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Ch 3 · Karma-Yoga
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Bhagavad Gītā Chapter 3, Verse 30: Krishna to Arjuna — Karma-Yoga

Bhagavad Gītā 3.30Chapter 3 · Karma-Yoga · Krishna → Arjuna · anuṣṭubh
मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा ।
निराशीर् निर्ममो भूत्वा युध्यस्व विगतज्वरः ॥
mayi← mad(383 verses)locative singular nounI, me (1st person pronoun stem); also: to rejoice (verbal root) sarvāṇi← sarva(138 verses)accusative neuter plural nounall, entireattested in commentariesadvaitaकर्माणि संन्यस्य निक्षिप्य अध्यात्मचेतसा विवेकबुद्ध्या अहं कर्ता ईश्वराय भृत्यवत् करोमि इत्यनया बुद्ध्याviśiṣṭādvaitaकर्माणि अध्यात्मचेतसा संन्यस्य निराशीः निर्ममो विगतज्वरः युद्धादिकं सर्वं चोदितं कर्म कुरुष्वdvaitaकर्माणि मय्येव सन्न्यस्य भ्रान्त्या जीवेऽध्यारोपितानि मय्येव विसृज्य भगवानेव सर्वाणि कर्माणि करोतीति मत्पूजेतिbhaktiकर्माणि मयि संन्यस्य समर्प्याध्यात्मचेतसान्तर्याम्यधीनोऽहं करोमीति दृष्ट्या निराशीर्निष्कामोऽतएव मत्फलसाधनं मदर्थमिदं कadvaita-bhaktiकर्माणि लौकिकानि वैदिकानि karmāṇi← karman(144 verses)accusative neuter plural nounaction, deed, the law of actionattested in commentariesadvaitaसंन्यस्य निक्षिप्य अध्यात्मचेतसा विवेकबुद्ध्या अहं कर्ता ईश्वराय भृत्यवत् करोमि इत्यनया बुद्ध्याviśiṣṭādvaitaअध्यात्मचेतसा संन्यस्य निराशीः निर्ममो विगतज्वरः युद्धादिकं सर्वं चोदितं कर्म कुरुष्वdvaitaमय्येव सन्न्यस्य भ्रान्त्या जीवेऽध्यारोपितानि मय्येव विसृज्य भगवानेव सर्वाणि कर्माणि करोतीति मत्पूजेतिbhaktiमयि संन्यस्य समर्प्याध्यात्मचेतसान्तर्याम्यधीनोऽहं करोमीति दृष्ट्या निराशीर्निष्कामोऽतएव मत्फलसाधनं मदर्थमिदं कर्मेत्येadvaita-bhaktiलौकिकानि वैदिकानि saṃnyasy← saṃnyas(4 verses)convto renounce, cast down (sam- + ni- + √as 'throw')attested in commentariesadvaitaनिक्षिप्य अध्यात्मचेतसा विवेकबुद्ध्या अहं कर्ता ईश्वराय भृत्यवत् करोमि इत्यनया बुद्ध्याviśiṣṭādvaitaनिराशीः निर्ममो विगतज्वरः युद्धादिकं सर्वं चोदितं कर्म कुरुष्वbhaktiसमर्प्याध्यात्मचेतसान्तर्याम्यधीनोऽहं करोमीति दृष्ट्या निराशीर्निष्कामोऽतएव मत्फलसाधनं मदर्थमिदं कर्मेत्येवं ममताशून्यशadvaita-bhaktiसमर्प्य निराशीर्निष्कामः निर्ममो देहपुत्रभ्रात्रादिषु स्वीयेषु ममताशून्यः विगतज्वरः संतापहेतुत्वाच्छोकādhyātma-cetasā← cetas(16 verses)instrumental neuter singular nounconsciousness, mind, awareness
nirāśī← nirāśī(2 verses)nominative masculine singular nounwithout expectation (nis- + āśīs 'desire')r nirm← nirmama(4 verses)nominative masculine singular nounwithout sense of mine-ness (nis- + mama 'mine')amo bhūtvā← bhū(10 verses)convto be, become; the earth (verbal root / noun)attested in commentariesadvaitaयुध्यस्व विगतज्वरः विगतसंतापः विगतशोकः सन्नित्यर्थःviśiṣṭādvaitaविगतज्वरो युद्धादिकं कुरुष्वbhaktiविगतज्वरस्त्यक्तशोकश्च भूत्वा युध्यस्वadvaita-bhaktiत्वं मुमुक्षुर्युध्यस्व विहितानि कर्माणि कुर्वित्यभिप्रायः yudhyasva← √yudh(8 verses)present imperative 2nd person singular verbto fight (verbal root); battleattested in commentariesadvaitaविगतज्वरः विगतसंतापः विगतशोकः सन्नित्यर्थःviśiṣṭādvaitaइत्येतच्छास्त्रीयोपलक्षणमित्यभिप्रायेणोक्तंयुद्धादिकमिति vigata← vi-√gam(7 verses)compound participle (compound member)to depart (vi- + √gam 'go')-jvaraḥ← jvaranominative masculine singular nounfever, ardor (from √jvar)
spokensingle-voice recital; rendered via IndicF5 conditioned on a Sanskrit reference clip
meaning

Lay all your actions at My feet, with your mind fixed on the Self; free of craving, free of mine-ness, shed the fever of grief and fight.

Bhāṣyakāra purports

  • Śaṅkaraadvaita

    Surrender all actions unto Me — Vāsudeva, the all-knowing inner Self — through the discriminative understanding (viveka-buddhi) that 'I act as a servant before the Lord.' Rid yourself of desire (āśā) and the sense of mine-ness (mamabhāva), knowing these bind the one who has not yet stabilized in jñāna. Fight, free of the fever (jvara) of grief — for this niṣkāma-karma is the preparatory ground from which direct knowledge of the Self arises.

    divergence: Śaṅkara glosses mayi as 'Vāsudeve parameśvare sarvajñe sarvātmani'; adhyātma-cetasā as 'viveka-buddhyā'; and vigata-jvaraḥ as 'vigata-santāpaḥ vigata-śokaḥ'. The servant-before-king simile ('bhṛtyavat') is his own.

  • Rāmānujaviśiṣṭādvaita

    Place all actions in Me — the inner ruler (antaryāmin) who dwells within each ātman as its very body — recognizing by the śruti-established knowledge that I alone propel you as My own body-instrument. Desire-freed, ownership-freed, and fever-freed, perform all ordained duty as pure worship of the Supreme Person (paramapuruṣa), trusting that He who is worshipped through action will Himself liberate from bondage.

    divergence: Rāmānuja repeatedly cites the antaryāmin-brāhmaṇa (Bṛhadāraṇyaka 5.7) and Gītā 18.61 ('yantrārūḍhāni māyayā'). He glosses adhyātma-cetasā as awareness of the ātman's bodyhood to Bhagavān, not merely discriminative reason.

  • Madhvadvaita

    Surrender unto Me, Hari, all the actions that ignorance (bhrānti) has falsely attributed to the jīva — for Bhagavān alone is the true agent of all action. The adhyātma-cetasā is the mind oriented to 'Bhagavān acts; I am His instrument'; sannyāsa is that recognition; nirmama is the declaration 'I am not the doer.' Fight, knowing the doership never belonged to you.

    divergence: Madhva defines adhyātma-cetasā as 'ātmānam adhikṛtya yac cetaḥ' — specifically Bhagavān as the true agent; sannyāsaḥ is explicitly glossed as 'bhagavān karoti iti'; nirmama as 'nāhaṃ karomi iti'.

  • Vallabhaśuddhādvaita

    Through Sāṅkhya-understanding — seeing Me, the primary agent (mukhya sākṣāt-kartā), as the Supreme Deity (paradevatā) — surrender and offer (samarpya) all actions unto Me. The threefold relinquishment is precise: nirāśīḥ releases attachment to results; nirmamaḥ releases ownership; vigata-jvaraḥ releases the illusion of being the kartā. Without this triple surrender and offering (arpaṇa) to Me, no fruit accrues — siddhi arises from arpaṇa alone.

    divergence: Vallabha cites his own nibandha: 'samarpanāt karmaṇāṃ ca siddhir bhavati nānyathā.' He reads sāṅkhya-cetasā (his gloss for adhyātma-cetasā) as Kṛṣṇa-centered awareness, not abstract discriminative knowledge.

  • Śrīdharabhakti

    You are not yet a knower of truth (tattva-vit), so act you must — but act thus: offer all actions to Me as the antaryāmin who governs you, holding the understanding 'I act in dependence on the inner ruler.' Be desire-free, treating all fruit as Mine alone and thus empty of mine-ness; free of the grief (śoka) that is here called jvara. Fight.

    divergence: Śrīdhara glosses adhyātma-cetasā as 'antaryāmy-adhīno'haṃ karomi iti dṛṣṭyā'; vigata-jvaraḥ as 'tyakta-śokaḥ'. He frames the entire verse as instruction specifically calibrated to Arjuna who is not yet a jñānin.

  • Madhusūdanaadvaita-bhakti

    The mumukṣu who cannot yet renounce action should offer all worldly and Vedic karma to Bhagavān Vāsudeva — the omniscient inner ruler — through the understanding 'I am a servant before the Lord, acting under His governance.' Desire-free (niṣkāma), bereft of mine-ness toward body, sons, and kin, freed from the grief (śoka here named jvara) born of fearing disgrace or hell, fight. Note: nirmama and vigata-jvaraḥ apply to the battle specifically; bhagavad-arpaṇa and niṣkāmatva are universal to all karma for the mumukṣu.

    divergence: Madhusūdana imports Śaṅkara's bhṛtya simile and Vāsudeva-glossing but then distinguishes: nirmama and tyakta-śoka apply to yuddha alone ('anyatra mamāśokayoḥ aprasak-tatvāt'); bhagavad-arpaṇa and niṣkāmatva are sādhāraṇa for all karma of a mumukṣu.

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