In the Bhagavad Gita - Text and Commentary by Sri Sivananda (Sivananda Press Durban SA) Chapter 3 is The Yoga of Action. It commences with3.1 - arjuna uvacajyayasi cet karmanas temata buddhir janardanatat kim karmani ghore mamniyojayasi keshava- "Arjuna said: O Janardana, O Keshava, why do You want to engage me in this ghastly warfare, if You think that intelligence is better than fruitive work?"
3.2- vyamisreneva vakyenabuddhim mohayashiva metad ekam vada niscityayena sreyo ’ham apnuyam - "My intelligence is bewildered by Your equivocal instructions. Therefore, please tell me decisively which will be most beneficial for me."
3.3- sri-bhagavan uvacaloke ’smin dvi-vidha nisthapura prokta mayanaghajnana-yogena sankhyanamkarma-yogena yoginam - "The Supreme Personality of Godhead said: O sinless Arjuna, I have already explained that there are two classes of men who try to realize the self. Some are inclined to understand it by empirical, philosophical speculation, and others by devotional service."
3.4- na karmanam anarambhannaishkarmyam purusho ’snutena ca sannyasanad evasiddhim samadhigacchati - "Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection."
3.5- na hi kascit ksanam apijatu tisthaty akarma-krtkaryate hy avasah karmasarvah prakriti-jair gunaih- "Everyone is forced to act helplessly according to the qualities he has acquired from the modes of material nature; therefore no one can refrain from doing something, not even for a moment."
There are 43 verses to this chapter. The following is from the Summary of the Third Discourse on chapter 3:
In order to remove Moha or attachment, which was the sole cause of Arjuna's delusion, Sri Krishna taught him the imperishable nature of the Atman, the realisation of which would grant him freedom of the Eternal. A doubt therefore arises in Arjuna's mind as to the necessity of engaging in action even after one has attained this state.
Sri Krishna clears his doubt by telling him that although one has realised his oneness with the Eternal, one has to perform action through the force of Prakriti or Nature. He emphasises that perfection is attained not by ceasing to engage in action but by doing all actions as a divine offering, imbued with a spirit of non-attachment and sacrifice.
Krishna goes on to explain that a man of God-vision need not engage in action, since he has attained everything and is always absorbed in the calm and immutable Self. However, performing action for the good of everyone and for the education of the masses is superior. Action is necessary for the ones striving for perfection as well as the one who has already attained it. An example of the great King Janaka ( a sage king), ruled his kingdom even after attaining that state of perfection.
Prakriti or Nature is described as being made up or three qualities - Rajas, Tamas and Sattva. The Atman or the Self is beyond these qualities. Only when knowledge of this fact dawns in man does he attain perfection.
Finally, Krishna informs Arjuna that everyone should do his duty according to his nature or temperament, and that doing duty that is suited to one's inherent nature in the right spirit of detachment and devotion will lead to perfection and freedom.
Arjuna questions why man commits such actions that cloud his mind and drag him downward, by force.It is here that Krishna tells Arjuna that it is desire that makes man lose his discrimination and understanding, thus performing wrong actions. Desire is the root cause of all evil actions. Once desire ( some translations refer to this as lust) is removed, divine power emanates fully and one enjoys peace, peace, bliss, light and freedom.
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