To Arjuna’s demand for a clear instruction whether Karma (doing one’s duty) is superior, or knowledge is, Krishna responds this way: 
In the world, there are two practices towards perfection: One through the Jnjaani’s path of knowledge, and the Yogi’s through the path of action (karma).
One cannot be free from Karma or reach perfection by neglecting or absolving from them. One can never be free from actions in accordance with one’s nature or characteristics (guna). Those who control the senses and organs, while their mind is indulging fully in their subjects, are hypocrites. On the other hand, those Yogis who indulge in own duties and actions without getting attached to the actions or their results are superior. Hence, you perform your designated duties, as a Yajna, without any attachments.
– (Chapter 3; Verses 1-10)
At the time of creation, the creator guided us thus: Let the Sahayajna that you and the devas nourish each other be the Kamadhenu that leads all of you towards the ultimate prosperity and wellbeing. The food that nourishes all beings and the rain behind the creation of that food, are the result of such Yajnas in the world. Those who brings selfish motives into such Yajna are sinning. Such lives are wasted. But those who are steadfast on one’s own Self and do their duties in an unattached fashion, won’t have anything to gain or lose from such actions. They won’t have to depend on anything, for anything.
In the path of those like King Janaka, you too be a role model for the world. People imitate and follow the examples of great people. The wise ones shouldn’t cause confusion in the mind of ignorant ones (through advises or corrections), but instead should lead them by example through one’s own actions.
All actions originate from the three gunas (Satva, Rajas, Tamas). Our egoistic mind assumes doer-ship of those. But those who understand the truth behind the guna-karma relationship, remain unattached. They don’t get attached to the actions or their results.
Even Jnanis keep performing the actions through their senses and organs, in accordance with their nature. There is no benefit of controlling them. One’s duty performed even in an imperfect manner is far superior to others’ duties performed in a perfect way!
– (Chapter 3; Verses 11-35)
At this point, Arjuna raises a question: In such a case, why, and under what influence are humans forced to do sins? Krishna’s answer to that is:
The attractions/repulsions of the senses to various subjects are hindrance in our path forward. The sensory desire and anger, which originate from the Rajo guna, are our enemies that veil our wisdom and lead us towards sins. They are said to be seated in our senses and minds…
Our senses are superior to their subjects (as well as our physical body); our mind is superior to senses; and our intellect is superior to the mind… We should control that intellect with our own self, Aatma, to take care of that powerful and mystical enemy of ours!
– (Chapter 3; Verses 36-43)
This chapter guides us through practicing a Path of Actions based on one’s own swadharma. Krisha might be emphasising that path here, as that is the apt one for Arjuna in the battlefield in a situation where the war has formally been commenced. However, along with that, Krishna has specified that there is another Path of Jnana as well. He further goes on to refer to other paths, such as Bhakti Yoga in later chapters.
In this path, one should move forward by performing one’s designated duty, by recognizing those in accordance with one’s own nature and characteristics, in a Sahayajna manner with the universe, and in the process, be a role model to others.
One should indulge in own duties without attachment. However, one should also be wary of and address the enemy that can come in our senses and mind. Our senses are powerful. Though our mind is superior to that, even that can be subject to immense desire and illusions easily. That mind can be controlled with our intellect. We can control and govern that intellect with our true Self, which is even superior to the intellect. We need to practice that approach, to prevent our intellect from falling into delusions or being misled by incorrect information or knowledge.
