BG 3.24 — Karma-Yoga — Sūtrakṛt-Gītā

Bhagavad Gītā 3.24Chapter 3 · Karma-Yoga · Krishna → Arjuna · anuṣṭubh

उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम् ।

संकरस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः ॥

utsīdeyur ime lokā na kuryāṃ karma ced aham

saṃkarasya ca kartā syām upahanyām imāḥ prajāḥ

spokensingle-voice recital; rendered via IndicF5 conditioned on a Sanskrit reference clip

meaning

If I stopped acting, these worlds would collapse, disorder would overtake them, and I would be the one who destroyed all these people.

ekras · bhāṣya

Krishna names what would happen if even he stopped. "These worlds would collapse if I did not act. I would be the karta of samkara — the maker of social mixing — and would destroy these prajas." The verse states the consequence in its strongest form. The collapse named is utsideyuh — would sink, dissolve, fall apart. The whole chain of 3.14 — beings → food → rain → yajna → karma — is held in motion by the shreshthas continuing to perform their svadharma. If Krishna, the highest shreshtha, stopped, the chain would stop with him, and what depends on the chain would lose its support. Two specific consequences are named. Samkara — the social-order mixing Arjuna himself feared in 1.41-1.43 — would arise, and Krishna himself would be its karta. The same word Arjuna used to argue against fighting is now used by Krishna to argue against not-acting. The varna-sankara that would come from war was Arjuna's worry. The varna-sankara that would come from the shreshtha withdrawing is Krishna's reverse-worry. Both happen for the same reason: when the model changes or fails, the social order frays. Upahanyam imah prajah — and I would destroy these creatures.

Madhusudana synthesizes the two streams: as Ishvara, Krishna has no personal purpose in action, yet the very fact that Manu and the others modeled their conduct on his means his inaction would unmake their dharma. The verse is the chapter's strongest statement of why karma-yoga is non-optional even for one with nothing to gain.

Context

where

Chapter 3 · Karma-Yoga · meter anuṣṭubh

who speaks

Krishna → Arjuna

preceded by — BG 3.23

If I ever stopped working with full attention, all people would follow my example and do the same.

What's going on

If I stopped acting, these worlds would collapse, disorder would overtake them, and I would be the one who destroyed all these people.

Sūtras through this verse (73)

JayatīrthaclassicalC

Refuting Śaṅkara-style readings, named or unnamedbetween

3.15He refutes by saying na ca.───→here3.24───→6.1Householder is not figurative saṁnyāsin.

ŚaṅkaraclassicalB

Knowledge alone, with all action laid downbetween

3.4Mere not-doing is not renunciation at all.───→here3.24───→5.13Lay down all acts in mind; sit at ease, body free.

RamsukhdasclassicalB

This human birth — your one chance to actbetween

3.8Even keeping the body alive requires action.───→here3.24───→6.40A fallen seeker still keeps the human birth.

show all 73

Madhusūdanaclassicalmadhusudan_bhagavad_arpana

Madhusudan Bhagavad Arpanabetween · other

2.47Fruit-free action cannot bind───→here3.24───→3.30Offer all your acts

Śaṅkaraclassicalshankara_jnana_nishtha

Shankara Jnana Nishthabetween · other

3.4Naishkarmya is not just non-doing───→here3.24───→5.13Nine-gated city, all karma laid down

Gauravmoderncivilizational_air_conditioning

Civilizational Air Conditioningbetween

3.21'Yad yad acharati shreshthas tat tad evetaro janah.' Whatever the leader does, o───→here3.24───→6.5'Uddhared atmanatmanam natmanam avasadayet.' Lift yourself by yourself, do not l

Gauravmodernkarma_yoga_hand

Karma Yoga Handbetween

2.50Thumb. Kausalam. 'Yogah karmasu kausalam' is the line Gaurav opens the whole mne───→here3.24───→3.27Palm, kartala. Akartritva, non-doership. 'Prakriteh kriyamanani gunaih karmani s

Gauravmodernsanatana_dharma_101

Sanatana Dharma 101between

2.22'Vasamsi jirnani yatha vihaya' — body as worn-out clothes. Sister verse to 2.13,───→here3.24───→3.27Karma pillar. The 'ahankara-vimudhatma kartaham iti manyate' line is where Gaura

Gauravmodernthree_yogas_braid

Three Yogas Braidbetween

3.3'Loke'smin dvi-vidha nishtha pura prokta mayanagha, jnana-yogena samkhyanam karm───→here3.24───→5.4'Sankhya-yogau prithag balah pravadanti na panditah.' Only the immature say sank

ŚaṅkaraclassicalC

Knowledge plus action will not save youbetween

3.3Two paths for two kinds — never combined.───→here3.24───→5.2Each path bears fruit by its own working.

ŚaṅkaraclassicalD

The fit student vs the unfit studentbetween

3.3Two populations, two distinct paths.───→here3.24───→5.6Renunciation is hard without yoga first.

ŚaṅkaraclassicalG

After knowing, act only to hold the worldbetween

3.20Janaka acted only to hold the world together.───→here3.24───→3.25The wise act as the unwise, but unattached.

ŚaṅkaraclassicalJ

Scripture stands behind every claimbetween

3.4Brāhmaṇas seek the Self by Veda, then by rite.───→here3.24───→4.13The four orders are the Puruṣa's own body.

JayatīrthaclassicalD

Saṅgati declared at the head of every adhyāyabetween

3.1Self in chapter two; sādhana opens here.───→here3.24───→4.1Three blocks named at the chapter head.

JayatīrthaclassicalE

Vishnu-sarvottamatva read into apparently neutral wordsbetween

3.15Brahmodbhavam — born of parabrahman.───→here3.24───→4.11Mām is Viṣṇu, not generic absolute.

JayatīrthaclassicalG

Citation as proof — śruti, smṛti, MB, Aṣṭādhyāyī, Pañcarātrabetween

3.15Citation closes: ity āgamāt.───→here3.24───→7.5Parā-prakṛti backed by Pañcarātra.

JayatīrthaclassicalH

Pūrva-pakṣa explicit — nanu / iti cet / ity ata āhabetween

3.17No-kartavya rival staged then answered.───→here3.24───→7.13Nanu vijñāna-rūpaṁ — canonical shape.

JayatīrthaclassicalI

Lakṣaṇā-control — literal preferred when availablebetween

3.15If literal works, figurative is idle.───→here3.24───→7.5Surrounding clause picks literal Śrī.

JayatīrthaclassicalJ

Reading the silence — iti śeṣaḥ and iti bhāvaḥbetween

3.17Scope of na vidyate filled by iti śeṣaḥ.───→here3.24───→15.1Tat-prasaṅge alaukikaṁ — iti śeṣaḥ.

MadhusūdanaclassicalA

Three groups of six: you, the Lord, the joiningbetween

3.1The whole map laid out at chapter three's door.───→here3.24───→5.1Two chapters settled action and knowing.

MadhusūdanaclassicalB

Different students need different teachingsbetween

3.3Arjuna's mixed question gets a sorted answer.───→here3.24───→5.1Not combined, not optional; distributed by fitness.

MadhusūdanaclassicalC

Action purifies before knowing can landbetween

2.47The unready can only act, not yet know.───→here3.24───→3.30Even a seeker not-yet-pure offers, drops fruit-claim.

MadhusūdanaclassicalD

Offer the act to the Lord and it stops bindingbetween

2.47Action offered, fruit-free, cannot bear bondage.───→here3.24───→3.30Offer all your acts; fight without fruit-claim.

MadhusūdanaclassicalG

Knowing and acting cannot run togetherbetween

3.1The grand architecture cannot mix the two.───→here3.24───→4.34Approach a knower; knowing is not earned by action.

MadhusūdanaclassicalI

Liberation while alive — the body finishes its runbetween

3.1The architecture ends in living-liberation, then bodily.───→here3.24───→6.46The yogi with mind-stilled stands above mere knowing.

Gauravmodernchaplaincy_kit_of_tools

Chaplaincy Kit Of Toolsapproach

───→here3.24───→4.34Paramparā / direct transmission. 'Tad viddhi pranipatena pariprashnena sevaya, u

Gauravmoderninterfaith_cosmology

Interfaith Cosmologyapproach

───→here3.24───→4.11'Ye yatha mam prapadyante tams tathaiva bhajamy aham.' As they approach me, so I

ŚaṅkaraclassicalF

The Lord is born only as it wereapproach

───→here3.24───→4.6I appear as if born, never really, by māyā.

ŚaṅkaraclassicalH

The Lord is friend of every beingapproach

───→here3.24───→5.29Friend of all beings, the witness of every act.

JayatīrthaclassicalF

Bhakti-tāratamya: gradation among devotees, gradation in fruitapproach

───→here3.24───→4.11Fruit proportional to the service offered.

Gauravmoderneminem_dsm_arjuna

Eminem Dsm Arjunaexit

2.11'Ashochyan anvashochas tvam prajna-vadamsh cha bhashase.' You grieve those not t───→here3.24───→

ĀnandagiriclassicalA

The two-niṣṭhā axisbetween

3.3Three classes, one niṣṭhā each.───→here3.24───→5.1Every clause tagged jñāna or karma.

ĀnandagiriclassicalC

Adhikāra: seeker vs. fulfilledbetween

3.3Three classes, each its own niṣṭhā.───→here3.24───→5.1Two saṃnyāsas: fruit and means.

ĀnandagiriclassicalD

Praśna-bīja chapter openingsbetween

3.1Buddhi-vyākulatva named the seed.───→here3.24───→5.1Recap-then-question becomes the rule.

ĀnandagiriclassicalF

Which karma? — fourfold typologybetween

3.3Vaidika action sorted by life-stage rule.───→here3.24───→4.18Action-in-inaction needs the typology.

ĀnandagiriclassicalH

Phala-saṃkalpa is the only upādhibetween

3.4No mokṣa from mere non-starting.───→here3.24───→4.18Action-in-inaction: the upādhi seen. Anchor.

ĀnandagiriclassicalL

Akṣarayojanā — word-fit firstbetween

3.1Chapter-1 verse opens with word-fit, then bīja.───→here3.24───→7.1Word-fit holds at the architectural seam.

ŚrīdharaclassicalE

Inner cleansing reconciles work and knowingbetween

3.3One path, two grades: impure, then pure mind.───→here3.24───→4.39Faith earns knowing; work readies that faith.

RamsukhdasclassicalC

Desire is the root — not actionbetween

2.71The steady seer walks with no want, no mine.───→here3.24───→3.37One enemy alone: desire, only desire.

RamsukhdasclassicalD

The three modes (sattva, rajas, tamas) at workbetween

2.47Even renouncing has three flavors.───→here3.24───→3.27The modes act, ego claims to do.

RamsukhdasclassicalE

Your own work as worshipbetween

2.33Refusal is not safe; it costs everything.───→here3.24───→3.35Your own flawed work beats another's perfect.

Ramsukhdasclassical

Sādhaka Sañjīvanī commentary at this versebetween

───→here3.24───→

ŚrīdharaclassicalD

The path that turns no one awayapproach

───→here3.24───→4.11However they come, I meet them so.

ŚrīdharaclassicalF

The Lord inside as inner rulerapproach

───→here3.24───→3.30Lay every act in Me; I move within.

ŚrīdharaclassicalI

His evenness as ground for refugeapproach

───→here3.24───→4.11I meet each one as that one approaches.

ŚrīdharaclassicalJ

Insight given as a gift, not earned aloneapproach

───→here3.24───→4.34Knowers will pass it to you by teaching.

ŚrīdharaclassicalL

Chapter prefaces as the bhāṣya's spineapproach

───→here3.24───→5.1Settling the doubt: renounce or work?

RamsukhdasclassicalJ

Divine vs demonic patternsapproach

───→here3.24───→3.37The enemy is desire turning into anger.

RamsukhdasclassicalK

The body is not yoursapproach

───→here3.24───→3.27The modes act, but ego claims the deed.

Ekrasmodernkarma_yoga

Karma yoga — the apprentice pathbetween · v2

3.20Janaka, lokasangraha───→here3.24───→4.18Action in inaction

Ekrasmodernleadership

Leadership — svadharma in actionbetween · v2

3.21What the great one does───→here3.24───→3.25Wise act as the unwise act

Ekrasmodernanger_management

Anger Managementbetween · other

2.63Anger to ruin───→here3.24───→3.37Kāma is the enemy

VallabhaclassicalC

Drop the doer, not the deedbetween

3.1Drop something inside the act, not the act.───→here3.24───→3.30Drop the fruit, the mine, the doership — keep the act.

VallabhaclassicalD

Chapter-opening preludesbetween

3.1Four-verse prelude frames renunciation.───→here3.24───→4.1Four-verse prelude names avatāra-līlā.

VallabhaclassicalI

A closed three-source citation gridbetween

2.11Vallabha quotes his own Nibandha at verse two.───→here3.24───→3.30The Nibandha is cited again on threefold drop.

Ekrasmodernparadox_of_doership

Paradox of doership — kartṛtvaapproach · v2

───→here3.24───→3.27Modes act, ego claims

VallabhaclassicalA

Two paths — rule-bound and grace-onlyapproach

───→here3.24───→4.11Each soul takes the path Krishna assigns to it.

VallabhaclassicalG

The Lord plays — calf-affection, not contractapproach

───→here3.24───→4.7When dharma weakens, the Lord descends to play.

Ekrasmodernfamily_conflict

Family Conflictexit · other

2.8No grief-remover I see───→here3.24───→

RāmānujaclassicalD

Karma-yoga as kainkarya (worship)between

3.9Sacrifice-frame frees the act.───→here3.24───→3.30Surrender every act.

VedāntadeśikaclassicalF

Saṅgati — anticipation-and-resolutionbetween

3.1Arjuna's question resolves 2.49's hint.───→here3.24───→6.47Top-yogin clause — the chapter-7 hinge.

VedāntadeśikaclassicalG

Three yogas — three angles on one configurationbetween

3.3Two paths, one orientation toward Me.───→here3.24───→3.30Karma offered to the indweller becomes worship.

RāmānujaclassicalC

Three ṣaṭkas (1–6 / 7–12 / 13–18)approach

───→here3.24───→5.1A four-clause summary of all of 2 through 4.

RāmānujaclassicalG

Māyā is real causal powerapproach

───→here3.24───→4.6Self-power, not self-illusion.

RāmānujaclassicalH

Prapatti / śaraṇāgati — universal upāyaapproach

───→here3.24───→4.11As they approach Me, so do I receive them.

VedāntadeśikaclassicalC

Antaryāmin — the indweller as standing referentapproach

───→here3.24───→3.30'Mayi sarvāṇi karmāṇi': read as antaryāmin.

VedāntadeśikaclassicalD

Adhikāra — eligibility as architecture, not exceptionapproach

───→here3.24───→4.11'Yathā' is open; the verb is the gate.

AbhinavaguptaclassicalA

Knowing and acting are one powerbetween

3.1Knowing versus acting is the wrong cut.───→here3.24───→7.1Together they cover everything to be known.

MadhvaclassicalT2

Soul depends on Lord — the gap that does not closebetween

2.20The soul is conscious but only as reflection.───→here3.24───→3.27Action is the modes'; the soul only seems to act.

MadhvaclassicalT7

Action and knowledge — never rivalsbetween

3.20Even Janaka acted; the wise still do.───→here3.24───→5.1Renouncing isn't quitting the householder's life.

AbhinavaguptaclassicalB

Recognition, not additionapproach

───→here3.24───→4.14Recognize, do not learn — the verb shifts.

AbhinavaguptaclassicalD

Avatāra: appearance without departureapproach

───→here3.24───→4.1Teaching descends; the teacher does not move.

MadhvaclassicalT10

The deluder is named — three goddesses, one Lordapproach

───→here3.24───→4.6Even the unborn descends through the deluder Durgā.

Śabda · lemmas (14 unique · 15 occurrences)

कर्ता kartṛ — doer, agent (from √kṛ) · nominative masculine singular noun
स्याम् √as — to be (verbal root) · present optative 1st person singular verb
इमे·इमाः idam ×2 — this (proximal demonstrative) · nominative masculine plural noun / accusative feminine plural noun
कर्म karman — action, deed, the law of action · accusative neuter singular noun
संकरस्य saṃkara — mixture, confusion (sam- + √kṛ 'do/make') · genitive masculine singular noun
उपहन्याम् upa-√han — (upa- + han: to slay) · present optative 1st person singular verb
प्रजाः prajā — offspring, progeny, creatures (pra- + √jan) · accusative feminine plural noun · also at 3.10, 3.11, 10.6

show all 14

उत्सीदेयुः ut-√sad — to be destroyed, perish (ud- + √sad) · present optative 3rd person plural verb
लोकाः loka — world, realm; people · nominative masculine plural noun
न na — not (negation particle)
कुर्याम् √kṛ — to do, make (verbal root) · present optative 1st person singular verb
चेद् ced — if, supposing that
अहम् mad — I, me (1st person pronoun stem); also: to rejoice (verbal root) · nominative singular noun
च ca — and; (homonym: also the consonant ca)

Praśna · so what (6)

01If the verse's logic is that leadership-action prevents social chaos, does it obligate every capable person to remain publicly active — or only those whom others actually observe and imitate?
02Śaṅkara insists the jñānī retains loka-anugraha as a residual duty after ego-dissolution: is an action performed purely for others' benefit truly niṣkāma (without personal desire), or does altruism itself become a subtle binding?

show all 6

03Rāmānuja's reading pivots on akṛtsnavidaḥ — those who know partially. Does Bhagavad-gītā assume that most practitioners will always remain in this partial-knowing state, and that exemplary action is therefore a permanent structural requirement, not a transitional aid?
04Vallabha reduces his commentary to a single phrase, yet Puṣṭi-mārga theology makes Kṛṣṇa's karma the ground of all grace: does the brevity itself communicate that the verse's meaning is already contained in the devotee's direct experience of Kṛṣṇa's will?
05The varṇa-saṅkara warning is social, not merely cosmological. How does this verse interact with contemporary questions about institutional leadership — when does a leader's withdrawal from responsibility become the cause of systemic disorder rather than personal liberation?
06Madhusūdana's mimetic bond ('as I act, so must you') differs structurally from rule-based ethics: it models conduct on a living exemplar. What is the epistemological status of this kind of moral transmission — and what happens when the exemplar is no longer visible?

Vyavahāra · try it in your life

Advaita

When you hold authority — as a parent, teacher, or manager — you cannot unilaterally withdraw on grounds that you are 'beyond attachment': the stability of those who depend on your visible functioning is part of the world-order your position subtends. Act without ego-claim, but act.

Viśiṣṭādvaita

Be deliberate about the example you set in your community or workplace, because those with less experience (akṛtsnavidaḥ) will pattern their conduct on yours without asking permission. Your visible practice is a form of dharmic responsibility, not optional self-expression.

show all 6

Dvaita

Recognize that your capacity to act at all is borrowed from a source larger than your will. Attributing cosmic or social outcomes to your own agency inflates the ego; attributing them to divine sustenance grounds action in humility and prevents the paralysis that comes from over-estimating personal responsibility.

Śuddhādvaita

Participate in the shared rituals and routines of your household or community as an act of devotional presence, not as mere duty. When action is received as grace rather than performed as obligation, the burden of outcome dissolves and the act itself becomes worship.

Bhakti

Take seriously that opting out of your role — whether in family, civic life, or professional community — corrupts (malinī-karoti) the fabric that others rely on. Śrīdhara's gloss 'defile' is deliberately strong: abdication is not neutral withdrawal; it actively degrades what it leaves.

Advaita-Bhakti

Find an exemplar whose conduct you can consciously model, and then embody that standard without private reservation — not because the rule demands it, but because you recognize the living continuity between your action and theirs. This is Madhusūdana's mimetic bond made practical: tradition transmits through deliberate imitation.

Adhiṣṭhāna · substrate signature

substratev2.6-frozen

parserByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)

mūlaBelvalkar critical edition (BORI 1947), via Ambuda multi-witness

show all metadata

weightsa=1 · b=0.01 · e_v=0.005 · z=0.2 · h=0 · th=0.01

anchorfit on Ramsukhdas's Sādhak Sañjīvanī (1980), frozen across the eight-commentator panel; cross-validated R@4 = 71.6% on Śaṅkara

extracted2026-04-21

methodPaper 1, Section II.B

↓ view raw per-verse object (JSON)↗ per-verse-object schema ↗ substrate code (MIT) + data (CC-BY 4.0)

The schema generalizes to any bounded-polysemy corpus with discrete primary text units, attested witness traditions, identifiable schools, and formal substrate. Port the per-verse object; refit weights on a domain-appropriate Layer-3 anchor; ship.

Bhagavad Gītā Chapter 3, Verse 24: Krishna to Arjuna — Karma-Yoga