SHRIMAD BHAGWAD GEETA CHAPTER THREE

10/3/2007 7.25 PM
Om Shri Paramatmane Namah
Chapter 3
Arjun uvach
Jyayasi chetkaramarhaste matah budhi janardan I
Tatkim karmarhi ghore mam niyojayasi keshav II

Vyamisherarhev vakyen budhi mohayasiv mey I
tadekam vad nishchitay yen shreyoahamapnuyam II ( 1-2 )

Arjun says: krishana, if you consider wisdom is superior to action, then why do you ask me to indulge in ghastly action. Keshav!
It is as you are puzzling my mind by these seemingly mixed expressions; therefore, tell me that definite discipline which leads to highest good.
Arjun is confused to hear Lord’s assertion about Brahmi Sthiti which lays down basic principle of renunciation.
If that is a better way of life in an embodiment, than why one should resort to killing of dears and nears one, for the sake perishable kingdoms and its appurtenants?
That is why he is ready to beg alms than to kill his relatives.
Bhagwad Geeta has dealt with the problems which embodied soul come across during their existence in a particular body and even after that.
Lord Krishna by giving a message to Arjun representing human race, has given a way to recognize one self as reflection of Supreme who himself is not the doer. He is the master. Under his domain nature creates and destroys beings as per their attachment with it. Now begins the message of action.
Shri Bhagwan uvach:
Lokeasamin duvidha nishtha pura prokta mayaanangh I
Gyanyogen sankhayanam karamyogen yoginam II (3)
Lord Krishna says that in this planet two courses of spiritual faith have been enunciated by me in the past. For Wiseman it is the path of wisdom and for man of action it proceeds with the path of action
Lord has prescribed two paths to attain self realization.
For those who want to know the Lord through knowledge, it comes through only wisdom to realize Him and those who are prone to actions, path of selfless action, as prescribed in next verses, leads the follower, to Him.
Na karmarhnamanarambhanneshkarmayam purshoashnute I
Na ch sanyasandev sidhim adhigachhati II (4)
Embodied ‘self soul’ does not attain freedom of action without entering into action; nor does he reach perfection by merely ceasing to act.
Acts which has been done with desire of fruits in one’s past bodies, which are when ready to bestow fruits in form of pleasure and pain, shall have to be undergone.
Freedom of action can be obtained by performing them selflessly as a duty unto Lord and with no desire of fruit.
If again they are performed with attachments and desire for fruit, they are going to cause recycling with no end to it.
This self soul embodied in a particular form, on account of being conditioned to satisfy senses, again commits same mistake of identifying with body cover and its actions. Bhagwad Geeta has no other message than to alert this strayed ‘Self Soul’ to detach itself from this material energy and take up home ward journey.
Action performed selflessly shall lead to self- realization
More over, an embodied soul can not attain perfection by abstaining from action. The action done with attachment does not exhaust without being undergone, even for thousands of year.
Culmination of discipline of action is obtained from self less action but not by abstaining from actions one can not acquire culmination of discipline of knowledge.
Na hi kashchitksharhamapi jatu tishathtiakaramkrit I
Karyate hivashah karam sarvah parkritijergurhei II (5)
An embodiment with living entity can not remain without action for even a moment, for everyone is driven to action by its nature- born qualities.
Every verse of Shrimad Bhagwad Geeta is awakening.
Till the tine death of body, the body soul goes on executing actions coming as reactions of attachment and identification with modes of material nature. The embodiment is the effect of association with qualities of nature.
Embodiment of human form is the result of mixture of three qualities.
The idea of “I” and “mine” is itself is the effect of mixtures of three qualities, since all intercourse through mind, sense objects, organs and pranas is the effect of a mixture of the gunas. One identifies one self with the body, organs etc. as one’s own as to say ‘I’ am a such and such son of such and such’ or I am a soldier, I am a man or woman’, it is my father, it is my house, I shall do this and that.
Often one addresses objects as one’s own. Mind, senses, organs and pranas are outcome of one or other qualities of nature. with association of them with each other is the cause of action.
Karmendrarham sanyam ya aste mansa samran I
Indrayarthanvimarhatmah mithyacharah sa uchayate II

Yastuindrarhi mansa niyamyarbharatearjun I
Karmendriyeah karamyogasaktah sa ishishayte II (6-7)

One who out worldly restrains his organs of senses and action but mentally dwells upon the sense objects, that man of deluded intellect is hypocrite.
Arjun! On the other hand, he who controls the organs of senses and action by his will power and remains unattached, is able to undertake ‘Yoga of Action’ through those organs, he excels.
The real factor for causing bondage is the attachment.
Mind is the root cause of this attachment.
One verily does not reflect that thing, persons or objects which one has never come across by seeing, hearing, tasting, experiencing or by any other means but reflection of those things which have been experienced goes deep in memory and comes up in mind time and again. This causes a sort of repetition contours on the mind set.
One remembers his past pleasure and pain because of this memory and attachment to it.
The memory is to be utilized to analyze the relation of own self, Lord and attaining self realization.
Outwardly restraining the organs of senses from action, sitting aloof from them but always craving for them in mind, is nothing but hypocrisy and does not dilute rope of bondage.
It is the control of sense organs and action by will power and remaining unattached to them, that one undertakes yoga of action through those organs. One cannot restrain the nature from doing its acts but if the presumed doer does not identify itself with body, it can avoid attachment to the act of body. Reality is that only a witness of action involves itself with actions and deeds of nature consisting of mind, senses, body, and instincts and so on. This identification is bondage. It is the mind which is executing the act of nature causing pain and pleasure, it is the mind which is having feeling of pleasure or pain but the self soul has committed sin of identifying itself with this mind body set. This is material nature. It has no refuge to offer other than transmigration. Illusion of external support is responsible for accumulation. Self has to seek refuge in itself. Material nature has no refuge to offer but we are still hankering after it. An enlightened soul represents purity of soul

Niytam kuru karam twam karam jyayo hiakarmarhah I
Shararyatraapi ch te na parsidhiyedakaramarhahna II

Yagyaarthatkaramarhoantatra lokoayam karambandhanah I
Tadartham karam kontey muktsangah samachar II (8-9)
Therefore you do perform your allotted duty; for action is superior to inaction. Body maintenance also requires actions.
One is bound by one’s actions except, when performed for the sake of sacrifice.
Arjun! You should perform your duty for the sake of sacrifice only, free from attachment.
Problem with self soul is that when mind feels happiness or pain through outward sense organs, it identifies with the mind and attaches itself to them rather it identifies itself with them and invites bondage. This entire universe is thus created by this perception.
Just as a man watching a band of dancers or singers imitates them, so the atman/self, even though without activity, is moved to imitate the attributes of intellect. This has become spontaneous from its habitually conditioned from the experiences of past enumerable embodiments. Human embodiment is not to act like that of other embodiments but it has been blessed for self realization. Which we can do by renouncing desires and attachment completely
Self less actions lead to liberation and actions done with attachment are binding for the ever free atman.
Lord is here advising all human beings that they are bound to act as per their nature but see them being done by nature alone without attaching themselves with them.
Self is not perceptible because two factors, one is that self ‘I’ is missing and transient embodiment being identified as ‘I’ which means acceptance of existence of none existing and not recognizing ever existing ‘I’ that is self.
So whatever is done without attachment causes liberation. The world is already sacrificed and thinking it as renounced and one already transient, one is liberated from it.
Anatma ko tyakt aur tyajya samajh kar tyag dene se atman ka karta bhokta bhav samapat ho jata hai.
(Swami Akhandanand Ji Saraswati)

Yagyarthkarmarhoanyatr lokoayam karambandhanah I
Tadartham karam kontey muktsangah samachar II

Sahyagyah prajaah srishtava purouvach parajpati I
Anen parasvishadhavamesh voastuashatakkamdhuk II

Devanbhavayatanen te deva bhavyantu vah I
Parasapr bhavayantah shreyah parasparamavapsath II

Ishtanbhoganih vo deva desayante yagyabhavitah I
Terdatanapradeybhayo yo bhunkate sten ev sah II (10-12)

Having created mankind along with spirit of sacrifice at the beginning of creation, the Creator, Brahami, told them that this sacrifice shall prosper them; and this may yield you the enjoyment you seek.
Foster Gods through this and let the gods be gracious to you, fostering each other without attachment, you will attain the highest good.
Fostered by sacrifice, demigods will surely give you all desired enjoyments without asking. He who enjoys the gifts bestowed by them, without giving them back, is undoubtedly a thief.
Lord has created a systematic way of bestowment of desired enjoyments of life through gods appointed to arrange for them. in return the mankind has been blessed with a strong feeling of sacrifice. The gifts coming to human beings are slated to be shared with others. A way of sacrifice too has been chalked out in Vedic scriptures. Without sacrificing a part of gifts to givers, is considered to be unholy act and is often punished.
Yagyashishtahshanah santo muchayante sarvkilvasheye I
Bhunjante te agham papah ye pachantiatamkararhat II (13)

The wise men who partake what is left over after sacrifice are absolved of all sins. Those sinful, who cook for only nourishing their body, eat only sin.
The message of Lord Krishna is clear. What ever we do, it should be done with a spirit of sacrifice. attachment with actions is frought with danger of being involved in continuous transmigration, sacrifice to gods and lord of all deeds whrther good or bad coming through nature are sacrificed to lord and then the ever free soul goes to lord himself without any fear of migration from one body to other.
Anadbhavanti bhutani parjanyadanasambhavah I
Yagyadbhavati parjanyo yagya karamsamudbhavam II

Karm barahmoudbhavam vidhi barahamaksharsamuddbhavam I
Tasmatsarvgatam araham nitayam yagye patishithitam II(14-15)

Beings are evolved from food, food production depends upon rain; rain ensues from sacrifice, sacrifice is rooted in prescribed action.
Prescribed action has its roots in Vedas and Vedas proceed from the indestructible Godhead; hence all pervading infinite is always present in sacrifice.
sacrifice of actions entails liberation of soul. all beings come into existence and grow on food.
it is scietifically confirmed.
Every being requires food for existence and pro-creation. Sacrifice of water by sources of water to sun and oblation are the source of rain at appropriate time. Sacrifice is prescribed in scriptures which have its source in lord himself.
As such lord always exists in sacrifice.
In context of actions it fits the scheme of lord. Actions are binding whereas sacrifice is liberation.
Liberation of whom and from what ?
Even transmigrating soul is free. It is only attachment which is bondage. Sacrificing this is at will of soul. Attachment of self soul with actions is bondage and detachment if freedom.
Action performed as duty without attachment and for the benefit of fellow human beings is sacrifice for lord and cause of liberation of self soul.
Evam parvartitam chakaram nanuvartatih yah I
Aghayurindriyaraamo mogham parth sa jivati II
Arjun! He who does not follow the wheel of creation thus set going in the world, acts through senses sinfully and his life is a waste.
Human being is intelligent of all beings in the creation of Lord.
All other beings come into existence to undergo the fruits of their association with modes of nature in past incarnations. But in human form, one can obtain liberation by sacrifice of attachment. Self liberation is very easy if one is determined. Status of body is same in all beings. You have to act as per your bounden nature. Detach from action by doing same action for the welfare of fellow human being or other beings.
This will cause your liberation from transmigration. There is no other alternative. If you can not leave attachment, attach yourself with infinite self, who is all pervading and same in all beings and non beings.
Satisfying sensual lust, life in human form is sheer wastage of golden chance blessed by Lord for attainment of liberation.
Performing one’s own prescribed duties without attachment is path of self realization.
Lord has no where restricted a person to perform his duty.
In this respect soul is free.
What is this embodiment?
It is made of basic five elements with mind, senses and their organs. But it is illuminated by the presence of ever effulgent soul/ consciousness. freed by steadfastness in this knowledge, from subtle body which consists of qualities of nature, brings an limitation to self soul. A realized soul even living in sense world which is but a phantom, an unsubstantial appearance, is not attached to unreal sense-objects.
Unattached person seemingly does all acts like that one who is attached as the embodiment is destined to perform as per their nature.
Yastuatamratirev syadatamtripshach manavah I
Atamanayev ch santushatatasya karyam na vidayate II
Naiv tasya kritenartho nakriteneh kashchan I
Na chasya sarbhuteshu kashchitarthvyapashryaah II (17-18)

He, who is delighted with his own self alone and is gratified with the self and is content with self, has no duty.
In this world that great soul has no concern with the things done or not done nor does he have any selfish dependence on any kind or creature.
All works are transitory and self is all pervading. Qualities of nature are only temporary modifications. One moment, one is in rage and in next, he is serene. But the witness of all these happenings is unaffected by all changes occurring in body, mind and senses.
That consciousness is our real form and this consciousness is same as in all.
Same super consciousness is pervading all over, in beings, out of beings and beyond that too. But identification and attachment of self soul with mind, intellect, senses and sense objects leads to lust for acquisition of sense objects. This phenomenon leads to desire, greed and anger
A self realized person without attachment to body, mind and senses is self satisfied as he leaves everything to self/lord freeing himself from shackles of multiplicity caused by three fold power of self.
He is not concerned with any person or thing or any being. Seeing self in all, a desire less soul is devoted to self, thinking of self, mind being devoid of any attributes of nature.
What is the profit for man gaining world if one loses one’s soul?
Detachment leads to desire fewer nesses. Whatever one receives through acts of nature, it should be accepted as blessing of lord Krishna. it is the will of Lord Krishna in every aspect of life. One entering into the womb of mother, has nothing with him and when he departs, he has to leave every thing here.
One should receive these things belonging to world with detachment, use them in a detached manner to make himself to be able to devote himself to Lord and while leaving the body, he should have sense of devotion to Lord Krishna.
tasmatasaktah satatam karyam karam samachar I
asakto hiacharan paramapnoti purushah II (19)

Therefore go on doing your duty efficiently without attachment. By doing duty without attachment a man attains the supreme.
Prescribed duty done without attachment leads one to self realization.
Self is the other name of Lord.
Omnipresent infinite is seated in all beings. In human form one can realize self embodied in all beings like that one in oneself. Self is illuminating every part of body which is dead as soon as this self leaves the body. One is in habit of observing every thing with its senses but self is beyond senses. By meditation one observes the body and looking at its vulnerability to time and death, one can realize the presence of consciousness illuminating it.
This consciousness is same in all beings.
The actions come through nature and performance too is not within the domain of embodiment. Self looking at them, coming spontaneously can separate itself from them and attaining Lord by observing his presence everywhere and in every particle of this universe.
Karamerhev hi sansidhimasithah janakadyah I
Loksangrahamevapi sampashyankartumarahasi II (20)

Janak king and others too attained perfection through action. Having an eye to maintain world order too, you should take to action.
Lord is giving an example of king Janka and others who reached emancipation from transmigration by actions without an attachment.
Ignorant are prone to follow example set before them. For an individual one is to do duty without attachment. God/Lord /Self is attainable by selfless performance of one’ duty.
Yadyadacharti shreshthatattadevetroh janah I
Sa yat pamarham kurute lokastadanvartate II (21)
Whatever a great man does, others follow him. Whatever standard he sets up people in general follow him.
Following is a general rule for human beings. Others beings are also follow this principle.
Whatever example is set out by great man that is followed by generality of men.

Na me parthasti kartavayam trishu lokeshu kinchan I
Naavtamavpatayam vart ev ch karmarhi II

Yadi hiaham na varteyam jatu karmsarhanytandrtah I
Mam vartamannuvartante manushaya parth sarvashah II

Utsideurime loka na kuryam karam chedahamI
Sankarasya ch karta syamuphanyamimah parajah II (22-24)

Arjun! There is in all three worlds for me to do, there is any thing worth attaining for me to attain, yet I continue to work.
If I stop engaging in action, scrupulously at any time, great harm shall be done to the world as all men follow my in all matters.
If I cease to act, this world will perish; I may be cause of great confusion and destruction of all these people.
Lord has a clear message for human beings.
Beast of burden or other beings going through their fruits of deeds of nature in their respective form may be able to some time meditate or sometime find a chance to have a glimpse of godly figure or Lord himself but it is the human form which has been blessed by intellect to act dispassionantely to attain liberation while living in body.
Infinite self has no form and it cannot have one. But same infinite is appearing in all forms and it appears before its devotee in the form for which he has faith and devotion.
Lord is acting through all beings but he is witness of all, seated in the core of hearts, feel his presence in your self by way of service to others. This unique universe is working in complete controlled order under the inscrutable power of almighty Lord /Self/ Super consciousness.
But God/Lord is not affected by any of the qualities of nature or ego like human beings, otherwise this world figure shall vanish.
Lord/self is very conscious of systematical working of world. Infinite self/ super consciousness has evolved a unflinching method of working of nature through three qualities. No human being can evolve such a super intelligent system of witnessing all inanimate and animate beings and figures all the time.
Lord self figuring into countless forms, daily vanishing and coming into being, but still remaining aloof of them.
If for a moment infinite stop acting whole system shall evaporates then and there.
All these worlds are dream of infinite and as soon its dream is over worlds disappear like dream objects of a sleeping man, when he awakes.
Human form and its activities are marvelous example of universal figure of Lord Krishna.
Saktah karmarhiavithvano yatha kurwanti bharat I
Kuryadvidvanstathaasaktachikirshurloksangraham II (24)

Arjun! As unwise act with attachment, so should do the wise man seeking maintenance of world order without attachment.


Attachment with actions is binding. Wiseman should also act and do all prescribed duties coming in routine but without attachment to them .in this way embodied soul is liberated once for all from cycle of birth and death by reaching lord in this very life.
Ignorant does act with attachment and wise does act but without attachment. Both look doing acts in same way but one attains liberation and bondage.
Na budhibhedam janyedagyanam karamsanginam I
Joshyetsarvakarmarhi vidvanyuktah samacharan II (25)
A wise man established in self should not unsettle the mind of ignorant attached to action, but should get them to perform all their duties, performing his own duties as well.
Ignorant and Wiseman both seem to perform their respective acts caused by nature, but wise man doing acts is not to cause confusion in the mind of ignorant attached to actions. He should not ask them for ignoring their duties as being performed by them, as they too are bound to do all acts as per their fruits of action.
Parkritev kriyamarhani gurheih karmarhi sarvashah I
Ahankarvimurhatma kartaahamiti manyate II

Tatvavitu mahabaho gurhkaramvibhagyoh I
Gurhah gurheshu vatant iti matva na sajjate II (27-28)


All actions are being perform ed by modes of nature, but with mind deluded by egoism, embodied soul thinks itself doer.
He who has a insight of respective spheres of the qualities of nature and their actions, holding that qualities are playi9ng with qualities does not attach to them.
In these verses Lord Krishna has made it clear that the satva, rajas and tamsa qualities of nature are the cause of mind, body, and senses and also cause of objects of senses, the actions an embodiment performs during day, night in other sphere of time frame are all result of these qualities and their area of action not only extends to human world but Godly Spheres are also in their domain.
Exclusive satvica attain bodies of Demigods, rajas become Yakshs etc. and tamsika attain embodiments of trees, birds and other like beings. but none is the without effect of these qualities.
Na tadasti prthivayam va divi deveshu va punah I
Satvam prikritiermuktam yadebhi sayattribhigurheih II (18.40)

But a wise man sees the reality and does see the nature performing and result in all action spontaneously. But ignorant one out of egoism thinks him the doer. This egoism is the cause of attachment with mind, senses and body. Soul is not the embodiment, it is different from this elements’ stuff, but attachment with all these modification are so deluding that ‘self’ himself ever free from nature, thinks itself a doer of these actions.
Wise sees through the meddling of qualities of nature and keeps on watching them to perform and by shedding egoism of doer attains liberation
Parkritegurhsamudhah sajjante gurhkarmasu I
Tankritsanvido mandankritsanna vichalyet II (29)
Deluded by qualities of nature, persons remain attached to them and their actions; the man of perfect knowledge should not unsettle those ignorant.
if wise man having obtained perfect knowledge come across ignorant attached to gunas and their actions due to their inherent attachment with qualities of nature should not unsettle their mind.
Self soul is responsible to liberate or bind itself. Wisdom is blessed by the grace of lord and it is through this realization bestows on blessed one. Ignorance and delusion is general phenomena. One is shackled to what seems to be treadmill that is powered by greed generated by rajas quality of nature. it takes one from one pursuit of worldly acquisition to another without satisfaction. Whether greed is for money, power or fame, one desires more of it. So energy is spent on what one has and acquiring what one does not have. One is so preoccupied to satisfy this greed that there is no time and energy to strive for liberation.
In such a situation wise man’s advice is likely to end without any effect on deluded souls. Detachment is must for liberation and it comes automatically by devotion to lord. This is the reason that makes lord to deprive his devotees all that which creates attachment and ego.

Mayisarvarhi karmarhi sanyas adhiatmchetsa I
Nirashirnirmamo bhutwa yudhasv vigatjavarah II (30)

Therefore dedicating all actions to Me with your mind fixed on Me the Self of all, freed from hope and attachment, your mental ailment cured, you fight in battle.
Whose mind is free from the sense of doer ship, is free from act of bondage emanating from attachment.
Lord says all actions devoted to him, mind fixed on him, shall cause freedom from hope and attachment. Thus Arjun shall be free from attachment to his relatives while fighting against them.
Self is the only all pervading, in form of soul, mind and bodies of all, and then there is no question of any thing else being in existence. Seeing bodies of his nears and dears different one from that of his own self, had caused a delusion and that delusion was caused by lord himself to give sermons for emancipation to all mankind suffering from ailment of attachment, hope, through embodiment of Arjun.
Attachment and hope causing despair and sufferings are the root cause of ignorance.
Evil and good people are all sons of Lord.
Lord Plays his eternal play in way that those who have forgotten their real form should tend to hear those tastes and realize their real form of being part of supreme.
Like the Sun being one is seen different in pots of water, but when established in one, the ignorance form of sun vanishes.
So supreme self established one in all, one does not perceives verities.
It is the egoism of embodied soul which is causing this ignorance

Yasya naahnkrito bhavo budhiryasya na lipayte I
Hatva sa imanlokinna hanti na nibdhayate II (18.17)
In chapter 18 Lord has made it clear that one performing duty without attachment and ego of doer, does not bind himself even if during execution of duty he happens to kill entire world.
Ye me matamidam nitayamanutishthanti manvah I
Shradhavantoansuyanto muchayante teapi karambhih II

Ye tuetadabhyasuyanto nanutishathanti me matam I
arvgyanvimurhanstanvidhi nashtanchetsah II (31-32)

Those who always follow my teaching with faith and devout mind are released from the bondage of actions.
Those who find fault I with this teaching of mine, they with ignorant deluded in the matter of, knowledge are lost.
Actions, attachment with them, desire for their fruit is cause of transmigration. Revealing this truth to the human kinds Lord has clearly spelled out that those having faith in this teaching of Lord and not finding fault in it always stand free and liberated from the bondage of action.
But those having no faith in this teaching and also criticizing it , don’t follow it. They are deprived of knowledge and they are ultimately lost.

Sadrisham cheshathate svasyah prikritergyanvanapi I
Parkritim yanti bhutani nigarah kim karishayati II (33)
All living beings follow their tendencies: even wise man acts according to his tendencies of his own nature, what is the use of restraint?
All creatures are born with inherent tendencies. A snake when feeling endangered shall bite. A man having no means to satisfy his hunger may beg, steal. This is no exception to the tendency of nature with which beings are born. Even brothers, sisters, parents in a family have different tendencies. Asian, African, English, American, Arabian, all mankind have different tendencies of nature. They have their own ideologies, food habits, customs, festivals, faith and all sorts of way of working. Even a wise also acts as per his tendencies, how the restraint is going to effect.
There is no prohibition on actions but they are to be performed with a sense of detachment and without desire for fruit.
The message is for whole human kind.
With doubts dispelled by a clear vision sharpened by non-attachment, embodied soul turns away from multiplicity of world like a man from dream. Shunning all desires one thinks of only infinite self not attaching with modifications seeing one Braham amid the unreality of universe.
The saint like soul does do or say, or think of, anything good or evil; taking pleasure in self, he wanders like an idiot
indrasayeindraasyarthe ragdvesho vayavsthito I
Tyorna vashamagachheto haysay paripanthino II (34)
Senses and their objects involve attachments and repulsions. One should never be swayed by them, as they are the two principal enemies blocking the way of liberation.
All senses and their objects are caused by qualities of nature. Mind, senses and intellect are so intermingled that it is not possible to separate them; one can not locate any of them at a particular part of body. One can locate sense organs but not the senses. Whatever one perceives in mind, it is reflected to intellect and this inter transmission in reflected to a particular sense organ causing an alert in organ itself and an attraction to sense objects. This causes repulsion or attraction each of desire either being satied or remaining dissatisfied.
All this further causes actions or reactions. All this is the process of transmigration. so wise man does not attach to the senses or their objects and does every act without a sense of attachment.
Shreyansavdharmo vigurhah pardhamatsavnuashthitat I
Savdharme nidhanam shreyah pardharmo bhayavah II (35)
Even devoid of merit, one’s own duty is preferable to the duty assign to others even very well performed.
One should be inclined to one’s own duty dispassionately and without attachment and mind completely merged in Lord, the all –self. One’s own prescribed duty even devoid of merit is preferable to better duty of others, because one shall not mentally and physically adjust to others duty. It is the totality of our attachment with actions and their fruits, desires, their fulfillment and lack of it which ensures one’s next incarnation but one’s own duty done without attachment and ego shall ensure one’ liberation. Even if one dies during performance of one’s own duty it is better, as that too is liberation.
Arjun uvach:
Ath ken paryuktoayam papam charti purushah I
Anichhanapi varsharhey baladiv niyojitah II(3.36)

Arjun asks: Varshney! Impelled by what a man commits sin, even involuntarily, as though driven by force.
Arjun has asked a very queer question as to what makes a person to indulge in committing a sin, propelled by unforeseen force, even though he has no desire to commit it. It is strange that self soul is as pious as Lord but embodied soul same in all commits sin and goes in cycle of incarnation after incarnation.
In following verses Lord solves this mystery.

Shri Bhagwano uvach:
Kam esh krodh esh rajogurhsamudbhavah I
Mahashano mahapapma vidhenamihh verirham II

dhumenavriyate bahniyathaadarsho malen ch I
Yathaulbenoavrito gabhastatha tenedamavritam II

Aavritam gyanameten gyanino nityaverirhah I
Kamruperh kontey dushpuerhananlen ch II (37-39)

Lord Krishana says: It is desire begotten of the Rajas Element, which appears as wrath, grossly wicked and insatiable, you know this the enemy.
As flame is covered by smoke, a mirror by dirt and embryo by amnion, so is the knowledge covered by it.
Arjun! Knowledge stands covered by this eternal enemy of wise man, known as desire and which is insatiable like fire.
‘Desire’ is the root cause of all troubles. It causes the wrath. A embodiment consists of five elements, ego,, intellect, ten organs, mind and five objects of senses. There is desire, aversion, pleasure and pain, physical body, consciousness. Above all other factors, it is imperceptible ego which causes attachment with body. Senses are not harmful as for as their nature is concerned but it is desire to satisfy a particular urge which causes attraction and repulsion.
Desire is born out of rajas quality of nature. To fulfill one’s desire if one arranges to collect the wealth of whole world for satisfaction of person, it shall have still a desire to have more. it is not that particular sense organ is capable of performing all particular act but still an old one still desires to eat more, have bigger family, see the marriage of not only children but that of great-grand children but no end of desire in-sight. As flame is covered by smoke, the desire after desire cover the knowledge of self and self soul never liberates from this vicious bondage.
If a living human is able to get rid of this eternal element, he attains liberation while living in body. hy one is desirous to get things done in one’s own way?
How many of departed souls have been able to carry lot of wealth they created by butchering lot of their own people and others?
answer is none. they were all buried or burnt empty handed. knowing this every entire one is running hither or thither to fulfil desires by all means whether fair or foul. so a soul wishing liberation has to shed desires and attachment caused by them.
Indriyarhi mano budhirasyaadhishathanamuchayte I
Eteirvimohatesh gyanamavritya dehinam II (3.40)

The senses, mind and the intellect are termed to be seat of desire; screening the light of truth; it deludes the embodied self soul.

Mind, senses and intellect are the source of desires. Desire attaining Lord, if developed with his grace, shall cause emancipation from cycle of transmigration. Where desire is for worldly object to satisfy senses it is bondage. All desires of embodied soul when attached to sense world are for satisfying these senses which are not satied till the time of death. So this desire is to be transformed one from sense objects to self realization.

Tasmattvamindrarhadyo niyamya bharatsharabh I
Papmanam parjahye hienam gyanvigyannashanam II
Indriyarhi pararhiahuindrebhayeh param manah I
Mansastu para budhiiryo budheh partastu sah Ii

Evam budhe param bodhwa sanstabhyatmnamatmna I
Jahi shatru mahbaho kamrupam durasadam II (41- 43)


Therefore, Arjun! You must control senses etc. and win over this evil embodied which is destroyer of knowledge and its science.
The senses are stronger than body, mind is greater than senses, intellect is stronger than mind but still stronger of all these is desire.
Thus, Arjun! Knowing which higher than intellect and subduing mind with reason, kill this enemy in form of desire which is hard to over come.
Lord says that to control desire one has to control mind, senses and intellect as all the three are won over by desire born out of ego and attachment with embodiment.
Senses are stronger than body. Even if body is incapable to perform by itself, mind and intellect go on brooding on fulfillment of a particular desire. even a dying man demands particular type of food before he dies and some time it is generally heard that a particular person died only when he heard that his or her so and so son or daughter have arrived.
This is queer mixture of attachment and desire.
A desire less embodied soul shall have no such predicament at the time of departure from body because it shall see Lord Krishna in every form even at the time death and death itself as Lord
mrityuah sarvharashchahamudbhavashch bhavishyatam
Geeta (10.34)
Desire less man is free and liberated while living in body.
earth, water, fire, wind, ether are five basic elements along with these five elements mind, intellect and ego are eight types of inanimate nature of lord ego is stronger than intellect and its inanimate quality of nature wherein ‘desire’ component is secretly imbedded. This desire arises out of inanimate nature but it has no relation with self soul which is all pervading consciousness.
But due to attachment the self illuminated soul causing all alert in the whole embodiment, attaches itself with body, rather it takes the embodiment as its form and also desire as such. But if that desire is attached to lord the self of all, that now becomes cause of liberation. Detachment with body transforms into devotion to lord as there remains nothing worldly to satisfy.
Though preaching and practice is altogether different as
parupdesh kushal bahutere, je achararahin te nar na ghanare
But desire to this and slow practice of it can result in desire less ness of worldly objects carved out solely to satisfy senses. Moreover attachment itself can be transformed and turned towards almighty self/lord in form of devotion. Every thing diverted to Lord Krishna becomes devotion.


(Thus the end of third chapter of Shrimad Bhagwad Geeta Upanishad)