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It is (eṣa) lust (or the insatiable desire for enjoyment) (kāma), that is born of (samudbhavaḥ) the mode of passion (rajo-guṇa) and a precursor to (eṣa) anger (krodha) – we should know (viddhy) it (enam) here (iha) to be our greatest (mahā) all-devouring (mahāśano) sinful (pāpmā) enemy (vairiṇam). (BG 3.37) As (yathā) fire (vahnir) is covered (āvriyate) by smoke (dhūmena), a mirror (ādarśo) by dust (malena), and (ca) as (yathā) the embryo (garbhas) is covered (āvṛto) by the womb (ulbena), this [living entity] (idam) is similarly (tathā) covered (āvṛtam) by that [lust] (tene). (BG 3.38) How does this covering impact our experience? The knowledge (jñānam) of a knowledgeable person (jñānino) becomes covered (āvṛtaṁ) by this (etena) eternal enemy (nitya-vairiṇā) and (ca) inextinguishable fire (duṣpūreṇānalena) in the form of lust (kāma-rūpeṇa). (BG 3.39) Is there a place where this lust can be located? Yes, certainly. The senses, the mind, and the intelligence (indriyāṇi mano buddhir) are the sitting places (adhiṣṭhānam) of this [lust] (asya). Through them (etair), this [lust] (eṣa) bewilders (vimohayaty) the embodied soul (dehinam) by covering (āvṛtya) knowledge (jñānam). (BG 3.40)

Lust takes possession of and acts through its agencies, viz., our senses, mind, and intelligence (BG 3.40). There is no question of regulated sense enjoyment. The moment we are under the spell of lust, it can only grow ad infinitum. Just like putting gasoline into fire does not extinguish the fire, but converts it into an irrepressible conflagration, every attempt to enjoy ignoring our eternal relationship with God serves to only intensify our desire to enjoy even further and there is no cessation or satisfaction (BG 3.39).

Therefore (tasmāt), by regulating (niyamya) the senses (indriyāṇy) in the very beginning (ādau), we should (tvam) conquer (prajahi) this (enaṁ) evidently (hi) sinful entity [lust] (pāpmānaṁ) – the destroyer of (nāśanam) knowledge (jñāna) and wisdom (vijñāna). (BG 3.41) It is said (āhur) that the senses (indriyāṇi) are superior (parāṇy) but (tu) the mind (manaḥ) is higher than (paraṁ) the senses (indriyebhyaḥ); intelligence (buddhir) is higher (parā) than the mind (manasas); who (yo) but (tu) that [soul] (saḥ) is even higher (paratas) than the intelligence (buddheḥ). (BG 3.42) Thus (evaṁ), knowing (buddhvā) [oneself] to be superior (paraṁ) to the intelligence (buddheḥ), one should steady (saṁstabhya) the lower self [the mind] (ātmānam) by the higher self [the soul that is connected to its source] (ātmanā) and conquer (jahi) the formidable (durāsadam) enemy (śatruṁ) in the form of lust (kāma-rūpaṁ). (BG 3.43)

In order to overcome lust, we need to understand the hierarchical organization that exists within the agencies of lust (senses, mind, and intelligence). Senses are higher than dull matter, mind is higher than the senses and intelligence is higher than the mind. But, even higher than intelligence is our spiritual self, which is untouched by lust (BG 3.42).

From this hierarchical organization, there emerge three strategies to conquer lust:

1. Try to control the least subtle agency (i.e., senses), as the more subtle an object is, the more difficult it is to control (BG 3.41).
2. Since the intelligence is superior to the mind, we can exercise the discrimination power of the intelligence to steady the mind the very first time mind contemplates enjoyment within the sense objects (saṅgāt sañjāyate kāmaḥ). (BG 3.42)
3. Since senses, mind, and intelligence can all become the agencies of lust, the first two ways may not always work. Noting that our spiritual self is situated on the top, over and above all the agencies of lust (BG 3.42), we can spiritualize our intelligence by dovetailing it with the self (BG 3.43) that is constantly nurturing its divine connection with Krishna (BG 10.10).

The most practical way of nurturing our divine connection with Krishna is by engaging ourselves in devotional service (e.g., reading/hearing scriptures, divine mantra meditations, etc.) The bottom line is that when there is a change of absorption from enjoying the sense objects to pleasing Krishna (thus capturing all the agencies of lust), there is no room for lust to stay anymore.

Krishna’s advice is that one should stick to the duty (prescribed by a spiritual guide) that is most closely aligned with one’s nature rather than perfectly discharging a duty that is outside of one’s nature (BG 3.35). Note that BG 3.35 is one of the two verses that appear repeatedly in the Bhagavad Gita. In the repeating instance (BG 18.47), Krishna goes on further to say that a duty that is well-aligned with one’s nature does not produce any sinful reactions.

Arjuna asks a pertinent question at this point: What is the specific impelling force (within the modes) that forcibly makes one act sinfully (BG 3.36)? Krishna instantly reveals that we are always living with an all-devouring sinful enemy – that is lust or an insatiable desire for sense enjoyment. It is born out of passion and even degenerates into uncontrollable anger (BG 3.37).

On the other hand (tu), one who is in the knowledge of the Truth (tattva-vit), distinguishing oneself from (vibhāgayoḥ) the mode (guṇa) and the action (karma) does not get attached (na sajjate) knowing that (iti matvā) the modes [influencing the senses] (guṇā) are conducting (vartanta) within the modes [influencing the sense objects within matter] (guṇeṣu) and the actions are being enacted within the modes. (BG 3.28)

Bewildered (sammūḍhāḥ) by the modes (guṇa) of material nature (prakṛter), the ignorant (akṛtsna-vido) entangle (sajjante) themselves in modal action (guṇa-karmasu). But the wise (kṛtsna-vin) should not unsettle (na vicālayet) those ignorant beings (tān), who may be slow in their understanding (mandān). (BG 3.29)

Goodness yields illumination of consciousness, passion engenders hankering and false proprietorship, and ignorance promotes lethargy. Arjuna should fight (yudhyasva) [or carry out his occupational duty] while sacrificing (sannyasya) all (sarvāṇi) actions (karmāṇi) unto Krishna (mayi), with consciousness reposed on the higher self (ādhyātma-cetasā), and being (bhūtvā) free from desires (nirāśīr) and proprietorship (nirmamo), bereft of any lethargy (vigata-jvaraḥ). (BG 3.30) The secret for controlling the senses was revealed in BG 2.61 – engaging all our senses in the service of Lord Krishna (read this section). Lord Krishna, for the second time, gives us a formula for acting in transcendental consciousness (adhyātma-cetasā) by sacrificing all actions for His pleasure (mayi sarvāṇi karmāṇi sannyasya) and thus go beyond the binding effects of the modes and the actions. The emphasis here is not only to engage the fruits of our actions in the service of Krishna but to perform those actions in Krishna consciousness.

It is important to note here that yoga of action (karma-yoga) in its purest form is the yoga of devotion (bhakti-yoga). In the yoga of action, one is detached from the fruits of action while one may be attached to the action itself. In the yoga of devotion, one is detached from the modes and the actions by directing every endeavor for the pleasure of the Supreme.

Krishna is very strong about the consequences of following and not following this particular instruction (enjoined in BG 3.30).

Those (te) persons (mānavāḥ) who (ye) always (nityam) follow (anutiṣṭhanti) this (idaṁ) recommendation (matam) from Krishna (me) faithfully (śraddhāvanto) and without envy (anasūyanto) surely (api) become free (mucyante) from the bondage of action (karmabhiḥ). (BG 3.31) However (tv), those who (ye), out of envy (abhyasūyanto), do not follow (nānutiṣṭhanti) this (etad) instruction (matam) of Krishna (me) know (viddhi) them (tān) to be lost (naṣṭān), unaware (acetasaḥ) and bewildered (vimūḍhāṁs) about all knowledge (sarva-jñāna). (BG 3.32)

Whatever action a great person exemplifies, common people follow (BG 3.21). Therefore, to set a proper example, a perfected soul is also recommended to stay active externally while divinely absorbed internally. Lord Krishna first cites the example of King Janaka, who perfected his life through the yoga of action (BG 3.20). And, then He gives His own example. Krishna Himself does not have any need (avāptavyam) or want (anavāptam), and yet, He is engaged in prescribed duties in order to set a proper example (BG 3.22). We have to follow His instructions, but we may not imitate Him at any time.

Now, we can ask ourselves: Are we ready to muster all sincerity in our spiritual pursuits and lead an exemplary life? Let us follow the appropriate role model(s) and strive to become one for others.

We are receiving everything that is needed for our sustenance by the causeless mercy of the Supreme Lord and His deputed cosmic managers (or demigods). On the material platform, we have needs and those needs are being fulfilled automatically during our sojourn in this material world. Therefore, it is our duty to express our gratitude by actively participating in the cycle of sacrifice (BG 3.14–15) — offering our food to Lord Krishna (BG 3.13) and partaking in sanctified food (or prasadam). If we are only absorbed in sense gratification without acknowledging the source of our gifts, we live a life full of sin (BG 3.16).

It is noteworthy that duties are particularly prescribed for those who have material needs or something to obtain from this material world for their sense gratification.

However (tv), for (tasya) a person (mānavaḥ) who (yas) takes pleasure in the self alone (ātma-ratir eva), self-content (ātma-tṛptaś ca), and (ca) satisfied (santuṣṭas) in the self alone (ātmany eva), there is no duty (kāryaṁ na vidyate). (BG 3.17) For that person (tasya) there is no reason to act (naiva kṛtenārtho), no reason not to carry out the duties (nākṛteneha ) under any circumstance (kaścana) and no reason for him/her to depend on (vyapāśrayaḥ) any being (na cāsya sarva-bhūteṣu) to achieve any purpose (kaścid artha). (BG 3.18)

In other words, for self-realized souls (or those who are satisfied within regardless of circumstances), there is no duty — they have nothing to obtain for their own sake, no purpose in exploiting others, and no reason not to carry out their duties either. They are operating from the platform of love or transcendence.

Lord Krishna concludes in BG 3.19 that we should always do what ought to be done without getting attached to the fruits of our action — this basic karma yoga principle will progressively push us toward the platform of transcendence and enable us to attain the Supreme.

At the beginning of creation (purā), upon creating (sṛṣṭvā) generations (prajāḥ) along with sacrifices for Vishnu (saha-yajñāḥ), the Lord of all creatures (prajāpatiḥ) pronounced [a blessing] (uvāca), “By this [process of sacrifice] (anena), may you become prosperous (prasaviṣyadhvam). May this (eṣa) become (astu) the harbinger of desired enjoyment (iṣṭa-kāma-dhuk) for you (vo). (BG 3.10) The demigods (devān), being pleased (bhāvayatā) by this [sacrifice] (anena), they (te devā) will please (bhāvayantu) you (vaḥ), and by thus pleasing (bhāvayantaḥ) one another (parasparaṁ), you will achieve (avāpsyatha) the ultimate good (śreyaḥ param). (BG 3.11) The demigods (devā), being pleased by your offering of sacrifice (yajña-bhāvitāḥ), will certainly (hi) award (dāsyante) you (vo) the desired enjoyments (iṣṭān bhogān). One (saḥ) who (yo) enjoys (bhuṅkte) the gifts (dattān) given by them (tair) without offering them back (apradāyaibhyo) is only (eva) a thief (stena). (BG 3.12) Eating (āśinaḥ) the remnants of sacrifice (yajña-śiṣṭa), the saintly devotees (santo) are released (mucyante) from all sins (sarva-kilbiṣaiḥ). But (tu), the sinful beings (pāpā), who (ye) cook (pacanty) for themselves (ātma-kāraṇāt), they (te) eat (bhuñjate) sin (aghaṁ). (BG 3.13)”

Thus, Lord Vishnu created the living entities, the demigods (or the cosmic managers who are responsible for managing specific departments within the material world), and prescribed a process of sacrifice for everyone’s happiness and prosperity. No one can live without eating. The simplest way to practice karma yoga is to offer our food to Lord Krishna before consuming it. When we accept the remnants (also referred to as prasadam), we become purified of sins and move closer to liberation from material bondage.

There is a symbiotic relationship between the living entities and the demigods centered around a cycle of sacrifice. The blessing from the Lord of all creatures and the Lord of sacrifice continues as follows.

“All living beings (bhūtāni) derive their sustenance (bhavanti) from food (annād); Food (anna) comes into being (sambhavaḥ) from rain (parjanyād). Rain (parjanyo) comes (bhavati) from sacrifice (yajñād), and sacrifice (yajñaḥ) is born of action (karma-samudbhavaḥ). (BG 3.14) Know (viddhi) that action (karma) is prescribed in the Vedas (brahmodbhavaṁ), and the Vedas are directly manifested from the Supreme Brahman (brahmākṣara-samudbhavam). Therefore (tasmāt), the all-pervading (sarva-gataṁ) Brahman (brahma) is eternally (nityaṁ) situated (pratiṣṭhitam) in sacrifice (yajñe). (BG 3.15)”

One who (yaḥ) does not adopt (nānuvartayati) this established (evaṁ pravartitaṁ) cycle (cakraṁ) [of sacrifice] in this life (iha) leads a sinful life (aghāyur) of sense gratification (indriyārāmo). Such a person (sa) lives (jīvati) in vain (moghaṁ). (BG 3.16)

The Supreme Lord gives us the Vedas (the body of complete knowledge). The Vedas prescribe duties and when the duties are performed in a mood of sacrifice, we get rain, which is the basis for food production. When one offers the food to the Supreme Brahman (Krishna) with feelings of gratitude and partakes in the remnants, one becomes prosperous, purified, and happy. Without this spirit of sacrifice, whatever we do in this material world becomes the cause of our bondage and our life becomes filled with sin.

Arjuna heard previously in BG 2.40 that action is by far inferior to the yoga of intelligence. Although in Chapter 2, Lord Krishna clearly impressed upon Arjuna from sundry angles that carrying out his duty of fighting is in his best interest, Arjuna remained unconvinced and places his doubt again before Krishna: “O Krishna (janārdana)! If (cet) You (te) think (matā) that intelligence (buddhir) is better (jyāyasī) than action (karmaṇas), then (tat ghore) why (kiṁ) do engage (niyojayasi) me (māṁ) in horrible action (karmaṇi), O Krishna (keśava)?” (BG 3.1) Arjuna continues to hold on to the dilemma of whether he should take to renunciation or carry out his occupational duty of fighting. Arjuna goes on to say that Krishna surely (īva) bewilders (mohayasi) his (me) intelligence (buddhiṁ) by His equivocal (vyāmiśreṇeva) instruction (vākyena). Therefore (tad), Arjuna implores Krishna to speak (vada) one instruction (ekaṁ) decisively (niścitya) by which (yena) he (aham) will obtain (āpnuyām) the greatest good (śreyo). (BG 3.2)

Lord Krishna responds to this recurring question from Arjuna with utmost clarity. As already explained (proktā) before (purā), there are two (dvi-vidhā) firm ways to move forward (niṣṭhā) in this world (loke ’smin): by knowledge-yoga (jñāna-yogena) for the empirical seekers (sāṅkhyānāṁ), and by karma-yoga (karma-yogena) for the active connectors (yoginām). (BG 3.3) Here, Lord Krishna reiterates that there are two possible paths to perfection: (1) the path of renunciation (by the process of the yoga of knowledge or jñāna-yoga) and (2) the path of active connection (by the process of the yoga of action or karma-yoga). [Note that the yoga of intelligence delineated in chapter 2 is synonymous with the yoga of action because, in the yoga of action, the intelligence is directed toward the objective of life while the results of the action are directed toward the Supreme Object of our life, i.e., Lord Krishna.]

The question still remains: which path is better? So, Krishna explains further.

Merely by not (na) initiating (anārambhān) actions (karmaṇām), one (puruṣo) does not experience (aśnute) freedom from action [and reaction] (naiṣkarmyaṁ). And, neither (na ca) by renunciation alone (sannyasanād eva) does one attain (samadhigacchati) perfection (siddhiṁ). (BG 3.4) Not even (na hi) for a moment (kṣaṇam api) can anyone (kaścit) remain (tiṣṭhaty) inactive (akarma-kṛt) at any time (jātu). Certainly (hy), everyone (sarvaḥ) performs (kāryate) action (karma) helplessly (avaśaḥ) according to the qualities (guṇaiḥ) born of material nature (prakṛti-jair). (BG 3.5) It is very clear that succumbing to mere inaction is not even a possibility. What if one still aims for the impossible?

While restraining (saṁyamya) the working senses (karmendriyāṇi), one who (ya) goes on (āste) thinking of (smaran) the sense objects (indriyārthān) in the mind (manasā) is a bewildered soul (vimūḍhātmā) and is called a pretender (mithyācāraḥ sa ucyate). (BG 3.6) But (tv ), one who (yas) begins (ārabhate) karma-yoga (karma-yogam) with the working senses (karmendriyaiḥ) while regulating (niyamya) the senses (indriyāṇi) by the mind (manasā) without attachment (asaktaḥ) is by far superior (sa viśiṣyate). (BG 3.7)

In this section, Krishna defines the yoga of action as active engagement suiting our psychophysical nature, but without attachment to the fruits of action (BG 3.7). In the same verse (BG 3.7), Krishna furthermore establishes this yoga of action to be natural and practical, and therefore superior to the yoga of knowledge.

Why is karma-yoga considered most practical? Everyone is active helplessly according to one’s psychophysical nature (BG 3.5). So, it is better to acknowledge our individual nature and then engage it properly in Krishna’s service. On the other hand, if we artificially renounce our active nature while the mind is dwelling on the sense objects, we would become a pretender (BG 3.6).