In Chapter Two Krishna stressed philosophical wisdom, yet at the same time continuously instructed Arjun to fight in the war. Chapter Three begins with Arjun's inquiry into this apparent contraction [1]. He asks Krishna to clarify whether he should fight or become a wise man [2].
3-8: Wisdom or Action
Wisom and action are not two different things. They are two components of the same thing, two steps on the same path towards self-realization [3]. When taking steps one must be careful to firmly plant the first foot before lifting and planting the second. Similarly, on the path of self-realization one must progress gradually from one step to the next. First is the step of action (karma-yoga). Next comes renunciation and cultivation of wisdom.
If one immitates renunciation before he is qualified to take that step, he will achieve nothing [4] for true renunciation of action is impossible without first purifying one's inborn nature through karma-yoga [5]. Premature renunciation is an insincere farce [6].
One who stands sincerely on the first step (karma-yoga) is far better than one who immitates the second [7]. Therefore Arjun should engage in his duties as a warrior [8].
If action binds the living entity through karma, how can action purify him?
Selfish actions bind one, but activities of sacrifice for God's pleasure are liberating [9].If one is not willing to act solely for God's pleasure, won't his actions bind him?
One who is not ready to act purely for God's pleasure should try to fulfill his own desires through the allowances and prescriptions of religion. This allows him to satisfy his desires and simultaneously follow the will of God, which is purifying [10].How can desires be fulfilled through sacrifice?
Sacrifice pleases the gods, who control fortune and famine and can benedict the performer of sacrifice with prosperity [11].
Enjoyment given by the gods is righteous, but one who tries to steal from nature without performing sacrifice is a theif and will be punished [12]. For example, those who eat food obtained through sacrifice become pure, while those who eat only for sense gratification become sinful [13]. Sacrifice pleases the gods, who grant rain - which gives birth to the crops on which everyone survives [14].
If one sacrifices to achieve material prosperity, how can it purify and liberate one?
Although acting for material gain, one who follows the scripture indirectly follows God, for the scripture is a record of God's will. To follow the will of God is purity [15]. Thus satisfaction of ones desires through religion is purifying, but acting outside the sanction of religion is degrading [16].
Krishna explained that Religious Action (karma-yoga) must first purify one's material desires before one can take to a renounced, philosophical life. Arjun now wants to know what happens after one has been purified. If one is free from desires, must he still engage in Action?
The who are already purified of material desire do not need to be purified by duty [17], yet they also feel no need to give up their duty [18]. They therefore continue to act, not to fulfill any material desire but simply for the sake of duty [19].
By so doing they personally achieve the greatest heights, like King Janaka [20], and they set the proper example to benefit others [21].
Krishna Himself, although God and thus not in need or want of anything, continues to perform his active duty [22], for if He did not, He would set an example that people would follow [23] and thus ruin society * [24].
The self-realized perform their duties to set the proper example for common people [25]. He does not give up Action because that would disturb the common person, unqualified as they are to follow such an example [26].
The ignorant are bewildered by ego and thus consider themselves the performers of Action [27], but the wise are aware that action is performed not solely by oneself, but by the forces of nature. Therefore they do not try to possess the results of their actions [28].
Although the ignorant become attached to the results of their action, the wise should not inspire them to abandon action [29], but to surrender the results of their action to God [30]. This is how they can be freed from the bondage of attachment [31]. There is no other way [32].
It is difficult even for the wise to renounce their active nature, so what is the use of telling the ignorant to repress it [33]? Regulation, not repression, is the answer [34].
Krishna tells Arjun to therefore stick to his own duty as a warrior, even if it appears to bring disaster, rather than taking the duty of a renunciant, although it may appear to to be the solution [35].
36-39: Knowing the Enemy
Arjun asks, "If one can fulfill desires and achieve liberation by religious action, why are people impelled to act irreligiously?" [36]
Krishna answers, "Lust [37] coveres the living entity [38] and steals wisdom from his heart [39].
40-43: Conquering the Enemy
How does lust get in to the heart to steal one's wisdom?
After conquering the senses, mind, and intelligence, lust enters the heart [40].
How can one destroy this enemy?
First attack it's stronghold in the senses with the weapon of regulation [41], for the senses are weakest and more easily conquered. Thereafter move upwards. Recapture the mind and intelligence. Then one can rout lust from the fortress of ones heart [42].
How does one get the strength to wield the weapon of regulation?
By contemplating the wisdom that the true self is distinct from the body [43].
In Chapter One, Arjun presented four reasons why he would not fight in the war. Krishna answered the first three (compassion, happiness, and sin) in Chapter Two. The fourth, however, seemed to remain unanswered. This was the argument that fighting in the war would destroy society by killing the persons responsible for maintaining religion and morality in the families. Krishna finally responds to that argument in this verse of Chapter Three [24], saying that destruction of morality and religion would occur not by fighting in the war, but by abandoning the war and thus setting the example of giving up one's duty and responsibility.
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