is found in Gita Chapter 4, Verse 34.
  • The identity of a Tattvadarshi Saint is found in Gita Chapter 15, Verse 1.
  • The same evidence is provided in the Holy Yajurveda, Chapter 40, Mantras 10 and 13.

Essence of Yajurveda Chapter 40, Mantra 10:

The Brahm who spoke the Holy Vedas said that regarding the Complete God, some say He manifests as an incarnation (has a form/Aakaar), while others say He never takes birth as an incarnation (is formless/Nirakaar). The Tattva-gyan (True Knowledge) of that Complete God will only be explained by "Dheeranam" (Tattvadarshi Saints). Only they can reveal what the body of the Complete God is truly like and how He manifests. "Listen to the complete information about the Supreme God from Tattvadarshi Saints; even I, the Brahm who gives the knowledge of the Vedas, do not know it."

Nevertheless, while explaining his own method of worship in Chapter 40, Mantra 15, Brahm says: "Chant my mantra OM (ॐ) while working; remember me with special faith and recognize this remembrance as the primary duty of human life. By doing this, after death—i.e., upon leaving the body—you will attain the immortality (Supreme State) related to me." This refers to the subtle body gaining some strength and becoming "immortal" for a limited time, leading to heaven or the great heaven (Brahm-lok), before eventually returning to the cycle of birth and death.

Yagyas Provide Worldly Facilities, Not Salvation

In Gita Chapter 3, Verse 10, it is mentioned that Prajapati (the Lord of Creation/the Master of the Lineage) said at the beginning of the kalpa that all subjects should perform Yagya. This will grant you worldly enjoyments, but not liberation. Living proof of this is that Yagyas offer nothing beyond worldly pleasures and the attainment of heaven.

However, Yagyas are necessary. For example, after sowing a wheat seed in the ground, it requires water for irrigation and manure for nourishment. Similarly, after sowing the "Seed" of the Name-Mantra in the soul for devotion to God, it requires the "water and manure" of the five Yagyas (Dharm Yagya, Havan Yagya, Dhyaan Yagya, Pranaam Yagya, and Gyan Yagya).

A seeker who takes the Name from a Complete Guru, remains within the Guru's disciplinary boundaries, and practices the chanting of the Name (Abhyas Yoga) with an undivided mind until their final breath, eventually reaches their deity's realm (Isht Lok). Furthermore, as long as they remain in the world, they continue to receive increased worldly facilities as a result of their Yagyas. It is the Presiding Deity (Supreme God) established in those Yagyas who grants the desired fruits.

For evidence, see Gita Chapter 3, Verses 14–15.

In Chapter 3, Verse 11, it is stated that the deities, being nourished by the Yagya, will nourish you in return—meaning they will make you wealthy. In this way, maintain mutual cooperation.

Gita Chapter 3, Verse 10

Translation: In the beginning of the kalpa, Prajapati (the Master of the Lineage), having created the subjects along with Yagya, said to them: "Through this religious act involving food (called Dharm Yagya, which includes organizing feasts/community kitchens or Bhandara), may you prosper (Prasavishyadhvam). May this Supreme God, the Presiding Deity established in the Yagya, be the provider of your desired enjoyments (Ishtakaamadhuk)."

Meaning: At the start of the age, the Supreme God gave the knowledge of Yagyas (religious rituals). He told the created subjects to perform Dharm Yagya (charity of food/Langar). Prosperity is attained through this Yagya—meaning wealth is obtained by doing charity. The adorable Presiding Deity in the Yagya provides the fruits desired by the mind. If you want wealth, perform charity; if you want salvation, follow the principle of "Bhaj Satnam" (Chant the True Name) to attain the benefits provided by the Complete God.

Gita Chapter 3, Verse 11

Hindi Translation: Through Yagya, nourish the deities (who are like the branches of the world-tree), and may those deities (branches) nourish you—meaning the sapling will become a tree, and the branches will bear fruit. By nourishing each other in this way, you will attain supreme well-being.

Special Note: The World-Tree Metaphor

To understand this knowledge, refer to the diagram of the "World-Tree" (Sansaar-roopi Paudha). This makes Gita Chapter 3, Verses 10–15 easy to grasp.

Gita Chapter 15, Verses 1–4 describes the world-tree as being "upside down."

• The Root (Mool): The Complete God (Param Akshar Brahm).
• The Trunk: Parabrahm (Akshar Purush).
• The Main Branch: Brahm (Kshar Purush).
• The Twigs/Smaller Branches: The three Gunas (Rajgun-Brahma, Satgun-Vishnu, Tamgun-Shiva).

A tree receives its nourishment only from the roots. If we plant a mango tree, we water the roots; the nourishment goes from the roots to the trunk, then to the main branch, then to the smaller branches, and finally, those branches bear fruit.

Similarly, by worshipping (watering) the Root (Param Akshar Brahm), the "nourishment" of संस्कार (Samskaras) passes through the Trunk (Parabrahm) to the Main Branch (Brahm), and finally to the three Branches (Brahma, Vishnu, and Shiva). Then, these three deities, acting as twigs, provide us with the fruits of our actions based on our stored Samskaras.

This is also evidenced in Gita Chapter 15, Verses 16–17: There are two Gods in this world—Kshar Purush (Brahm) and Akshar Purush (Parabrahm). Both these Gods and all beings in their realms are perishable. However, the Eternal Supreme Being (Paramatma) who enters the three worlds to sustain everyone is different from the two aforementioned Gods.

Those Who Do Not Perform Charity Are Thieves and Sinners

Hindi Translation of Gita Chapter 3, Verse 12: The deities, nourished through Yagyas (religious rituals), will undoubtedly continue to give you seekers your desired enjoyments—meaning comforts and materials—even without you asking for them.

Meaning: By irrigating the "Root" of the plant of devotion, we turn it into a tree. Its branches grow, and those branches bear fruit naturally. They provide fruit to the servant without being asked. Similarly, for one who performs scripture-based devotional acts by establishing the Complete God as the Root (the Adorable Deity), the three deities (Brahma, Vishnu, and Shiva) continue to provide the fruits of those actions without being asked. If a human does not perform charity from the wealth they have received according to their past deeds—meaning they do not "nourish" the deities or give charity by establishing the Supreme Master as the Adorable Deity, but instead consume it all themselves—then such a person is a thief of God. (3:12)

Translation of Gita Chapter 3, Verse 13: As stated in Gita Chapter 3, Verse 12, the deities (Isht), strengthened by Yagya (religious rituals performed according to scriptural injunctions), provide you with worldly facilities based on your Karmaphala (fruits of actions). Those who do not then invest a portion of that back into Dharma—meaning those who do not perform Dharm Yagya (charity) and other rituals—are violators of the divine constitution; they are sinners and thieves.

Gita Chapter 3, Verse 13 describes that one should first offer food to the Adorable Deity (the Complete God) established in the Yagya, and then conduct the Bhandara (community feast). Such seekers will attain the benefits resulting from the Yagya.

The phrase "liberation from all sins" in this context implies that those who do not perform Yagya are called sinners, whereas those who perform Yagya according to the scriptural method avoid the sins that would have been incurred by not performing them. If someone does not perform charity or religious rituals, they are labeled a thief.

Whether daily or during a Satsang (spiritual congregation), when food (Prasad) is prepared, a portion should first be set aside and offered to the Complete God. Afterward, the remaining food should be distributed as Bhandara. By consuming the remnants of the food offered to the Lord (the Prasad), some of the consumer's sins are destroyed. In this way, by obtaining initiation from a Complete Saint and performing all devotional acts as directed by Him, a seeker becomes fully liberated. (3:13)