FolioCorpusBhagavad-gītā

Bhagavad-gītā 3.7

यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन । कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते ॥ ७ ॥
yas tv indriyāṇi manasā
[yas tv indriyaani manasaa]
niyamyārabhate ’rjuna
[niyamyaarabhate ’rjuna]
karmendriyaiḥ karma-yogam
[karmendriyaih karma-yogam]
asaktaḥ sa viśiṣyate
[asaktah sa vishishyate]
Word-for-word
yaḥ — one who tu — but indriyāṇi — the senses manasā — by the mind niyamya — regulating ārabhate — begins arjuna — O Arjuna karma - indriyaiḥ — by the active sense organs karma - yogam — devotion asaktaḥ — without attachment saḥ — he viśiṣyate — is by far the better .
Blended reading (Sanskrit + English inline)
yas tv indriyāṇi manasā
yaḥ
one who
tu
but
indriyāṇi
the senses
manasā
by the mind
niyamyārabhate ’rjuna
niyamya
regulating
ārabhate
begins
karmendriyaiḥ karma-yogam
arjuna
O Arjuna
karma - indriyaiḥ
by the active sense organs
karma - yogam
devotion
asaktaḥ sa viśiṣyate
asaktaḥ
without attachment
saḥ
he
viśiṣyate
is by far the better .
Important Words
  • niyamya — regulating
    From ni-√yam, to bind down — same root as niyama and yama. The senses are not killed; they are *bound to their proper post*. The verse is about discipline, not destruction.
  • karma - indriyaiḥ — by the active sense organs
    Instrumental. The same action-senses condemned as hypocritical in verse 6 are here praised — what changed is not the senses but who is regulating them. Same instrument; different conductor.
  • karma - yogam — devotion (action-yoga)
    The crucial term of the chapter. Action is not abandoned; it is yoked. Prabhupāda's gloss 'devotion' is not a softening — karma-yoga, fully understood, *is* devotional service in action.
  • asaktaḥ — without attachment
    From a + √sañj, to cling. The same root as saṅga in 2.47. The whole karma-yoga teaching turns on this one switch: act, but without clinging.
  • viśiṣyate — is by far the better
    From vi-√śiṣ, to remain after distinguishing — i.e. to stand out. The verb is comparative-superlative; the sincere active person *outshines* the hypocrite-sitter, not merely equals him.
On the other hand, if a sincere person tries to control the active senses by the mind and begins karma-yoga [in Kṛṣṇa consciousness] without attachment, he is by far superior.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
The positive counterpart to verse 6. Real superiority belongs not to the man who freezes his body, but to the man who controls his mind and then engages his body in disciplined, unattached work. This is the karma-yogin proper.
Further notes (विवरण · Vivaraṇa)
Three steps are stacked: (1) manasā niyamya — mental discipline first; (2) asaktaḥ — inner detachment from results; (3) ārabhate karma-yogam — then engage the body in action. This ordering corrects the verse-6 mistake. The vocative 'arjuna' here is plain (no epithet) — Kṛṣṇa is speaking directly to him as a soldier, where action is unavoidable.
Prose order (अन्वय · Anvaya)
हे अर्जुन! यः तु इन्द्रियाणि मनसा नियम्य असक्तः कर्म-इन्द्रियैः कर्म-योगम् आरभते, सः विशिष्यते।
he arjuna! yaḥ tu indriyāṇi manasā niyamya asaktaḥ karma-indriyaiḥ karma-yogam ārabhate, saḥ viśiṣyate|
But, O Arjuna, he who, having restrained the senses with the mind, unattached, undertakes karma-yoga with the organs of action — he is far superior.
Word split (पदच्छेद · Padaccheda)
यः तु इन्द्रियाणि मनसा नियम्य आरभते अर्जुन । कर्म-इन्द्रियैः कर्म-योगम् असक्तः सः विशिष्यते ॥
yaḥ tu indriyāṇi manasā niyamya ārabhate arjuna | karma-indriyaiḥ karma-yogam asaktaḥ saḥ viśiṣyate ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
यः yaḥ rel. pron. (pronoun) nom.sg. (nominative singular)m. who
तु tu ind. (indeclinable), contrastive but
इन्द्रियाणि indriyāṇi इन्द्रिय (n.) acc.pl. (accusative plural) the senses
मनसा manasā मनस् (n.) ins.sg. (instrumental singular) with the mind
नियम्य niyamya नि+√यम् abs. (absolutive) having restrained
आरभते ārabhate आ+√रभ् pres. (present) 3sg.ātm. (ātmanepada / middle voice) undertakes, begins
अर्जुन arjuna अर्जुन (m.) voc.sg. (vocative singular) O Arjuna
कर्म-इन्द्रियैः karma-indriyaiḥ कर्मन् + इन्द्रिय ins.pl. (instrumental plural), tatpuruṣa cpd. (compound) with the organs of action
कर्म-योगम् karma-yogam कर्मन् + योग acc.sg. (accusative singular), tatpuruṣa cpd. (compound) yoga of action
असक्तः asaktaḥ अ + सक्त (p.p.p. (past passive participle) of √सञ्ज्) nom.sg. (nominative singular)m. unattached
सः saḥ dem. (demonstrative) pron. (pronoun) nom.sg. (nominative singular)m. he
विशिष्यते viśiṣyate वि+√शिष् pass. (passive) pres. (present) 3sg. is distinguished, is superior
Purport

Instead of becoming a pseudo transcendentalist for the sake of wanton living and sense enjoyment, it is far better to remain in one’s own business and execute the purpose of life, which is to get free from material bondage and enter into the kingdom of God. The prime svārtha-gati, or goal of self-interest, is to reach Viṣṇu. The whole institution of varṇa and āśrama is designed to help us reach this goal of life. A householder can also reach this destination by regulated service in Kṛṣṇa consciousness. For self-realization, one can live a controlled life, as prescribed in the śāstras, and continue carrying out his business without attachment, and in that way make progress. A sincere person who follows this method is far better situated than the false pretender who adopts show-bottle spiritualism to cheat the innocent public. A sincere sweeper in the street is far better than the charlatan meditator who meditates only for the sake of making a living.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
7. He who, free from attachment, controlling the senses by the mind, begins karma-yoga with his active senses, is superior.
Commentary

In contrast to this, the householder (not the sannyāsī), who performs scriptural actions (karma-yogam) without longing for fruits of his actions (asaktaḥ) is superior. Rāmānujācārya says in this regard that he is superior to the person practicing jñāna because of the impossibility of going astray by this method.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
7. He who, free from attachment, controlling the senses by the mind, performs karma yoga with his active senses, is superior to a person acting prematurely from the position of jñāna .
Commentary

On the other hand, the householder who performs his prescribed activities is better. That person is superior who, devoid of desire for the results (aśaktaḥ), performs the method (yoga) in the form of actions (karma) by the action senses, with regulation of those senses by the mind (manasā) which has the intention of realizing ātmā. He is better than a person acting on the platform of jñāna which is only to be achieved in the future.

Bhūrijana Dāsa Gauḍīya
Translation
Perform your prescribed duty, for doing so is better than not working. One cannot even maintain one's physical body without work.
Commentary

Gradually we will fill all the stages on this yoga ladder. There is karma by which one is attached ‑ this is called "sakama" where in the beginning one's adhikary is that one has material attachments (this comes from the mode of passion). And then, when one is in the mode of passion, by working according to the authority of the scriptures then gradually one detachment and that practically means that he changes from passion to goodness,because detachment is the quality of goodness. Then one comes to the platform of jnana which is detachment or renunciation. But what we have heard befor that in this jnana platform one should still work ‑ this wh going to be explained in this Chapter. That work on the jnana platform is called Buddhi‑yoga or "Niskama‑karma". That is karma but on the jnana platform. This yoga ladder is very, very important because one has to know where to place himself and where to place others.

%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%% niyatam kuru karma tvam karma jyayo hy akarmanah sarira‑yatrapi ca te na prasiddhyed akarmanah

niyatam‑‑prescribed; kuru‑‑do; karma‑‑duties; tvam‑‑you; karma‑‑work; jyayah‑‑better; hi‑‑certainly; akarmanah‑‑than no work; sarira‑‑bodily; yatra‑‑maintenance; api‑‑even; ca‑‑also; te‑‑your; na‑‑never; prasiddhyet‑‑is effected; akarmanah‑‑without work.

TRANSLATION

Perform your prescribed duty, for doing so is better than not working. One cannot even maintain one's physical body without work.

"Karma for you whose adhikary is to work, is better than to renounce work, because you are not on the jnana platform to renounce work. And now to bring that niskama‑karma, or jnana and karma combined platform, to Krsna consciousness platform, (because one can perform one's prescribed duties in a detached way, but that is not Krsna consciousness, because Krsna consciousness means materially detached but spiritually attached to Krsna) explains that which what makes it Krsna consciousness.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

COMMON THEME: This section describes the defects in the desire to renounce prescribed duty and thus

focuses on the following points which summarize Texts 3.3 – 3.9:

The “Active Nature of Soul”
Inactivity is not an option available
So it is advised to perform our activities in a way that they are directed towards self – purification and self–realization
Self-purification and self–realization are the purposes of performing prescribed duties

PRACTICAL APPLICATION OF SECTION II

Liberation or bondage is not determined by one’s activities, but by ones consciousness in performing those activities. Thus, renunciation is not giving up of activities, but is the giving up of attachment to the fruit of activity
Renunciation of activity without the necessary training, knowledge and purification will lead to destruction on the path of spiritual advancement. Without prescribed duties, an unfulfilled desire for activity will lead the premature renunciate to sinful action
Focus of Learning

(a) Krishna consciousness often misused as an excuse to avoid duty or misunderstood to be inertia

(3.1). Correct understanding is

Without being trained in the philosophy of Krishna consciousness it is not advisable to chant the holy names in a secluded place
It only acquires cheap adoration from the innocent public

(b) Practical Application: Sign of a sincere student – Sincere student places the doubt before master

to elicit best course of action (3.1). In response Krishna explained karma-yoga (work in Krishna

consciousness)

(c) Arjuna clears apparently confusing path of Chapter 2 for sincere students of Bhagavad-gita

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
3.7 Tu, but, on the other hand, O Arjuna; yah, one who is unenlightened and who is eligible for action; arabhate, engages in;-what does he engage in? the Lord says in answer-karma yogam, Karma-yoga; karma-indriyaih, with the organs of action, with speech, hands, etc.; niyamya, controlling; indriyani, the sense-organs; manasa, with the mind; and becoming asaktah unattached; [Here Ast; adds 'phalabhisandhi-varjitah, free from hankering for results'.-Tr.] sah, that one; visisyate, excels the other one, the hypocrite. This being so, therefore,
Śrī Rāmānujācārya Classical
Translation
3.7 Conseently, he who, with aspiration to have the vision of the self, directs his senses to action according to the scriptures, such action being of the same class as those which he practised earlier, and who then begins to practise Karma Yoga, after renouncing attachment, with the senses which are naturally inclined to action - he, by reason of there being no chance of errors, excels a man following Jnana Yoga, because there is no fear of a fall in his case.
Śrī Abhinavagupta Classical
Translation
3.7 Yas tu etc. When actions are being performed [by him], there is no loss of his knowledge. For, when the mind does not function, he does his work like a machine-man. Therefore -
Swami Sivananda Classical
Translation
3.7 But whosoever, controlling the senses by the mind, O Arjuna, engages himself in Karma Yoga with the organs of action, without attachment, he excels.
Commentary

3.7 यः whose? तु but? इन्द्रियाणि the senses? मनसा by the mind? नियम्य controlling? आरभते commences? अर्जुन O Arjuna? कर्मेन्द्रियैः by the organs of action? कर्मयोगम् Karma Yoga? असक्तः unattached? सः he? विशिष्यते excels.Commentary If anyone performs actions with his organs of action (viz.? hands? feet? organ of speech? etc.) controlling the organs of knowledge by the mind? and without expectation of the fruits of the actions and without egoism? he is certainly more worthy than the other who is a hypocrite or a man of false conduct. (Cf.II.64?68IV.21).The five organs of knowledge are the eyes? the ears? the nose? the skin and the sense of taste (tongue).

Swami Gambhīrānanda Classical
Translation
3.7 But, O Arjuna, one who engages in Karma-yoga with the organs of action, controlling the organs with the mind and becoming unattached-that one excels.
Shri Purohit Swami Classical
Translation
3.7 But, O Arjuna! All honour to him whose mind controls his senses, for he is thereby beginning to practise Karma-Yoga, the Path of Right Action, keeping himself always unattached.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)
Related verses
BG 6.46 BG 3.19 BG 5.7 SB 11.20.7 SB 5.5.2 SB 11.20.23 CC Madhya 22.105 CC Madhya 22.67 CC Ādi 7.73 BRS 1.2.2 Kaṭha Upaniṣad 1.3.10
Related lectures
Personal Guidance
Sincere action — even imperfect — with the mind regulated is far superior to performed restraint with the mind wandering.
Practical Applications
  • Choose sincere imperfect action over polished hypocrisy.
  • Engage your senses in service rather than fight to silence them.
  • Use your work itself as the field for taming the mind.
Reflection Questions
  • Where am I being too pristine to be genuinely useful?
  • What ordinary work could become sādhana if I brought my mind fully into it?
Analogy

A gardener with calloused hands and a steady aim is more sincere than a perfumed visitor who fears to touch the soil. Real work, offered without attachment, is far closer to bhakti than ornamental purity.

Stories
Arjuna the Gṛhastha-warrior

Arjuna is not a sage in robes; he is a kṣatriya with a bow. Kṛṣṇa, having just named the hypocrite in verse 6, immediately names Arjuna's own honest path in verse 7 — engage the senses in karma-yoga, without attachment, and be far superior.

The whole Gītā is delivered to a man holding a weapon, not to one sitting under a tree. Verse 7 is the verse that lets the householder, the soldier, the manager, the farmer hear the teaching as addressed to *them* — sincere active engagement, mind regulated, attachment dropped — and not feel that scripture is only for the orange-clothed.

📝 My note

Source: vedabase.io

← Read full Chapter 3