Gita Chapter-3

ॐ श्रीपरमात्मने नमः। 

अथ तृतीयोऽध्यायः

कर्मयोगः

शास्त्रस्य प्रवृत्तिनिवृत्तिविषयभूते द्वे बुद्धी भगवता निर्दिष्टे, साङ्‍ख्ये बुद्धिः योगे बुद्धिः इति च । तत्र ‘प्रजहाति यदा कामान्’ (भ. गी. २ । ५५) इत्यारभ्य आ अध्यायपरिसमाप्तेः साङ्‍ख्यबुद्ध्याश्रितानां संन्यासं कर्तव्यमुक्त्वा तेषां तन्निष्ठतयैव च कृतार्थता उक्ता — ‘एषा ब्राह्मी स्थितिः’ (भ. गी. २ । ७२) इति । अर्जुनाय च ‘कर्मण्येवाधिकारस्ते . . . मा ते सङ्गोऽस्त्वकर्मणि’ (भ. गी. २ । ४७) इति कर्मैव कर्तव्यमुक्तवान् योगबुद्धिमाश्रित्य, न तत एव श्रेयःप्राप्तिम् उक्तवान् । तदेतदालक्ष्य पर्याकुलीकृतबुद्धिः अर्जुनः उवाच । कथं भक्ताय श्रेयोर्थिने यत् साक्षात् श्रेयःप्राप्तिसाधनं साङ्‍ख्यबुद्धिनिष्ठां श्रावयित्वा मां कर्मणि दृष्टानेकानर्थयुक्ते पारम्पर्येणापि अनैकान्तिकश्रेयःप्राप्तिफले नियुञ्ज्यात् इति युक्तः पर्याकुलीभावः अर्जुनस्य, तदनुरूपश्च प्रश्नः ‘ज्यायसी चेत्’ (भ. गी. ३ । १) इत्यादिः, प्रश्नापाकरणवाक्यं च भगवतः युक्तं यथोक्तविभागविषये शास्त्रे ॥

केचित्तु — अर्जुनस्य प्रश्नार्थमन्यथा कल्पयित्वा तत्प्रतिकूलं भगवतः प्रतिवचनं वर्णयन्ति, यथा च आत्मना सम्बन्धग्रन्थे गीतार्थो निरूपितः तत्प्रतिकूलं च इह पुनः प्रश्नप्रतिवचनयोः अर्थं निरूपयन्ति । कथम् ? तत्र सम्बन्धग्रन्थे तावत् — सर्वेषामाश्रमिणां ज्ञानकर्मणोः समुच्चयः गीताशास्त्रे निरूपितः अर्थः इत्युक्तम् ; पुनः विशेषितं च यावज्जीवश्रुतिचोदितानि कर्माणि परित्यज्य केवलादेव ज्ञानात् मोक्षः प्राप्यते इत्येतत् एकान्तेनैव प्रतिषिद्धमिति । इह तु आश्रमविकल्पं दर्शयता यावज्जीवश्रुतिचोदितानामेव कर्मणां परित्याग उक्तः । तत् कथम् ईदृशं विरुद्धमर्थम् अर्जुनाय ब्रूयात् भगवान् , श्रोता वा कथं विरुद्धमर्थमवधारयेत् ॥

तत्रैतत् स्यात् — गृहस्थानामेव श्रौतकर्मपरित्यागेन केवलादेव ज्ञानात् मोक्षः प्रतिषिध्यते, न तु आश्रमान्तराणामिति । एतदपि पूर्वोत्तरविरुद्धमेव । कथम् ? सर्वाश्रमिणां ज्ञानकर्मणोः समुच्चयो गीताशास्त्रे निश्चितः अर्थः इति प्रतिज्ञाय इह कथं तद्विरुद्धं केवलादेव ज्ञानात् मोक्षं ब्रूयात् आश्रमान्तराणाम् ॥

अथ मतं श्रौतकर्मापेक्षया एतद्वचनम् ‘केवलादेव ज्ञानात् श्रौतकर्मरहितात् गृहस्थानां मोक्षः प्रतिषिध्यते’ इति ; तत्र गृहस्थानां विद्यमानमपि स्मार्तं कर्म अविद्यमानवत् उपेक्ष्य ‘ज्ञानादेव केवलात्’ इत्युच्यते इति । एतदपि विरुद्धम् । कथम् ? गृहस्थस्यैव स्मार्तकर्मणा समुच्चितात् ज्ञानात् मोक्षः प्रतिषिध्यते न तु आश्रमान्तराणामिति कथं विवेकिभिः शक्यमवधारयितुम् । किञ्च — यदि मोक्षसाधनत्वेन स्मार्तानि कर्माणि ऊर्ध्वरेतसां समुच्चीयन्ते तथा गृहस्थस्यापि इष्यतां स्मार्तैरेव समुच्चयो न श्रौतैः ॥

अथ श्रौतैः स्मार्तैश्च गृहस्थस्यैव समुच्चयः मोक्षाय, ऊर्ध्वरेतसां तु स्मार्तकर्ममात्रसमुच्चितात् ज्ञानात् मोक्ष इति । तत्रैवं सति गृहस्थस्य आयासबाहुल्यात् , श्रौतं स्मार्तं च बहुदुःखरूपं कर्म शिरसि आरोपितं स्यात् ॥

अथ गृहस्थस्यैव आयासबाहुल्यकारणात् मोक्षः स्यात् , न आश्रमान्तराणां श्रौतनित्यकर्मरहितत्वात् इति । तदप्यसत् , सर्वोपनिषत्सु इतिहासपुराणयोगशास्त्रेषु च ज्ञानाङ्गत्वेन मुमुक्षोः सर्वकर्मसंन्यासविधानात् , आश्रमविकल्पसमुच्चयविधानाच्च श्रुतिस्मृत्योः ॥

सिद्धस्तर्हि सर्वाश्रमिणां ज्ञानकर्मणोः समुच्चयः — न, मुमुक्षोः सर्वकर्मसंन्यासविधानात् । ‘पुत्रैषणाया वित्तैषणायाश्च लोकैषणायाश्च व्युत्थायाथ भिक्षाचर्यं चरन्ति’ (बृ. उ. ३ । ५ । १) ‘तस्मात् न्यासमेषां तपसामतिरिक्तमाहुः’ (तै. ना. ७९) ‘न्यास एवात्यरेचयत्’ (तै. ना. ७८) इति, ‘न कर्मणा न प्रजया धनेन त्यागेनैके अमृतत्वमानशुः’ (तै. ना. १२) इति च । ‘ब्रह्मचर्यादेव प्रव्रजेत्’ (जा. उ. ४) इत्याद्याः श्रुतयः । ‘त्यज धर्ममधर्मं च उभे सत्यानृते त्यज । उभे सत्यानृते त्यक्त्वा येन त्यजसि तत्त्यज । ’ (मो. ध. ३२९ । ४०) ‘संसारमेव निःसारं दृष्ट्वा सारदिदृक्षया । प्रव्रजन्त्यकृतोद्वाहाः परं वैराग्यमाश्रिताः’ ( ? ) इति बृहस्पतिः । ‘कर्मणा बध्यते जन्तुर्विद्यया च विमुच्यते । तस्मात्कर्म न कुर्वन्ति यतयः पारदर्शिनः’ (मो. ध. २४१ । ७) इति शुकानुशासनम् । इहापि च ‘सर्वकर्माणि मनसा संन्यस्य’ (भ. गी. ५ । १३) इत्यादि ॥

मोक्षस्य च अकार्यत्वात् मुमुक्षोः कर्मानर्थक्यम् । नित्यानि प्रत्यवायपरिहारार्थानि इति चेत् , न ; असंन्यासिविषयत्वात् प्रत्यवायप्राप्तेः । न हि अग्निकार्याद्यकरणात् संन्यासिनः प्रत्यवायः कल्पयितुं शक्यः, यथा ब्रह्मचारिणामसंन्यासिनामपि कर्मिणाम् । न तावत् नित्यानां कर्मणामभावादेव भावरूपस्य प्रत्यवायस्य उत्पत्तिः कल्पयितुं शक्या, ‘कथमसतः सज्जायेत’ (छा. उ. ६ । २ । २) इति असतः सज्जन्मासम्भवश्रुतेः । यदि विहिताकरणात् असम्भाव्यमपि प्रत्यवायं ब्रूयात् वेदः, तदा अनर्थकरः वेदः अप्रमाणमित्युक्तं स्यात् ; विहितस्य करणाकरणयोः दुःखमात्रफलत्वात् । तथा च कारकं शास्त्रं न ज्ञापकम् इत्यनुपपन्नार्थं कल्पितं स्यात् । न चैतदिष्टम् । तस्मात् न संन्यासिनां कर्माणि । अतो ज्ञानकर्मणोः समुच्चयानुपपत्तिः ; ‘ज्यायसी चेत् कर्मणस्ते मता बुद्धिः’ (भ. गी. ३ । १) इति अर्जुनस्य प्रश्नानुपपत्तेश्च ॥

यदि हि भगवता द्वितीयेऽध्याये ज्ञानं कर्म च समुच्चित्य त्वया अनुष्ठेयम् इत्युक्तं स्यात् , ततः अर्जुनस्य प्रश्नः अनुपपन्नः ‘ज्यायसी चेत्कर्मणस्ते मता बुद्धिः’ (भ. गी. ३ । १) इति । अर्जुनाय चेत् बुद्धिकर्मणी त्वया अनुष्ठेये इत्युक्ते, या कर्मणो ज्यायसी बुद्धिः सापि उक्तैव इति ‘तत् किं कर्मणि घोरे मां नियोजयसि केशव’ (भ. गी. ३ । १) इति उपालम्भः प्रश्नो वा न कथञ्चन उपपद्यते । न च अर्जुनस्यैव ज्यायसी बुद्धिः न अनुष्ठेया इति भगवता उक्तं पूर्वम् इति कल्पयितुं युक्तम् , येन ‘ज्यायसी चेत्’ इति विवेकतः प्रश्नः स्यात् ॥

यदि पुनः एकस्य पुरुषस्य ज्ञानकर्मणोर्विरोधात् युगपदनुष्ठानं न सम्भवतीति भिन्नपुरुषानुष्ठेयत्वं भगवता पूर्वमुक्तं स्यात् , ततोऽयं प्रश्न उपपन्नः ‘ज्यायसी चेत्’ इत्यादिः । अविवेकतः प्रश्नकल्पनायामपि भिन्नपुरुषानुष्ठेयत्वेन ज्ञानकर्मनिष्ठयोः भगवतः प्रतिवचनं नोपपद्यते । न च अज्ञाननिमित्तं भगवत्प्रतिवचनं कल्पनीयम् । अस्माच्च भिन्नपुरुषानुष्ठेयत्वेन ज्ञानकर्मनिष्ठयोः भगवतः प्रतिवचनदर्शनात् ज्ञानकर्मणोः समुच्चयानुपपत्तिः । तस्मात् केवलादेव ज्ञानात् मोक्ष इत्येषोऽर्थो निश्चितो गीतासु सर्वोपनिषत्सु च ॥

ज्ञानकर्मणोः ‘एकं वद निश्चित्य’ (भ. गी. ३ । २) इति च एकविषयैव प्रार्थना अनुपपन्ना, उभयोः समुच्चयसम्भवे । ‘कुरु कर्मैव तस्मात्त्वम्’ (भ. गी. ४ । १५) इति च ज्ञाननिष्ठासम्भवम् अर्जुनस्य अवधारणेन दर्शयिष्यति॥

तत्रैतत् स्यात् — गृहस्थानामेव श्रौतकर्मपरित्यागेन केवलादेव ज्ञानात् मोक्षः प्रतिषिध्यते, न तु आश्रमान्तराणामिति । एतदपि पूर्वोत्तरविरुद्धमेव । कथम् ? सर्वाश्रमिणां ज्ञानकर्मणोः समुच्चयो गीताशास्त्रे निश्चितः अर्थः इति प्रतिज्ञाय इह कथं तद्विरुद्धं केवलादेव ज्ञानात् मोक्षं ब्रूयात् आश्रमान्तराणाम् ॥

अथ मतं श्रौतकर्मापेक्षया एतद्वचनम् ‘केवलादेव ज्ञानात् श्रौतकर्मरहितात् गृहस्थानां मोक्षः प्रतिषिध्यते’ इति ; तत्र गृहस्थानां विद्यमानमपि स्मार्तं कर्म अविद्यमानवत् उपेक्ष्य ‘ज्ञानादेव केवलात्’ इत्युच्यते इति । एतदपि विरुद्धम् । कथम् ? गृहस्थस्यैव स्मार्तकर्मणा समुच्चितात् ज्ञानात् मोक्षः प्रतिषिध्यते न तु आश्रमान्तराणामिति कथं विवेकिभिः शक्यमवधारयितुम् । किञ्च — यदि मोक्षसाधनत्वेन स्मार्तानि कर्माणि ऊर्ध्वरेतसां समुच्चीयन्ते तथा गृहस्थस्यापि इष्यतां स्मार्तैरेव समुच्चयो न श्रौतैः ॥

अथ श्रौतैः स्मार्तैश्च गृहस्थस्यैव समुच्चयः मोक्षाय, ऊर्ध्वरेतसां तु स्मार्तकर्ममात्रसमुच्चितात् ज्ञानात् मोक्ष इति । तत्रैवं सति गृहस्थस्य आयासबाहुल्यात् , श्रौतं स्मार्तं च बहुदुःखरूपं कर्म शिरसि आरोपितं स्यात् ॥

अथ गृहस्थस्यैव आयासबाहुल्यकारणात् मोक्षः स्यात् , न आश्रमान्तराणां श्रौतनित्यकर्मरहितत्वात् इति । तदप्यसत् , सर्वोपनिषत्सु इतिहासपुराणयोगशास्त्रेषु च ज्ञानाङ्गत्वेन मुमुक्षोः सर्वकर्मसंन्यासविधानात् , आश्रमविकल्पसमुच्चयविधानाच्च श्रुतिस्मृत्योः ॥

सिद्धस्तर्हि सर्वाश्रमिणां ज्ञानकर्मणोः समुच्चयः — न, मुमुक्षोः सर्वकर्मसंन्यासविधानात् । ‘पुत्रैषणाया वित्तैषणायाश्च लोकैषणायाश्च व्युत्थायाथ भिक्षाचर्यं चरन्ति’ (बृ. उ. ३ । ५ । १) ‘तस्मात् न्यासमेषां तपसामतिरिक्तमाहुः’ (तै. ना. ७९) ‘न्यास एवात्यरेचयत्’ (तै. ना. ७८) इति, ‘न कर्मणा न प्रजया धनेन त्यागेनैके अमृतत्वमानशुः’ (तै. ना. १२) इति च । ‘ब्रह्मचर्यादेव प्रव्रजेत्’ (जा. उ. ४) इत्याद्याः श्रुतयः । ‘त्यज धर्ममधर्मं च उभे सत्यानृते त्यज । उभे सत्यानृते त्यक्त्वा येन त्यजसि तत्त्यज । ’ (मो. ध. ३२९ । ४०) ‘संसारमेव निःसारं दृष्ट्वा सारदिदृक्षया । प्रव्रजन्त्यकृतोद्वाहाः परं वैराग्यमाश्रिताः’ ( ? ) इति बृहस्पतिः । ‘कर्मणा बध्यते जन्तुर्विद्यया च विमुच्यते । तस्मात्कर्म न कुर्वन्ति यतयः पारदर्शिनः’ (मो. ध. २४१ । ७) इति शुकानुशासनम् । इहापि च ‘सर्वकर्माणि मनसा संन्यस्य’ (भ. गी. ५ । १३) इत्यादि ॥

मोक्षस्य च अकार्यत्वात् मुमुक्षोः कर्मानर्थक्यम् । नित्यानि प्रत्यवायपरिहारार्थानि इति चेत् , न ; असंन्यासिविषयत्वात् प्रत्यवायप्राप्तेः । न हि अग्निकार्याद्यकरणात् संन्यासिनः प्रत्यवायः कल्पयितुं शक्यः, यथा ब्रह्मचारिणामसंन्यासिनामपि कर्मिणाम् । न तावत् नित्यानां कर्मणामभावादेव भावरूपस्य प्रत्यवायस्य उत्पत्तिः कल्पयितुं शक्या, ‘कथमसतः सज्जायेत’ (छा. उ. ६ । २ । २) इति असतः सज्जन्मासम्भवश्रुतेः । यदि विहिताकरणात् असम्भाव्यमपि प्रत्यवायं ब्रूयात् वेदः, तदा अनर्थकरः वेदः अप्रमाणमित्युक्तं स्यात् ; विहितस्य करणाकरणयोः दुःखमात्रफलत्वात् । तथा च कारकं शास्त्रं न ज्ञापकम् इत्यनुपपन्नार्थं कल्पितं स्यात् । न चैतदिष्टम् । तस्मात् न संन्यासिनां कर्माणि । अतो ज्ञानकर्मणोः समुच्चयानुपपत्तिः ; ‘ज्यायसी चेत् कर्मणस्ते मता बुद्धिः’ (भ. गी. ३ । १) इति अर्जुनस्य प्रश्नानुपपत्तेश्च ॥

यदि हि भगवता द्वितीयेऽध्याये ज्ञानं कर्म च समुच्चित्य त्वया अनुष्ठेयम् इत्युक्तं स्यात् , ततः अर्जुनस्य प्रश्नः अनुपपन्नः ‘ज्यायसी चेत्कर्मणस्ते मता बुद्धिः’ (भ. गी. ३ । १) इति । अर्जुनाय चेत् बुद्धिकर्मणी त्वया अनुष्ठेये इत्युक्ते, या कर्मणो ज्यायसी बुद्धिः सापि उक्तैव इति ‘तत् किं कर्मणि घोरे मां नियोजयसि केशव’ (भ. गी. ३ । १) इति उपालम्भः प्रश्नो वा न कथञ्चन उपपद्यते । न च अर्जुनस्यैव ज्यायसी बुद्धिः न अनुष्ठेया इति भगवता उक्तं पूर्वम् इति कल्पयितुं युक्तम् , येन ‘ज्यायसी चेत्’ इति विवेकतः प्रश्नः स्यात् ॥

यदि पुनः एकस्य पुरुषस्य ज्ञानकर्मणोर्विरोधात् युगपदनुष्ठानं न सम्भवतीति भिन्नपुरुषानुष्ठेयत्वं भगवता पूर्वमुक्तं स्यात् , ततोऽयं प्रश्न उपपन्नः ‘ज्यायसी चेत्’ इत्यादिः । अविवेकतः प्रश्नकल्पनायामपि भिन्नपुरुषानुष्ठेयत्वेन ज्ञानकर्मनिष्ठयोः भगवतः प्रतिवचनं नोपपद्यते । न च अज्ञाननिमित्तं भगवत्प्रतिवचनं कल्पनीयम् । अस्माच्च भिन्नपुरुषानुष्ठेयत्वेन ज्ञानकर्मनिष्ठयोः भगवतः प्रतिवचनदर्शनात् ज्ञानकर्मणोः समुच्चयानुपपत्तिः । तस्मात् केवलादेव ज्ञानात् मोक्ष इत्येषोऽर्थो निश्चितो गीतासु सर्वोपनिषत्सु च ॥

ज्ञानकर्मणोः ‘एकं वद निश्चित्य’ (भ. गी. ३ । २) इति च एकविषयैव प्रार्थना अनुपपन्ना, उभयोः समुच्चयसम्भवे । ‘कुरु कर्मैव तस्मात्त्वम्’ (भ. गी. ४ । १५) इति च ज्ञाननिष्ठासम्भवम् अर्जुनस्य अवधारणेन दर्शयिष्यति॥

The scripture (शास्त्रस्य), which pertains to the domain of action and renunciation (प्रवृत्तिनिवृत्तिविषयभूते), presents two types of knowledge (द्वे बुद्धी) as taught by Bhagavān (भगवता निर्दिष्टे): Self-knowledge (साङ्ख्ये बुद्धिः) and knowledge related to Karma Yoga (योगे बुद्धिः इति च). There, beginning with "प्रजहाति यदा कामान्" (Bh. Gī. 2.55) up to the end of the chapter (आ अध्यायपरिसमाप्तेः), renunciation (संन्यासं) is prescribed for those committed to Self-knowledge (साङ्ख्यबुद्ध्याश्रितानां), and fulfillment is said to be attained through that commitment itself (तन्निष्ठतयैव च कृतार्थता उक्ता), as in "एषा ब्राह्मी स्थितिः" (Bh. Gī. 2.72). For Arjuna (अर्जुनाय च), on the other hand, action (कर्मैव) is prescribed with the verse "कर्मण्येवाधिकारस्ते... मा ते सङ्गोऽस्त्वकर्मणि" (Bh. Gī. 2.47), through resorting to Karma Yoga knowledge (योगबुद्धिमाश्रित्य), and it is also said that liberation (श्रेयः प्राप्तिम्) is not attained directly from that (न तत एव उक्तवान्). Having observed these divisions (तदेतदालक्ष्य), Arjuna, with his mind disturbed (पर्याकुलीकृतबुद्धिः), says: how, after teaching me Self-knowledge as the direct means for liberation (साक्षात् श्रेयःप्राप्तिसाधनं), do you now direct me to action (कर्मणि दृष्टानेकानर्थयुक्ते), which is associated with many defects, and whose fruits are uncertain even in an indirect way (पारम्पर्येणापि अनैकान्तिकश्रेयःप्राप्तिफले)? Persuaded in this way, Arjuna’s question, reflecting that confusion (युक्तः पर्याकुलीभावः अर्जुनस्य), is stated appropriately as "ज्यायसी चेत्..." (Bh. Gī. 3.1). The answer that follows from Bhagavān (प्रश्नापाकरणवाक्यं च भगवतः) is consistent with the dual-division of the śāstra (यथोक्तविभागविषये शास्त्रे युक्तं).

Some (केचित्तु) imagine Arjuna’s question (अर्जुनस्य प्रश्नार्थम्) differently (अन्यथा कल्पयित्वा) and describe Bhagavān’s response (भगवतः प्रतिवचनं) in a way opposed to that (तत्प्रतिकूलं वर्णयन्ति). But as already clarified by myself (आत्मना) in the introductory note to the Gītā (सम्बन्धग्रन्थे गीतार्थो), that interpretation would contradict both the introduction and the present flow of question and answer (इह पुनः प्रश्नप्रतिवचनयोः अर्थं निरूपयन्ति).

In that sambandha-grantha (तत्र सम्बन्धग्रन्थे तावत्, Bodhacharya’s commentary on Gita), the message was that for all persons in the stages of life (सर्वेषामाश्रमिणां), the combination of jñāna and karma (ज्ञानकर्मणोः समुच्चयः) is taught in the Gītā (गीताशास्त्रे निरूपितः अर्थः इत्युक्तम्), and it was further specified (पुनः विशेषितं च) that abandoning actions prescribed by the śruti for the whole life (यावज्जीवश्रुतिचोदितानि कर्माणि परित्यज्य), and expecting liberation only from jñāna (केवलादेव ज्ञानात् मोक्षः प्राप्यते), is completely refuted here (इत्येतत् एकान्तेनैव प्रतिषिद्धमिति). Rather (इह तु), with the showing of different stages of life (आश्रमविकल्पं दर्शयता), and with actions prescribed by śruti for the whole life (यावज्जीवश्रुतिचोदितानामेव कर्मणां) being prescribed for renunciation (परित्याग उक्तः), how then (तत् कथम्), could the Lord (भगवान्) teach such a contradictory view (ईदृशं विरुद्धमर्थम्) to Arjuna (अर्जुनाय ब्रूयात्)? Or how could the listener grasp a contradictory message (श्रोता वा कथं विरुद्धमर्थम् अवधारयेत्)?

Now, it may be objected (तत्रैतत् स्यात्): the denial of liberation by mere knowledge (केवलादेव ज्ञानात् मोक्षः प्रतिषिध्यते) applies only to householders (गृहस्थानामेव), who have given up Vedic rituals (श्रौतकर्मपरित्यागेन), and not to those in other āśramas (न तु आश्रमान्तराणामिति). But this too (एतदपि) contradicts the previous and following portions (पूर्वोत्तरविरुद्धम् एव). How so (कथम्)? Having declared that the conjunction of knowledge and action for all āśramins (सर्वाश्रमिणां ज्ञानकर्मणोः समुच्चयः) is the settled teaching in the Gītā (गीताशास्त्रे निश्चितः अर्थः इति प्रतिज्ञाय), how could it then be asserted here (इह कथं) that for other āśramins, liberation comes through knowledge alone (केवलादेव ज्ञानात् मोक्षं ब्रूयात् आश्रमान्तराणाम्)?

Then, one might hold this view (अथ मतं): with reference to śrauta-karma (श्रौतकर्मापेक्षया), this statement is made — that for householders who have renounced śrauta-karma (श्रौतकर्मरहितात् गृहस्थानां), liberation does not result from knowledge alone (मोक्षः प्रतिषिध्यते). In that case (तत्र), the smārta duties (स्मार्तं कर्म) that still remain for the householder (गृहस्थानां विद्यमानमपि), are disregarded (उपेक्ष्य) as though they were non-existent (अविद्यमानवत्), and the phrase ‘only from knowledge’ (ज्ञानादेव केवलात्) is used. But this too is contradictory (एतदपि विरुद्धम्). How (कथम्)? Because it is from knowledge, when combined with smārta-karma (स्मार्तकर्मणा समुच्चितात् ज्ञानात्), that liberation is denied to the householder alone (गृहस्थस्यैव), not to other āśramins (न तु आश्रमान्तराणाम्) — how can the discriminating (विवेकिभिः) accept such a claim (शक्यमवधारयितुम्)?

Moreover (किञ्च), if smārta-karmas (स्मार्तानि कर्माणि) are to be combined with knowledge (समुच्चीयन्ते) as a means to liberation (मोक्षसाधनत्वेन) for those who are celibate (ऊर्ध्वरेतसां), then even for the householder (गृहस्थस्यापि), only a combination with smārta-karmas should be accepted (इष्यतां), not with śrauta-karmas (न श्रौतैः). If, however (अथ), it is held that both śrauta and smārta karmas (श्रौतैः स्मार्तैश्च) must be combined with knowledge (समुच्चयः) for the householder alone (गृहस्थस्यैव मोक्षाय), while for celibates (ऊर्ध्वरेतसां), only smārta-karma is to be joined with knowledge (स्मार्तकर्ममात्रसमुच्चितात् ज्ञानात् मोक्ष), then this creates (तत्रैवं सति) an excess burden (आयासबाहुल्यात्) on the householder, as both śrauta and smārta karmas, which are extremely painful (बहुदुःखरूपं), are imposed on his head (शिरसि आरोपितं स्यात्).

Now, if it is said (अथ) that only because of this excess burden (आयासबाहुल्यकारणात्), liberation is for the householder (गृहस्थस्यैव मोक्षः स्यात्), and not for other āśramins (न आश्रमान्तराणां), since they are devoid of śrauta-nitya-karmas (श्रौतनित्यकर्मरहितत्वात्) — that too is false (तदप्यसत्). For all the Upaniṣads, Itihāsas, Purāṇas, Yoga texts (सर्वोपनिषत्सु इतिहासपुराणयोगशास्त्रेषु च), prescribe renunciation of all actions (सर्वकर्मसंन्यासविधानात्) as part of the limbs of knowledge (ज्ञानाङ्गत्वेन), and both optional and joint prescription (आश्रमविकल्पसमुच्चयविधानात्) are seen in both śruti and smṛti (श्रुतिस्मृत्योः).

Therefore (सिद्धः तर्हि), the combination of knowledge and action (ज्ञानकर्मणोः समुच्चयः) for all āśramins is not valid (न), because of the prescription of total renunciation for the seeker of liberation (मुमुक्षोः सर्वकर्मसंन्यासविधानात्). For example: “Having renounced the three desires — for sons, wealth, and worlds — they take to mendicancy” (पुत्रैषणाया वित्तैषणायाश्च लोकैषणायाश्च व्युत्थायाथ भिक्षाचर्यं चरन्ति, बृ. उ. ३ । ५ । १); “Therefore renunciation is said to be greater than all austerities” (तस्मात् न्यासमेषां तपसामतिरिक्तमाहुः, तै. ना. ७९); “Renunciation alone surpassed all” (न्यास एवात्यरेचयत्, तै. ना. ७८); and “Not by action, nor by progeny, nor by wealth, but by renunciation alone some attained immortality” (न कर्मणा न प्रजया धनेन त्यागेनैके अमृतत्वमानशुः, तै. ना. १२). Also, “Let one renounce even from brahmacarya” (ब्रह्मचर्यादेव प्रव्रजेत्, जा. उ. ४) and so on.

Moreover, the smṛti says: “Abandon both dharma and adharma, both truth and falsehood — abandon even the principle by which you abandon” (त्यज धर्ममधर्मं च उभे सत्यानृते त्यज। उभे सत्यानृते त्यक्त्वा येन त्यजसि तत्त्यज, मो. ध. ३२९ । ४०); “Having seen the world as unsubstantial, desiring the essence, those not having married renounce” (संसारमेव निःसारं दृष्ट्वा सारदिदृक्षया। प्रव्रजन्त्यकृतोद्वाहाः परं वैराग्यमाश्रिताः, बृहस्पतिः); “By action one is bound, by knowledge one is liberated — therefore the seers, who see truly, do not perform actions” (कर्मणा बध्यते जन्तुर्विद्यया च विमुच्यते। तस्मात्कर्म न कुर्वन्ति यतयः पारदर्शिनः, मो. ध. २४१ । ७). Likewise even in the Gītā: “Renouncing all actions mentally” (सर्वकर्माणि मनसा संन्यस्य, भ. गी. ५ । १३) and so on.

Since liberation (मोक्षस्य) is not a product or effect (अकार्यत्वात्), actions (कर्म) are meaningless (कर्मानर्थक्यम्) for the one seeking it (मुमुक्षोः). If it is said that nitya-karmas are required to prevent sin (नित्यानि प्रत्यवायपरिहारार्थानि इति), then no (न); because such sin accrues only for the non-renouncer (असंन्यासिविषयत्वात् प्रत्यवायप्राप्तेः). Just as it cannot be imagined that a renouncer incurs sin from non-performance of agnihotra etc. (न हि अग्निकार्याद्यकरणात् संन्यासिनः प्रत्यवायः कल्पयितुं शक्यः), so too for brahmacārins and non-renouncers (यथा ब्रह्मचारिणामसंन्यासिनामपि कर्मिणाम्).

Further, a sin, which is a positive entity (भावरूपस्य प्रत्यवायस्य), cannot arise from mere absence (भावादेव), because of the Upaniṣadic statement “How can something be born from nothing?” (कथमसतः सज्जायेत, छा. उ. ६ । २ । २). And if one says the Veda posits an inconceivable sin (असम्भाव्यमपि प्रत्यवायं) from non-performance of a prescribed action, then the Veda becomes a source of harm (अनर्थकरः वेदः), and thus invalid (अप्रमाणम्). Because both performance and non-performance result in suffering only (विहितस्य करणाकरणयोः दुःखमात्रफलत्वात्). Then the Vedic injunctions become purposeless burdens (कारकं शास्त्रं न ज्ञापकम्), which is untenable (अनुपपन्नार्थं कल्पितं स्यात्). And this is not acceptable (न चैतदिष्टम्).

Therefore (तस्मात्), there are no karmas for the renouncer (न संन्यासिनां कर्माणि). Hence (अतः), the conjunction of knowledge and action (ज्ञानकर्मणोः समुच्चयः) is not possible (अनुपपत्तिः). The question of Arjuna (अर्जुनस्य प्रश्नानुपपत्तेः), “If knowledge is superior to action...” (ज्यायसी चेत् कर्मणस्ते मता बुद्धिः, भ. गी. ३ । १), too becomes invalid.

Had Bhagavān said in the second chapter that both knowledge and action must be practiced together (ज्ञानं कर्म च समुच्चित्य त्वया अनुष्ठेयम् इत्युक्तं स्यात्), then Arjuna’s question (अर्जुनस्य प्रश्नः) would make no sense: “If you think knowledge is superior to action, then why do you engage me in this dreadful action?” (तत् किं कर्मणि घोरे मां नियोजयसि केशव, भ. गी. ३ । १). For, if Kṛṣṇa had already asked Arjuna to pursue both knowledge and action (बुद्धिकर्मणी त्वया अनुष्ठेये इत्युक्ते), then knowledge being superior to action (या कर्मणो ज्यायसी बुद्धिः) would already have been stated (सापि उक्तैव), and no complaint (उपालम्भः) or doubt (प्रश्नः) would arise.

Moreover, it is unreasonable to assume that Kṛṣṇa previously said to Arjuna that knowledge alone is superior and not to be practiced (न अनुष्ठेया इति भगवता उक्तं), and then later Arjuna raises the question (विवेकतः प्रश्नः स्यात्). Nor can it be said that one person cannot perform both knowledge and action because of mutual contradiction (ज्ञानकर्मणोर्विरोधात् युगपदनुष्ठानं न सम्भवतीति), and that these are to be practiced by different individuals (भिन्नपुरुषानुष्ठेयत्वं). Because if this had been previously stated (पूर्वमुक्तं स्यात्), only then would the question (अयं प्रश्नः) be valid (उपपन्नः).

Even if Arjuna asked the question out of confusion (अविवेकतः प्रश्नकल्पनायाम्), still Kṛṣṇa’s response dividing the paths of knowledge and action among different persons (भिन्नपुरुषानुष्ठेयत्वेन ज्ञानकर्मनिष्ठयोः भगवतः प्रतिवचनं) would not be justified. And Kṛṣṇa’s answer cannot be based on Arjuna’s ignorance (न च अज्ञाननिमित्तं भगवत्प्रतिवचनं कल्पनीयम्).

Therefore, seeing that Kṛṣṇa himself assigns knowledge and action to different individuals (भिन्नपुरुषानुष्ठेयत्वेन प्रतिवचनदर्शनात्), the conjunction of knowledge and action (ज्ञानकर्मणोः समुच्चयः) is untenable (अनुपपत्तिः). Hence (तस्मात्), liberation is attained from knowledge alone (केवलादेव ज्ञानात् मोक्षः इत्येषः अर्थः निश्चितः), as confirmed in the Gītā and all the Upaniṣads (गीतासु सर्वोपनिषत्सु च).

Finally, if both knowledge and action could be combined (उभयोः समुच्चयसम्भवे), then the request for a clear single instruction (एकं वद निश्चित्य, भ. गी. ३ । २) would make no sense (एकविषयैव प्रार्थना अनुपपन्ना). Kṛṣṇa will soon demonstrate that Arjuna had no capacity for knowledge-based life (ज्ञाननिष्ठासम्भवम्) by saying, “Therefore, do action alone” (कुरु कर्मैव तस्मात्त्वम्, भ. गी. ४ । १५).

Notes:

Chapter 3 begins with a question from Arjuna, rooted in his perplexity. Bhagavān has clearly established that knowledge (साङ्ख्य/आत्मविद्या) is the highest. Yet when it comes to practical instruction, Bhagavān directs Arjuna toward action (कर्म). This contradiction creates confusion: if liberation (मोक्ष) is through jnana, why recommend karma?

Chapter 2 was largely dedicated to साङ्ख्य 

or आत्मविद्या. From verse 12 onwards, it began with अनात्म-आत्म विवेक – distinguishing the perishable from the imperishable. Bhagavān clarifies the Self’s nature:

• न जायते म्रियते वा कदाचित् - २.२०

• अनाशिनोऽप्रमेयस्य - २.१८

• देही नित्यमवध्योऽयं - २.३०

• अच्छेद्योऽयं अदाह्योयम् - २.२४

The Self is नित्य, निर्विकार, beyond sense and mind. Further, in verses like वेदाविनाशिनं नित्यं (२.२१), Bhagavān negates the presence of कर्तृत्व (doership) in the ultimate experience. Without कर्ता, there is no कर्म - कथं सः पुरुषः पार्थ कं घातयति हन्ति कं (२.२१). Thus, the Self is beyond all action and its facets (कारक).

He later defines the स्थितप्रज्ञ – the person established in Self-knowledge. Chapter 2 ends with the clarion statement: स्थित्वास्यां अन्तकालेऽपि ब्रह्मनिर्वाणं ऋच्छति (२.७२), declaring that one so established attains liberation.

Therefore, the entire impact of Chapter 2 is: आत्मविद्या leads to abidance in knowledge and then to liberation. However, then Bhagavān distinguishes knowledge as two-fold: एषा तेऽभिहिता सांख्ये (२.३९). For Arjuna, he instructs कर्मण्येवाधिकारस्ते (२.४७) – his eligibility lies in karma. This dual message – glorification of knowledge and instruction of karma – causes Arjuna’s confusion.

Being established in सांख्यबुद्धि as ज्ञान-योग implies इन्द्रिय-निग्रह and मनो-निग्रह (२.५८ - २.६३) followed by प्रसाद-बुद्धि (२.६४) and then समाधावचलाबुद्धि (२.५३) बुद्धिः पर्यवतिष्ठते (२.६४) , which necessitates सर्वकर्मसंन्यास - generally taken as both external and internal renunciation of actions as in sannyasa. Withdrawal from engaging senses and mind with objects precludes action. Complete renunciation and absorption in knowledge is also praised; yet, Arjuna is directed toward action which was not glorified in the same way. Why?

Bhagavān in verse एषा तेऽभिहिता साङ्ख्ये (२.३९) clarifies the categorization of adhikārīs. He also brings out the role of चित्तशुद्धि, the crucial missing link. कर्मयोग is not against knowledge but is the साधन (means) to attain चित्तशुद्धि which will facilitate acquisition of knowledge as ज्ञान-योग. Verse 2.52 states निर्वेद - dispassion is the goal of कर्म-योग, not liberation directly which is stated as the goal of ज्ञान-योग in verse 2.53. Without this dispassion/चित्तशुद्धि gained by कर्मयोग, सर्वकर्मसंन्यास required for ज्ञान-योग is not possible. 

The पारिव्राजकोपनिषत् of the अथर्ववेद offers relevant verses:

विरक्तः प्रव्रजेद्धीमान्सरक्तस्तु गृहे वसेत्।

सारागो नरकं याति द्विजोत्तम न संशयः॥

One with वैराग्य and implied चित्तशुद्धि is fit for संन्यास. Lacking that, one must continue in गृहस्थाश्रम and perform karma in karma yoga bhava. Taking renunciation without mental-fitness which is measured by षट्-सम्पत्ति  leads to degradation. Verse 2.52 states: श्रोतवस्य श्रुतस्य च... implying karma continues till the mind is purified. The Upaniṣads clearly delineate: प्रवृत्तिलक्षणं कर्म, निवृत्तिलक्षणं ज्ञानम्. Hence, ज्ञान is the hallmark of संन्यास by a संन्यासी (internal or external), karma is for अभ्युदय as सकाम-कर्म and for चित्तशुद्धि  as कर्म-योग by a गृहस्थ (who has desires, no full dispassion yet).

There are two types of संन्यास - 

• विविदिषा संन्यास – taken before attaining experiential knowledge with desire to know (वेतुम् इच्छुः). This is also known as विधिवत्-संन्यास - renunciation following the procedures laid down by scriptures. This is renunciation with effort as dispassion is not fully achieved, but there is enough of dispassion/चित्तशुद्धि attained through कर्म-योग to give up नियत-कर्म. One may take विविदिषा संन्यास, renouncing worldly life and focusing entirely on श्रवण-मनन-निदिध्यासन only as per destiny. That's why even though some may have attained enough dispassion/चित्तशुद्धि through कर्म-योग, but will continue to be doing their नियत-कर्म as per their प्रारब्ध/destiny.

• विद्वत् संन्यास – taken after gaining तत्त्वज्ञान or समाधि. This is a natural संन्यास  - effortless as dispassion is complete. The person continues to practise समाधि as अभ्यास for वासना-क्षय and मनो-नाश, deepening the abidance in Truth. Example: याज्ञवल्क्य, teacher of Janaka, had knowledge and then renounced to deepen it – to become a स्थितप्रज्ञ and जीवनमुक्त. Hence, स्थितप्रज्ञलक्षणानि in Chapter 2 refer to विद्वत् संन्यासी.

Arjuna’s confusion is between विद्वत्-संन्यास and कर्मयोग – a more distant gap than कर्मयोग and विविदिषा संन्यास. The sequence is:

कर्मयोग → चित्तशुद्धि → विविदिषा संन्यास → तत्त्वज्ञान/अपरोक्षज्ञान → विद्वत्-संन्यास → जीवनमुक्तिः/स्थितप्रज्ञता

Chapter 5 will later take up the comparison between विविदिषा-संन्यास and कर्मयोग, whereas Chapter 3 tackles the question of विद्वत्-संन्यास vs. कर्मयोग.

Bhagavān states in 7.19:

बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते ।

वासुदेवः सर्वमिति स महात्मा सुदुर्लभः ॥

Such महात्मा arise after many lives of practice. Most who gain चित्तशुद्धि take up विविदिषा संन्यास and then progress. Some, like Janaka, remain गृहस्थ, yet God ensures they also gain अपरोक्षज्ञान and liberation. 

Thus, Arjuna’s question in Chapter 3 arises from this: Bhagavān glorifies विद्वत्-संन्यास, in Chapter-2, yet instructs him to do कर्म. Therefore, Arjuna seeks clarity.

अर्जुन उवाच

ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन।

तत्किं कर्मणि घोरे मां नियोजयसि केशव।।3.1।।

जनार्दन ते मता बुद्धिः कर्मणः ज्यायसी चेत् केशव तत् किम् घोरे कर्मणि माम् नियोगजयसि। 

अर्जुन = Arjuna, उवाच = said, ज्यायसी = superior, चेत् = if, कर्मणः = to action, ते = your, मता = opinion, बुद्धिः = wisdom, जनार्दन = Janardana, तत् = then, किं = why, घोरे कर्मणि = in terrible action, माम् = me, नियोजयसि = engage, केशव = O Keshava,

Arjuna said: O Janardana! If your opinion is that wisdom is superior to action, then why do you engage me in terrible action, O Keshava!?

अर्जुन  - अर्जुन, पुं, सं, एक

उवाच - वच् धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः परस्मै पदम् - वचँ परिभाषणे - अदादिः, प्र-पु, एक

ज्यायसी - ज्यायसी, स्त्री, एक

चेत् - अव्ययम्

कर्मणः - कर्मन्, नपुं, पं, एक

ते - युष्मद्, ष, एक

मता - मता, स्त्री, प्र, एक, कृदन्तरूपाणि - मन् + क्त - मनँ ज्ञाने - दिवादिः - अनिट्

बुद्धिः - बुद्धि, स्त्री, प्र, एक

जनार्दन - जनार्दन, सं, प्र, एक

तत् - तत्, नपुं, प्र, एक

किम् - किम्, नपुं, प्र, एक

कर्मणि - कर्म, नपुं, स, एक

घोरे - घोर, नपुं, स, एक

माम् - अस्मद्, द्वि, एक

नियोजयसि - नि + युज् धातुरूपाणि - युजँ संयमने - चुरादिः - कर्तरि प्रयोगः लट् लकारः परस्मै पदम्, म-पु, एक

केशव - केशव,  सं, प्र, एक

ज्यायसी श्रेयसी चेत् यदि कर्मणः सकाशात् ते तव मता अभिप्रेता बुद्धिः ज्ञानं हे जनार्दन। यदि बुद्धिकर्मणी समुच्चिते इष्टे तदा एकं श्रेयःसाधनमिति कर्मणो ज्यायसी बुद्धिः इति कर्मणः अतिरिक्तकरणं बुद्धेरनुपपन्नम् अर्जुनेन कृतं स्यात् न हि तदेव तस्मात् फलतोऽतिरिक्तं स्यात्। तथा च कर्मणः श्रेयस्करी भगवतोक्ता बुद्धिः अश्रेयस्करं च कर्म कुर्विति मां प्रतिपादयति तत् किं नु कारणमिति भगवत उपालम्भमिव कुर्वन् तत् किं कस्मात् कर्मणि घोरे क्रूरे हिंसालक्षणे मां नियोजयसि केशव इति च यदाह तच्च नोपपद्यते। अथ स्मार्तेनैव कर्मणा समुच्चयः सर्वेषां भगवता उक्तः अर्जुनेन च अवधारितश्चेत् तत्किं कर्मणि घोरे मां नियोजयसि (गीता 3.1) इत्यादि कथं युक्तं वचनम्॥ किञ्च

O Janārdana (हे जनार्दन), if (चेत् यदि) your (ते तव) opinion (मता अभिप्रेता) is “knowledge is superior to action” (बुद्धिः ज्ञानं ज्यायसी श्रेयसी कर्मणः सकाशात्). If (यदि) a combination of knowledge and action as one means for liberation is the intention (बुद्धिकर्मणी समुच्चिते इष्टे एकम् श्रेयःसाधनम् इति) then (तदा) separation (अतिरिक्तकरणम्) of action (कर्मणः) from knowledge (बुद्धेः) (as) done by Arjuna (अर्जुनेन कृतम्) (stating) thus: ‘knowledge superior to action’ (‘कर्मणः ज्यायसी बुद्धिः इति’) would be improper (अनुपपन्नम् स्यात्). Because (हि) (it follows) from that (notion of combination of knowledge and action) (तस्मात्), that separation cannot indeed (न हि तदेव अतिरिक्तम्), be there with respect to  the result (स्यात् फलतः) (either since it is one combined means to give only one result).

Similarly (तथा च), (if) knowledge (बुद्धिः) is declared to be superior (श्रेयस्करी उक्ता) to action (कर्मणः) by the Lord (भगवता), then what (तत् किम् नु) is the reason (कारणम् इति) (for his) instructing (प्रतिपादयति) me (माम्): “do action” (कर्म कुरु इति)? (Arjuna) as though doing a reproach of the Lord (उपालम्भम् इव कुर्वन् भगवतः) (here). Since (Arjuna) says (यत् आह)  “then why (तत् किं कस्मात्) do You, O Keshava (केशव इति), engage me (मां नियोजयसि) in terrible action characterised by violence (घोरे क्रूरे हिंसालक्षणे कर्मणि)?”- that would not be appropriate (तत् च न उपपद्यते). Then (अथ), if (चेत्) a combination of (knowledge) with scriptural action alone (स्मार्तेन एव कर्मणा समुच्चयः सर्वेषाम्) has been said said by Bhagavan (भगवता उक्तः) and (this message) is grasped by Arjuna (अर्जुनेन च अवधारितः), then how the question (कथम् वचनम्): “then why do you engage me in such terrible action” (तत् किम् कर्मणि घोरे मां नियोजयसि (गीता 3.1) इत्यादि) would be appropriate (युक्तम्)? Further (किञ्च) …

Notes: Arjuna’s dilemma is that Sri Krishna asked him to fight the war while praising jnana yoga as sadhana to achieve moksha.

For the two paths of jnana yoga and karma yoga presented in Chapter-2 these three scenarios arise:

• Can they be done in combination - one does karma yoga for sometime and jnana yoga for some other time and repeats the same.

• If a combination is not feasible, only one can be done as a disciplined practice. If so, then:

  • Can one choose between the two as per their wish and stick to do that alone?

  • There is no choice, but one’s temperament makes one qualify to practise only one alone. 

If only one can be practised, then tell me what I should do (if there is a choice feasible) or what path is applicable to me (if there is no choice, my temperament decides it).

Arjuna states that Sri Krishna has extolled the path of knowledge as superior to the path of action. There is no such explicit statement by Sri Krishna in Chapter-2 stating the same, but the presentation by Sri Krishna may lead Arjuna to conclude this way. How?

Sri Krishna first mentions that there are two distinct paths: sankhya-yoga and karma-yoga (2.39). Then he shows that jnana-yoga leads to liberation while Karma Yoga does not:

1. Verse 2.52 - Karma Yoga gives निर्वेद, which is dispassion or चित्त-शुद्धि. This is the goal achieved by a Karma-yogi.

2. Verse 2.53 - Jnana Yoga gives liberation. This verse states a vividisha-sannyasi obtains atma-jnana as aparoxa-jnana in samadhi.

3. Verses 2.55-2.72 - Abidance in Self-knowledge leads to Brahman. This jnana-nishtha as sthitaprajna is attained by a vidvat-sannyasi after samadhi-abhyasa or to be done as a jnana yogi during nididdhyasana by a vividisha sannyasi/grihastha.

Arjuna’s statement of knowledge being superior to action in 3.1 stems from his direct comparison between verse 2.52 and the entire section of sthti-prajna lakshana (2.55 to 2.72). This is because the whole section of sthita-prajna lakshana (2.55 to 2.72) talked about withdrawal from sense-objects and control of mind - both which emphasise nivrtti-marga, a life devoid of action and focussed on meditation or nididhyasana, i.e. on jnana-yoga, but not karma-yoga. Bhagavan then seamlessly presents that this practice of indriya-nigraha, mano-nigraha and nididhyasana achieves samadhi characterized by shanti and sukha (2.65 & 2.66) and by the sustained practice of the same, one attains Brahman (2.72). So a clear achievement of the goal of liberation through jnana-yoga beginning from sravana and manana (2.53) to liberation (2.72) has been laid out. But the goal of karma-yoga has been presented as nirveda (2.52) with no real connection to liberation and also with not much emphasis on attainment of happiness and peace as seen in jnana-yoga. So when Arjuna said he wanted to attain shreya in his question (2.7), i.e. liberation, he views that by karma yoga he will not attain that goal while with jnana-yoga he will achieve that goal - based on what Sri Krishna mentioned in Chapter-2. Hence Arjuna says Sri Krishna has praised the path of jnana as superior to karma - praise is only wrt the destination the path leads to. Interestingly, this view of Arjuna is valid only because Sri Krishna does not deny this superiority in his reply from verse 3.

And strangely for Arjuna: Sri Krishna, being a well-wisher of him and to whom he is dear, after having laid out that jnana-yoga leads to liberation, asks him to perform action as karma-yoga which has not been definitively stated as leading to liberation:

• 2.18 (तस्मात् युध्यस्व) 

• 2.33 (सङ्ग्रामम् न करिष्यसि - स्वधर्मम् कीर्तिम् च हित्वा पापमवाप्स्यसि)

• 2.37 (युद्धाय कृतनिश्चयः)

• 2.38 (युद्धाय युज्यस्व)

• 2.47 (कर्मण्येवाधिकारस्ते)

• 2.48 (योगस्थः कुरु कर्माणि)

• 2.50 (योगाय युज्यस्व)

Sankara says the way Arjuna asked the question of “why you are asking me to do action?” is like a reproach of Sri Krishna (उपालम्भम् इव).

And to add more to his pique, Sri Krishna has asked him to engage in a terrible war that involves killing his own relatives. 

So Arjuna’s dilemma can be summarised as follows:

1. Jnana Yoga is superior to Karma Yoga due to the difference in their goals and the result of that attainment of jnana-yoga in the form of happiness and peace which karma yoga failed to promise.

2. The process of Jnana-Yoga which involves withdrawal from action in society as obligatory duty is what he was talking about in the first place in Chapter-1 as the one he wanted to do.

So why Sri Krishna is asking him to not practise jnana-yoga which will achieve his two cherished objectives:

1. Attainment of the highest goal

2. Avoiding killing of relatives.

It is clear that Arjuna understood that combination of two is not what has been taught by Bhagavan. Why so?

• Reason-1 Superiority: If the (Lord’s) intention is that both knowledge and action are to be pursued together (कर्मणी समुच्चिते इष्टे), then that sadhana for liberation is only one. Then ‘knowledge is superior to action (कर्मणः ज्यायसी बुद्धिः इति)’ implying a distinction (अतिरिक्तकरणम्) between the two, as done (कृतं) by Arjuna would be (स्यात्) improper (अनुपपन्नम्). The fact that Sri Krishna did deny that statement of Arjuna reiterates that the combination of the two yogas is not feasible.

• Reason-2, Different goals: If the combination was feasible, then from that (तस्मात्) (one mixed sadhana), there cannot be separate results (फलतः अतिरिक्तं स्यात्) (as the composite is only one sadhana) but we have been told that both yogas give different results (nirveda and samadhau-achala-buddhi) which Arjuna also knew.

• Reason-3, Engaging in action: Arjuna also mentioned why are you asking me to engage in action - so if the combination of jnana and karma was feasible leading to liberation, then this question by Arjuna would also have been inappropriate.

So the only clarification needed by Arjuna is - can he choose to do what yoga he likes to do as per his choice or there is no choice but his temperament will decide what is good for him -- either way he wants Krishna to tell him which one he should be doing.

व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे।

तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम्।।3.2।।

(त्वम्) व्यामिश्रेण इव वाक्येन मे बुद्धिम् मोहयसि इव। (त्वम्) येन अहम् श्रेयः आप्नुयाम् निश्चित्य तत् एकम् वद। 

इव = seemingly, व्यामिश्रेण वाक्येन = by conflicting statements, बुद्धिम् = intellect, मोहयसि = confuse me, इव = as though, मे = my, तत् = that, एकम् = one, वद = say, निश्चित्य = having ascertained, येन = by which, श्रेयः = highest good, अहम् = I, आप्नुयाम् = will obtain

By seemingly conflicting statements you are as though confusing my intellect. Having ascertained by which I will obtain the highest good, that one (you) tell.

व्यामिश्रेण - व्यामिश्र, नपुं, तृ, एक

इव - अव्ययम्

वाक्येन - वाक्य, नपुं, तृ, एक

बुद्धिम् - बुद्धि, स्त्री, द्वि, एक

मोहयसि - मुह् + णिच् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - मुहँ वैचित्त्ये - दिवादिः, म-पु, एक

इव - अव्ययम् 

मे - अस्मद्, ष, एक

तत् - तद्, नपुं, द्वि, एक

एकम् - एक, नपुं, द्वि, एक

वद - वद् धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मै पदम्, वदँ व्यक्तायां वाचि - भ्वादिः, म-पु, एक

निश्चित्य - अव्ययम्, कृदन्तरूपाणि - निस् + चित् + ल्यप् - चितीँ सञ्ज्ञाने - भ्वादिः - सेट्

येन - यद्, 

श्रेयः - श्रेयस्, नपुं, द्वि, एक

अहम् - अस्मद्, प्र, एक

आप्नुयाम् - आप् धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः परस्मै पदम्, आपॢँ व्याप्तौ - स्वादिः, उ-पु, एक

व्यामिश्रेणेव यद्यपि विविक्ताभिधायी भगवान् तथापि मम मन्दबुद्धेः व्यामिश्रमिव भगवद्वाक्यं प्रतिभाति। तेन मम बुद्धिं मोहयसि इव मम बुद्धिव्यामोहापनयाय हि प्रवृत्तः त्वं तु कथं मोहयसि अतः ब्रवीमि बुद्धिं मोहयसि इव मे मम इति। त्वं तु भिन्नकर्तृकयोः ज्ञानकर्मणोः एकपुरुषानुष्ठानासंभवं यदि मन्यसे तत्रैवं सति तत् तयोः एकं बुद्धिं कर्म वा इदमेव अर्जुनस्य योग्यं बुद्धिशक्त्यवस्थानुरूपमिति निश्चित्य वद ब्रूहि येन ज्ञानेन कर्मणा वा अन्यतरेण श्रेयः अहम् आप्नुयां प्राप्नुयाम् इति यदुक्तं तदपि नोपपद्यते।।यदि हि कर्मनिष्ठायां गुणभूतमपि ज्ञानं भगवता उक्तं स्यात् तत् कथं तयोः एकं वद इति एकविषयैव अर्जुनस्य शुश्रूषा स्यात्। न हि भगवता पूर्वमुक्तम् अन्यतरदेव ज्ञानकर्मणोः वक्ष्यामि नैव द्वयम् इति येन उभयप्राप्त्यसंभवम् आत्मनो मन्यमानः एकमेव प्रार्थयेत्।।प्रश्नानुरूपमेव प्रतिवचनं श्रीभगवानुवाच

(Arjuna implies:) ‘Even though Bhagavān is a clear communicator (विविक्ताभिधायी), his words still appear as if confusing (व्यामिश्रम् इव) for my dull intellect (मम मन्दबुद्धेः) - by those (words) you are as though confusing my intellect (तेन बुद्धिं मोहयसि इव). Since you are engaged (त्वम् प्रवृत्तः) for removal of the delusion of my intellect (मम बुद्धिव्यामोहापनयाय), how then can you confuse me (तु कथं मोहयसि)? Therefore (अतः), I say (ब्रवीमि): You as though confuse my intellect (बुद्धिं मोहयसि इव मे).’ 

But if you consider (त्वं तु यदि मन्यसे) that jñāna yoga and karma yoga (ज्ञानकर्मणोः), due to their doers being different (भिन्नकर्तृकयोः), are impossible to be practised by one and the same person (एकपुरुषानुष्ठानासंभवम्), then (तत्र एवम् सति), of the two (तयोः), please determine and tell me (निश्चित्य वद) just one path (एकं), either knowledge or action (बुद्धिं कर्म वा) alone (एव) which is appropriate (योग्यं) for me (अर्जुनस्य), according to the capacity of my intellect (बुद्धिशक्त्यवस्थानुरूपम् इति) following which either knowledge or action (येन ज्ञानेन कर्मणा वा अन्यतरेण), I may attain liberation (श्रेयः अहम् आप्नुयाम् इति) - this (इदम्) which was said (यत् उक्तम्) (by Arjuna), even that (तत् अपि) does not stand to reason (न उपपद्यते) (if the intention of Bhagavan was that both practice of knowledge and action were to be done together).

If indeed (यदि हि) knowledge (ज्ञानम्) was stated (उक्तम् स्यात्) by Bhagavān in supportive manner (गुणभूतम्) in the practice of karma yoga (कर्मनिष्ठायाम्), then how (कथम्) Arjuna’s one-topic oriented question (एकविषया शुश्रूषा एव): ‘tell me one of the two (तयोः एकम् वद इति)’ (would be appropriate)? Moreover, Bhagavān did not previously say (न हि भगवता पूर्वम् उक्तम्) that ‘I would speak (वक्ष्यामि) only of one (अन्यतरदेव) of knowledge and action (ज्ञानकर्मणोः) and not two (न एव द्वयम् इति)’, by which one, thinking (मन्म्यानः) that the impossible of gaining both (उभयप्राप्त्यसंभवम्) for oneself (आत्मनः), should request (प्रार्थयेत्) one alone (एकम् एव) (to be taught). Hence, Śrī Bhagavān said the answer (प्रतिवचनम् उवाच) in-line with the question (प्रश्नानुरूपम्).

Notes: Arjuna wants clarity in teaching so that he can attain moksha

Arjuna’s dilemma is not just that Sri Krishna asked him to fight the war while praising jnana yoga as sadhana to achieve moksha. So Arjuna’s question of “what is applicable to me” implies he is sure that a combination is not possible which Sri Krishna confirms in his reply in verse 3. So Arjuna only has confusion if there is a choice between the two paths or there is not a choice but one automatically qualifies for only one of the two.

The word इव  implies:

• The faith of Arjuna in Krishna that Krishna is a good communicator and he is really helping him out, therefore, he would not actually mislead him.

• Recognising that he has not understood it well, he needs more clarity. Showing his humility that he is not intelligent or wise enough to have understood what was told.

We can also see that confusion that may arise due to lack of clarity in positioning jnana yoga and karma yoga in the evolution spectrum of sadhana. If we refer to some specific verses in Chapter-2 & the previous verse, the following scenarios can be constructed:

• Scenario -1:

  • Verse 2.51 - The wise one who gives up craving for the results born of actions will attain the goal free of suffering and bondage of birth. So one can misinterpret that Karma Yoga leads to liberation. 

  • Verse 2.52 - Karma Yoga gives dispassion to the objects of the world

Karma Yoga seems to be giving two different results - dispassion to enjoyments of objects and liberation. But what is actually meant here is that Karma Yoga is a stepping stone towards liberation (a paramapara-sadhana), with only Jnana Yoga being the direct path that leads to it (sakshat-sadhana).

• Scenario-2:

  • Verse 2.50 - Karma Yoga will remove papa-punya. It could be misunderstood that Karma Yoga removes papa-punya entirely - both sancita and agami, then there is no more birth or in other words Karma Yoga gives liberation. 

  • Verse 2.52 - Karma Yoga leads to dispassion towards enjoyment of objects

So again Karma Yoga seems to be giving two different results - dispassion to enjoyments of objects and liberation. But actually here it is meant that it will remove only agami, sancita will remain to fructify as prarabdha for lifetimes. Only Jnana Yoga will give jnana to give liberation.

• Scenario-3: Sri Krishna, you are praising Jnana and also stating that it leads to liberation, but you are asking me to fight the war stating that it will be for my liberation (shreya in 2.31). Given that you are a well-wisher of me, it is confusing why you would ask me to fight the war when the goal of liberation is not clearly stated to be achieved through fighting a war. Again the fact that Karma Yoga is a preparation for Jnana Yoga was not understood by Arjuna as it was not stated by Krishna.

• Scenario-4: Although Bhagavan has defined Karma Yoga and svadharma well in Chapter-2 along with mentioning this war to be righteous one (2.31 and 2.32), Arjuna is still treating this war is for selfish motive of gaining kingdom and revenge on Kauravas (as Bhima avenged to do so) because he uses the word “terrible” to describe the war and also stating that Krishna is asking him to engage in it - implying that he has a choice of not doing it because the duty based on svadharma appears to be not of his liking. Thus he sees this war as sakama-karma which was stated to be much lower than Karma Yoga and also Jnana Yoga (2.41-46, 2.49-51). Also sthita-prajna was mentioned to be the one renouncing all desires (2.55, 2.64, 2.71). Hence Arjuna is now confused why he should engage in such an inferior selfish work of fighting the war with personal motives when compared to the nobler paths of karma and jnana yoga. So a more detailed presentation of Karma Yoga involving svadharma  is needed. 

In the current verse also, Arjuna reiterates that Sri Krishna should tell him that which will give him shreya as he did earlier (2.7). Bhagavan has already mentioned that shreya for a warrior is to fight the righteous war as svadharma, but there it was in the context of abhyudaya (2.31), not in the context of nihshreyasa. Moreover, Arjuna was unable to see how Karma Yoga would lead to liberation. The missing link for Arjuna is that Karma Yoga will prepare one for Jnana Yoga which will take one to liberation - this will be clarified in this chapter.

Continuing with discrediting the jnana-karma-samuccaya:

• Reason-4, Asking what is applicable to himself: Arjuna’s request to Krishna - Please tell me which one to do - implies the same person cannot do both. Moreover, Bhagavān did not previously say (न हि भगवता पूर्वम् उक्तम्) that ‘I would speak (वक्ष्यामि) only of one (अन्यतरदेव) of knowledge and action (ज्ञानकर्मणोः) and not two (न एव द्वयम् इति)’, by which one, thinking (मन्म्यानः) that gaining both (उभयप्राप्ति) from Krishna is impossible (असंभवम्) for oneself (आत्मनः), therefore, should request (प्रार्थयेत्) one alone (एकम् एव) (to be taught).

श्री भगवानुवाच

लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ।

ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम्।।3.3।।

श्रीभगवान् उवाच

अनघ पुरा अस्मिन् लोके (पुरुषार्थाय) द्विविधा निष्ठा मया प्रोक्ता - साङ्ख्यानाम् ज्ञानयोगेन योगिनाम् कर्मयोगेन । 

श्री भगवानुवाच = Sri Bhagavan said

अस्मिन् लोके = in this world, द्विविधा = a two-fold, निष्ठा = discipline for practice, पुरा = old, प्रोक्ता = was spoken, मया = by me, अनघ = O sinless one, ज्ञानयोगेन = by Jnana Yoga, सांख्यानां = of those those who have knowledge of discrimination of the subject of the Self and non-Self, कर्मयोगेन = by Karma Yoga, योगिनाम् = of those who engage in action

Sri Bhagavan said - O sinless one! In ancient times, in this world, a two-fold discipline for practice was spoken by me: by Jnana Yoga for those who have knowledge of discrimination of the subject of the Self and non-Self and by Karma Yoga for those who engage in action.

श्रीभगवान् - श्रीभगवत्, 

उवाच - ब्रू धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः परस्मै पदम् - ब्रूञ् व्यक्तायां वाचि - अदादिः, प्र-पु, एक

लोके - लोक, पु, स, एक

अस्मिन् - इदम्, पुं, स, एक

द्विविधा - द्विविधा, स्त्री, प्र, एक

निष्ठा - निष्ठा, स्त्री, प्र, एक

पुरा - अव्ययम्

प्रोक्ता -  प्रोक्ता, स्त्री, प्र, एक, कृदन्तरूपाणि - प्र + वच् + क्त - वचँ परिभाषणे - अदादिः - अनिट्

मया - अस्मद्, तृ, एक

अनघ - अनघ, पुं, सं, एक

ज्ञानयोगेन - ज्ञानयोग, पुं, तृ, एक

साङ्ख्यानाम् - साङ्ख्य, पुं, ष, बहु

कर्मयोगेन - कर्मयोग, पुं, तृ, एक

योगिनाम् -  योगिन्, पुं, ष, बहु

लोके अस्मिन् शास्त्रार्थानुष्ठानाधिकृतानां त्रैवर्णिकानां द्विविधा द्विप्रकारा निष्ठा स्थितिः अनुष्ठेयतात्पर्यं पुरा पूर्वं सर्गादौ प्रजाः सृष्ट्वा तासाम् अभ्युदयनिःश्रेयसप्राप्तिसाधनं वेदार्थसंप्रदायमाविष्कुर्वता प्रोक्ता मया सर्वज्ञेन ईश्वरेण हे अनघ अपाप। तत्र का सा द्विविधा निष्ठा इत्याह तत्र ज्ञानयोगेन ज्ञानमेव योगः तेन सांख्यानाम् अत्मानात्मविषयविवेकविज्ञानवतां ब्रह्मचर्याश्रमादेव कृतसंन्यासानां वेदान्तविज्ञानसुनिश्चितार्थानां परमहंसपरिव्राजकानां ब्रह्मण्येव अवस्थितानां निष्ठा प्रोक्ता। कर्मयोगेन कर्मैव योगः कर्मयोगः तेन कर्मयोगेन योगिनां कर्मिणां निष्ठा प्रोक्ता इत्यर्थः। यदि च एकेन पुरुषेण एकस्मै पुरुषार्थाय ज्ञानं कर्म च समुच्चित्य अनुष्ठेयं भगवता इष्टम् उक्तं वक्ष्यमाणं वा गीतासु वेदेषु चोक्तम् कथमिह अर्जुनाय उपसन्नाय प्रियाय विशिष्टभिन्नपुरुषकर्तृके एव ज्ञानकर्मनिष्ठे ब्रूयात् यदि पुनः अर्जुनः ज्ञानं कर्म च द्वयं श्रुत्वा स्वयमेवानुष्ठास्यति अन्येषां तु भिन्नपुरुषानुष्ठेयतां वक्ष्यामि इति मतं भगवतः कल्प्येत तदा रागद्वेषवान् अप्रमाणभूतो भगवान् कल्पितः स्यात्। तच्चायुक्तम्। तस्मात् कयापि युक्त्या न समुच्चयो ज्ञानकर्मणोः।।यत् अर्जुनेन उक्तं कर्मणो ज्यायस्त्वं बुद्धेः तच्च स्थितम् अनिराकरणात्। तस्याश्च ज्ञाननिष्ठायाः संन्यासिनामेवानुष्ठेयत्वम् भिन्नपुरुषानुष्ठेयत्ववचनात्। भगवतः एवमेव अनुमतमिति गम्यते।।मां च बन्धकारणे कर्मण्येव नियोजयसि इति विषण्णमनसमर्जुनम् कर्म नारभे इत्येवं मन्वानमालक्ष्य आह भगवान् न कर्मणामनारम्भात् इति। अथवा ज्ञानकर्मनिष्ठयोः परस्परविरोधात् एकेन पुरुषेण युगपत् अनुष्ठातुमशक्यत्वे सति इतरेतरानपेक्षयोरेव पुरुषार्थहेतुत्वे प्राप्ते कर्मनिष्ठाया ज्ञाननिष्ठाप्राप्तिहेतुत्वेन पुरुषार्थहेतुत्वम् न स्वातन्त्र्येण ज्ञाननिष्ठा तु कर्मनिष्ठोपायलब्धात्मिका सती स्वातन्त्र्येण पुरुषार्थहेतुः अन्यानपेक्षा इत्येतमर्थं प्रदर्शयिष्यन् आह भगवान्

O sinless one (अनघ), in this world (लोकेऽस्मिन्), for those qualified to practice the meanings of the scriptures (शास्त्रार्थानुष्ठानाधिकृतानाम्), namely the people of the three varṇas (त्रैवर्णिकानाम्), a two-fold (द्विप्रकार) established discipline for practice (निष्ठा स्थितिः अनुष्ठेयतात्पर्यम्) was taught by me, the omniscient Lord (प्रोक्ता मया सर्वज्ञेन ईश्वरेण), previously (पूर्वम्), at the beginning of creation (सर्गादौ) after having created people (प्रजाः सृष्ट्वा), revealing the tradition of the Vedic teaching (आविष्कुर्वता वेदार्थसंप्रदायः) as a means to attain both material welfare and liberation (अभ्युदयनिःश्रेयसप्राप्तिसाधनम्). What is this twofold discipline (का सा द्विविधा निष्ठा)? (The Lord) says: for those who have knowledge of discrimination of the subject of the Self and non-Self (सांख्यानाम् आत्मानात्मविषयविवेकविज्ञानवताम्), who have taken renunciation straight from brahmacharya ashrama (ब्रह्मचर्याश्रमात् एव कृतसंन्यासानाम् ), who are established firmly in the knowledge of Vedānta (वेदान्तविज्ञानसुनिश्चितार्थानाम्), who are wandering renunciates (परमहंसपरिव्राजकानाम्), and who are firmly abiding in Brahman alone (ब्रह्मणि एव अवस्थितानाम्) — for them, by Jnana Yoga, the practice which is knowledge itself (ज्ञानमेव योगः तेन ज्ञानयोगेन), and for those who are engaged in action (योगिनां कर्मिणाम्), by Karma Yoga, that practice which is action itself (कर्म एव योगः कर्मयोगः तेन कर्मयोगेन), was taught (प्रोक्ता). This is the meaning (इत्यर्थः).

And, if (it were the case that) (यदि च) both knowledge and action were to be practiced together (ज्ञानं कर्म च समुच्चित्य अनुष्ठेयं) by a single person (एकेन पुरुषेण) for (the attainment of) one goal of life (एकस्मै पुरुषार्थाय), and this was what was taught by Bhagavān (भगवता इष्टम् उक्तं) or going to be taught (वक्ष्यमाणम्  वा), and (if this) has also been taught in the Gītā and the Vedas (गीतासु वेदेषु चोक्तम्), then how here (कथमिह), Bhagavān, should say (ब्रूयात्) of knowledge and action (ज्ञानकर्मनिष्ठे) as disciplines to be followed by two distinct types of individuals (विशिष्टभिन्नपुरुषकर्तृके) for Arjuna — who is devoted and dear (उपसन्नाय प्रियाय)? If again (यदि पुनः), after hearing both knowledge and action (ज्ञानम् कर्म च द्वयम् श्रुत्वा), Arjuna would practice them both together himself (स्वयमेव अनुष्ठास्यति), but for all others (it would be a teaching) to be practiced by distinct practitioners (भिन्नपुरुषानुष्ठेयताम्), then Bhagavān's teaching (तदा मतं भगवतः) would seem imaginary (कल्प्येत), Bhagavan will be assumed to be (भगवान् कल्पितः स्यात्) unreliable as one with likes and dislikes (तदा रागद्वेषवान् अप्रमाणभूतः) - and that is inappropriate (तच्चायुक्तम्). 

Therefore, practicing knowledge and action together by anyone is illogical (तस्मात् कयापि युक्त्या न समुच्चयः ज्ञानकर्मणोः). Hence, Arjuna's assertion that you consider knowledge is superior to action (कर्मणः ज्यायस्त्वम् बुद्धेः), due to it not having been refuted (अनिराकरणात्), stands valid (तच्चस्थितम्). Consequently, the path of knowledge (ज्ञाननिष्ठा) is to be undertaken only by renunciates (संन्यासिनाम् एव अनुष्ठेयत्वम्) from the statement that it is for distinct practitioners (भिन्नपुरुषानुष्ठेयत्ववचनात्). Thus, it is to be understood (गम्यते) that this alone is the intention of Bhagavān (भगवतः एवम् एव अनुमतम्).

Introduction to 4th verse is two kinds:

• To remove Arjuna’s sorrow for making him choose inferior path of karma: (When Arjuna seeing that Bhagavan asks him to follow the inferior path of karma yoga, he says:P) “You are engaging me in action that causes only bondage,” (माम् च बन्धकारणे कर्मणि एव नियोजयसि), (to which) Bhagavān says (आह भगवान्) to the depressed-minded Arjuna (विषण्णमनसम् अर्जुनम्), “Not by abstaining from action…” (न कर्मणाम् अनारम्भात् इति).

• To remove this idea that both jnana and karma yoga independently give liberation: Alternatively, due to the mutual contradiction of practising knowledge and action (अथवा ज्ञानकर्मनिष्ठयोः परस्परविरोधात्), being impossible to practice them simultaneously by a single person (अनुष्ठातुम् अशक्यत्वे सति युगपत् एकेन पुरुषेण) when (a doubt) about the mutually exclusive two paths as a cause of attainment of liberation arises (इतरेतरानपेक्षयोः एव पुरुषार्थहेतुत्वे प्राप्ते) — whether the the practice of action, due to it being the cause of the attainment of practice of knowledge, is not an independent means for liberation (ज्ञाननिष्ठाप्राप्तिहेतुत्वेन पुरुषार्थहेतुत्वम् न स्वातन्त्र्येण) whereas the practice of knowledge (ज्ञाननिष्ठा तु), attained through the help of action (कर्मनिष्ठोपायलब्धात्मिका सती), is an independent cause for attainment of liberation (स्वातन्त्र्येण पुरुषार्थहेतुः) without requiring anything else (अन्यानपेक्षा) - presenting this meaning, Bhagavān says (एतम् अर्थम् प्रदर्शयिष्यन् आह भगवान्).

Notes: Jnana Yoga and Karma Yoga are for two different sadhakas

In 2.39 Bhagavan presented sankhya buddhi and yoga buddhi as two paths, but here he clarifies that they are for different adhikaris. So in 2.39, it may be understood that anyone can choose either jnana-yoga or kamra-yoga as sadhana based on their own liking, but here he clarifies there is no such choice. A person is suited and qualified for one of these two sadhana based on their temperament.

इह - here, in this world of humans. Only in this world of humans effort can be put to gain purusharthas unlike in other higher or lower realms where only the results of actions done in this human world are experienced. This human world is karmabhumi where you can convert it into a yoga-bhumi or bhoga-bhumi based on your attitude. That's why shastra applies only here, in this world of humans. 

This word इह also implies the अधिकारी for the knowledge presented by Bhagavan - those qualified to engage in the study and practice of the meanings of the scriptures, namely the people of the three varṇas (ब्राह्मण, क्षत्रिय, वैश्य). The last varna, shudra are exempted from Vedic studies as their temperament (indolence lacking any initiative) is not suited for it.

A two-fold discipline (द्विविधा निष्ठा), a two-fold path intended for practice and spiritual stability has been taught by Bhagavan. When it is said as two-fold, it could mean that they have to be done successively or together as a combination. And also the choice of what to do 

When? पुरा - this word implies at the beginning of creation itself by the omniscient Lord, who, having created beings (प्रजाः), revealed the tradition of the Vedic teaching (वेदार्थसंप्रदायः) as a means to attain both material welfare (अभ्युदय) and liberation (निःश्रेयस). He gave the the two-fold discipline, निष्ठा, based on their temperaments, which Sankara states as:

• for the contemplatives (सांख्य), who:

  • have the wisdom to discriminate between the Self and the not-Self (आत्मानात्मविषयविवेकविज्ञानवताम्), 

  • have taken renunciation straight from the stage of celibacy (ब्रह्मचर्याश्रमात् एव), 

  • are established firmly in the knowledge of Vedānta (वेदान्तविज्ञानसुनिश्चितार्थानाम्), 

  • are wandering ascetics (परमहंसपरिव्राजकानाम्), and 

  • are firmly abiding in Brahman alone (ब्रह्मणि एव अवस्थितानाम्)

for them, the discipline is knowledge alone (ज्ञानयोगः). 

Sankhya yoga applies to a Vividisha sannyasi - one who is engaged in shravana-manana-nididhyasana. Additionally, Bhagavan has mentioned sthitaprajna lakshana for vidvat sannyasi after tattva jnana - those who are abiding in the aparoksha jnana (called samadhi abhyasa) they gained through samadhi for manonasha and vasanakshaya. This can also be called sankhya-yoga although these jnanis now don't need a conscious effort to be done as seen in the case of vividisha sannyasis.  There are exceptions of grihasthas being jnana-yogis/sankhyas, but generally a vast majority of jnana-yogis/sankhyas are sannyasis which is why Sankaracharya calls sankhyas as sannyasis.

• On the other hand, for the yogis who are engaged in action (योगिनां कर्मिणाम्), discipline through action (कर्मयोगः) was taught. Karma Yoga is for those who are yet to gain vairagya (sadhana-catushthaya) to renounce karma and craving for objects of the world. So yogis are generally grihasthas and in old times it meant those who do Vaidika karma such as agnihotra, etc. for which one has to be married. However, these days we see sannyasis also as a part of an organization are karma-yogis.

These two sadhanas are done by people having different temperament as follows:

S.No.

Yoga-nishtha

Jnana-nishtha*

1

I look upon myself as a mumukṣu.

I look upon myself as nityamukta ātmā.

2

I see all my activities as a sādhana for mōkṣa.

I look upon all the activities – sacred and secular – as lōkakṣēma (grihastha) or don’t perform any obligatory action at all (sannyasi)

3

I look upon mōkṣa as sādhyam or goal.

I look upon mōkṣa as my very svarūpam.

4

I heavily reduce sakāmabhakti.

I renounce sakāma bhakti totally.

*one who has attained paroxa-jnana and is now practising nididhyasana or has attained aparoxa-jnana and is now doing samadhi-abhyasa.

The combination of two yogas as means for liberation has been ruled out by 4 reasons given earlier in verses 1 and 2. That means we are left with either there is a choice for the sadhaka to do one of these as per their wish or their temperament decides what yoga is applicable to them. In this verse, Krishna has ruled out the possibility that it is a choice to be made by sadhaka. Hence a person is suited to only one particular yoga based on the temperament.

Steadfastness is common for these two paths (hence used singular term as द्विविधा-निष्ठा) implying that these yogas are two stages of one singular path to liberation. And since superiority of jnana over karma has not been denied by Krishna, therefore, one can conclude that karma yoga precedes jnana yoga.

Continuing with karma and jnana not able to function together.

• Reason-5, Two distinct adhikaris: If it were the case that both knowledge and action were to be practiced together by a single person as a combined discipline for the attainment of one human goal (पुरुषार्थ), and this was what was taught by Bhagavān, either already or going to be taught later, and if this had also been taught in the Gītā and the Vedas, then how would it be that, here, Bhagavān, addressing Arjuna — who is devoted and dear — speaks of knowledge and action as disciplines to be followed by two distinct types of individuals (विशिष्टभिन्नपुरुषकर्तृके)?

• Reason-6, Universality of teaching: If, after hearing both, Arjuna would still practice them both together, that might be feasible for him, but for all others it would be a teaching meant for mutually distinct practitioners (भिन्नपुरुषानुष्ठेयताम्). If so, then Bhagavān's teaching would seem imaginary (कल्प्येत), rendering Him, who is supposed to be free of likes and dislikes (रागद्वेष), as unreliable (अप्रमाणभूतः), which is unacceptable. 

Therefore, by the six reasons given from verses 1 to 3, one can conclude that it is not reasonable in any way to consider that the combination (समुच्चय) of knowledge and action leads to liberation to be valid, which is the intention of Bhagavān.

Introduction to next verse can be seen in two ways (Sankara):

• To remove Arjuna’s sorrow for making him choose inferior path of karma: When Arjuna, having heard this, becomes sorrowful and says, “You are engaging me in action (which is the cause of bondage),” (माम् च बन्धकारणे कर्मणि एव नियोजयसि), and refuses to act due to his despondent mind (विषण्णमनसम् अर्जुनम्), Bhagavān, seeing this and recognizing Arjuna’s disposition, begins to instruct saying, “Not by abstaining from action…” (न कर्मणाम् अनारम्भात् इति).

• To remove this idea that both jnana yoga and karma yoga independently give liberation: If there is this doubt - because knowledge and action are mutually contradictory in their pursuit (due to difference in temperaments of those who follow), it is impossible for a single person to practice them simultaneously (युगपत्) since they are mutually exclusive, they independently cause the attainment of human goal of moksha (पुरुषार्थहेतुत्वे प्राप्ते). If such a doubt arises — whether the discipline of action leads to the discipline of knowledge and not directly to liberation — then it must be understood that action (कर्मनिष्ठा) is not independently a means to liberation (स्वातन्त्र्येण पुरुषार्थहेतुत्वम् न), whereas the practice of knowledge, once attained through the help of action (कर्मनिष्ठोपायलब्धात्मिका सती), is independently efficacious (स्वातन्त्र्येण पुरुषार्थहेतुः). It requires no other support. To demonstrate this, Bhagavān begins to speak.

न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते।

न च संन्यसनादेव सिद्धिं समधिगच्छति।।3.4।।

पुरुषः कर्मणाम् अनारम्भात् नैष्कर्म्यम् न अश्नुते। संन्यसनात् एव सिद्धिम् न समधिगच्छति च। 

न = not, कर्मणाम् = of actions, अनारम्भात् = the non-performance, नैष्कर्म्यम् = the state of being actionless, पुरुषः = person, अश्नुते = attains, न = not, च = and, संन्यसनात् = from renunciation, एव = alone, सिद्धिम् = the goal (the state of being actionless), समधिगच्छति = attains

A person does not attain the state of being actionless (Brahman) from non-performance of actions. Neither does one attain the goal (the state of being actionless) by mere renunciation alone.

न - अव्ययम्

कर्मणाम् - कर्मन्, नपुं, ष, एक

अनारम्भात् - अनारम्भ, पुं, पं, एक

नैष्कर्म्यम् - नैष्कर्म्य, नपुं, द्वि, एक

पुरुषः - पुरुष, पुं, प्र, एक

अश्नुते - अश् धातुरूपाणि - अशूँ व्याप्तौ सङ्घाते च - स्वादिः - कर्तरि प्रयोगः लट् लकारः आत्मने पदम्, प्र-पु, एक

न - अव्ययम्

च - अव्ययम्

संन्यसनात् - संन्यसन, नपुं, पं, एक

एव - अव्ययम्

सिद्धिम् - सिद्धि, स्त्री, द्वि, एक

समधिगच्छति - सम् + अधि + गम् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - गमॢँ गतौ - भ्वादिः, प्र-पु, एक

न कर्मणां क्रियाणाम् यज्ञादीनाम् इह जन्मनि जन्मान्तरे वा अनुष्ठितानाम् उपात्तदुरितक्षयहेतुत्वेन सत्त्वशुद्धिकारणानाम् तत्कारणत्वेन च ज्ञानोत्पत्तिद्वारेण ज्ञाननिष्ठाहेतूनाम् ज्ञानम् उत्पद्यते पुंसाम् क्षयात् पापस्य कर्मणः। यथादर्शतलप्रख्ये पश्यति आत्मानम् आत्मनि (महा0 शान्ति0 204।8) इत्यादिस्मरणात् अनारम्भात् अननुष्ठानात् नैष्कर्म्यं निष्कर्मभावम् कर्मशून्यताम् ज्ञानयोगेन निष्ठाम् निष्क्रियात्मस्वरूपेण एव अवस्थानम् इति यावत्। पुरुषः न अश्नुते न प्राप्नोति इत्यर्थः।।कर्मणाम् अनारम्भात् नैष्कर्म्यम् न अश्नुते इति वचनात् तत् विपर्ययात् तेषाम् आरम्भात् नैष्कर्म्यम् अश्नुते इति गम्यते। कस्मात् पुनः कारणात् कर्मणाम् अनारम्भात् नैष्कर्म्यम् न अश्नुते इति उच्यते कर्म आरम्भस्य एव नैष्कर्म्योपायत्वात्। न हि उपायम् अन्तरेण उपेयप्राप्तः अस्ति। कर्मयोगोपायत्वम् च नैष्कर्म्यलक्षणस्य ज्ञानयोगस्य श्रुतौ इह च प्रतिपादनात्। श्रुतौ तावत् प्रकृतस्य आत्मलोकस्य वेद्यस्य वेदनोपायत्वेन तम् एतम् वेदानुवचनेन ब्राह्मणा विविदिषन्ति यज्ञेन (बृह0 उ0 4।4।22) इत्यादिना कर्मयोगस्य ज्ञानयोगोपायत्वम् प्रतिपादितम्। इह अपि च संन्यासः तु महाबाहो दुःखमाप्तुमयोगतः (गीता 5।6) योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये (गीता 5।11) यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् (गीता 18।5) इत्यादि प्रतिपादयिष्यति।।ननु च ‘अभयम् सर्वभूतेभ्यः दत्त्वा नैष्कर्म्यम् आचरेत्’ इत्यादौ कर्तव्यकर्मसंन्यासात् अपि नैष्कर्म्यप्राप्तिम् दर्शयति। लोके च कर्मणाम् अनारम्भात् नैष्कर्म्यम् इति प्रसिद्धतरम्। अतः च नैष्कर्म्यार्थिनः किम् कर्म आरम्भेण इति प्राप्तम्। अतः आह न च संन्यसनात् एव इति। न अपि संन्यसनात् एव केवलात् कर्मपरित्यागमात्रात् एव ज्ञानरहितात् सिद्धिम् नैष्कर्म्यलक्षणाम् ज्ञानयोगेन निष्ठाम् समधिगच्छति न प्राप्नोति।।कस्मात् पुनः कारणात् कर्मसंन्यासमात्रात् एव केवलात् ज्ञानरहितात् सिद्धिम् नैष्कर्म्यलक्षणाम् पुरुषः न अधिगच्छति इति हेत्वाकाङ्क्षायाम् आह

From non-performance (अनारम्भात् अननुष्ठानात्) of actions such as (पञ्च-महा-)यज्ञ (क्रियाणां यज्ञादीनाम्), which are: performed in this birth or other births (in the past) (इह जन्मनि जन्मान्तरे वा), by being the cause for removal of sins of past births (उपात्तदुरितक्षयहेतुत्वेन) are the causes for the purification of the mind (सत्त्वशुद्धिकारणानाम्), and by being the cause of such purification through the rise of knowledge (तत्कारणत्वेन च ज्ञानोत्पत्तिद्वारेण) are the causes for abiding in knowledge (ज्ञाननिष्ठाहेतूनाम्) giving rise to Self-knowledge for a person (ज्ञानम् उत्पद्यते पुंसाम्) - as the smṛti says: “One sees the Self in the Self just as one sees in the mirror” (“यथादर्शतलप्रख्ये पश्यत्यात्मानमात्मनि” – महा. शान्ति. २०४।८), one does not attain (न अश्नुते) the state of being actionless (नैष्कर्म्यम् निष्कर्मभावम्), which is devoid of action (कर्मशून्यताम्), attained through the pursuit of the path of knowledge (ज्ञानयोगेन निष्ठाम्), marked by abidance in the Self which is by nature actionless (निष्क्रियात्मस्वरूपेणैव अवस्थानम्). This is the meaning (इत्यर्थः). 

“Not by abstaining from action does a person attain the state of being actionless” (“कर्मणामनारम्भान्नैष्कर्म्यं नाश्नुते” – गीता ३।४) - from this statement (वचनात्), its converse (तद्विपर्ययात्) is understood (इति गम्यते)—namely, that by doing those (actions) (तेषामारम्भात्) (as Karma Yoga), one attains the state of actionless (नैष्कर्म्यमश्नुते) (through Jnana Yoga). 

Due to what reason again (कस्मात् पुनः कारणात्) is it said that state of actionless is not attained merely by refraining from action (कर्मणामनारम्भान्नैष्कर्म्यं नाश्नुते इति उच्यते)? Because performance of actions (as Karma Yoga) alone (कर्मारम्भस्यैव) is the means for state of being actionless (through Jnana Yoga) (नैष्कर्म्योपायत्वात्). Without the (appropriate) means (उपायम्), the goal (उपेयः) is not obtained (न ह्युपायमन्तरेण उपेयप्राप्तिरस्ति). Thus, कर्म योग (कर्मयोगः) is the means (उपायत्वम्) for ज्ञान योग (ज्ञानयोगः), which is characterised by state of actionless (नैष्कर्म्यलक्षणः). From the revelation (प्रतिपादनात्) in the śruti (श्रुतौ) and also here in the Gītā (इह च). 

Firstly, in the śruti, about the consciousness of the Self, which is the subject matter to be known, by being the means to know through this statement in Veda: Brahmanas seek to know the Self through yajña (charity and austerity consisting in dispassionate enjoyment of sense objects) (तमेतं वेदानुवचनेन ब्राह्मणा विविदिषन्ति यज्ञेन – बृ.उ. ४।४।२२), has been revealed of Karma Yoga (कर्मयोगस्य) of it being a means for Jnana Yoga (ज्ञानयोगोपायत्वं).

And here also (in the Gītā) (इहापि च), it will be stated: O mighty-armed one! Renunciation is difficult to attain without karma yoga (संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः – गीता ५।६) and Yogis perform action without attachment for the purification of the mind (योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये – गीता ५।११), and  Sacrifice, charity and austerity are purifiers for the wise (यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् – गीता १८।५) and so on.

पूर्वपक्षी - Isn’t it stated that one should, ‘after granting fearlessness to all beings one must follow the life of renunciation’ (अभयं सर्वभूतेभ्यो दत्त्वा नैष्कर्म्यमाचरेत्)? In such (statements) (इत्यादौ), it is shown (दर्शयति) that even by renunciation of all obligatory actions (कर्तव्यकर्मसंन्यासात् अपि), there is attainment of the state of actionless (नैष्कर्म्यप्राप्तिः). In this world also (लोके च), it is well-known (प्रसिद्धतरम्) by not doing action (कर्मणामनारम्भात्) one attains the state of actionless (नैष्कर्म्यम्). And therefore (अतश्च), it may seem that for one desiring actionless (नैष्कर्म्यार्थिनः), what is obtained by doing action (किं कर्मारम्भेण)? 

सिद्धान्ती - Therefore, the Lord says (अतः आह): “Not by mere renunciation” (“न च संन्यसनादेव” – गीता ३।४). That is, not by mere renunciation alone (नापि संन्यसनात् एव केवलात्), by merely giving up actions (कर्मपरित्यागमात्रात् एव), without knowledge (ज्ञानरहितात्) (or qualified to attain it - ज्ञानयोग्यतारहितात्), one doesn’t attain the goal (सिद्धिं समधिगच्छति न प्राप्नोति) characterized by actionless (नैष्कर्म्यलक्षणाम्), through practice of the discipline through Jnana Yoga (ज्ञानयोगेन निष्ठाम्). 

What again is the reason (कस्मात् पुनः कारणात्) why from the mere renunciation of action alone (कर्मसंन्यासमात्रात् एव केवलात्), without the requisite knowledge (or qualification to attain it) (ज्ञानरहितात्), a person (पुरुषः) does not attain (नाधिगच्छति) the goal characterised of being actionless (सिद्धिं नैष्कर्म्यलक्षणां)? (The Lord addressing) this (question) anticipating to know such a reason says (हेत्वाकाङ्क्षायाम् आह).

Notes: Mere renunciation of action (as jnana yoga) will not lead to moksha unless the mind is prepared

The verse states that karma yoga must be done by those who cannot give up enjoyment of objects and then they will qualify to attain Brahman through jnana yoga.

नैष्कर्म्य - the state of being in निष्कर्म - without action. Nirgatāni karmāṇi yasmāt saḥ niṣkarma. नैष्कर्म्यम् - निष्कर्मभावम् - the state of being actionless, which is without the notion of action (कर्मशून्यताम्), attained only through the pursuit of the path of knowledge (ज्ञानयोगेन निष्ठाम्), marked by abidance in the Self which is by nature actionless (निष्क्रियात्मस्वरूपेणैव अवस्थानम्). निष्कर्म is actionlessness where one has no individuality, no sense of doership - the state नैष्कर्म्य is that of a jnani who has realised I am Brahman.

• Actions come from desires, which arise from sankalpa - volition, whose sources are vasanas, and they are active due to ignorance. Brahman is without ignorance - nityajnana and hence it is without vasanas, without sankalpa, without desires and and hence without action: nityajnana -> nirvasana -> nissankalpa -> nishkaama -> nishkarma. The state of being in Brahman is, therefore, नैष्कर्म्य.  

• Alternatively, action involves कारक and the primary one of that is कर्ता - doer. So a state of being without action implies a state of having no doer which is अहङ्कार. But अहङ्कार is always there as long as the mind is there. Even a jnani will have this अहङ्कार as agency of action until the body-mind is not dissolved yet - videhamukti. So to be without ahankara while still the body-mind is active in this world as a jivanmukta means having the knowledge that I am the Self and I am not this ahankara - the doer. So the state of being without action नैष्कर्म्य means निरहङ्कार or being a jivanmukta or a jnani - realising the Self as Brahman.

Madhusudana Sarsvati uses naiṣkarmya and siddhi to mean as jñāna-yoga-niṣṭhā - the fruit of Karma Yoga, but not as Self-Knowledge. This also holds well.

अनारम्भात् कर्मणाम् - due to not beginning of actions, implies not performing any action. Here, actions are नियत-कर्म - duties and responsibilities as a part of one’s स्वधर्म. 

Therefore, पुरुषः कर्मणाम् अनारम्भात् means one who is not doing नियत-कर्म and abandoning स्वधर्म, such a person will not attain Brahman. Why so? This is not stated in the verse here. We have to get this information from elsewhere. Performing नियत-कर्म as Karma Yoga is the cause for the removal of past sins (उपात्तदुरितक्षयहेतुत्वेन), and thereby becomes the means for the purification of the mind (सत्त्वशुद्धिकारणानाम्). Where in scriptures does it say Karma Yoga gives purification of mind?

ब्राह्मणा विविदिषन्ति यज्ञेन (बृह0 उ0 4।4।22) - Brahmanas seek to know the Self through yajña and other karmas

संन्यासः तु महाबाहो दुःखमाप्तुमयोगतः (गीता 5।6) - Renunciation is difficult to attain without karma yoga

योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये (गीता 5।11) - Yogis perform action without attachment for the purification of the mind

यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् (गीता 18।5) - Sacrifice, charity and austerity are purifying for the wise

Sankara states and as implied from verses 1-3, Karma Yoga is the उपाय (means) for Jnana Yoga (उपेय). Thus, the statement पुरुषः कर्मणाम् अनारम्भात् नैष्कर्म्यम् न अश्नुते means - the person who is not doing Karma Yoga, which is परम्परा-साधना (preliminary method) for attaining Brahman, will not attain the qualification to practice Jnana Yoga - jnana-nishtha-yogyata (sravana and manana, to acquire jnana), then jnana-nishtha (nididhyasana), the repeated practice of which leads to samadhi and continuous abiding in that samadhi  as samadhi abhyasa  is the सक्षात्-साधना (direct method) of नैष्कर्म्य. So one who does not practice Karma Yoga will not attain नैष्कर्म्य due to missing all the intermediate stages stated above. Any person, who is qualified for doing action, will not attain Brahman by abandoning action.

However, scriptures permit those who have attained enough citta-shuddhi as sadhana-catushtaya to take up sannyasa renouncing all prescribed duties and devote oneself completely to the pursuit of the Self as a विविदिशा-संन्यासी. For such a person, practising ज्ञान-योग with full renunciation of actions (सर्व-कर्म-संन्यास), Self-knowledge will eventually arise (ज्ञानोत्पत्तिद्वारेण) which is the cause for firm abidance in that knowledge (ज्ञाननिष्ठाहेतूनाम्) to attain नैष्कर्म्य. 

An argument can be given: In common experience (लोके), it is well-known (प्रसिद्धतरम्) that not doing action (कर्मणामनारम्भात्) leads to actionlessness (नैष्कर्म्यम्). Hence (अतश्च), it may seem that for one desiring actionlessness (नैष्कर्म्यार्थिनः), what need is there for undertaking karma (किं कर्मारम्भेण)? In this argument नैष्कर्म्यम् is taken as simply not acting physically but with the doership intact. This is true for one who takes up विविदिशा-संन्यास without having requisite preparation of mind through chitta-shuddhi attained by Karma Yoga. The second line in this verse ;and the next two verses state that such a संन्यासी will not attain the goal (सिद्धि). A list of faults of those who take up विविदिशा-संन्यास without corresponding mental purification (akarma) will follow from second line of this verse to verse 6:

Fault #1 of akarma - संन्यसनात् एव सिद्धिम् न समधिगच्छति च  - one does not attain liberation through simply renouncing action (sannyasa).

Bhagavan through the second line in the verse clarifies this doubt saying that actionless does not mean merely not doing an action. Actionless is a state where I am not identified with the doer - realisation of the Self as Brahman. So the body and mind can be very busy in action, but if I am not identified with them, then I am actionless. On the other hand, the one, who has awareness that I am an individual, simply gives up नियत-कर्म, so externally speaking is not engaged in activity. But since the person is not qualified to practice ज्ञान-योग (due to lack of sadhana-catushtaya) or has not attained ज्ञान (due to not having completing nididhyasana as a grihastha), such a person having given up the only avenue of growth as performing karma as a karma yogi or for lokasangraha as a jnana yogi will not attain Brahman (along with its intermediary step of qualification for performing Jnana Yoga also if  one is a karma yogi).

Sankaracharya calls Atma as loka - Lōkyatē anubhūyatē sarvam yēna tat lōkaḥ (that by which everything is experienced) - this is caitanya as it is the illuminator of all that is experienced - Śārīrakabrāhmaṇam. 

What again is the reason (कस्मात् पुनः कारणात्) why a person from the mere renunciation of action alone (कर्मसंन्यासमात्रात् एव केवलात्), without the Self-knowledge or qualification for knowledge (ज्ञानरहितात्), a person (पुरुषः) does not attain (नाधिगच्छति) that goal (सिद्धिं)?  The reason is given in the next verse.

न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत्।

कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः।।3.5।।

कश्चित्  हि जातु क्षणम् अपि अकर्मकृत् न तिष्ठति। सर्वः प्रकृतिजैः गुणैः अवशः कर्म कार्यते। 

न = not, हि = indeed, कश्चित् = someone, क्षणम् = moment, अपि = even, जातु = anytime, तिष्ठति = sit, अकर्मकृत् = without doing action, कार्यते = makes one work, हि = indeed, अवशः = under compulsion, कर्म = action, सर्वः = all, प्रकृतिजैः = born of Prakriti, गुणैः = gunas

Indeed, not even for a moment, someone can sit without doing action, for all are made to work by the gunas born of Prakriti.

हि - अव्ययम्

कश्चित् - किम्-पुं + चित्, प्र, एक

क्षणम् - क्षण, नपुं, प्र, एक

अपि - अव्ययम्

जातु - अव्ययम्

कार्यते - कृ + णिच् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मने पदम् - डुकृञ् करणे - तनादिः, प्र-पु, एक

हि - अव्ययम्

अवशः - अवश, पुं, प्र, एक

कर्म - कर्मन्, नपुं, द्वि, एक

सर्वः - सर्व, पुं, प्र, एक

प्रकृतिजैः - प्रकृतिज, पुं, प्र, एक

गुणैः - गुण, पुं, प्र, एक

न हि यस्मात् क्षणमपि कालं जातु कदाचित् कश्चित् तिष्ठति अकर्मकृत् सन्। कस्मात् कार्यते प्रवर्त्यते हि यस्मात् अवश एव अस्वतन्त्र एव कर्म सर्वः प्राणी प्रकृतिजैः प्रकृतितो जातैः सत्त्वरजस्तमोभिः गुणैः। अज्ञ इति वाक्यशेषः यतो वक्ष्यतिगुणैर्यो न विचाल्यते इति। सांख्यानां पृथक्करणात् अज्ञानामेव हि कर्मयोगः न ज्ञानिनाम्। ज्ञानिनां तु गुणैरचाल्यमानानां स्वतश्चलनाभावात् कर्मयोगो नोपपद्यते। तथा च व्याख्यातम् वेदाविनाशिनम् इत्यत्र।।यत्त्वनात्मज्ञः चोदितं कर्म नारभते इति तदसदेवेत्याह

Since never (हि यस्मात् जातु कदाचित्) anyone (कश्चित्) remains (तिष्ठति) even for a moment (क्षणमपि कालं) without action (अकर्मकृत्). Why (कस्मात्)? Because (हि यस्मात्) all beings (सर्वः प्राणी) are indeed not independent (अवश एव, अस्वतन्त्र एव) goaded (कार्यते, प्रवर्त्यते) to action (कर्म) by the qualities (गुणैः)—namely, sattva, rajas, and tamas (सत्त्व-रजस्-तमोभिः)—which are born of nature (प्रकृतिजैः, प्रकृतितः जातैः). This applies to the ignorant alone (अज्ञ), which is understood from the remainder of the statement (इति वाक्यशेषः), since the one who (is a jnana-yogi) will not be affected by gunas will be told (गुणैः यः न विचाल्यते इति वक्ष्यति). Due to due to exemption of jnana-yogis (सांख्यानां पृथक्करणात्), karma yoga is for ignorant ones alone but not for the wise ones (कर्मयोगः अज्ञानामेव न ज्ञानिनाम्). For the wise (ज्ञानिनां), indeed (तु) are not affected by the guṇas (गुणैः अचाल्यमानानां) and who by nature have no identification (स्वतः चलनाभावात्), karma yoga is not required (कर्मयोगो न उपपद्यते). This was also explained earlier (तथा च व्याख्यातम्) in the verse “वेदा विनाशिनम्” (2.21). But if one who is ignorant of the Self (अनात्मज्ञः) does not perform obligatory duty (चोदितं कर्म नारभते इति) that (omission) is detrimental (तदसदेव), says the Lord (इत्याह).

Notes: A person with no dispassion will not be able to renounce actions completely 

This verse shows that a person will be unable to renounce all actions without proper preparation of mind. 

People sometimes think sannyasa is an easy task - simply giving up all actions. But the mind by nature looks for sense objects through sense organs and it is not easy to just withdraw it from them. Why is it difficult to refrain from action entirely? The gunas propel a person to act.

Pradhana/Avyakta/Prakrti - साम्यावस्था where the three gunas are in equilibrium. Hence we hear terms of त्रिगुणात्मिका-माया where PRakrti is the three gunas.

This gives rise to Prakrti in वैषम्यावस्था where the three gunas are in dynamism. Since this is born from Avyakta/Prakrti the gunas in dynamic are called प्रकृतिज.

These gunas act as the base for formation of vasanas of past actions - only certain nature of vasanas become active and conducive to manifest based on the guna that is predominant. These vasanas then manifest as raga-dvesha - likes and dislikes. But not all likes and dislikes are bothersome, only those which are attached to by the will,called sankalpa, will be now dictating the person. They become kama - desire and then action follows to fulfill that kama, which results in karma-phala which results in sukha-dukha and also intensification of the vasana that started it making it potentially to manifest again in future. Therefore, it is said that gunas control the person’s activities in every way and impel the person into action always despite one wanting to refrain from them.

Fault #2 of akarma - it is not possible to remain actionlessness without a mind ready for it.

Even though Sri Krishna says all are impelled into actions by gunas, exceptions can be made. Sankaracharya says this is true only for अज्ञः - the ignorant one. Those who don’t have paroxa-jnana and aparoxa-jnana. One can even add another exception in addition to what Sankaracharya says, this अज्ञः does not include those who have sadhana-catushtaya - vividisha sannyasi who are doing sravana-manana. They, although ignorant, are qualified to refrain from work due to having attained purity of mind. So those who are doing sravana-manana-nididhyasana and samadhi-abhyasa are all exempted from doing work because the gunas don’t dictate their actions through raga-dvesha and kama, rather they are guided by discipline set by shastra having controlled or eliminated all their inner urges for the sense objects. 

So the scenario is for those who should be doing karma yoga, but take up sannyasa prematurely - vividisha-sannyasi. They, having given up shastriya-karma, and unable to do jnana-yoga, will now only do nishiddha karma.

Jnanis are beyond gunas - that is they are no longer identified with them unlike others.  So whether the body and mind works or not - it does not matter. But having done enough control of them in their sadhana, they are well regulated and don’t indulge in wanton indulgence of sense organs even though there is no conscious control applied like in ajnani’s case. Nevertheless there are thoughts and actions that happen for body maintenance, but again with no selfish motive to preserve them, but simply as a routine that has been set in practice before jnana.

Now if somehow the person controls all external activities without having attained control over raga-dvesha, then what happens is given in the next verse.

कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन्।

इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते।।3.6।।

यः विमूढात्मा कर्मेन्द्रियाणि संयम्य मनसा इन्द्रियार्थान् स्मरन् आस्ते सः मिथ्याचारः उच्यते। 

कर्मेन्द्रियाणि = organs of motion, संयम्य = having restrained, यः = one who, आस्ते = remains, मनसा = with mind, स्मरन् = thinking, इन्द्रियार्थान् = sense objects, विमूढात्मा = one whose mind is deluded, मिथ्याचारः = a hypocrite, सः = he, उच्यते = is said

The one, whose mind is deluded, who: having restrained the organs of motion, remains thinking of the sense objects with mind, he is said to be a hypocrite.

कर्मेन्द्रियाणि - कर्मेन्द्रिय, नपुं, द्वि, बहु

संयम्य - अव्ययम् 

यः - यद्, पुं, प्र, एक

आस्ते - आस् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - आसँ उपवेशने - अदादिः, प्र-पु, एक

मनसा - मनस्, नपुं, तृ, एक

स्मरन् - स्मरत्, पुं, प्र, एक, कृदन्तरूपाणि - स्मृ + शतृँ - स्मृ चिन्तायाम् - भ्वादिः - अनिट्

इन्द्रियार्थान् - इन्द्रियार्थ, पुं, द्वि, बहु

विमूढात्मा - विमूढात्मन्, पुं, प्र, एक

मिथ्याचारः - मिथ्याचर, पुं, प्र, एक

सः - तद्, पुं, प्र, एक

उच्यते - वच् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मनेपदम् - वचँ परिभाषणे - अदादिः, प्र-पु, एक

कर्मेन्द्रियाणि हस्तादीनि संयम्य संहृत्य यः आस्ते तिष्ठति मनसा स्मरन् चिन्तयन् इन्द्रियार्थान् विषयान् विमूढात्मा विमूढान्तःकरणः मिथ्याचारो मृषाचारः पापाचारः सः उच्यते ॥ ६ ॥

The one who is a deluded-minded (यः विमूढात्मा विमूढान्तःकरणः), having restrained (संयम्य) the organs of action (कर्मेन्द्रियाणि) like the hands and so on (हस्तादीनि), remains (आस्ते) thinking (स्मरन्, चिन्तयन्) ओफ़् the sense objects (इन्द्रियार्थान्), he is said (सः उच्यते) to be a hypocrite (मिथ्याचारः मृषाचारः) and following sin (पापाचारः).

Notes: Even if a person with no dispassion towards sense enjoyments renounces actions, he/she will brood over sense enjoyments as a hypocrite

However, having taken up sannyasa (either officially or voluntarily) - what will this person,  who: 

• does not have paroxa jnana and is not qualified for nididhyasana 

• is not qualified for jnana-yoga as he/she does not have sadhana-catushtaya to do sravana-manana, 

• and since he/she has given up karma, therefore, will not perform karma yoga to gain chitta-shuddhi and sadhana-catushtaya,

do with the desires that have no avenues to fulfill or sublimate them? This person will then perform actions to fulfill desires secretly in an adharmic way or build up a fantasy world and live in it fulfilling or rather fueling the desires by indulging in imaginations. In either case, the renunciation of action is a futile attempt leading to stagnation with no growth. Even indulgence in fulfilling the desires with sakaama-bhaava in a dharmic way is a growth opportunity rather than being stagnated in this way. Moreover, if the renunciation is a formal one as sannyasa, then having violated that sannyasa dharma, one will incur sin and go to lower births perpetuating samsara.

Mithyachara is of three types:

• असदाचार - ignoble conduct, knows one’s fallacies but is helpless due to being controlled by gunas and stuck with renunciation, is not trying to cheat others

• कपटाचार/मृषाचार - false conduct, hypocrite, knows one’s fallacies but deliberately cheating others to gain respect, fame, power, wealth, etc.

• आत्मवञ्चक - self-deception, does not know one’s fallacies and thinks that oneself is doing fine, completely deluded

In 2.47, it was said one should not refrain from engaging in action if one is qualified for the same. In this verse, the dangerous outcome of refraining from action has been given in detail. 

A common doubt arises here that there are many sadhaka who have desires in mind which they don’t indulge in - so are they mithyhachara? No. The first thing is sadhaka is aware of the desire and is working upon them to get rid of them - he or she is not cherishing them. A mithyachara on the other hand is fully cherishing and enjoying them mentally even though knowing they are harmful - he or she has no intention of getting rid of them. Secondly, we are also talking of lifestyles here not simply a few desires - the mithyachara has adopted a lifestyle of renunciation whereas a sadhaka who has desires can be a renunciant or an ordinary person - but is clear of what should be done with the desires - don't ever indulge or encourage them even mentally leave alone physical indulgence and is putting all effort in that direction.

Fault #3 of akarma - one may become deluded and hypocrite

For having renounced actions without proper metal preparation and also perhaps thinking that all is fine, the Lord calls this person a विमूढात्मा - a deluded one. Both a mithyachari and jnana yogi do karma-tyaga - mithyachari has no chitta-shuddhi, craves for objects or worse indulges in adharmic living secretly while jnana-yogi has chittashuddhi and sadhana-catushthaya, with no desires for worldly objects. Externally, both may appear the same, but one has transcended actions and the other is qualified to do them but refrains from it due to delusion.

Greatest spirituality is to be all normal outside but extraordinary inside undergoing great changes to attain moksha.

यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन।

कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते।।3.7।।

अर्जुन यः तु मनसा इन्द्रियाणि नियम्य कर्मेन्द्रियैः कर्मयोगम् असक्तः (सन्) आरभते सः विशिष्यते। 

यः = one who, तु = but, इन्द्रियाणि = sense organs, मनसा = by mind, नियम्य = having controlled, आरभते = begins, अर्जुन = O Arjuna!, कर्मेन्द्रियैः = by organs of motion, कर्मयोगम् = Karma Yoga, असक्तः  = unattached, सः = he, विशिष्यते = excels

Arjuna! But one who, having controlled the sense organs by mind, being unattached (to fruits of action) begins Karma Yoga by organs of motion, he excels.

यः - यद्, पुं, प्र, एक

तु - अव्ययम्

इन्द्रियाणि - इन्द्रिय, नपुं, द्वि, बहु

मनसा - मनस्, नपुं, तृ, एक

नियम्य - अव्ययम् 

आरभते - आङ् + रभ् धातुरूपाणि - रभँ राभस्ये - भ्वादिः - कर्तरि प्रयोगः लट् लकारः आत्मने पदम्, प्र-पु, एक

अर्जुन - अर्जुन, पुं, सं, एक

कर्मेन्द्रियैः - कर्मेन्द्रिय, नपुं, तृ, बहु

कर्मयोगम् - कर्मयोग, 

आसक्तः - आसक्त, पुं, प्र, एक

सः - तद्, पुं, प्र, एक

विशिष्यते - वि + शास् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मने पदम् - शासुँ अनुशिष्टौ - अदादिः, प्र-पु, एक

यस्तु पुनः कर्मण्यधिकृतः अज्ञः बुद्धीन्द्रियाणि मनसा नियम्य आरभते अर्जुन कर्मेन्द्रियैः वाक्पाण्यादिभिः । किमारभते इत्याह — कर्मयोगम् असक्तः सन् फलाभिसन्धिवर्जितः सः विशिष्यते इतरस्मात् मिथ्याचारात् ॥ ७ ॥

यतः एवम् अतः —

Again, the one qualified for action (कर्मण्यधिकृतः) and ignorant of the Self (अज्ञः), but who, having controlled (नियम्य) the sense organs (बुद्धीन्द्रियाणि) begins (आरभते) by the mind (मनसा) and by the organs of motion (कर्मेन्द्रियैः) like speech and hands (वाक्पाण्यादिभिः), O Arjuna (अर्जुन). Begins what? The (Lord) says (किमारभते इत्याह) - Karma Yoga (कर्मयोगम्). Being unattached (असक्तः सन्), devoid of any expectation of results (फलाभिसन्धिवर्जितः), he excels (सः विशिष्यते) compared to the other one—the hypocrite (इतरस्मात् मिथ्याचारात्). 

Because this is so (यतः एवम्), therefore (अतः)...

Notes: A person qualified for doing action should perform it as Kamra Yoga to attain liberation

In this verse, the Lord presents the contrast of a person indulging in actions in karma yoga as better than a person who renounced all actions but has no qualification to do so.

The previous verse has कर्मेन्द्रियाणि संयम्य and this verse has इन्द्रियाणि नियम्य कर्मेन्द्रियैः कर्मयोगम् असक्तः (सन्) आरभते - the contrast is, in the previous verse the person retrained the organs of action completely, no action at all, but sense organs were active in imagining and indulging in desires. In this verse, all organs - both of knowledge and action - are controlled/regulated and then with this regulated organs of action one does Karma Yoga. So a clear distinction in how the organs of action and knowledge are used by a hypocrite and a karma-yogi are presented in the previous and this verse.

Sankaracharya defines a karma yogi:

• Physical attribute - the person who engages in action using karmendriya and restraints the mind and jnanendriya - relatively as they are more prominently used in jnana-yoga. 

• Mental attribute - unattached to work and its results

Such a person excels over the mithyachara defined in previous verse who refrains from action but is not qualified for the same.

A person who engages in action transcends from sakaama karma to nishkaaama karma to karma yoga to jnana yoga after attaining sadhana-chatushtaya. A mithyachari, who has desires, but by not indulging in action to regulate and transcend these desires, has no growth and will be stuck in sakaama karma bhava and worse may even become adharmic.

So Sankaracharya clearly states that pure mental action is not karma to counter the arguments by some who expand the definition of karma to mean even pure mental actions and hence even sravana-manana-nididhyasana as jnana yoga is a form of karma yoga itself.

नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः।

शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः।।3.8।।

त्वम् नियतम् कर्म कुरु कर्म हि अकर्मणः ज्यायः (अस्ति)। अकर्मणः च ते शरीरयात्रा अपि न प्रसिद्ध्येत्। 

नियतम् = Niyata, कुरु = do, कर्म = karma, त्वम् = you, कर्म = karma, ज्यायः = greater, हि = indeed, अकर्मणः = than inaction, शरीरयात्रा = maintenance of body, अपि = also, च = and, ते = your, न = not, प्रसिद्ध्येत् = possible, अकर्मणः = from inaction

You do the niyata karma as doing action is indeed superior to being inactive. Even the maintenance of your body is not possible from being inactive.

नियतम् - नियत, नपुं, द्वि, एक

कुरु - कृ धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मै पदम् - डुकृञ् करणे - तनादिः, म-पु, एक

कर्म - कर्मन्, नपुं, द्वि, एक

त्वम् - युष्मद्, प्र, एक

कर्म - कर्मन्, नपुं, प्र, एक

ज्यायः - ज्यायस्, नपुं, प्र, एक

हि - अव्ययम्

अकर्मणः - अकर्मन्, नपुं, पं, एक

शरीरयात्रा - शरीरयात्रा, स्त्री, प्र, एक

अपि - अव्ययम् ई 

च - अव्ययम् 

ते - युष्मद्, ष, एक

न - अव्ययम्

प्रसिद्ध्येत् - प्र + सिध्, सिध् धातुरूपाणि - विधिलिङ् लकारः, षिधुँ संराद्धौ - दिवादिः, प्र-पु, एक

अकर्मणः - अकर्मन्, नपुं, पं, एक

नियतं नित्यं शास्त्रोपदिष्टम् , यो यस्मिन् कर्मणि अधिकृतः फलाय च अश्रुतं तत् नियतं कर्म, तत् कुरु त्वं हे अर्जुन, यतः कर्म ज्यायः अधिकतरं फलतः, हि यस्मात् अकर्मणः अकरणात् अनारम्भात् । कथम् ? शरीरयात्रा शरीरस्थितिः अपि च ते तव न प्रसिध्येत् प्रसिद्धिं न गच्छेत् अकर्मणः अकरणात् । अतः दृष्टः कर्माकर्मणोर्विशेषो लोके ॥ ८ ॥

यच्च मन्यसे बन्धार्थत्वात् कर्म न कर्तव्यमिति तदप्यसत् । कथम् —

The action that is obligatory (नियतं नित्यं), ordained by the scriptures (शास्त्रोपदिष्टम्), and for which one is qualified (अधिकृतः), even when its result is unheard of (अश्रुतं फलाय च), that is called niyata karma (नियतं कर्म). That niyata karma, O Arjuna (हे अर्जुन), you must perform (कुरु त्वं). Why? Because niyata karma (कर्म) produces a greater result (ज्यायः फलतः) than inaction or non-performance of action (अकर्मणः अकरणात्). How (कथम्)? Even your maintenance of the body (ते तव शरीरयात्रापि) will not be take place (न प्रसिध्येत् प्रसिद्धिं न गच्छेत्) from inaction (अकर्मणः). Therefore (अतः), in this world (लोके), the distinction (विशेषः) between action and inaction (कर्माकर्मणोः) is seen (दृष्टः).

And if you think (यच्च मन्यसे) that action should not be done (कर्म न कर्तव्यमिति) because it causes bondage (बन्धार्थत्वात्), that too is not valid (तदपि असत्). Why (कथम्)?

Notes: A person performing obligatory duty as Karma Yoga is better than a mere renunciant whose mind is attached to sense enjoyments

2.31 stated that one should follow svadharma - the kind of actions one must be doing that are based on varnashrama. The previous verse said to do actions as Karma Yoga. But what actions? In this verse, Bhagavan defines those actions that need to be done as karma yoga - niyata karma.

Sankaracharya says niyata karma is:

• नित्यम् - nitya karma - this is meant as compulsory, not daily, because there is occasional karma that needs to be done every poornima or amavasya also.

• शास्त्रोपदिष्टम् - ordained by scriptures

• अधिकृतम् - for which one is qualified  - based on varna and ashrama of the doer

• फलाय अश्रुतम् - unheard results implying that which is not meant for material benefits

Krishna tells Arjuna that niyata karma must be performed and he gives the reason for that as karma is superior to akarma - not indulging in obligatory actions. But karma involves effort and stress, while akarma is very simple and easy. So why is karma better than akarma - due to the result (फलतः). Karma done as karma yoga gives citta-shuddhi while akarma leads to stagnation or fall (by not doing one's one duty and also if mithyachara sets in). Even if one does not want any four purusharthas, even if one does not want a long life, the minimum one wants is the body to be healthy as long as it survives. So that's why Krishna takes up the example of minimum necessity of good health which also needs work to be done. 

Many renounce everything, but their focus is on preservation of the body - look for bhiksha and nivasa everytime. Those who do not have cittashuddhi, may restrain pursuit of sense objects, but will then be focussed on getting food and shelter.

Fault #4 of akarma - Complete actionlessness is impossible without giving up the body.

With this we clearly established the distinction between action and actionlessness and also action as superior to actionlessness due to the result it gives, but not by process itself.

यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः।

तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर।।3.9।।

(यः) यज्ञार्थात् कर्मणः अन्यत्र (कर्म क्रियते) अयम् लोकः कर्मबन्धनः (भवति)। (अतः) कौन्तेय तदर्थं कर्म मुक्तसङ्गः (सन्) समाचर। 

यज्ञार्थात् = than for the sake of Lord, कर्मणः = than actions, अन्यत्र = other, लोकः = person, अयम् = this, कर्मबन्धनः = one bound by actions, तदर्थं = for Him, कर्म = action, कौन्तेय = O Kaunteya, मुक्तसंगः = free from attachment, समाचर = you perform 

(The one who performs actions) other than actions for the sake of the Lord - this person becomes one bound by actions. O Kaunteya! (Therefore), you perform actions for the sake of Him (being) free from attachment.

यज्ञार्थात् - यज्ञार्थ, पुं, पं, एक

कर्मणः - कर्मन्, नपुं, ष, एक

अन्यत्र - अव्ययम्

लोकः - लोक, पुं, प्र, एक

अयम् - इदम्, पुं, प्र, एक

कर्मबन्धनः - कर्मबन्ध

तदर्थं - तदर्थ, नपुं, द्वि, एक

कर्म - कर्मन्, नपुं, प्र, एक

कौन्तेय - कौन्तेय, पुं, सं, एक

मुक्तसङ्गः - मुक्तसङ्ग, पुं, प्र, एक

समाचर - सम् + आङ् + चर् धातुरूपाणि - लोट् लकारः - चरँ गत्यर्थाः चरतिर्भक्षणर्थोऽपिँ चरँ भक्षणे च चरतिर्भक्षणेऽपि - भ्वादिः, म-पु, एक

‘यज्ञो वै विष्णुः’ (तै. स. १ । ७ । ४) इति श्रुतेः यज्ञः ईश्वरः, तदर्थं यत् क्रियते तत् यज्ञार्थं कर्म । तस्मात् कर्मणः अन्यत्र अन्येन कर्मणा लोकः अयम् अधिकृतः कर्मकृत् कर्मबन्धनः कर्म बन्धनं यस्य सोऽयं कर्मबन्धनः लोकः, न तु यज्ञार्थात् । अतः तदर्थं यज्ञार्थं कर्म कौन्तेय, मुक्तसङ्गः कर्मफलसङ्गवर्जितः सन् समाचर निर्वर्तय ॥ ९ ॥

इतश्च अधिकृतेन कर्म कर्तव्यम् —

The statement from sruti - ‘yajño vai viṣṇuḥ’ (यज्ञो वै विष्णुः) from the Taittirīya Saṁhitā (तै. स. १ । ७ । ४) reveals that yajña is Lord (ईश्वरः). Therefore, whatever (action) one does (यत् क्रियते) for the purpose of that (Lord) (तदर्थं) — is called yajñārthaṁ karma (यज्ञार्थं कर्म). Therefore, by (doing) any action other than (that) action (as worship of the Lord) (अन्येन कर्मणा कर्मणः), a person (तस्मात् लोकः), who is qualified for action (अधिकृतः कर्मकृत्), becomes a कर्मबन्धनः -  one whose bondage is action that person is this कर्मबन्धन  (कर्म बन्धनं यस्य सोऽयं कर्मबन्धनः). Therefore, O Kaunteya (अतः कौन्तेय), you perform (समाचर) action (कर्म) for the sake of the Lord (तदर्थं यज्ञार्थं) being free from attachment to the results (मुक्तसङ्गः कर्मफलसङ्गवर्जितः सन्). 

And from this (इतश्च), actions should be done (कर्म कर्तव्यम्) by one who is qualified (अधिकृतेन).

Notes: The performance of obligatory duty can lead to freedom or bondage based on the attitude of the performer

This verse states that the same karma can be binding in nature and also free one from bondage based on the attitude with which it is done.

Yajna comes from the root word यज् - which means देवपूजा-सङ्गति-करण-दानेषु, worshiping gods associated with the performance of actions like dāna (giving). 

यज् + नङ् = यज्ञ

Normally, यज्ञ is taken simply as a याग/होम ritual where such offerings are done in a ritualistic way. But here the word यज्ञ means Bhagavan. How? The statement from sruti - ‘yajño vai viṣṇuḥ’ (यज्ञो वै विष्णुः) from the Taittirīya Saṁhitā (तै. स. १ । ७ । ४) reveals that यज्ञ is none other than Viṣṇu (विष्णुः), i.e., Īśvara (ईश्वरः). There is one in smrti also - यज्ञो यज्ञपतिर्यज्वा यज्ञाङ्गो यज्ञवाहनः yajñō yajñapatir yajvā yajñāṅgō yajña vāhanaḥ ||Śrī Viṣṇu Sahasranāma Stōtram 117 - He is the sacrifice, the Lord of the sacrifice, the performer of the sacrifice, the very parts of the sacrifice, and the vehicle of the sacrifice.  Therefore, the niyata-karma done for Ishvara becomes यज्ञार्थं कर्म - this alone frees the person by giving citta-shuddhi. 

So the message is do niyata karma for the sake of Bhagavan as worship.

अन्यत्र - other than, means performing action for any motive other than for Ishvara - be it niyata or any other karma - it will only bind the person as punya-papa. In such an attitude, where Bhagavan is not the focus of karma, the very same niyata will become kamya giving punya and thus binding the person.

अयम् लोकः - this लोक. लोक has two meanings:

• Experiencer - येन लोक्यते सः लोकः - that by which is experienced is लोक (subject, a person) OR यः लोकते सः लोकः - the one who experiences is लोक (subject, a person).

• Experienced - यः लोक्यते सः लोकः - that which is experienced is लोक (object, the world).

The root word is लोक् धातुरूपाणि - लोकृँ दर्शने - भ्वादिः - आत्मने पदम्. Here लोक can be taken both ways as the world or the person.

कर्मबन्ध - कर्मेण बध्यते यः सः कर्मबन्धः -  the one who is bound by action is कर्मबन्ध

Sankaracharya uses the word लोकः as a person and कर्मबन्धः as one who is bound. He calls लोकः as अधिकृतः कर्मकृत् - the one who is qualified for doing niyata karma, a person who takes veda as pramana - the three varnas except shudra. Alternatively, in current times, we can consider that this instruction of doing niyata karma is not valid for those who don't take scriptures as the guiding lights since they are unqualified for niyata karma by their very nature of lacking faith in scriptures. Sankaracharya has excluded shudra of the old times where varna and mindset correlation was strong, but these days anyone who has no faith in scriptures, whatever be their jaati, is not a qualified person for this injunction of doing niyata-karma. Many people may claim they have faith in scriptures, but that they don't even know what is in it - such people are also without faith in scriptures contrary to their claim and are therefore unqualified for niyata karma. So how or why will they do niyata karma when they have no faith in scriptures?

Some other commentators take the word लोकः as the world and कर्मबन्धः also as that which is bound. So they say that the whole world is bound by having this attitude other than worship of the Lord when doing work.

So the caution is don’t convert niyata karma to kamya karma.

सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः।

अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक्।।3.10।।

पुरा प्रजापतिः सहयज्ञाः प्रजाः सृष्ट्वा उवाच - अनेन प्रसविष्यध्वम्।  एषः वः इष्टकामधुक् अस्तु । 

सहयज्ञाः = along with yajna, प्रजाः = people, सृष्ट्वा = having created, पुरा = ancient, उवाच = said, प्रजापतिः = Prajapati, अनेन = by this (yajna), प्रसविष्यध्वम् = you multiply, एषः = this (yajna), वः = your, अस्तु = be, इष्टकामधुक् = giver of the objects of desire

In the ancient times, having created the people along with yajna, Prajapati said, may you multiply by this (yajna). May this (yajna) be your giver of the objects of desire.

सहयज्ञाः - सहयज्ञ, पुं, द्वि, बहु

प्रजाः - प्रजा, स्त्री, द्वि, बहु

सृष्ट्वा - अव्ययम्

पुरा - अव्ययम्

उवाच - वच् धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः परस्मै पदम् - वचँ परिभाषणे - अदादिः, प्र-पु, एक

प्रजापतिः - प्रजापति, पुं, प्र, एक

अनेन - इदम्, पुं, तृ, एक

प्रसविष्यध्वे (प्रसविष्यध्वम्) - प्र + सू धातुरूपाणि - कर्तरि प्रयोगः लृट् लकारः आत्मने पदम् - षूङ् प्राणिगर्भविमोचने - अदादिः, म-पु, बहु

एषः - एतद्, पुं, प्र, एक

वः - युष्मद्, द्वि, बहु

अस्तु - अस् धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मैपदम् -असँ भुवि - अदादिः, प्र-पु, एक

इष्टकामधुक् - इष्टकामधुक्, स्त्री, प्र, एक

सहयज्ञाः यज्ञसहिताः प्रजाः त्रयो वर्णाः ताः सृष्ट्वा उत्पाद्य पुरा पूर्वं सर्गादौ उवाच उक्तवान् प्रजापतिः प्रजानां स्रष्टा अनेन यज्ञेन प्रसविष्यध्वं प्रसवः वृद्धिः उत्पत्तिः तं कुरुध्वम् । एष यज्ञः वः युष्माकम् अस्तु भवतु इष्टकामधुक् इष्टान् अभिप्रेतान् कामान् फलविशेषान् दोग्धीति इष्टकामधुक् ॥ १० ॥

कथम् —

In the beginning of creation (पुरा सर्गादौ), the Creator of beings (प्रजापतिः प्रजानां स्रष्टा), having created those three varṇas (प्रजाः त्रयो वर्णाः ताः), along with pañca-mahā-yajña (सहयज्ञाः), said (उवाच), “By this yajña (अनेन यज्ञेन), may you multiply (प्रसविष्यध्वं प्रसवः = वृद्धिः = उत्पत्तिः). May this yajña (एष यज्ञः) इष्टकामधुक् of yours (वः अस्तु) — इष्टकामधुक्  is the giver (दोग्धा) of desired special results of objects of desire (इष्टान् कामान् फलविशेषान्). How?

Notes: These obligatory duties as worship of the Lord through service to five kinds of beings to whom one is indebted has been ordained by the Lord Himself

The previous verse stated that niyata-karma done as Karma Yoga will not be binding and if not done it is binding. Here the positive material benefits one accrues by doing niyata karma is given.

The five panca-maha-yajnas:

अध्यापनं ब्रह्मयज्ञः पितृयज्ञस्तु तर्पणम्। 

होमो दैवो बलिर्भौतो नृयज्ञोऽतिथिपूजनम्॥ मनुस्मृति ३.७०॥

adhyāpanaṁ brahmayajñaḥ pitr̥yajñastu tarpaṇam | 

hōmō daivō balirbhautō nr̥yajñō:'tithipūjanam || manusmr̥ ti 3-70 |

As vaidika karma:

1. ब्रह्मयज्ञ - अध्यापनम् - study and teaching scriptures

2. पितृयज्ञ - तर्पणम् - shraddha and tarpana 

3. दैवयज्ञ - होमः - homa ritual, also sandhyavandanam, agnihotra

4. भूतयज्ञ - offering food to living creatures

5. नृयज्ञ - अतिथि-पूजनम् - taking care of guests, specifically feed a brahmana before one eats (a ritual)

As laukika karma:

1. ब्रह्मयज्ञ - taking care of rishis, listening to their advice

2. पितृयज्ञ - taking care of elders, being respectful to ancestors. Tarpana literally means pleasing. So it means both vaidka and laukika karma. When alive taking care of them.

3. दैवयज्ञ - daily puja, bhajans, temple, listening to pravacanas

4. भूतयज्ञ - taking care of living beings by providing food, shelter or medical help, taking care of nature that supports all beings

5. नृयज्ञ - taking care of people all the time through donations, time and effort

Why should we offer these 5 categories of entities? Because we are indebted to them for our very survival - this physical and mental body is sustained only by their help. Without them, our very existence will be not feasible. So for facilitating our samsaric journey smoothly towards moksha, we need to pay our debts to these beings continuously until we are in samsara - have the notion of individuality.

Here the word प्रजा is specifically meant as human beings and not all creatures although Prajapati created all, because the context is karma and only humans are qualified for it.  

सहयज्ञ - यज्ञ-सहित means along with yajna, it implies the knowledge of yajna, which are in Veda. So he revealed the Vedic injunctions of how to do panca-maha-yajna to the human beings along with their creation. 

The word पुरा means during the creation, in the beginning of this kalpa. 

उवाच means spoken, but here it is meant as revealed through Vedas. What did he reveal to human beings? He revealed it in Vedas implies this yajna is applicable only to the three varnas (त्रयः वर्णाः) who hold veda as pramana. 

By this panca-maha-yajna knowledge revealed to you in Vedas, you should produce. Produce what?  The spiritual and material benefits that accrue by performing them. Panca-maha-yajna bestows both:

• If one is selfish but dharmic, they will do panca-maha-yajna simply as discharging one’s duties and responsibilities. Such a person will get material benefits - abhyudaya - what one craves for but no spiritual benefits of moksha/nihshreyasa. The word yajna in this case is simply niyata karma with no karma yoga bhava of worship.

• The one who wants moksha, does those very panca-maha-yajna as worship of the Lord through all niyata karma with karma yoga bhava. Such a person will not only get material benefits - abhyudaya - which this person does not care about,  but also spiritual benefits of moksha/nihshreyasa which is the focus of this person.

So panca-maha-yajna will give both abhyudaya and moksha as per the attitude of sadhaka based on what they desire as the goal of life. Hence panca-maha-yajna is called ishta-kama-dhuk. Ishta is whatever desires, kama is a representative word for all 4 purusharthas, and dhuk is giver - so panca maha yajna are the giver of any desired purushartha based on the person’s attitude.

Nitya naimittika karma done for Bhagavan will give:

• chittashuddhi rather than punya and hence it will not give bondage. 

• all material benefits as a by-product that are needed to maintain the life - so even kaamya karma is obviated.

• the result of praysachitta karma - ममोपात्त समस्त दुरित क्षय द्वारा - by means of the destruction of all the sins accumulated by me.

The word प्रसविष्यध्वं is arshapryoga - Shya of future and dhvam of लोट् are mixed. It should be प्रसूयध्वम् or प्रसविष्यद्वे.

देवान्भावयतानेन ते देवा भावयन्तु वः।

परस्परं भावयन्तः श्रेयः परमवाप्स्यथ।।3.11।।

(यूयम्) अनेन  देवान् भावयत। ते देवाः वः भावयन्तु । परस्परम् भावयन्तः (ययम्) परम् श्रेयः अवाप्स्यथ। 

देवान् = gods, भावयत = nourish, अनेन = by this, ते = those, देवाः = gods, भावयन्तु = may nourish, वः = you, परस्परं = mutually, भावयन्तः = nourishing, श्रेयः = good, परम् = highest, अवाप्स्यथ = you all will attain

By this (yajna), may you all nourish those gods, and may those gods nourish you all. Mutually nourishing, you all will attain the highest good.

देवान् - देव, पुं, द्वि ,बहु

भावयत - भू + णिच् धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मैपदम् - भू सत्तायाम् - भ्वादिः, म-पु, बहु

अनेन - इदम्, पुं, तृ, एक

ते - तद्, पुं, प्र, बहु

देवाः - देव, पुं, प्र, बहु

भावयन्तु - भू + णिच् धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मैपदम् - भू सत्तायाम् - भ्वादिः, प्र-पु, बहु

वः - युष्मद्, द्वि, बहु

परस्परम् - अव्ययम्

भावयन्तः - भावयत्, पुं, प्र, बहु, कृदन्तरूपाणि - भू + णिच् + शतृँ - भू सत्तायाम् - भ्वादिः - सेट्

श्रेयः - श्रेयस्, नपुं, द्वि, एक

परम् - पर, नपुं, द्वि, एक

अवाप्स्यथ - अव + आप् धातुरूपाणि - कर्तरि प्रयोगः लृट् लकारः परस्मै पदम् - आपॢँ व्याप्तौ - स्वादिः, म-पु, बहु

देवान् इन्द्रादीन् भावयत वर्धयत अनेन यज्ञेन । ते देवा भावयन्तु आप्याययन्तु वृष्ट्यादिना वः युष्मान् । एवं परस्परम् अन्योन्यं भावयन्तः श्रेयः परं मोक्षलक्षणं ज्ञानप्राप्तिक्रमेण अवाप्स्यथ । स्वर्गं वा परं श्रेयः अवाप्स्यथ ॥ ११ ॥

किञ्च—

May you all nourish (भावयत वर्धयत) the gods like Indra (देवान् इन्द्रादीन्) by this pañca-mahā-yajña (अनेन यज्ञेन). In turn, may those gods (ते देवा) nourish you all (वः युष्मान् भावयन्तु) with rain etc. (वृष्ट्यादिना). In this manner (एवं), mutually nourishing each other (परस्परं भावयन्तः), you all will attain (अवाप्स्यथ) the supreme good (श्रेयः परं) characterised as liberation (मोक्षलक्षणं) by gaining knowledge eventually (ज्ञानप्राप्तिक्रमेण). You all will attain heaven (स्वर्गं वा) or the supreme good (परं श्रेयः).

Further (किञ्च),

Notes: Devayajna as an example - the person who offers service attains liberation and the being who receives the service attains nourishment showing the yajna as a symbiosis. 

The previous verse stated that panca-maha-yajna is ishta-kama-dhuk - giver of both shreya and preya, abhyudaya and nihshreyasa. How so is answered in this and the next verse.

Of the five yajnas, deva yajna is taken as an example to show the efficacy of panca-maha-yajna as ishta-kama-dhuk. By performing deva-yajna, the devas, who govern the cosmic forces, are pleased. It is also said that yajna nourishes the devas and makes them perform their cosmic functions well thereby maintaining dharma. 

In return these cosmic deities bestow the benefits to the performer. What kind? In the material sense it is provision of timely rains, maintenance of proper heat through sun, etc. which are not only important for comfortable living but more importantly for agriculture to produce food. If the sadhaka is doing yajna in karma yoga bhava, then citta-shuddhi is attained and these material benefits will accrue as by-product. Devas can facilitate sadhaka to do his/her sadhana properly by removing obstacles accordingly - aadhidivika pratibandha are removed. Thus both the performer of yajna and devas mutually benefit each other.

Primary result of doing panca-maha-yajna in karma yoga is citta-shuddhi that will eventually give moksha. Secondary benefit is one will get material benefits on this earthly and heavenly planes also. If not done in Karma Yoga, they get only one benefit of punya and hence heaven which is also samsara.

इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः।

तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः।।3.12।।

यज्ञभाविताः देवाः हि  इष्टान् भोगान् वः दास्यन्ते। तैः दत्तान् यः एभ्यः अप्रदाय भुङ्क्ते सः स्तेन एव (अस्ति)। 

इष्टान् भोगान् = desired enjoyments, हि = indeed, वः = to you all, देवाः = the gods, दास्यन्ते = will give, यज्ञभाविताः = nourished by the sacrificed, तैः = by them, दत्तान् = the given objects, अप्रदाय = having not given, एभ्यः = to them, यः = one who, भुङ्क्ते = enjoys, स्तेनः = thief, एव = indeed, सः = he

The gods nourished by the sacrifice will indeed give the desired enjoyments to you all. One who enjoys the objects given by them having not given (anything) to them (in return), is a thief indeed.

इष्टान् - इष्ट, पुं, द्वि, बहु

भोगान् - भोग, पुं, द्वि, बहु

हि - अव्ययम्

वः - युष्मद्, द्वि, बहु

देवाः - देव, पुं, प्र, बहु

दास्यन्ते - दा धातुरूपाणि - कर्तरि प्रयोगः लृट् लकारः आत्मने पदम् - डुदाञ् दाने - जुहोत्यादिः, प्र-पु, बहु

यज्ञभाविताः - यज्ञभावित, पुं, प्र, बहु

तैः - तद्, पुं, तृ, बहु

दत्तान् - दत्त, पुं, द्वि, बहु

अप्रदाय - अवययम्, 

एभ्यः - एतद्, पुं, च, बहु

यः - यद्, पुं, प्र, एक

भुङ्क्ते - भुज् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - भुजँ पालनाभ्यवहारयोः - रुधादिः, प्र-पु, एक

स्तेनः - स्तेन, पुं, प्र, एक 

एव - अव्ययम्

सः - तद्, पुं, प्र, एक

इष्टान् अभिप्रेतान् भोगान् हि वः युष्मभ्यं देवाः दास्यन्ते वितरिष्यन्ति स्त्रीपशुपुत्रादीन् यज्ञभाविताः यज्ञैः वर्धिताः तोषिताः इत्यर्थः । तैः देवैः दत्तान् भोगान् अप्रदाय अदत्त्वा, आनृण्यमकृत्वा इत्यर्थः, एभ्यः देवेभ्यः, यः भुङ्क्ते स्वदेहेन्द्रियाण्येव तर्पयति स्तेन एव तस्कर एव सः देवादिस्वापहारी ॥ १२ ॥

ये पुनः —

The gods (देवाः) pleased (वर्धिताः = तोषिताः) by the sacrifice (यज्ञभाविताः यज्ञैः) will indeed (हि) distribute (दास्यन्ते वितरिष्यन्ति) the desired enjoyments (इष्टान् अभिप्रेतान् भोगान्), such as spouse, cattle, children, and other objects (स्त्रीपशुपुत्रादीन्), for you all (वः युष्मभ्यं) - this is the intended meaning (इत्यर्थः). But, the one who enjoys those pleasures (यः भुङ्क्ते) given by those gods (तैः देवैः दत्तान् भोगान्), without having given anything in return (अप्रदाय अदत्त्वा) to them (एभ्यः देवेभ्यः), without having settled the debts (आनृण्यमकृत्वा), merely satisfies his own body and sense organs (स्वदेहेन्द्रियाण्येव तर्पयति), that person (सः) is a thief indeed (स्तेन एव), a stealer of what is due to the gods (देवादिस्वापहारी).

Again those who (ये पुनः) ...

Notes: Every individual’s existence is facilitated by bestowal of material benefits from fulfillment of the obligatory duties of other beings and the one who doesn’t offer one’s dues back to them to clear those debts is a thief indeed

This verse can be interpreted in two ways: the one who does not do panca-maha-yajana is a thief or the one who does it but does not use the benefits one gets out of that yajna in a selfless way is a thief.

A person living in this world is indebted to nature like rain, sun, wind, water, etc. that help the person sustain oneself. So the person is indebted to cosmic deities by the very fact that his or her survival is facilitated through the discharge of duties by cosmic deities. This verse specifically mentions cosmic deities as an example continuing from the previous verse, but the same holds for the other 4 categories of beings also to whom one is indebted:

• rishis who guide the person morally and spiritually so that the person remains dharmic to attain better opportunities over many lifetimes for moksha, 

• pitr for having taken care of the person’s physical, educational needs paving way for him or her to earn a living to lead a life comfortably here, 

• fellow living beings who become food for such a person and 

• humans who help in various ways through their producing goods and offering services for this person to navigate through this life. 

And that’s why a person must perform panca-maha-yajna to clear the debts towards all these people. One who does not do it, but enjoys benefits from the efforts of all others for one’s own survival is a thief.

The second interpretation is continuation from the previous verse: the gods whom you propitiated through panca-maha-yajna will bestow all spiritual benefits such as facilitating sadhana along with material benefits such as wife, property, children, to you. Now when these material benefits are received, one must share them with all, i.e. keep a portion for future panca-maha-yajna. This sharing must not be done in a condescending attitude, but must be done with gratitude that one got the opportunity to serve others. Therefore, it is said that performing panca-maha-yajna is only आनृण्यम् - clearing debts, so there is no room for feeling privileged or proud about it. There is no waiver for clearing these debts also - as long as one is in samsara, these debts remain to be cleared through panca-maha-yajna. Our very presence in this samsara is facilitated by so many factors for which we are indebted to many and to clear those debts we have to perform panca-maha-yajna. 

Thus, panca-maha-yajna converts a consumer, which is a natural state of selfishness, to a more refined cultivated state of being a contributor, serving others with what you get and not oneself first - thus renunciation is designed within karma-yoga. A degraded person is one who only takes in the benefits of results yajna for oneself, but does not contribute back to the universe through sharing - this is a thief. A better person is one who does consumption and contribution equally while a great person contributes more and takes very less for oneself. This very selfless attitude is karma-yoga as it generates cittashuddhi preparing one for renunciation entirely to become a sannyasi.

Why is it that one who does not do panca-maha-yajna or one who does not share the benefits received from the performance of panca-maha-yajna with others is a thief? Even though the person has not taken anything directly from others as a thief usually does, but by not paying what is due to others (स्वापहारी), holding onto that which belongs to others, one becomes a thief.

On the contrary, (punah means vailkashanya in bhashya) is stated in the next verse.

यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः।

भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात्।।3.13।।

यज्ञशिष्टाशिनः सन्तः सर्वकिल्बिषैः मुच्यन्ते। ये पापाः तु आत्मकारणात् पचन्ति ते अघम् भुञ्जते। 

यज्ञशिष्टाशिनः = partakers of the remains of offerings, सन्तः = the good, मुच्यन्ते = freed, सर्वकिल्बिषैः = from all sins, भुञ्जते = incur (enjoy), ते = they, तु = but, अघम् = sin, पापाः = sinners, ये = those who, पचन्ति = enjoy (cook), आत्मकारणात् = selfishly on their own (for their own sake).

The good, partakers of the remains of offerings of a sacrifice, are freed from all sins. But those sinners, who enjoy selfishly on their own, they incur sin. 

यज्ञशिष्टाशिनः - यज्ञशिष्टाशिन्, पुं, प्र, बहु

सन्तः - सन्त, पुं, प्र, बहु

मुच्यन्ते - मुच् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मने पदम् - मुचॢँ मोक्षणे मोचने - तुदादिः, प्र-पु, बहु

सर्वकिल्बिषैः - सर्वकिल्बिष, नपुं, तृ, बहु

भुञ्जते - भुज् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - भुजँ पालनाभ्यवहारयोः - रुधादिः, प्र-पु, बहु

ते - तद्, पुं, प्र, बहु

तु - अव्ययम्

अघम् - अघ, नपुं, द्वि, एक

पापाः - पाप, पुं, प्र, बहु

ये - यद्, पुं, प्र, बहु

पचन्ति - पच् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - डुपचँष् पाके - भ्वादिः, प्र-पु, बहु

आत्मकारणात् - आत्मकारण, पुं, पं, एक

देवयज्ञादीन् निर्वर्त्य तच्छिष्टम् अशनम् अमृताख्यम् अशितुं शीलं येषां ते यज्ञशिष्टाशिनः सन्तः मुच्यन्ते सर्वकिल्बिषैः सर्वपापैः चुल्ल्यादिपञ्चसूनाकृतैः प्रमादकृतहिंसादिजनितैश्च अन्यैः । ये तु आत्मम्भरयः, भुञ्जते ते तु अघं पापं स्वयमपि पापाः — ये पचन्ति पाकं निर्वर्तयन्ति आत्मकारणात् आत्महेतोः ॥ १३ ॥

इतश्च अधिकृतेन कर्म कर्तव्यम् जगच्चक्रप्रवृत्तिहेतुर्हि कर्म । कथमिति उच्यते —

Having performed deva-yajña, etc. (देवयज्ञादीन् निर्वर्त्य), partaking the remains of that (तच्छिष्टम् अशनम्), called immortal nectar (अमृताख्यम्) - those whose habit it is to consume such remnants (अशितुं शीलं येषां ते), they are yajña-śiṣṭāśinaḥ (यज्ञशिष्टाशिनः). These good people (सन्तः) are freed (मुच्यन्ते) from all sins (सर्वकिल्बिषैः), arising from the five sources of violence such as fireplace, etc., (चुल्ल्यादिपञ्चसूनाकृतैः) violence committed inadvertently and others (प्रमादकृतहिंसादिजनितैः च अन्यैः).

But those who are selfish (ये तु आत्मम्भरयः), who cook food only for one’s own sake (ये पचन्ति आत्मकारणात्), they are indeed sinners (ते पापाः), and they consume one’s own sin (अघं भुञ्जते स्वयमपि).

Moreover (इतश्च), action (कर्म) should be done (कर्तव्यम्) by one who is qualified (अधिकृतेन), because action is for maintenance of the cycle of the world (जगच्चक्रप्रवृत्तिहेतुः हि कर्म). How it is so (कथमिति), it is said (उच्यते).

Notes: One must accept the results of obligatory duty as blessing from the Lord and one who does not treat it that way is said to be sinful

The previous two verses talked about panca-maha-yajna as kamya-karma, here they also act as prayascitta-karma is said.

यज्ञशिष्टाशिनः - शिष्ट means remnants. यज्ञशिष्ट means remnants of a yajna as seen in a ritual. In vaidika karma context it is simply the left over in srk after offering aahuti. This is collected and distributed to everyone as prasada after homa. In laukika karma, यज्ञशिष्ट  means sharing with others what one has received as a result of performing panca-maha-yajna. This sharing is again through panca-maha-yajna. अशिनः - means eaters. So यज्ञशिष्टाशिनः means the consumers who consume what's left after having done panca-maha-yajna. Only by having this bhavana will that partaken benefits, now called prasada, will be pure to cause citta-shuddhi. This is where the famous verse comes:

आहारशुद्धौ सत्त्वशुद्धौ ध्रुवा स्मृतिः स्मृतिलम्भे सर्वग्रन्थीनां विप्रमोक्षः - छान्दोग्य ७.२६.२

When the food is pure, the mind becomes pure. When the mind is pure, there is constant remembrance (steady memory or mindfulness). When there is remembrance, all knots of the heart (ignorance, bondage) are released.

So the material things by themselves have no inherent power to be pure and impure, but it is the attitude of the person towards those benefits accrued from performing yajna makes them pure or not. When the material benefits are partaken after sharing with others as यज्ञशिष्ट, then they are no longer भोग that would bind a person if enjoyed as a thief for oneself (not sharing with others), but they become nectar themselves - अमृत. Why so? Because they guide the person towards moksha which is immortality, अमृत. How do they guide? That very act of sharing with others and not enjoying oneself develops renunciation slowly so that the person can take up sannyasa eventually and attain moksha eventually. So karma yoga is the art of converting those very sense objects which keep one in samsara when enjoyed selfishly as a vehicle towards moksha when consumed selflessly. 

Therefore, these karma yogis are called सन्तः - good people. Goodness is due to the attitude they have towards karma - ईश्वरार्पणबुद्धि (पञ्च-महा-यज्ञ verse 3.9) and ईश्वरप्रसादबुद्धि (यज्ञशिष्ट, this verse 3.13).

They will be freed from all kinds of पाप. Here the obvious पाप that will be avoided is what one incurs through doing nishiddha-karma and also avoiding niyata karma (प्रत्यवाय-पाप). But there is one more unavoidable पाप which is done by our very living and hence unavoidable: 

पञ्च सूना गृहस्थस्य चुल्ली पेषण्युपस्करः ।

कण्डनी चौदकुम्भश्च बध्यते यास्तु वाहयन् ॥ ३.६८ ॥ Manusmrti

There are five unavoidable acts of killing (pañca sūnāḥ) of small organisms by a householder:

• cullī – the hearth or kitchen fire,

• peṣaṇī – the grinding stone,

• upaskaraḥ – the broom or other cleaning tools,

• kaṇḍanī – the mortar and pestle,

• udakumbhaḥ – the water pot.

Whoever uses these is (inadvertently) involved in himsā (killing). सून  means हिंसा-स्थान - anything that is violent. Now following niyata karma removes the sin incurred by using these tools. One may even extend this to other actions - for example there are some compromises one has to make in life even though knowing it is adharmic to attain a goal that is dharmic. For that bigger benefit of a dharmic goal, sometimes the means are unavoidably adharmic - say paying bribes to do social service. Such papa from unavoidable cases also get washed away by niyata karma. So niyata karma also acts as prayaschita karma also when done in the spirit of yajna. Niyata karma is not only needed for moksha, it is also needed for attaining svarga and also to avoid naraka.

The one who cooks food for oneself alone without serving it to Bhagavan or others, that food eaten is sin and they are sinners. That's why the tradition is there to feed someone before a householder eats food. One can generalise this to state that any material benefit one hoards for oneself without sharing with others, it is a sin. If you cannot really offer materially directly to the needy, then at least offer money to a service organisation or as annadana or naivedya in temples.

Hi can be prasiddharthe or hetvarthe.

अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः।

यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः।।3.14।।

भूतानि अन्नात् भवन्ति पर्जन्यात् अन्नसम्भवः (भवति)। पर्जन्यः यज्ञात् भवति यज्ञः कर्मसमुद्भवः (भवति)।  

अन्नात् = from food, भवन्ति = comes, भूतानि = beings, पर्जन्यात्  = from rain, अन्नसम्भवः = comes food, यज्ञात् = from result of action, भवति = comes, पर्जन्यः = rain, यज्ञः  = result of action, कर्मसमुद्भवः = comes from action

Beings come from food, from rain comes food, rain comes from the result of action and the result of action comes from action.

अन्नात् - अन्न, पुं, पं, एक

भवन्ति - भू धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - भू प्राप्तौ - चुरादिः, प्र-पु, बहु

भूतानि - भूत, नपुं, प्र, बहु

पर्जन्यात् - पर्जन्य, पुं, पं, एक

अन्नसम्भवः - अन्नसम्भव, पुं, प्र, एक

यज्ञात् - यज्ञ,  पुं, पं, एक

भवति - भू धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - भू सत्तायाम् - भ्वादिः, प्र-पु, एक

पर्जन्यः - पर्जन्य, पुं, प्र, एक

यज्ञः - यज्ञ, पुं, प्र, एक

कर्मसमुद्भवः - कर्मसमुद्भव, पुं, प्र, एक

अन्नात् भुक्तात् लोहितरेतःपरिणतात् प्रत्यक्षं भवन्ति जायन्ते भूतानि । पर्जन्यात् वृष्टेः अन्नस्य सम्भवः अन्नसम्भवः । यज्ञात् भवति पर्जन्यः, ‘अग्नौ प्रास्ताहुतिः सम्यगादित्यमुपतिष्ठते । आदित्याज्जायते वृष्टिर्वृष्टेरन्नं ततः प्रजाः’ (मनु. ३ । ७६) इति स्मृतेः । यज्ञः अपूर्वम् । स च यज्ञः कर्मसमुद्भवः ऋत्विग्यजमानयोश्च व्यापारः कर्म, तत् समुद्भवः यस्य यज्ञस्य अपूर्वस्य स यज्ञः कर्मसमुद्भवः ॥ १४ ॥

तच्चैवंविधं कर्म कुतो जातमित्याह —

From the food (अन्नात्) that has been consumed (भुक्तात्), which is later transformed into semen and ovum (लोहितरेतःपरिणतात्), living beings (भूतानि) are clearly seen to be born (प्रत्यक्षं भवन्ति जायन्ते). Food (अन्नम्) originates (सम्भवः) from rain (पर्जन्यात् वृष्टेः), and rain arises from yajña (यज्ञात् भवति पर्जन्यः). As stated in the Smṛti (इति स्मृतेः) —  ‘अग्नौ प्रास्ताहुतिः सम्यगादित्यमुपतिष्ठते । आदित्याज्जायते वृष्टिर्वृष्टेरन्नं ततः प्रजाः’ (मनु. ३ । ७६), "A properly offered oblation into fire reaches the sun, from the sun comes rain, from rain food, and from food, living beings are born".

The term yajña here refers to apūrva (punya or invisible result) (यज्ञः अपूर्वम्), and that yajña is born of action (स च यज्ञः कर्मसमुद्भवः). Action (कर्म) here refers to the rituals performed by the priest and the sacrificer (ऋत्विग्यजमानयोः च व्यापारः), and that action gives rise to the apūrva (तत् समुद्भवः). Thus, the yajña which is apūrva (yasya yajñasya apūrvasya), arises from karma (स यज्ञः कर्मसमुद्भवः). Since the yajña arises from karma in this way (तच्चैवंविधं), the Lord next explains (इत्याह) where karma itself originates (कर्म कुतः जातम्).

Notes: The performance of obligatory duties as worship helps not just oneself but entire community itself - the societal benefit of all doing their duties as worship

Panca-maha-yajna helps in not just an individual's growth but also in maintenance of the entire cosmos. So for the betterment of society or community or earth itself, all should be doing panca-maha-yajna. 

How does food produce living beings? Food becomes the sperm and ovum in male and female respectively, which when fused make a living being. Hence living beings come from food. The word bhavanti is taken as coming from, born from - प्राप्तौ - चुरादिः, not the usual सत्तायाम् - भ्वादिः.

Parjanya can mean the rain-filled clouds, but here it is the rain itself. That rain which nourishes the plants to grow which give us the food or they become food for animals which become food for us. Also the rains need to be timely and in the right qualities. Anna-sambhava = annasya sambhavah (षष्ठी-तत्पुरुष) - the production of food. 

The term yajña here refers to apūrva (punya or invisible result) (यज्ञः अपूर्वम्), and that yajña is born of action (स च यज्ञः कर्मसमुद्भवः). According to purva-mimamsa, the result of any action is stored in a subtle form called अपूर्वम् which is not perceptible by senses and mind. This अपूर्वम् will fructify later as granting of sukha-dukha to the doer. So when a person does homa to go to heaven, the result of that homa is stored as अपूर्वम् and when the person dies, then it gets fructified as going to heaven. अपूर्वम्  is also known as अदृष्ट in nyaya-darshana. So although yajna itself is a ritual, here the meaning of yajna is taken as the result of that ritual. So the ritual result -> rain -> food -> beings is given in smrti - 

‘अग्नौ प्रास्ताहुतिः सम्यगादित्यमुपतिष्ठते । आदित्याज्जायते वृष्टिर्वृष्टेरन्नं ततः प्रजाः’ (मनु. ३ । ७६), "A properly offered oblation into fire reaches the sun, from the sun comes rain, from rain food, and from food, living beings are born".

This yajna is born of karma - action. Sankaracharya translates karma as vaidika, refering to the rituals performed by the priest and the sacrificer (ऋत्विग्यजमानयोः च व्यापारः), and that action gives rise to the apūrva (तत् समुद्भवः) - so he is giving vadika version of karma. As vaidika karma:

• Devayajna - agnihotra, sandhya-vandanam, homas, etc.

• pitr-yajna - sraddha and tarpana, 

• Brahma-yajna - Vedic studies, chanting, etc.

• manushya yajna -  feeding brahmana daily before one take one’s own food, or at homas

• bhuta-yajna -  vaishva-deva ritual is a formal way of offering to bhutas

But we should extend the word कर्म to laukika also:

• Devayajna - daily puja, bhajans, taking care of nature

• pitr-yajna - taking care of elders, being respectful to ancestors

• brahma-yajna - taking care of rishis, listening to their advice

• mannushya yajna - taking care of people all the time through donations, time and effort

• bhuta-yajna - taking care of living beings by providing food, shelter or medical help

Both are panca-maha-yajna. So if everyone does panca-maha-yajna, that society or country will become prosperous. There will be enough rains at the right time, giving enough food for all to feed and there is the right number of good natured living beings who are born out of this food to continue doing panca-maha-yajna in their adulthood. That's why if a society has natural calamities such as floods, drought, excess heat, it is the people of that society who have not been doing panca-maha-yajna well as the gods are displeased with their offerings which are barely given or not given with reverence/whole-heartedly.

कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम्।

तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम्।।3.15।।

(त्वम्) कर्म ब्रह्मोद्भवम् विद्धि। ब्रह्म अक्षरसमुद्भवम् (विद्धि)। तस्मात् सर्वगतम् ब्रह्म नित्यम् यज्ञे प्रतिष्ठितम् (भवति)। 

कर्म = actions, ब्रह्म = veda, उद्भवम् = is born, विद्धि = know, ब्रह्म = veda, अक्षरसमुद्भवम्  = comes from Brahman, तस्मात् = therefore, सर्वगतम् = all pervading, ब्रह्म = veda, नित्यम् = always, यज्ञे = in sacrifice, प्रतिष्ठितम् = established

You know that actions come from the Veda (as they are enjoined by them), and know that the Veda comes from Brahman. Therefore, the all pervading Veda is always established in sacrifice (as it describes it).

कर्म - कर्मन्, नपुं, द्वि, एक

ब्रह्मोद्भवम् - ब्रह्मोद्भव, नपुं, द्वि, एक

विद्धि - विद् धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मै पदम् - विदँ ज्ञाने - अदादिः, म-पु, एक

ब्रह्म - ब्रह्मन्, नपुं, प्र, एक

अक्षरसमुद्भवम् - अक्षरसमुद्भव, नपुं, प्र, एक

तस्मात् - अव्ययम्

सर्वगतम् - सर्वगत, नपुं, प्र, एक

ब्रह्म - ब्रह्मन्, नपुं, प्र, एक

नित्यम् - नित्य, नपुं, द्वि, एक

यज्ञे - यज्ञ, पुं, स, एक

प्रतिष्ठितम् - प्रतिष्ठित, नपुं, प्र, एक, कृदन्तरूपाणि - प्रति + स्था + क्त - ष्ठा गतिनिवृत्तौ - भ्वादिः - अनिट्

कर्म ब्रह्मोद्भवं ब्रह्म वेदः सः उद्भवः कारणं प्रकाशको यस्य तत् कर्म ब्रह्मोद्भवं विद्धि विजानीहि । ब्रह्म पुनः वेदाख्यम् अक्षरसमुद्भवम् अक्षरं ब्रह्म परमात्मा समुद्भवो यस्य तत् अक्षरसमुद्भवम् । ब्रह्म वेद इत्यर्थः । यस्मात् साक्षात् परमात्माख्यात् अक्षरात् पुरुषनिःश्वासवत् समुद्भूतं ब्रह्म तस्मात् सर्वार्थप्रकाशकत्वात् सर्वगतम् ; सर्वगतमपि सत् नित्यं सदा यज्ञविधिप्रधानत्वात् यज्ञे प्रतिष्ठितम् ॥ १५ ॥

Yous should know that (विद्धि विजानीहि) that action (तत् कर्म), originated from Brahma (ब्रह्मोद्भवम्), Brahma is the Veda (ब्रह्म वेदः) - whose source is that (Veda) (सः उद्भवः कारणं), which is the means of knowledge (प्रकाशकः).

Again, the word Brahma refers to Veda (ब्रह्म पुनः वेदाख्यम्). अक्षरसमुद्भवम् is that whose source is the Immutable, which is the Supreme Self or Bhagavān (अक्षरं ब्रह्म परमात्मा समुद्भवो यस्य तत् अक्षरसमुद्भवम्). Veda is that (अक्षरसमुद्भवम्) - this is the meaning (ब्रह्म वेद इत्यर्थः). Because Veda (यस्मात् ब्रह्म) has emerged directly (समुद्भूतं) from the Supreme Self known as the Immutable (साक्षात् परमात्माख्यात् अक्षरात्), just as breath from a person (पुरुषनिःश्वासवत्).

Therefore (तस्मात्), the Veda, which is present everywhere always (नित्यं सदा सर्वगतम्) due to being the illuminator of all objects (सर्वार्थप्रकाशकत्वात्) and due to its focus on the injunctions of yajña (यज्ञविधिप्रधानत्वात्) — is (said to be) established in yajña (यज्ञे प्रतिष्ठितम्).

Notes: Continuation of the cosmic cycle description

Karma in the form of panca-maha-yajna is coming from dharma which is aupurusheya-vishaya whose source is only Veda. Therefore, karma is said to originate from brahma which means veda. वेदः उद्भवः कारणं प्रकाशको यस्य तत् कर्म - that for which Veda is the means of knowledge that is called ब्रह्मोद्भव - कर्म.

Akshara means imperishable - Sankaracharya says it is Paramatma. So Veda has come from Parmatma - which should be taken as Ishvara. Ishvara is not the creator of Veda, but He only reveals the Veda which were in unmanifest form before just as breath comes out of a person which is unmanifest but is revealed only later as manifested when it is out of body. Also the example implies that the revelation of Veda is effortless and natural just as breath is - Ishvara is omniscient and hence has the knowledge of the Vedas. Therefore, it is said that Vedas have originated from Him as He manifested that knowledge for the humans. The mantra from Bṛhadāraṇyaka Upaniṣad, 2.4.10:

अस्य महामतो भूतस्य निःश्वसितमेतद्यदृग्वेदो यजुर्वेदः सामवेदोऽथर्वाङ्गिरस इत्यधि शिष्यायाचार्यः प्रवचने ब्रूयात् ॥

The Ṛgveda, Yajurveda, Sāmaveda, and Atharvaveda — these are the exhalation (breathing out) of the Great Being (the Supreme Self). This, the teacher should convey to the student during instruction.

Another mantra from Svetasvatara-Upanishad 6.18:

यो ब्रह्माणं विदधाति पूर्वं

               यो वै वेदांश्च प्रहिणोति तस्मै ।

तं ह देवं आत्मबुद्धिप्रकाशं

               मुमुक्षुर्वै शरणमहं प्रपद्ये ॥ १८॥

He who, in the beginning, created Brahmā and who indeed imparts the Vedas to him — that divine Being, who reveals the knowledge of the Self — I, desiring liberation, seek refuge in Him.

Veda has knowledge about everything - jiva, jagat and Ishvara. All entities come under these three categories - therefore, Veda is said to be the illuminator of everything (सर्वप्रकाशक). Since it has knowledge of everything, it is said to be everywhere - सर्वगत. Therefore, it is all pervasive. 

And since Veda talks of panca-maha-yajna, wherever they are performed Veda is there, and hence it is said that in those yajna, Veda is established.

एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः।

अघायुरिन्द्रियारामो मोघं पार्थ स जीवति।।3.16।।

पार्थ यः एवम् प्रवर्तितम् चक्रम् इह न अनुवर्तयति सः अघायुः इन्द्रियारामः मोघम् जीवति। 

एवम् = in this manner, प्रवर्तितम् = set in motion, चक्रम् = the wheel, न अनुवर्तयति = doesn’t follow, इह = here, यः = one who, अघायुः = one whose life is sin, इन्द्रियारामः = one whose revelry is in the objects, मोघम् = in vain, पार्थ = O Partha!, सः = he, जीवति = lives

O Partha! One who does not follow the (cosmic) wheel (of action) here in this manner, he is the one whose life is of sin, whose revelry is in the objects, and lives in vain.

एवम् - अव्ययम्

प्रवर्तितम् - प्रवर्तित, पुं, द्वि, एक, कृदन्तरूपाणि - प्र + वृत् + क्त - वृतुँ भाषार्थः - चुरादिः - सेट्

चक्रम् - चक्र, पुं, द्वि, एक

न - अव्ययम्

अनुवर्तयति - अनु + वृत् + णिच् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - वृतुँ वर्तने - भ्वादिः, प्र-पु, एक

इह - अव्ययम् 

यः - यद्, पुं, प्र, एक

अघायुः - अघायु, पुं, प्र, एक

इन्द्रियारामः - इन्द्रियाराम, पुं, प्र, एक

मोघम् - मोघ, नपुं, द्वि, एक

पार्थ - पार्थ, पुं, सं, एक

सः - तद्, पुं, प्र, एक

जीवति - जीव् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - जीवँ प्राणधारणे - भ्वादिः, प्र-पु, एक

एवम् इत्थम् ईश्वरेण वेदयज्ञपूर्वक जगच्चक्रं प्रवर्तितं न अनुवर्तयति इह लोके यः कर्मणि अधिकृतः सन् अघायुः अघं पापम् आयुः जीवनं यस्य सः अघायुः पापजीवनः इति यावत्। इन्द्रियारामः इन्द्रियैः आरामः आरमणम् आक्रीडा विषयेषु यस्य सः इन्द्रियारामः मोघं वृथा हे पार्थ स जीवति। तस्मात् अज्ञेन अधिकृतेन कर्तव्यमेव कर्मेति प्रकरणार्थः। प्राक् आत्मज्ञाननिष्ठायोग्यताप्राप्तेः तादर्थ्येन कर्मयोगानुष्ठानम् अधिकृतेन अनात्मज्ञेन कर्तव्यमेवेत्येतत् न कर्मणामनारम्भात् इत्यत आरभ्य शरीरयात्रापि च ते न प्रसिध्येदकर्मणः इत्येवमन्तेन प्रतिपाद्य यज्ञार्थात् कर्मणोऽन्यत्र इत्यादिना मोघं पार्थ स जीवति इत्येवमन्तेनापि ग्रन्थेन प्रासङ्गिकम् अधिकृतस्य अनात्मविदः कर्मानुष्ठाने बहु कारणमुक्तम्। तदकरणे च दोषसंकीर्तनं कृतम्।।एवं स्थिते किमेवं प्रवर्तितं चक्रं सर्वेणानुवर्तनीयम् आहोस्वित् पूर्वोक्तकर्मयोगानुष्ठानोपायप्राप्याम् अनात्मविदः ज्ञानयोगेनैव निष्ठाम् आत्मविद्भिः सांख्यैः अनुष्ठेयामप्राप्तेनैव इत्येवमर्थम् अर्जुनस्य प्रश्नमाशङ्क्य स्वयमेव वा शास्त्रार्थस्य विवेकप्रतिपत्त्यर्थम् एतं वै तमात्मानं विदित्वा निवृत्तमिथ्याज्ञानाः सन्तः ब्राह्मणाः मिथ्याज्ञानवद्भिः अवश्यं कर्तव्येभ्यः पुत्रैषणादिभ्यो व्युत्थायाथ भिक्षाचर्यं शरीरस्थितिमात्रप्रयुक्तं चरन्ति न तेषामात्मज्ञाननिष्ठाव्यतिरेकेण अन्यत् कार्यमस्ति इत्येवं श्रुत्यर्थमिह गीताशास्त्रे प्रतिपिपादयिषितमाविष्कुर्वन् आह भगवान्

In this manner (एवम् इत्थम्), one who (यः), though qualified by scriptural eligibility (the three varnas who accept Vedas) (अधिकृतः सन्), in this world (इह लोके) does not follow (न अनुवर्तयति) the universal cycle (जगच्चक्रं) started (प्रवर्तितं) by the Lord (ईश्वरेण) through the pañca-mahā-yajña as prescribed in the Vedas (वेदयज्ञपूर्वक), he is: an अघायुः (सः अघायुः) - one whose life is sin is an अघायुः (अघं पापम् आयुः जीवनं यस्य सः अघायुः), i.e., a sinful life (पापजीवनः इति यावत्), is an इन्द्रियारामः - one whose revelry is in sense objects by sense organs (इन्द्रियैः आरामः आरमणम् आक्रीडा विषयेषु यस्य सः इन्द्रियारामः), he lives in vain (सः मोघं जीवति), O Pārtha (हे पार्थ).

Therefore (तस्मात्), obligatory actions (कर्म) (as sacrifice) alone should be done (कर्तव्यम् एव) by the one who is qualified yet ignorant of the Self (belonging to three varnas) (अज्ञेन अधिकृतेन). This is the main purport of the current section (प्रकरणार्थः). Earlier (प्राक्), for the attainment of qualification for abiding in Self-knowledge (आत्मज्ञाननिष्ठायोग्यताप्राप्तेः), for that purpose, abidance in karma yoga (तादर्थ्येन कर्मयोगानुष्ठानम्) alone should be done by the qualified one who is ignorant of the Self (अनात्मज्ञेन अधिकृतेन कर्तव्यम् एव) - this is the meaning (इत्येतत्). Beginning from (इत्यतः आरभ्य) ‘from non-performance of action’ (न कर्मणामनारम्भात्, 3.4) and culminating in (इति एवम् अन्तेन) ‘even the maintenance of the body is not feasible’ (शरीरयात्रा अपि न प्रसिध्येत् अकर्मणः, 3.8), having taught about Karma Yoga (प्रतिपाद्य), then beginning from (इत्यादिना) ‘of action other than for the sake of the Lord’ (यज्ञार्थात् कर्मणोऽन्यत्र, 3.9) up to ‘O Partha he lives in vain’ (मोघं पार्थ स जीवति, 3.16) as the end (इत्येवमन्तेनापि), many reasons (बहु कारणम्) for the qualified ignorant ones (अधिकृतस्य अनात्मविदः) to abide in the discipline of action (as Karma Yoga) (कर्मानुष्ठाने) by the (Gita) scripture was said incidentally (प्रासङ्गिकम् ग्रन्थेन उक्तम्) and stating the faults by not doing that was (also) done (तदकरणे च दोषसंकीर्तनं कृतम्).

In this context (एवं स्थिते), the question arises whether the established cycle in this way (किम् एवं  प्रवर्तितं चक्रं) should be followed by all (सर्वेणानुवर्तनीयम्) or only those who have not realised the Self (अनात्मविदः) by having not attained the discipline of jnana yoga (अप्राप्तेन ज्ञानयोगेनैव निष्ठाम्), which is practiced by the jnana-yogis, the knowers of the Self (आत्मविद्भिः सांख्यैः), attained by the means of practising karma yoga as previously stated (पूर्वोक्तकर्मयोगानुष्ठानोपायप्राप्याम्) (should practice it)? Having expected Arjuna’s question (अर्जुनस्य प्रश्नम् आशङ्क्य), or for the purpose of clear explanation of the meaning of the scripture (शास्त्रार्थस्य विवेकप्रतिपत्त्यर्थम्), the Lord Himself (स्वयमेव भगवान्) says (आह), bringing to light (आविष्कुर्वन्) the essence of the Upaniṣads that was intended to be explained (श्रुत्यर्थम् प्रतिपिपादयिषिताम्): those seekers of knowledge (ब्राह्मणाः), having realized the Self (तमात्मानं विदित्वा), and freed from false knowledge (निवृत्तमिथ्याज्ञानाः), having given up duties and desires for progeny, etc. (पुत्रैषणादिभ्यः व्युत्थाय), do the practice practice of begging alms (भिक्षाचर्यं चरन्ति), for the sake of maintenance of body (शरीरस्थितिमात्रप्रयुक्तं), for them (तेषाम्), other than abiding in the Self (आत्मज्ञाननिष्ठाव्यतिरेकेण), there is no other duty (अन्यत् कार्यम् न अस्ति).

Notes: The one who does not perform obligatory duties as worship is a person in bondage (samsara)

The previous two verses mentioned the cosmic cycle that was initiated by Bhagavan (Sankaracharya supplies this), but it is to be maintained by human beings - for their own benefit and also for creation to sustain. In this verse, he is criticizing one who does not participate in this cosmic cycle by not doing panca maha yajna. Earlier this person was called a thief, here the consequences of being such a thief are highlighted.

This cosmic cycle is a combination of microcosmic and macrocosmic sustenance. The upliftment of jiva towards moksha through her/his performance of niyata karma as panca maha yajna, will also maintain the cosmos which in turn facilitates the sustenance of jiva thereby helping him/her towards moksha. Hence it is the responsibility of every individual to do niyata-karma as yajna for not only one’s benefit but for the benefit of this entire cosmos. In this way, jiva is being given an opportunity to be a participant in Ishvara’s sthiti kaarya of this srshti.

Bhagavan, having created the living beings, had to take special care only for humans, because all other living beings follow the cosmic cycle instinctively and thus do not violate it while the human beings have the will power to violate it or abide by it. All other living beings don't have the concept of yajna because living harmoniously with nature and also within oneself due to instinct and they cannot even violate this cosmic cycle. However, human beings are blessed with will power which can be used for one’s growth to rise higher and attain Self-realisation or have a downfall and violate dharma (unlike animals, instinctive life of humans is adharma because they have intellect). So to educate human beings and guide them towards moksha and not get degraded, Bhagavan has revealed Veda that has panca maha yajna. 

Iha - in this world, this yajna can be performed only in this earthly plane, not in lower planes where suffering is only undergone or in higher planes where enjoyment is only experienced. That's why the human plane is called karma-bhumi. Now if a qualified person - one who is from the three varnas that abide by Vedas - does not do panca-maha-yajna, i.e., he or she simply focuses on one’s own enjoyment selfishly, even though may not be harming others and is respectable in society in doing his work, but does not contribute towards well-being of the society, gods, ancestors, etc. - such a person is being called: 

1. अघायु - अघं पापम् आयुः जीवनं यस्य सः अघायुः - the one whose life is full of sin.

2. इन्द्रियाराम - इन्द्रियैः आरामः आरमणम् आक्रीडा विषयेषु यस्य सः इन्द्रियारामः - one whose revelry is in sense objects by sense organs.

3. मोघम् जीवति - वृथा जीवति - lives wastefully. 

As there is no higher purushartha of dharma or moksha, but the focus is only artha and kama which can be fulfilled in animal life also. A valuable human life which has the unique capability to attain higher goals and be free of bondage forever through liberation is wasted by such a person. 

So sin can be attained in various ways:

• by doing nishiddha-karma - the acts that scriptures have clearly stated not to be done

• By not doing niyata karma at all - the karma based ordained by one’s varnashrama, called svadharma

• Doing niyata karma as svadharma but not doing it in yajna bhava - that is one not sharing the fruits of one’s actions with others

So simply doing niyata-karma based on varna-ashrama is not enough. One must contribute to others through panca-maha-yajna to clear debts also otherwise one attains sin. The bar is really set high from a normal society standard point of view where if one simply earns wealth legitimately (lawfully) by doing one’s own duty, it is enough to be treated as a good person and get respect from others. But even that life is sinful according to scripture as one is not contributing to others to maintain the Lord’s cosmic cycle.

Sankaracharya provides a summary here. From 3.4 to 3.8 it was established that Karma Yoga is essential and from 3.9 to 3.16, the scripture provides many reasons (बहु कारणम्) for action by the qualified ignorant ones (अधिकृतस्य अनात्मविदः) and outlines the consequences of non-performance (तदकरणे च दोषसंकीर्तनं) of panca maha yajna. 

Reasons:

• Action done as worship frees the person from bondage of fruits of action.

• Action itself becomes the wish fulfiller - both abhyudaya and moksha.

• Non-performance of action as yajna leads to sin - not directly, but indirectly, due to accumulation of more sin than merit and tendency to deviate from dharma itself due to driven by desires.

• The fruits of action must also be taken as yajna-shistha - not to be enjoyed selfishly

• One is required to participate in the cosmic cycle through actions done as yajna which contributes to the well-being of the cosmos and also oneself so that one can attain the goal of moksha ultimately supported by that very cosmos which he/she has supported through his/her actions as yajna.

The question may arise either for Arjuna or Krishna himself want to clarify it himself, which in Sankara's words are: Given this context (एवं स्थिते), the question arises whether the established cycle (प्रवर्तितं चक्रं) is to be followed by all (सर्वेणानुवर्तनीयम्), or is to be pursued by only the ignorant ones who have not attained the qualification for jnana yoga yet?

This Bhagavan seeks to clarify in the next verse.

यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः।

आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते।।3.17।।

यः मानवः तु आत्मरतिः आत्मतृप्तः च एव स्यात् (यस्य) सन्तुष्टः आत्मनि एव च (स्यात्) तस्य कार्यम् न विद्यते। 

यः = one who, तु = but, आत्मरतिः = one whose enjoyment is in the Self, एव = only, स्यात् = may be, आत्मतृप्तः = one who is satisfied by the Self, च = and, मानवः = person, आत्मनि = in Self, एव = only, च = and, सन्तुष्टः = contentment, तस्य = for him, कार्यम् = duty, न = doesn’t, विद्यते = exist

But the person whose enjoyment is in the Self, who is satisfied by the Self, and (whose) contentment is only in the Self, duty doesn’t exist for him.

यः - यद्, पुं, प्र, एक

तु - अव्ययम्

आत्मरतिः - आत्मरति, पुं, प्र, एक

एव - अव्ययम्

स्यात् - अस् धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः परस्मैपदम् - असँ भुवि - अदादिः, प्र-पु, एक

आत्मतृप्तः - आत्मतृप्त, पुं, प्र, एक

च - अव्ययम्

मानवः - मानव, पुं, प्र, एक

आत्मनि - आत्मन्, पुं, स, एक

एव - अव्ययम्

च - अव्ययम्

सन्तुष्टः - सन्तुष्ट, पुं, प्र, एक, कृदन्तरूपाणि - सम् + तुष् + क्त - तुषँ प्रीतौ - दिवादिः - अनिट्

तस्य - तद्, पुं, ष, एक

कार्यम् - कार्य, नपुं, प्र, एक

न - अव्ययम्

विद्यते - विद् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - विदँ सत्तायाम् - दिवादिः, प्र-पु, एक

यस्तु सांख्यः आत्मज्ञाननिष्ठः आत्मरतिः आत्मन्येव रतिः न विषयेषु यस्य सः आत्मरतिरेव स्यात् भवेत् आत्मतृप्तश्च आत्मनैव तृप्तः न अन्नरसादिना सः मानवः मनुष्यः संन्यासी आत्मन्येव च संतुष्टः। संतोषो हि बाह्यार्थलाभे सर्वस्य भवति तमनपेक्ष्य आत्मन्येव च संतुष्टः सर्वतो वीततृष्ण इत्येतत्। यः ईदृशः आत्मवित् तस्य कार्यं करणीयं न विद्यते नास्ति इत्यर्थः।।किञ्च

But the one who is a jnani (यस्तु सांख्यः), firmly established in Self-knowledge (आत्मज्ञाननिष्ठः), and who is आत्मरति - one whose delight is in the Self alone but not in the objects (आत्मन्येव रतिः न विषयेषु यस्य सः आत्मरतिः), who will be आत्मतृप्त - he is satisfied by the Self, but not by taste of food, etc., (आत्मनैव तृप्तः न अन्नरसादिना सः), such a person (मानवः), a renunciate (संन्यासी), is is contented in the Self alone (आत्मन्येव संतुष्टः) - contentment (संतोषः) indeed arises for all (भवति सर्वस्य) only in the acquisition of external objects (बाह्यार्थलाभे), but disregarding that (तमनपेक्ष्य), contented in the Self alone (आत्मन्येव संतुष्टः), and freed from all craving (सर्वतो वीततृष्णः), the one who is of this kind (यः ईदृशः) is a knower of the Self (आत्मवित्). For such a person (तस्य), action that needs to be done doesn’t exist (कार्यं करणीयं न विद्यते नास्ति), this is the meaning (इत्यर्थः).

Further (किञ्च)...

Notes: Exception for one who does not have to do obligatory duty - a person who realised the Self

This verse and the next is about jnana-yogi sannyasi and jnani who don’t have any obligatory action to be done. 

A jnani experiences ananda from objects (bhogananda or vishyananda) just as ajnanis do. But there is a difference - a jnani sees those ananda as a reflection in the mind of that ananda which is the Self alone. The objects, being inert, inherently don’t have pleasure and they cannot give it either. Have they got that ananda inherently, they should give pleasure to all and the same person should get the joy always from that object - both these are not true. They may act as a catalyst to trigger that access to that infinite ananda that is our true nature to manifest as a limited ananda reflected in the mind. To cultivate this attitude that the ananda is the Self alone and not in objects that need to be harnessed through interaction with them, needs a lot of training which requires that in every moment of joy, know that that joy is from the Self, but not from the object - gross or subtle. With this awareness about ananda, a jnani does not seek nor avoid the objects of pleasure or displeasure.

Three kinds of ananda have been given here to reflect the three kinds of vishayananda - priya, moda and pramoda. Priya is ananda one gets when one thinks about a desirable object, moda is ananda one gets by having pratyaxa of the object - possession of it or even at the possibility of having it, and pramoda is the ananda one gets when enjoying the desirable object.

• आत्मतृप्तः - आत्मनैव तृप्तः न अन्नरसादिना who is satisfied in the Self alone, but not through sensory enjoyments like the taste of food. So whenever there is priya-ananda, i.e. ananda in simply thinking about the desirable (mind of jnani has some such because it is also Prakriti), the jnani has an awareness of that ananda as reflection of the Self and due to the satisfaction that arises with that knowledge, the jnani is said to be आत्मतृप्तः. 

• आत्मनि एव संतुष्टः - संतोषो हि बाह्यार्थलाभे सर्वस्य भवति तमनपेक्ष्य आत्मन्येव च संतुष्टः Contentment indeed arises for everyone only through the acquisition of external objects, but disregarding that, being content in the Self alone. Commonly, one gets ananda from the expectation of possessing the desirable, which is moda. The jnani is aware that the expectations of ananda from desirable objects is reflection of the ananda which is the Self and hence the moda is converted to आत्मनि एव संतुष्टः, contentment with oneself.

• आत्मरतिः - आत्मन्येव रतिः न विषयेषु यस्य सः आत्मरतिः - the one whose joy is in the Self but not in the objects. When the joy arises in indulgence with an object, then that joy is also seen as the reflection of ananda within. This pramoda is transformed into आत्मरतिः for a jnani.

These are natural for a jnani, but a jnana-yogi has to put effort to attain it. A jnana-yogi, who is sadhaka, refrains from the desirable objects to not get distracted and be safe from getting attached to them as the person still has attachment to them (2.59). Only after having the Self-realization will the person be able to be totally satisfied as the Self.

Of such a jnani who is fully satisfied as the Self, there is no action that needs to be done. Action as duties are prescribed for:

• an ajnani to gain citta-shuddhi and hence sadhana-catushthaya. A jnani has no such requirement as the mind is already pure enough not craving for any objects. So panca-maha-yajna as karma yoga is not applicable to a person who has attained that vairagya (2.52). 

• Also there is no possibility of obligatory action for a jnani because there is no sense of needing to enjoy due to being आत्मरति, आत्मतृप्तः, आत्मन्येव संतुष्टः. Denial of enjoyership precludes actions with doership also.

• Action is feasible only in the realm of multiplicity as there is a doer and an object different from me that is to be acted upon. Jnani with awareness of Self, has no reality associated with such multiplicity.

Manava with the three adjectives of आत्मरति, आत्मतृप्तः, आत्मन्येव संतुष्टः here means - a jnani. So because this person has no भोक्तृत्व, there is no कर्तृत्व - hence तस्य कार्यं न विद्यते - there is no obligatory action for him. The negation of भोक्तृत्व leads to negation of कर्तृत्व and hence no necessity of following the cosmic cycle (karma yoga - niyata karma with yajna bhava).

A side note now to show there are people who are not jnanis, but who still don't have to do niyata karma and those are also jnanis who still may do niyata karma although it is not binding on them.

In Advaita Vedanta - karma yoga leading to jnana yoga which gives to atma-jnana. If done in this life, the person attains jivanmukti. But if the person fails to do this in this life, but has done ahangrahopasana, treating that individual I as representation of Brahman itself, the person then goes to Brahmaloka where jnana will be attained by teaching from ishta-devata.

The common classical way of progress in life is brahmacharya -> grihastha -> vanaprastha -> sannyasa. Generally, most of the population perform karma yoga in the grihastha stage and then focus on jnana yoga in the last two stages. But there may be few, who may attain enough vairagya in the grihastha stage itself to become a jnana yogi and also eventually attain atmajnana also as grihastha. This is not common, but there are instances. The other way to this 4-stages of life is the 2-stage life: taking up sannyasa directly from brahmacharya. Due to the focus on common scenarios: grihastha is generally seen as a karma yogi and a sannayasi as a jnana yogi although there may be exceptions to this correlation.

A grihastha jnani may indulge in niyata karma as described in verse 3.20 even though there is no requirement to do so. This is called jnana karma abhasa samuccaya - a semblance or appearance of mixture of jnana and karma paths. The person is inwardly aware that I am the Self, a non-doer, but the upadhis continue doing niyata karma for loka-sangraha. In contrast, in Karma Yoga, the person has awareness that I am the doer, an individual, and does the same niyata karma as worship of a superior entity than this individual, the Ishvara, to gain cittashuddhi. That's the difference between the action of a grihastha jnani and a karma yogi ajnani even though externally both are doing niyata karma.

A note about jnana-yogis (not jnanis). 

• If they are sannyasi (internally and externally - vividisha sannyasi), then they are not required to do panca maha yajna and they don’t do - this the traditional way of a sannyasi.

• If they are sannyasi with only external renunciation but not much internal renunciation, they are required to do panca maha yajna for citta-shuddhi as a karma yogi - this is the modern concept of sannaysis, who renounce not with full vairagya, and hence do karma yoga by engaging in service activities as part of the mission or the Order they belong to.

• If they are grishastha with enough internal sannyasa, they will be now called grihastha jnana yogi, they are required to do panca maha yajna like a karma yogi. But they don't do it for citta-shuddhi like karma yogi. This person is refining the attitude behind doing niyata karma with ātma-vichāra unlike the Ishvara focus in karma yogi, gradually dissolving doership, and approaching the threshold where karma becomes karma-ābhāsa as jnani. In other words, this person is not practising karma-ābhāsa yet, but is ripening toward it by practising it. The person’s actions are increasingly non-binding, but not yet as non-doer. So the method of karma yogi is followed with internal sannyasa.

Summary:

* Those who should do niyata-karma: grihastha-ajnani, which includes grihastha karma yogi and grihastha jnana yogi. In modern days, some sannyasis, who don't have vairagya completely, have to do niyata karma as seva of Narayana in others.

* Those who should not do niyata-karma: sannyasi-ajnani who has vairagya, i.e. a sannyasi who is jnana yogi.

* Those who are not required to but may do niyata-karma: grihastha-jnani

* Those who are not required to and will not do niyata-karma: sannyasi-jnani will not do because of their sannyasa ashrama prior to atma-jnana in which they have given up niyata-karma.

नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन।

न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः।।3.18।।

इह तस्य कृतेन कश्चन अर्थः न अस्ति एव अकृतेन (च अनर्थः) न (अस्ति) । अस्य सर्वभूतेषु कश्चित् अर्थव्यपाश्रयः च न (अस्ति) । 

न = not, एव = indeed, तस्य = for him, कृतेन = by performance, अर्थः = gain, न = no, अकृतेन = by non-performance, इह = here, कश्चन = even a wee bit, न = not, च = and, अस्य = for this (person), सर्वभूतेषु = among all beings, कश्चित् = anyone, अर्थव्यपाश्रयः = dependence for any gain

For such a person, there is indeed not even a wee bit gain by the performance (of an action) or no (loss) by the non-performance (of an action). For this person, there is no dependence on anyone among all beings for any gain.

न - अव्ययम्

एव - अव्ययम्

तस्य - तद्, ष, एक

कृतेन - कृत, नपुं, तृ, एक

अर्थः - अर्थ, पुं, प्र, एक

न - अव्ययम्

अकृतेन - अकृत, नपुं, तृ, एक

इह - अव्ययम्

कश्चन - किम्-पुं + चन,  प्र, एक

न - अव्ययम्

च - अव्ययम्

अस्य - इदम्, पुं, ष, एक

सर्वभूतेषु - सर्वभूत, पुं, स, बहु

कश्चित् - किम्-पुं+ चित्, प्र, एक

अर्थव्यपाश्रयः - अर्थव्यपाश्रय, पुं, प्र, एक

नैव तस्य परमात्मरतेः कृतेन कर्मणा अर्थः प्रयोजनमस्ति। अस्तु तर्हि अकृतेन अकरणेन प्रत्यवायाख्यः अनर्थः न अकृतेन इह लोके कश्चन कश्चिदपि प्रत्यवायप्राप्तिरूपः आत्महानिलक्षणो वा नैव अस्ति। न च अस्य सर्वभूतेषु ब्रह्मादिस्थावरान्तेषु भूतेषु कश्चित् अर्थव्यपाश्रयः प्रयोजननिमित्तक्रियासाध्यः व्यपाश्रयः व्यपाश्रयणम् आलम्बनं कञ्चित् भूतविशेषमाश्रित्य न साध्यः कश्चिदर्थः अस्ति येन तदर्था क्रिया अनुष्ठेया स्यात्। न त्वम् एतस्मिन् सर्वतःसंप्लुतोदकस्थानीये सम्यग्दर्शने वर्तसे।।यतः एवम्

For that one who delights in the Supreme Self (तस्य परमात्मरतेः), there is indeed no gain  (नैव अर्थः) by the performance of an action (कृतेन कर्मणा). 

पूर्वपक्षी - Then there may be (अस्तु तर्हि), loss such as pratyavāya sin (प्रत्यवायाख्यः अनर्थः) by the non-performance (अकृतेन) (of action)? 

सिद्धान्ती - In this world (इह लोके), not even (नैव) a wee bit (कश्चन कश्चिदपि) sin in the form of pratyavāya (प्रत्यवायप्राप्तिरूपः), or of the nature of harm to oneself (आत्महानिलक्षणो वा), exists (अस्ति) (for a jnani). And for such a person (न च अस्य), there is no dependence on anyone (कश्चित्) among all beings (सर्वभूतेषु) — from Brahmā down to trees and stumps (ब्रह्मादिस्थावरान्तेषु भूतेषु) for a goal attained by action undertaken for the sake of some purpose (अर्थव्यपाश्रयः प्रयोजननिमित्तक्रियासाध्यः). There is no goal as a gain (न साध्यः कश्चिदर्थः अस्ति), being dependent on any particular being (कञ्चित् भूतविशेषमाश्रित्य), for which there is an action (to achieve) that purpose is there to be followed (तदर्था क्रिया अनुष्ठेयास्यात्). But you (Arjuna) are not (established) in that vision (एतस्मिन् सम्यग्दर्शने न वर्तसे) comparable to a vast water body everywhere (सर्वतः संप्लुतोदकस्थानीये); since it is this way (यतः एवम्) …

Notes: Such a Self-realised person has no obligatory duty because there is nothing that is needed for the person to get fulfilled

Brihadaranyaka 1.4.10

न एव तस्य कृतेन अर्थः

Why is it not required to do action for a jnani? An action needs to be done to gain some purushartha - artha - wealth, kama - sense enjoyment, fulfillment, dharma - as part of norms of varnashrama, moksha - cittashuddhi. A jnani has no desire for any three eshanas, so artha and kama are not a motivation to do action. As a person beyond varna and ashrama, there is no need to uphold dharma either and lastly being not identified with mind, there is no need to do action for cittashuddhi either. So he has no need for kamya karma for artha and kama, sakama niyata karma for dharma and nishkama niyata karma for moksha.

न अकृतेन इह कश्चन

By not doing obligatory action based on varnashrama - one incurs pratyavaaya paapa. All three varnas (except shudra) and three ashramas are bound to perform panca maha yajna. Only sannyasa ashrama is exempted from it. Non performance of panca maha yajna by a qualified person for it leads to pratyavaaya paapa. A jnani like the sannyasi has no obligation of this karma and hence non-performance of it leads to neither papa or any harm to oneself.

सर्वभूतेषु कश्चित् अर्थव्यपाश्रयः

An ajnani as a karmi invokes deities for fulfilment of desires. And also depends on other beings for fulfillment of work. An ajnani as a karma yogi invokes Ishvara in every aspect. I and my family, as all the world, are taken care of by Ishvara. But a jnani does not have that dependability on anyone due to lack of individuality, so there is no notion of I and mine and hence no notion of dependence also, because there is nothing “other” to depend upon. 

As a jnana yogi, a sadhaka, one simply works on that idea of I and mine - “I am the Self” - so there is no dependence on Ishvara, because Ishvara is myself in true nature. There is no separation and hence no dependence either. And all other deities or even any other living beings like humans, etc. are not even under consideration as they are seen to be unreal due to their changeful nature.

So for a jnani there is no goal that must be accomplished and therefore, no dependence on any particular being (कञ्चित् भूतविशेषमाश्रित्य) for which there is an obligatory action is to be done (तदर्था क्रिया अनुष्ठेयास्यात्) to achieve a goal.

But Krishna now implies Arjuna, you are not suited for jnana yoga which is like that samplutodaka that gives immense bliss. You are qualified for karma yoga which he states in the next verse.

तस्मादसक्तः सततं कार्यं कर्म समाचर।

असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः।।3.19।।

तस्मात् (त्वम्) असक्तः (सन्) कार्यम् कर्म सततम् समाचर। असक्तः पूरुषः हि कर्म आचरन् परम् आप्नोति। 

तस्मात् = therefore, असक्तः = unattached, सततम् = always, कार्यम् = obligatory, कर्म = action, समाचर = perform well, असक्तः = without attachment, हि = because, आचरन् = performing, कर्म = action, परम् = liberation (Supreme), आप्नोति = attains, पूरुषः = a person

Therefore, (being) unattached perform your obligatory action well always, because a detached person, performing action, attains liberation.

तस्मात् - अव्ययम्

असक्तः - असक्त, पुं, प्र, एक

सततम् - अव्ययम्

कार्यम् - कार्य, नपुं, द्वि, एक

कर्म - कर्मन्, नपुं, द्वि, एक

समाचर - सम् + आङ् + चर् धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मै पदम् - चरँ गत्यर्थाः चरतिर्भक्षणर्थोऽपिँ चरँ भक्षणे च चरतिर्भक्षणेऽपि - भ्वादिः, म-पु, एक

असक्तः - असक्त, पुं, प्र, एक

हि - अव्ययम्

आचरन् - आचरत्, पुं, प्र, एक, कृदन्तरूपाणि - आङ् + चर् + शतृँ - चरँ गत्यर्थाः चरतिर्भक्षणर्थोऽपिँ चरँ भक्षणे च चरतिर्भक्षणेऽपि - भ्वादिः - सेट्

कर्म - कर्मन्, नपुं, द्वि, एक

परम् - पर, पुं, द्वि, एक

आप्नोति - आप् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - आपॢँ व्याप्तौ - स्वादिः, प्र-पु, एक

पूरुषः - पूरुष, पुं, प्र, एक

तस्मात् असक्तः सङ्गवर्जितः सततं सर्वदा कार्यं कर्तव्यं नित्यं कर्म समाचर निर्वर्तय। असक्तो हि यस्मात् समाचरन् ईश्वरार्थंकर्म कुर्वन् परं मोक्षम् आप्नोति पूरुषः सत्त्वशुद्धिद्वारेण इत्यर्थः।।यस्माच्च

Therefore (तस्मात्), you perform well (समाचर) the compulsory actions (नित्यम् कर्म) that are to be done (कर्तव्यं), without attachment (असक्तः, सङ्गवर्जितः) always (सततं) because (हि) a person (पुरुषः), performing action (कर्म कुर्वन्) without attachment (असक्तः) for the sake of the Lord (ईश्वरार्थं), attains liberation (परं मोक्षम् आप्नोति) through the purification of the mind (सत्त्वशुद्धिद्वारेण) - this is the meaning.

And since (यस्माच्च) …

Notes: Perform your obligatory duty as worship of the Lord and accept the results as blessings of the Lord to attain liberation

Now this verse again goes back to karma yoga continuing from verse 16. Verse 17 and 18 are about those who are exceptions to do karma. Arjuna is told clearly that he is suited for karma yoga and not abstinence from it as sannyasa jnani or jnana-yogis.

And this verse states that one who does one’s obligatory actions in a detached way as worship of the Lord will eventually attain liberation.

कर्मणैव हि संसिद्धिमास्थिता जनकादयः।

लोकसंग्रहमेवापि संपश्यन्कर्तुमर्हसि।।3.20।।

जनकादयः हि कर्मणा एव संसिद्धिम् आस्थिताः । (त्वम्) लोकसंग्रहम् एव संपश्यन् अपि कर्तुम् अर्हसि।।3.20।।

कर्मणा = by action, एव = alone, हि = indeed, संसिद्धिम् = liberation, आस्थिताः = established, जनकादयः = Janaka and others, लोकसंग्रहम् = welfare of the world, एव = alone, अपि = also, संपश्यन् = having a view, कर्तुम् = to perform, अर्हसि = you should

Indeed by action alone, Janaka and others have attained liberation. Having a view of the welfare of the world, you should perform actions.

कर्मणा - कर्मन्, नपुं, तृ, एक

एव - अव्ययम्

हि - अव्ययम्

संसिद्धिम् - संसिद्धि, स्त्री, द्वि, एक

आस्थिताः - आस्थित, पुं, प्र, बहु, 

जनकादयः - जनकादि, पुं, प्र, बहु

लोकसंग्रहम् - लोकसंग्रह, पुं, द्वि, एक

एव - अव्ययम्

अपि - अव्ययम्

संपश्यन् - संपश्यत्, पुं, प्र, एक, कृदन्तरूपाणि - सम् + दृश् + शतृँ - दृशिँर् प्रेक्षणे - भ्वादिः - अनिट्

कर्तुम् - अव्ययम्

अर्हसि - अर्ह् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - अर्हँ पूजायाम् - भ्वादिः, म-पु, एक

कर्मणैव हि यस्मात् पूर्वे क्षत्रियाः विद्वांसः संसिद्धिं मोक्षं गन्तुम् आस्थिताः प्रवृत्ताः। के जनकादयः जनकाश्वपतिप्रभृतयः। यदि ते प्राप्तसम्यग्दर्शनाः ततः लोकसंग्रहार्थं प्रारब्धकर्मत्वात् कर्मणा सहैव असंन्यस्यैव कर्म संसिद्धिमास्थिता इत्यर्थः। अथ अप्राप्तसम्यग्दर्शनाः जनकादयः तदा कर्मणा सत्त्वशुद्धिसाधनभूतेन क्रमेण संसिद्धिमास्थिता इति व्याख्येयः श्लोकः। अथ मन्यसे पूर्वैरपि जनकादिभिः अजानद्भिरेव कर्तव्यं कर्म कृतम् तावता नावश्यमन्येन कर्तव्यं सम्यग्दर्शनवता कृतार्थेनेति तथापि प्रारब्धकर्मायत्तः त्वं लोकसंग्रहम् एव अपि लोकस्य उन्मार्गप्रवृत्तिनिवारणं लोकसंग्रहः तमेवापि प्रयोजनं संपश्यन् कर्तुम् अर्हसि।।लोकसंग्रहः किमर्थं कर्तव्य इत्युच्यते

Since (हि यस्मात्) the previous wise warriors (पूर्वे क्षत्रियाः विद्वांसः) engaged (आस्थिताः प्रवृत्ताः) through action alone (कर्मणा एव) to gain liberation (संसिद्धिं मोक्षं गन्तुम्). Who (के)? Janaka, Ashvapati and others (जनकाश्वपतिप्रभृतयः).

Suppose (यदि) they are the ones endowed with right vision (प्राप्तसम्यग्दर्शनाः) - jnanis, then (ततः) as attainers of liberation (संसिद्धिम् आस्थिताः), with action alone (कर्मणा सहैव) without renouncing (असंन्यस्यैव) for the sake of benefit of the world (लोकसंग्रहार्थं), due to prārabdha karma (प्रारब्धकर्मत्वात्) - this is the meaning (इत्यर्थः).

Now (अथ), if Janaka and others (जनकादयः) are the ones without right vision (अप्राप्तसम्यग्दर्शनाः) - ajnanis, gradually (क्रमेण) through karma (कर्मणा) which is a means for purification of mind (सत्त्वशुद्धिसाधनभूतेन) they became attainers of liberation (संसिद्धिमास्थिताः). This verse states (श्लोकः व्याख्येयः) (both ways).

Now (अथ), suppose you think (मन्यसे) that obligatory duties were performed (कर्तव्यं कर्म कृतम्) by the ignorant ancestors like Janaka (जनकादिभिः अजानद्भिः एव), there is no need that it should be done by other (नावश्यम्) by a knower of the Self (सम्यग्दर्शनवता), who has attained the goal (कृतार्थेन)—yet, even then (तथापि), submitting to prārabdha karma (प्रारब्धकर्मायत्तः), you (त्वं) ought to act (कर्तुमर्हसि), seeing even the purpose of that लोकसंग्रह (तमेवापि प्रयोजनं लोकसंग्रहम्) - लोकसंग्रह is prevention of this world sliding into adharma (लोकसंग्रहः = लोकस्य उन्मार्गप्रवृत्तिनिवारणम्).

What the purpose of लोकसंग्रह is (लोकसंग्रहः किमर्थं कर्तव्य इत्युच्यते) - it is said (इत्युच्यते).

Notes: Mentors like past kings who performed obligatory duties as worship and attained liberation - but continued to do so for the sake of preventing the world sliding into adharma

This verse highlights that even without taking up sannyasa ashrama, one can realise the Self as a grihastha. Arjuna is being given grihastha role models so that he too can follow them to achieve the goal as they did.

Janaka, Ashvapati, etc. who were kings also realized the Self. They continued to be kings during sadhana without renouncing their duties and also after realization continued to discharge that role. Normally, the path is after attaining chitta-shuddhi through karma yoga, renunciation of duties ensues when one pursues jnana yoga - this is utsarga. But there are exceptions to this process - apavada where without external renunciation, Self-realization can be achieved. But internal realization is necessary - that’s why when one says sannyasa is necessary for moksha, it is meant to be the internal one.

Kaivalya Upanishad states:

न कर्मणा न प्रजया धनेन त्यागेनैके अमृतत्वमानशुः।

परेण नाकं निहितं गुहायां तद्यतयो विशन्ति॥३॥

"Not by actions, nor by progeny, nor by wealth, but by renunciation alone, some attain immortality. That eternal state, which is beyond the heavens, is hidden in the cave (of the heart); those steadfast in meditation enter it."

This verse can be interpreted in three ways based on how you interpret कर्मणा and संसिद्धिम्. The first two of the three given below are Sankaracharya's interpretations:

• कर्मणा is करणे तृतीया - by means of or through. This means those kings attained liberation (संसिद्धिम् आस्थिताः) gradually (क्रमेण) through karma (कर्मणा) which served as a means for purification of mind (सत्त्वशुद्धिसाधनभूतेन). So karma yoga is being referred to in this verse and the liberation attained is eventually through jnana yoga later.

• कर्मणा is सह तृतीया - along with, together. Those kings, who were already endowed with right vision (प्राप्तसम्यग्दर्शनाः) - aparoxa jnana, as attainers of liberation (संसिद्धिम् आस्थिताः), continued performing action (panca maha yajna) without renouncing (असंन्यस्यैव) for the sake of benefiting the world (लोकसंग्रहार्थं), owing to the force of prārabdha karma (प्रारब्धकर्मत्वात्). The difference is karma yogi works “I am doer” whereas jnani’s body and mind functions with awareness of “I am Brahman”. This semblance of a jnani as though doing action with some motivation as seen in karma yoga is called karma-aabhaasa. There is no objective to achieve for the jnani through action or loss through not taking up an action as given in 3.18 but still actions are done due to past momentum called prarabdha karma. 

• If we consider संसिद्धिम् as citta-shuddhi as given in these two verses from Gita:

svakarmaṇā tamabhyarcya siddhiṁ vindati mānavaḥ || gītā 18-46 ||

siddhiṁ prāptō yathā brahma tathāpnōti nibōdha mē || gītā 18-50 ||

Then it means Janaka and others have attained chitta-shuddhi through Karma Yoga. This is different from the first interpretation where संसिद्धिम् is taken as moksha itself. Janaka and others have attained a purified mind that made them qualify for Jnana-Yoga, so you also do the same. 

This verse talks about grihastha as a jnani and karma yogi, so what about in the intermediate step of jnana-yoga to be done by the grihastha? The sadhaka in this stage also continues to do the action (pance maha yajna) as a grihastha jnani would do - practice of karma-abhasa by trying to abide in the knowledge “I am Brahman”. The momentum of actions continues as prarabdha karma.

Why is it rare to find this type of a jnana yogi who has not renounced duties externally but pursues atma-jnana as a grihastha? Because the mindset required is uncommon - a grihastha with a family would treat his or her own family as not mine - so what keeps such a grihastha confined to the household? Normally external renunciation naturally follows, but some due to prarabdha karma will be in grihastha hold even with the knowledge that this family is not mine while practising nididhyasana. Again to practice nididhyasana sustainably for a long time, disengagement from action is necessary which becomes feasible in external sannyasa, but the same is very difficult as a grihastha. Therefore, it is very rare to find a grihastha jnana-yogi and hence a grihastha jnani also.

The second line is a direct advice to Arjuna. Arjuna you ought to do your duties for the welfare of the world - lokasangraha. Sanskaracharya states लोकसंग्रह as prevention of the people from sliding into adharma (लोकसंग्रहः = लोकस्य उन्मार्गप्रवृत्तिनिवारणम्).

We should note that lokasangraha does not mean material benefit oriented social service. By merely discharging one’s duties as Karma Yoga, any person can and should do lokasangraha as follows:

• Primary meaning: By acting as a role model for others and inspiring them to follow the same. This idea is expanded in the next verse. 

• Secondary meaning: By participating in the cosmic cycle of Ishvara that was mentioned earlier. 

So the commonly understood meaning of lokasangraha as creating a material benefit of the world is not the focus in this verse although that may be a by-product due to adhering to dharma. The word lokasangraha is to be understood in the context of guiding others by becoming an inspiration to them though setting oneself as an example. The point for Arjuna stated by Sankaracharya here is:  Now (अथ), suppose you think (मन्यसे) that since obligatory duties were performed (कर्तव्यं कर्म कृतम्) by Janaka etc. being ignorant (जनकादिभिः अजानद्भिः एव), but there is no binding obligation (नावश्यम्) for a knower (सम्यग्दर्शनवता), who has fulfilled the purpose of life (कृतार्थेन), to perform action—yet, even then (तथापि), submitting to prārabdha karma (प्रारब्धकर्मायत्तः), you (त्वं) ought to act (कर्तुमर्हसि), seeing even the purpose (प्रयोजनम्) of protecting the world. So when grihastha-jnanis are doing their duties, even if not required to do so, to inspire others to do the same (lokasangraha), what to speak of you O Arjuna beaing a grihastha and not a jnani? 

Lokasangrah, benefit to the world, is what happens through a jnani’s action as a by-product, but it is not a motivation for a jnani to do action. Two ways jnani does lokasangraha:

• Direct Spiritual benefit - Acting as an inspiration for others to do sadhana: A jnani does lokasangraha through actions in another way also. By merely engaging in panca maha yajna (if jnani is grihastha) or dhyana (if a grihastha/sannyasi), the jnani becomes an inspiration and role model for all karma yogis and jnana yogis who are either grihasthas/sanyasis. They look up to jnani and motivate themselves to do panca maha yajna or dhyana - as the case may be. This is again seen in the life of Sri Ramakrishna who was an inspiration for both sannyasis and grihasthas. Sankaracharya sticks to this definition of lokasangraha as stated above.

• Indirect Material benefit - Fulfillment of desires by mere jnani’s wish: If a person approaches a jnani with desires and if the jnani blesses the person to be fulfilled, then the person will get those desires fulfilled. The jnani is not an individual, but Ishvara is acting through that jnani - so a jnani’s wishes are actually Ishvara’s will. This wis of jnani coming true holds for both material benefits and also for atma-jnana?We have seen instances in Sri Ramakrsihna’s life where people would beg him to bless them for fulfilling a particular desire and Sri Ramakrsihna Himself blessed all with great spiritual advancement on a New Year day now observed as the Kalaptaru day. So a jnani is a blessing for all. 

Why is Arjuna or anyone fit for lokasangraha and how it should be done is given in the next few verses.

यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः।

स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते।।3.21।।

यद्यत् श्रेष्ठः आचरति इतरः जनः तत्तत् एव (कर्म आचरति)। सः यत् प्रमाणम् कुरुते लोकः तत् (एव) अनुवर्तते। 

यत् यत् = whatever, आचरति = does, श्रेष्ठः = a prominent person, तत् तत् = that, एव = alone, इतरः = other, जनः = person, सः = he, यत् = what, प्रमाणम् = standard, कुरुते = holds (does), लोकः = ordinary person (the world), तत् = that, अनुवर्तते = holds too (follows)

Whatever a prominent person does, the other person (follows) that (action) alone. What that prominent person holds as a standard, that the ordinary person holds too.

यद्यत्

आचरति - आङ् + चर् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - चरँ गत्यर्थाः चरतिर्भक्षणर्थोऽपिँ चरँ भक्षणे च चरतिर्भक्षणेऽपि - भ्वादिः, प्र-पु, एक

श्रेष्ठः - श्रेष्ठ, पुं, प्र, एक

तत्तत्

एव - अव्ययम्

इतरः - इतर, पुं, प्र, एक

जनः - जन, पुं, प्र, एक

सः - तद्, पुं, प्र, एक

यत् - यद्, नपुं, प्र, एक

प्रमाणम् - प्रमाण, नपुं, 

कुरुते - कृ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - डुकृञ् करणे - तनादिः, प्र-पु, एक

लोकः - लोक, पुं, प्र, एक

तत् - तद्, नपुं, द्वि, एक

अनुवर्तते - अनु + वृत् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - वृतुँ वर्तने - भ्वादिः, प्र-पु, एक

यद्यत् कर्म आचरति करोति श्रेष्ठः प्रधानः तत्तदेव कर्म आचरति इतरः अन्यः जनः तदनुगतः। किञ्च सः श्रेष्ठः यत् प्रमाणं कुरुते लौकिकं वैदिकं वा लोकः तत् अनुवर्तते तदेव प्रमाणीकरोति इत्यर्थः।।यदि अत्र ते लोकसंग्रहकर्तव्यतायां विप्रतिपत्तिः तर्हि मां किं न पश्यसि

Whatever action (यद्यत् कर्म) a prominent person (श्रेष्ठः) does (आचरति), that very action (तत्तदेव) the other person(इतरः जनः) does (आचरति). Moreover (किञ्च), whatever standard (यत् प्रमाणं) such a person sets (कुरुते), whether scriptural (वैदिकं) or worldly (लौकिकं), the general public (लोकः) follows that alone (तदेव अनुवर्तते), and accepts it as authoritative (तत् प्रमाणीकरोति). This is the meaning (इत्यर्थः).

If you have any doubt (विप्रतिपत्तिः) regarding your responsibility (कर्तव्यतायां) to act for the welfare of the world (लोकसंग्रह), then (तर्हि) why do you not consider Me (मां किं न पश्यसि) as the example?

Notes: What is the purpose of lokasangraha to be done by a jnani who is an influencer or a mentor and how it helps others

A grishastha karma-yogi may perform karma-yoga for citta-shuddhi primarily, but a grihastha jnana yogi/jnani does panca-maha-yajna as primarily for lokasangraha to motivate others to do the same so that they get benefitted by doing the same as cittashuddhi is not a goal at this stage. So just by being a causative one for others to perform panca-maha-yajna, they are doing service to others. 

In this verse, the word sreshtha does not mean a perfect or best person in any field - although it includes that one too, but here it means generally a person who has influence over others and is looked up to by others - this ‘others’ could mean even a single person. The obvious examples for sreshtha are the celebrities who are well known, but every person in their own way is a sreshtha. A parent is a role model for children, a sibling to another, a friend to another, a teacher to students, a neighbor to another neighbor and so on. So a sreshtha is every person to some extent. Those who are celebrities have great influence over many people - that's what the advertisement industry thrives upon. Celebrities endorse products which they may not use or agree with, but they do an endorsement  anyway knowing fully well that many would simply accept whatever they say. The problem with celebrities as sreshtha is those who are experts in one field are considered to be experts in all other fields by the masses  unfortunately - that's why a movie star is voted for in politics even though he or she has no awareness of people’s issues. The shreshtha, even though may have no strong moral background, have therefore, an added responsibility of leading a perfect moral life following all the norms of society and laws of the land as violation of the same may encourage a large number of people to do the same. Thus ironically a sreshtha is also benefited by simply being a sreshtha for others in all respects.

The word pramana here means standards or norms. Whatever the sreshtha holds as standard or norms to guide his or her own life in both spiritual and secular ways (vaidika and laukika), that others also uphold to guide their own lives. The society’s standard of dharma is reflected in the type of sreshtha the society chooses to follow. That's why degradation of Sanatana Dharma began when brahmana, who are sreshtha among the varnas, began to abandon their duties and take up secular jobs. Since the upholders of Vedas themselves have given up their duties, now the masses also don't have much regard for Vedic knowledge and practices. In a more microcosmic sense, children follow what parents hold as the standard - if the parents keep moksha as the goal and Vedic way of living, the children also tend to follow the same - until they develop their own thinking and may deviate from those norms.

How is this influence by sreshtha maintained over others? Not by vicaaara - analysis or by pracaara - preaching, but only by aacaara - practising. This is given in the next verse with Sri Krishna taking himself as an example of sreshtha. Sankaracharya says:

If you have any doubt (विप्रतिपत्तिः) regarding your responsibility (कर्तव्यतायां) to act for the welfare of the world (लोकसंग्रह), then (तर्हि) why do you not consider Me (मां किं न पश्यसि) as the example?

न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन।

नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि।।3.22।।

पार्थ त्रिषु लोकेषु किञ्चन कर्तव्यम् मे न अस्ति । अवाप्तव्यम् अनवाप्तम् च न (अस्ति तथापि अहम्) कर्मणि वर्ते एव । 

न  = not, मे = me, पार्थ = O Partha!, अस्ति = is, कर्तव्यम् = duty, त्रिषु लोकेषु = in three worlds, किञ्चन = even a wee bit, न = not, अनवाप्तम् = that which has not been attained, अवाप्तव्यम् = should be attained, वर्ते एव = still engage, च = yet (and), कर्मणि = in action

O Partha! There is not even a wee bit of duty for me in three worlds and there is nothing that has not been attained, should be attained, yet I still engage in action.

न - अव्ययम्

मे - अस्मद्, ष, एक

पार्थ - पार्थ, पुं, सं, एक

अस्ति - अस् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - असँ भुवि - अदादिः, प्र-पु, एक

कर्तव्यम् - कर्तव्य, नपुं, प्र-पु, एक, कृदन्तरूपाणि - कृ + तव्य - डुकृञ् करणे - तनादिः - अनिट्

त्रिषु - त्रि, पुं, स, बहु

लोकेषु - लोक, पुं, स, बहु

किञ्चन - चित्-चन-अपि प्रयोगाः - किम्-नपुं + चन

न - अव्ययम्

अनवाप्तम् - अनवाप्त, नपुं, प्र, एक, कृदन्तरूपाणि - अन् + अव + आप् + क्त - आपॢँ व्याप्तौ - स्वादिः - अनिट्

अवाप्तव्यम् - अवाप्तव्य, नपुं, प्र, एक, कृदन्तरूपाणि - अव + आप् + तव्य - आपॢँ व्याप्तौ - स्वादिः - अनिट्

वर्ते - वृत् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - वृतुँ वर्तने - भ्वादिः

एव - अव्ययम्

च - अव्ययम्

कर्मणि - कर्म, नपुं, स, एक

न मे मम पार्थ न अस्ति न विद्यते कर्तव्यं त्रिषु अपि लोकेषु किञ्चन किञ्चिदपि। कस्मात् न अनवाप्तम् अप्राप्तम् अवाप्तव्यं प्रापणीयम् तथापि वर्ते एव च कर्मणि अहम्।।

O Partha (पार्थ), there is not (न अस्ति) even a wee bit (किञ्चन) of duty (कर्तव्यं) for Me (मे मम) even in the three worlds (त्रिषु अपि लोकेषु). Why (कस्मात्)? Because there isn’t (anything) not attained (न अनवाप्तम्) that should be attained (अवाप्तव्यं). Even so (तथापि), yet I still engage (च वर्ते एव) in action (कर्मणि).

Notes: Sri Krishna gives an example of himself as a mentor/influencer for others even though there is no need for him to do any duty

A grihastha should always be in action performing panca-maha-yajna: as a karma yogi for cittashuddhi to attain jnana yoga qualification or as jnana yogi/jnani for lokasangraha as karma-abhasa. Sri Krishna gives himself as an example.

The first line न मे अस्ति कर्तव्यम् states that there is nothing that needs to be done by him because whatever needs to be done has been done. That's why a jnani is called कृतकृत्य (15.20) - कर्तव्यस्य कृतम् - having done what needs to be done.

Why so? A person does something only when a goal needs to be achieved, if there is no goal to be achieved, there is no action either. 

What is a goal? A goal is that which one does not have and also that which is desired. Both these conditions should be there for a goal to be called so.  Krishna says neither of these two are applicable for him as purushartha - न अनवाप्तम् अवाप्तव्यं - he has not un-achieved that which needs to be achieved or प्राप्तव्यस्य प्राप्तम्  - achieved what needs to be achieved and therefore न मे अस्ति कर्तव्यम् - has done what need to be done.

Since the goals, saadhya, have been attained, there is no requirement of sadhana. To emphasize this point, Sri Krishna mentions “in the three worlds”: bhu - earth, bhuvah - intermediate regions and suvah - heaven, which are synecdoches for the entire realm of existence (14 worlds of one brahmanda and all brahmanda). Bhagavan who is beyond all creation has nothing to achieve even when willingly being a participant in creation as avatara. ‘Nothing is there that needs to be achieved’ is true only when the awareness of I am Brahman sets in. Otherwise as a limited individual, there are always goals set as purushartha, if not the first three, at least moksha for which a sadhana is required to be done.

However, even with that status of not requiring to do anything with no goals to be achieved, yet Sri Krishna does action continuously. Why? He is seen ever in action as lokasangraha - being a sreshtha setting an example for others to follow the same so that they benefit by following him as an example. He also describes later (4.7 and 4.8) that pushing dharma and subduing adharma as a purpose for Him to take human birth and hence he acts to fulfill that purpose. Note that this is not a goal as a purushartha for a sadhaka to be achieved by Krishna, but his act of birth and consequent actions in that birth is a lokasangraha so that this creation can sustain due to prevailing dharma and subduing of adharma. He also lists in next verse the consequences of what happens if he does not follow the svadharma of grihastha as this avatara.

Someone may argue that being avatara it is easy for him to perform panca-maha-yajna as a grihastha. So he is hardly a role model for ordinary humans to emulate. The point to be noted is that it is not whether it is easy or difficult to follow one’s svadharma, but the Lord, despite not requiring to act, and among various options to act in any way He may or can, chose to do panca-maha-yajna perfectly as a vaishya cowherd boy of Vrishni clan and later as a grihastha kshatriya. If the Lord, who is free and beyond action, chose to act in that way, then what to say of those who are bound by action and are required to act? It is needless to say that they are required to do the same too - do panca-maha-yajna as svadharma determined by their varnashrama.

यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः।

मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः।।3.23।।

पार्थ यदि हि अहम् जातु अतन्द्रितः (सन्) कर्मणि न वर्तेयम् (तर्हि) मनुष्याः सर्वशः मम वर्त्म अनुवर्तन्ते। 

यदि = if, हि = because, अहम् = I, न = not, वर्तेयम् = engage, जातु = at any time, कर्मणि = in action, अतन्द्रितः = diligently (vigilantly, untiringly), मम = my, वर्त्म = path, अनुवर्तन्ते = will follow, मनुष्याः = people, पार्थ = O Partha, सर्वशः = in every way.

Because if at any time, I don’t engage in action diligently, then, O Partha! people will follow my path in every way.

यदि - अव्ययम्

हि - अव्ययम्

अहम् - अस्मद्, प्र, एक

न - अव्ययम्

वर्तेयम् - वृत् धातुरूपाणि - वृतुँ भाषार्थः - चुरादिः - कर्तरि प्रयोगः विधिलिङ् लकारः परस्मै पदम्, उ-पु, एक

जातु - अव्ययम्

कर्मणि - कर्म, नपुं, स, एक

अतन्द्रितः - अतन्द्रित, पुं, प्र, एक

मम - असमद्, ष, एक

वर्त्म - वर्त्मन्, नपुं, द्वि, एक

अनुवर्तन्ते - अनु + वृत् धातुरूपाणि - वृतुँ भाषार्थः - चुरादिः - कर्तरि प्रयोगः लट् लकारः आत्मने पदम्, प्र-पु, बहु

मनुष्याः - मनुष्य, पुं, प्र, बहु

पार्थ - पार्थ, पुं, सं, एक

सर्वशः - अव्ययम्

यदि हि पुनः अहं न वर्तेय जातु कदाचित् कर्मणि अतन्द्रितः अनलसः सन् मम श्रेष्ठस्य सतः वर्त्म मार्गम् अनुवर्तन्ते मनुष्याः हे पार्थ सर्वशः सर्वप्रकारैः।।

तथा च कः दोषः इति आह - 

If (यदि) indeed (हि) I (अहम्) don’t engage (न वर्तेय) in action (कर्मणि) diligently (अतन्द्रितः, अनलसः सन्) at any time (जातु कदाचित्), O Partha (हे पार्थ), then people (मनुष्याः) would follow (अनुवर्तन्ते) My path (मम वर्त्म) in every way (सर्वशः सर्वप्रकारैः) — I being a prominent one (श्रेष्ठस्य सतः).

Then what is the fault with that (तथा च कः दोषः)? The Lord says (इति आह).

Notes: Consequences of the Lord not doing his obligatory duty as worship - everyone will do the same following him

The Lord states here that if he violated svadharma then many people follow his example.

The point is if Krishna followed svadharma then the large number of people who regard him as sreshtha will be motivated to follow the same. But if he does not follow svadharma, then a larger number of people will be motivated to violate the same which includes both those who regard him as sreshtha and those who don't. Even those who don’t regard Sri Krishna as sreshtha, they would be ready to use Krishna as an example (as he is a srestha for many, but not to oneself) only to justify their own weaknesses of violating dharma.

Krishna emphasizes that he has to be perfect always - that’s why he says if he violates dharma “at any time” (जातु, कदाचित्), i.e. even one time, people will use that as an example to justify their entire life of adharma. Sri Ramakrishna used to scold if someone used justify their habit of telling lies by using Yudhisthira’s example of telling a half-lie in the battlefield: of the entire exemplary truthful life of Yudhisthira of not telling lies, you picked up only the one instance where he spoke the half lie to justify your habit of telling lies?

उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम्।

सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः।।3.24।।

अहम् कर्म  न कुर्याम् चेत् इमे लोकाः उत्सीदेयुः । (अहम्) सङ्करस्य कर्ता स्याम् इमाः प्रजाःउपहन्याम् च ।  

उत्सीदेयुः = would perish, इमे = these, लोकाः = worlds, न = not, कुर्याम् = perform, कर्म = action, चेत् = if, अहम् = I, सङ्करस्य = for social disorder, च = and, कर्ता = the cause, स्याम् = I shall be, उपहन्याम् = destruction (destroying), इमाः = these, प्रजाः = people

If I were to not perform action (that needs to be done), then these worlds would perish. I shall be the cause for social disorder and destruction of these people.

उत्सीदेयुः - उत् + सद् धातुरूपाणि - षदॢँ विशरणगत्यवसादनेषु - भ्वादिः - कर्तरि प्रयोगः विधिलिङ् लकारः परस्मै पदम्, प्र-पु, बहु

इमे - इदम्, पुं, प्र, बहु

लोकाः - लोक, पुं, प्र, बहु

न - अव्ययम्

कुर्याम् - कृ धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः परस्मै पदम् - डुकृञ् करणे - तनादिः, उ-पु, एक

कर्म - कर्मन्, नपुं, द्वि, एक

चेत् - अव्ययम्

अहम् - अस्मद्, प्र, एक

सङ्करस्य - सङ्कर, पुं, ष, एक

च - अव्ययम्

कर्ता - कर्तृ, पुं, प्र, एक

स्याम् - अस् धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः परस्मै पदम् - असँ भुवि - अदादिः, उ-पु, एक

उपहन्याम् - उप + हन् धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः परस्मै पदम् - हनँ हिंसागत्योः - अदादिः, उ-पु, एक

इमाः - इदम्, स्त्री, द्वि, बहु

प्रजाः - प्रजा, स्त्री, द्वि, बहु

उत्सीदेयुः विनश्येयुः इमे सर्वे लोकाः लोकस्थितिनिमित्तस्य कर्मणः अभावात् न कुर्यां कर्म चेत् अहम्। किञ्च संकरस्य च कर्ता स्याम्। तेन कारणेन उपहन्याम् इमाः प्रजाः। प्रजानामनुग्रहाय प्रवृत्तः उपहतिम् उपहननं कुर्याम् इत्यर्थः। मम ईश्वरस्य अननुरूपमापद्येत।।यदि पुनः अहमिव त्वं कृतार्थबुद्धिः आत्मवित् अन्यो वा तस्यापि आत्मनः कर्तव्याभावेऽपि परानुग्रह एव कर्तव्य इत्याह

If I (अहम्) do not perform actions (न कुर्यां कर्म चेत्), then all these worlds (इमे सर्वे लोकाः) would perish (उत्सीदेयुः, विनश्येयुः), due to the absence (अभावात्) of actions (कर्मणः) that are the cause for the maintenance of the worlds (लोकस्थितिनिमित्तस्य). Moreover (किञ्च), I will be the cause of social disorder (संकरस्य च कर्ता स्याम्), and due to that reason (तेन कारणेन), I would be destroying these people (उपहन्याम् इमाः प्रजाः), i.e., I will be doing destruction (उपहतिम् उपहननं कुर्याम्) even though I am engaged for the welfare of the people (प्रजानाम् अनुग्रहाय प्रवृत्तः). That would be unbecoming (अननुरूपम् आपद्येत) of Me, the Lord (मम ईश्वरस्य).

Even if (यदि पुनः) you (त्वम्) or any other person (अन्यः वा) like Me (अहम् इव), who realised the Self (आत्मवित्) with a firm awareness (कृतार्थबुद्धिः) and has no obligations for oneself also (आत्मनः कर्तव्याभावे अपि), still (अपि), for the sake of benefiting others (परा अनुग्रहः), action alone should be performed (कर्तव्यः एव), says the Lord (इत्याह).

Notes: Consequences of the Lord not doing his obligatory duty as worship - Sri Krishna presents Himself as Ishvara and Avatara as mentor/influencer for others and the non-fulfillment of his duty will cause confusion in and destruction of people

Anvaya-vyatireka (pros-cons) argument is being used by the Lord using himself as a sreshtha to convey the message that doing panca-maha-yajna following svadharma is important for all. Verse 22 is anvaya and verses 23 and 24 are vyatireka.

Anvaya - If Krishna follows svadharma doing panca-maha-yajna as lokasangraha:

• Direct benefit - all the beings will be benefited through his duty as maintenance of the worlds - Ishvara role

• Indirect benefit - being a sreshtha others will be motivated to follow him - avatara role

Vyatireka - If Krishna does not do actions:

• Also the entire creation is destroyed as the Lord is sustainer and governor of the universe - Ishvara role

• A greater number of people will be motivated not to perform panca-maha-yajna as svadharma leading to their own destruction. This will lead to varna-sankara and destruction of individuals and society - avatara role

Sri Krishna appeals to his Ishvara role stating that, if He, as Ishvara, does not perform his role of being the sustainer & controller of the universe, then there will be collapse of all the worlds. Ishvara controls all entities as antaryami of all - the inner controller. In His mere presence, all entities like the sun, moon, stars, heavenly bodies, animals, plants, humans, devas, etc., perform their respective actions without any deviation from their natural course. If Ishvara were not to enable all the entities to act, then there will be collapse of the entire creation.

Here sankara can be seen in two ways:

1. Krishna as Ishvara is karma-phala-data - he grants sukha-dukha appropriately in right amounts at right time such that the person evolves. Also the right karmaphala has to go to the right person. Prarabdha karma of people is inter-connected too. So it is a very complex law of karma which he presides over. If he does not do this “duty”, then the law of karma breaks and there is confusion leading to destruction of the creation as the sacrosanct cause-effect relationship keeps this world running.

2. Krishna as avatara and sreshtha - if he does not follow his duty, then others also will do the same. This leads to varna-sankara which can be seen in two ways:

   1. Incompatibility between guna and karma in an indiviudal People will abandon their own svadharma for which their aptitude is suited, and take up another's duties. This will lead to the collapse of society and destruction of humanity. Why so? The first thing is those who have aptitude for Vedic knowledge, the brahmanas, will abandon Vedic practices and knowledge as the goal, but allured by materialism, will take up some other secular roles where they may even excel but still having abandoned their primary svadharma of doing Vedic practices, they will incur sin. And looking at them, the custodians of Vedic knowledge and practices, the masses also will disregard the Vedic injunctions and live a life of wanton leading to their own downfall. 

   2. The other aspect of varna-sankarah has already been presented by Arjuna in Chapter-1, incompatibility between bridegroom and bride in marriage - the mindsets being different with each having a different way of svadharma, the children born of this marriage are also “confused” and likely to abandon their own svadharma also due to little regard for Vedic injunctions that their own parents have not stood for. So varna-sankarah happens as a misfit between temperament and occupations and also within family leading to overall degradation of the society.

These varnas which were created by the Lord Himself (verse 4.13 - चातुर्वर्ण्यम् मया सृष्टम्) for creating a proper structure and organisation of society so that each group can perform their respective duties and benefit individually and also society as a whole. Now if the Lord Himself becomes the cause for destruction of this social order leading to downfall of all humans due to his not performing actions as shreshtha and avatara, then that would be very unbecoming of the Lord.

सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत।

कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम्।।3.25।।

भारत यथा कर्मणि सक्ताः (सन्तः) अविद्वांसः कुर्वन्ति तथा विद्वान् आसक्तः (सन्) लोकसंग्रहम् चिकीर्षुः कुर्यात् । 

सक्ताः = attached, कर्मणि = in action, अविद्वांसः = the ignorant of the Self, यथा = just as, कुर्वन्ति = do, भारत = O Bharata!, कुर्यात् = should perform, विद्वान् = the one who realised the Self, तथा = so as, आसक्तः = detached, चिकीर्षुः = desiring to do, लोकसंग्रहम् = prevention of sliding of the world into adharma

Just as those ignorant of the Self attached to action do, so also the one who realised the Self, the detached, should perform action desiring to do prevention of sliding of the world into adharma.

सक्ताः - सक्त, पुं, प्र, बहु

कर्मणि - कर्मन्, नपुं, स, एक

अविद्वांसः - अविद्वस्, पुं, प्र, बहु

यथा - अव्ययम्

कुर्वन्ति - कृ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - डुकृञ् करणे - तनादिः, प्र-पु, बहु

भारत - भारत, पुं, सं, एक

कुर्यात् - कृ धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः परस्मै पदम् - डुकृञ् करणे - तनादिः, प्र-पु, एक

विद्वान् - विद्वस्, पुं, प्र, एक

तथा - अव्ययम्

आसक्तः - आसक्त, पुं, प्र, एक

चिकीर्षुः - चिकीर्षु, पुं, प्र, एक

लोकसंग्रहम् - लोकसंग्रह, पुं, द्वि, एक

सक्ताः कर्मणि अस्य कर्मणः फलं मम भविष्यति इति केचित् अविद्वांसः यथा कुर्वन्ति भारत कुर्यात् विद्वान् आत्मवित् तथा असक्तः सन्। तद्वत् किमर्थं करोति तत् श्रृणु चिकीर्षुः कर्तुमिच्छुः लोकसंग्रहम्।।एवं लोकसंग्रहं चिकीर्षोः न मम आत्मविदः कर्तव्यमस्ति अन्यस्य वा लोकसंग्रहं मुक्त्वा। ततः तस्य आत्मविदः इदमुपदिश्यते

Just as some who are ignorant of the Self (केचित् अविद्वांसः यथा) attached (सक्ताः) to action (कर्मणि), perform thinking “the fruit of this action will be mine” (कुर्वन्ति अस्य कर्मणः फलम् मम भविष्यति इति), O Bharata (भारत), in the same way (तथा), the one who realised the Self (विद्वान् आत्मवित्), should perform (कुर्यात्), being detached (असक्तः सन्). Then for what purpose he performs action (तद्वत् किमर्थम् करोति)? That (तत्) you listen (श्रृणु). Desiring to do (चिकीर्षुः) prevention of sliding of the world into adharma (लोकसंग्रहम्). In this way, for the one desiring to do nothing other than prevention of sliding of the world into adharma (चिकीर्षोः एवम् लोकसंग्रहम् मुक्त्वा), for the Self-knower (आत्मविदः), there is not anything “to be done for me” (कर्तव्यम् मम न अस्ति) or for another person (अन्यस्य वा). Therefore (ततः), this (इदम्) is said (उपदिश्यते) for the knower of the Self (तस्य आत्मविदः).

Notes: A Self-realised grihastha must engage in actions in detached way with same enthusiasm as an ignorant one attached to actions and its results

This and the next verse are about a jnani as a sreshtha.

Those who do karma with desire for fruits of obligatory actions - i.e. those who insist for only certain results of actions and are passionate about them, they work vigorously and enthusiastically. Grihastha jnana yogis and jnanis also do the same obligatory actions with similar enthusiasm and vigour but only for lokasangraha and not for any selfish reason.  Karma Yogis also do the same obligatory actions, but for citta-shuddhi. Note that this verse is not an injunction for jnani - he/she does not need advice, it is for ajnanis to know how jnani’s awareness is if jnanis engage in obligatory duties.

So outwardly sakama karmis, karma yogis, grihastha jnani and jnana-yogis are similar - doing the obligatory actions. But the attitude towards actions and the results of actions are different because the awareness of oneself is different.

न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्।

जोषयेत्सर्वकर्माणि विद्वान् युक्तः समाचरन्।।3.26।।

विद्वान् कर्मसङ्गिनाम् अज्ञानाम् बुद्धिभेदम् न जनयेत्। (सः) सर्वकर्माणि समाचरन् (सन्) युक्तः (सर्वकर्माणि) जोषयेत् । 

न  = not, बुद्धिभेदम् = disturbance of mindset: ‘the fruit of this action should be achieved and experienced by me’, जनयेत् = should create, अज्ञानाम् = of those who lack discernment, कर्मसङ्गिनाम् = of those who are attached to actions (and its results), जोषयेत् = should encourage, सर्वकर्माणि = all actions, विद्वान् = the knower of Self, युक्तः = commitment, समाचरन् = performing well

The knower of the Self should not create a disturbance of the mindset ‘the fruit of this action should be achieved and experienced by me’ for those who lack discernment and are attached to the actions (and its results). He should encourage (him) while performing all (those very) actions with commitment.

न - अव्ययम् 

बुद्धिभेदम् - बुद्धिभेद, पुं, दिव्, एक

जनयेत् - जन् + णिच् धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः परस्मै पदम् - जनीँ प्रादुर्भावे मित् १९३७ - दिवादिः- प्र-पु, एक

अज्ञानाम्  - अज्ञान, पुं, ष, बहु

कर्मसङ्गिनाम्  - कर्मसङ्गिन्, पुं, ष, बहु

जोषयेत् - जुष् + णिच् धातुरूपाणि - जुषीँ प्रीतिसेवनयोः - तुदादिः - कर्तरि प्रयोगः विधिलिङ् लकारः परस्मै पदम्, प्र-पु, एक

सर्वकर्माणि - सर्वकर्मन्, नपुं, प्र, बहु

विद्वान् - विद्वस्, पुं, प्र, एक

युक्तः - युक्त, पुं, प्र, एक

समाचरन् - समाचरत्, पुं, प्र, एक, कृदन्तरूपाणि - आङ् + चर् + शतृँ - चरँ गत्यर्थाः चरतिर्भक्षणर्थोऽपिँ चरँ भक्षणे च चरतिर्भक्षणेऽपि - भ्वादिः - सेट्

बुद्धेर्भेदः बुद्धिभेदः मया इदं कर्तव्यं भोक्तव्यं चास्य कर्मणः फलम् इति निश्चयरूपाया बुद्धेः भेदनं चालनं बुद्धिभेदः तं न जनयेत् न उत्पादयेत् अज्ञानाम् अविवेकिनां कर्मसङ्गिनां कर्मणि आसक्तानां आसङ्गवताम्। किं नु कुर्यात् जोषयेत् कारयेत् सर्वकर्माणि विद्वान् स्वयं तदेव अविदुषां कर्म युक्तः अभियुक्तः समाचरन्।।अविद्वानज्ञः कथं कर्मसु सज्जते इत्याह

The disturbance of the firm mindset (निश्चयरूपाया बुद्धेः भेदनम् चालनम्): “the fruit of this action should be achieved and experienced by me” (मया इदं कर्तव्यं भोक्तव्यं च अस्य कर्मणः फलम् इति) is called बुद्धिभेद. (The knower of Self) should not create (न जनयेत्, न उत्पादयेत्) that (बुद्धिभेद) (तम्) for those who lack discernment and lack discrimination (अज्ञानाम्, अविवेकिनाम्) and those who are attached to actions (कर्मसङ्गिनां कर्मणि आसक्तानाम् आसङ्गवताम्).

Then what should he do (किं नु कुर्यात्)? The knower of the Self (विद्वान्) should encourage (him) (जोषयेत् कारयेत्) while himself performing those same actions of the one who lacks discernment  (सर्वकर्माणि स्वयं तदेव अविदुषां कर्म समाचरन्) with commitment (युक्तः अभियुक्तः). 

How does a person of no discernment become attached to actions (अविद्वान् कथं कर्मसु सज्जते). The Lord says (इत्याह).

Notes: A Self-realised person does not disturb the mindset of a person attached to actions and its results

This verse deals with how grishatha jnani and jnanayogi engages in action to set an example for those who are still qualified for doing obligatory action.

The sakaama karmi has this attitude: “This action must be done and enjoyed by me” (मया इदं कर्तव्यं भोक्तव्यं च अस्य कर्मणः फलम् इति). Unless such a person is ready, a grihastha jnana yogi and jnani must not disturb this attitude of sakaama karmi by teaching Vedantic concepts like nishkama karma or karma yoga or sarva-karma-sannyasa. Because teaching such concepts to a mind that is not prepared to assimilate them may lead to confusion. In such confusion, the karmis may abandon their natural course of doing actions to fulfill desire and adopt nishkama karma/karma yoga bhava in which they would fail due to lack of preparation of mind and then they will forever give up Vedantic path concluding that it is not meant for them or it is bogus. 

For such karmis, who are not yet ready to accept the Vedantic teachings, the grihastha jnani and jnana-yogi should encourage them to do actions. And as the best encouragement is only by setting an example, these grihastha jnanis and jnana yogis themselves indulge in obligatory actions even though it is not required for them, but only as lokasangraha as discussed before.

The same is true for karma yogi also - the grihastha jnani and jnana yogi must not encourage such a person to give up action soon to take up sannyasa. They should keep such a karma yogi engaged in action by setting an example for him also as they do for a sakaama karmi.

A sannyasi jnana yogi and jnani will not indulge in action himself, but will advise the karmi and karma yogi to be engaged in action though.

The question of how an ignorant person becomes attached to actions (अविद्वान् कथं कर्मसु सज्जते) is what the Lord proceeds to explain.

प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः।

अहङ्कारविमूढात्मा कर्ताऽहमिति मन्यते।।3.27।।

सर्वशः प्रकृतेः गुणैः कर्माणि क्रियमाणानि (सन्ति)। अहङ्कारविमूढात्मा कर्ता अहम् इति मन्यते। 

प्रकृतेः = of Prakriti, क्रियमाणानि = while being done, गुणैः = by the body-mind complex (products of gunas), कर्माणि = actions, सर्वशः = in every way, अहङ्कारविमूढात्मा = mind deluded by identification with upadhis, कर्ता = doer, अहम् = I am, इति = thus, मन्यते = thinks.

While action being done by products of Prakriti (upadhis) alone in every way, a deluded mind identified with upadhis thinks thus: I am the doer.

प्रकृतेः - प्रकृति, 

क्रियमाणानि - क्रियमाण, नपुं, प्र, बहु

गुणैः - गुण, पुं, तृ, बहु

कर्माणि - कर्मन्, नपुं, प्र, बहु

सर्वशः - अव्ययम्

अहङ्कारविमूढात्मा - अहङ्कारविमूढात्मन्, पुं, प्र, एक

कर्ता - कर्तृ, पुं, प्र, एक

अहम् - अस्मद्, प्र, एक

इति - अव्ययम्

मन्यते - मन् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मने पदम् - मनुँ अवबोधने - तनादिः, प्र-पु, एक

प्रकृतेः प्रकृतिः प्रधानं सत्त्वरजस्तमसां गुणानां साम्यावस्था तस्याः प्रकृतेः गुणैः विकारैः कार्यकरणरूपैः क्रियमाणानि कर्माणि लौकिकानि शास्त्रीयाणि च सर्वशः सर्वप्रकारैः अहंकारविमूढात्मा कार्यकरणसंघातात्मप्रत्ययः अहंकारः तेन विविधं नानाविधं मूढः आत्मा अन्तःकरणं यस्य सः अयं कार्यकरणधर्मा कार्यकरणाभिमानी अविद्यया कर्माणि आत्मनि मन्यमानः तत्तत्कर्मणाम् अहं कर्ता इति मन्यते।।यः पुनर्विद्वान्

The term प्रकृति (प्रकृतेः) also known as Pradhāna, the state of equilibrium of the three guṇas—सत्त्व, रजस्, and तमस् (सत्त्वरजस्तमसां गुणानां साम्यावस्था). The notion of body-mind complex as I (कार्यकरणसंघातात्मप्रत्ययः) is अहङ्कार. One whose mind is deluded by that in various ways is अहंकारविमूढात्मा. One who is identified with body-mind complex (कार्यकरणाभिमानी) due to ignorance (अविद्यया) considering the attributes of body-mind complex (as one’s own) and (superimposes) the scriptural and mundane actions done (क्रियमाणानि कर्माणि लौकिकानि शास्त्रीयाणि च) in all ways (सर्वशः) by the effects of that प्रकृति, in the form of the body-mind complex (गुणैः विकारैः कार्यकरणरूपैः) upon one’s own self (कर्माणि आत्मनि), thinks "I am the doer of all those actions" (तत्तत्कर्मणाम् अहं कर्ता इति मन्यते).

But the one who is wise (यः पुनः विद्वान्)…

Notes: The one identified with body and mind as I in ignorance, thinks I am the doer

The state of sakama-karmi and karma yogi is being given here. Both have the notion of I am the individual and the doer.

प्रकृतेः गुणैः - Here Prakriti is specifically Pradhana which is साम्य-अवस्था of the three gunas - the अव्यक्त, before the creation begins. The word गुण here means विकार, which means a modification from that साम्य-अवस्था, called वैषम्य-अवस्था or व्यक्त-प्रपञ्च - that is all products of Prakriti. Therefore प्रकृतेः गुणैः means the effect/product of Prakriti which is the entire creation but in the context of an action by an individual it means the kaarya-karana-sanghata (body-mind-complex).

This body-mind complex engages in laukika and shastriya karma. However, a deluded person (मूढः), whose sense of identity is with the body-mind complex (कार्यकरणसंघातात्मप्रत्ययः), is under the spell of ahaṅkāra—the sense of "I" as the doer (अहंकारविमूढात्मा). Because of this misidentification (कार्यकरणाभिमानी), caused by ignorance (अविद्यया), he thinks, "I am the doer of all these actions" (अहं कर्ता इति मन्यते), mistakenly ascribing actions performed by the body-mind complex to the Self (कर्माणि आत्मनि मन्यमानः). He is thus variously deluded (नानाविधं मूढः) by this notion. There is a dharmi-adhyasa, superimposition of entities, between the Self and ahankara - I, the Pure Consciousness, is taken as a limited individual and the limited individual is considered I to get the notion of I am the individual. This is followed by dharma-adhyasa - the kartrtva/bhoktrtva/jnatrtva, etc. sense of agency is imposed on the Self and I, the Self, is imposed on ahankara for it to appear sentient - thus,  one has the notion of I, the individual, to be the doer/enjoyer etc. This is also called anyonya-adhyasa - ātmani dehādiguṇānām, dehe caitanyaguṇānām adhyāsaḥ”

“Superimposing the qualities of the body (birth, death, color, etc.) or mind (happy, lazy, etc.) onto the Self, and the qualities of the Self (consciousness, sentiency) onto the body/mind.

For example, this leads to:

- Thinking “I am fat” or “I am dying” → attributing body’s traits to the Self.

- Thinking “this body is conscious” → attributing Self’s sentiency to the inert body.

A general example: लोहतप्तपिण्ड red-hot iron ball.

When an iron ball is heated, the redness and heat of fire seem to belong to the ball, and the shape of the ball seems to belong to the fire. This is anyonya-adhyāsa—a mutual mix-up. This mutual superimposition is the result of ignorance - not knowing one’s true nature. Such a person will have this notion: “I am the doer”.

Two verses from Atambaodha:

आत्मनः सच्चिदंशश्च बुद्धेर्वृत्तिरिति द्वयम्।

संयोज्य चाविवेकेन जानामीति प्रवर्तते।।25।।

The existence and consciousness facet of Atman (I), and the thought of buddhi (knowership) - the two having combined by the indiscrimination, “I know” thus functions.
Knowing is just an example for any action. The notion of  “I am doer” arises due to anyonya-adhyasa.

आत्मनो विक्रिया नास्ति बुद्धेर्बोधो न जात्विति।

जीवः सर्वमलं ज्ञात्वा ज्ञाता द्रष्टेति मुह्यति।।26।।

Of Atman there are no actions, and buddhi has never the capacity to know (it is inert), but the jiva having known everything is deluded to think he is the knower, seer, etc.

I, is beyond action, and inert has no capacity to act by itself - together due to mutual superimposition the notion of I am the doer arises.

But the awareness of actions by the one who knows the Self is described next.

तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः।

गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते।।3.28।।

महाबाहो गुणकर्मविभागयोः तत्त्ववित् तु गुणाः गुणेषु वर्तन्ते इति मत्वा न सज्जते। 

तत्त्ववित् = the knower of the truth, तु = but, महाबाहो = O mighty-armed one!, गुणकर्मविभागयोः = of the distinction of body-mind complex (from I) and its actions from (from I), गुणाः = the body-mind complex, गुणेषु = with their objects, वर्तन्ते = interacting (rest), इति = thus, मत्वा = having realised, न = not, सज्जते = attached

O mighty-armed one! But the knower of the truth of the distinction of the body-mind complex (from I) and its actions from (from I), having realised that the body-mind complex interacting with its objects, is not attached.

तत्त्ववित् - तत्त्वविद्, पुं, प्र, एक

तु - अव्ययम्

महाबाहो - महाबाहु, पुं, सं, एक

गुणकर्मविभागयोः - गुणकर्मविभाग, पुं, ष, द्वि

गुणाः - गुण, पुं, प्र, बहु

गुणेषु - गुण, पुं, स, बहु

वर्तन्ते - वृत् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - वृतुँ वर्तने - भ्वादिः, प्र-पु, बहु

इति - अव्ययम्

मत्वा - अव्ययम्, कृदन्तरूपाणि - मन् + क्त्वा - मनुँ अवबोधने - तनादिः - सेट्

न - अव्ययम्

सज्जते - सस्ज् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - षस्जँ गतौ - भ्वादिः, प्र-पु, एक

तत्त्ववित् तु महाबाहो। कस्य तत्त्ववित् गुणकर्मविभागयोः गुणविभागस्य कर्मविभागस्य च तत्त्ववित् इत्यर्थः। गुणाः करणात्मकाः गुणेषु विषयात्मकेषु वर्तन्ते न आत्मा इति मत्वा न सज्जते सक्तिं न करोति।।ये पुनः

O strong-armed one (महाबाहो), but the knower of truth (तत्त्ववित् तु) of the distinction of the body-mind complex (गुणविभागस्य) (from I) and the distinction of its actions (कर्मविभागस्य) (from I)—this is the meaning, having known thus (इति मत्वा): the body-mind complex is interacting with the objects (गुणाः करणात्मकाः गुणेषु विषयात्मकेषु वर्तन्ते), not the Self (न आत्मा), does not become attached (न सज्जते सक्तिं न करोति).

And those again (ये पुनः) …

Notes: A Self-realised person knows I is distinct from body and mind and their actions have no bearing on oneself who is Consciousness

In contrast, the state of a jnani and a jnana yogi who is trying to become a jnani is given here.

Guna is used as a product, vikaara or kaarya, of guna/Prakriti and in this context it is specifically the gross and subtle body: karya-karana-sanghata as seen in the previous verse. Vibhaga means distinction - from what? From the Self. Two distinctions are mentioned here:

• गुणविभाग is the distinction of body-mind complex from the Self and 

• कर्मविभाग is the distinction of all facets of action from the Self. 

So the knower of Truth knows the distinction between the products of Prakriti, which are mithya, and the Self as eternal. So also the person knows the actions of the body-mind-complex are distinct from the Self as Self is beyond action - actions happen by the upadhis or body-mind-complex in the presence of the Self. 

गुणाः करणात्मकाः - The word गुणाः is body-mind complex (करण).

गुणेषु विषयात्मकेषु - the word गुणेषु is sense objects. 

The same word गुण is used for both body-mind complex and sense objects because it has been defined as विकार of Prakriti - effect/product and so गुण as body-mind complex and sense objects are both valid interpretations.

Now having known that actions are merely interactions between body-mind complex and sense objects - all of which are not the Self (considering their only perceived changeful name and form without including the unchanging substratum), which is merely witness of all these, the person, jnani, is no longer attached to the body-mind complex, actions and the results thereof. A jnana-yogi keeps attempting this as sadhana.

प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु।

तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत्।।3.29।।

गुणसम्मूढाः प्रकृतेः गुणकर्मसु सज्जन्ते। कृत्स्नवित्  तान् अकृत्स्नविदः मन्दान् न विचालयेत्। 

प्रकृतेः = of Prakriti, गुणसम्मूढाः = deluded by identification with upadhis, सज्जन्ते = attached, गुणकर्मसु = to upadhis and their actions, तान् = them, अकृत्स्नविदः = people of incomplete knowledge, मन्दान् = dull intelligent ones, कृत्स्नवित् = the person with complete knowledge, न= not, विचालयेत् = disturb

प्रकृतेः - प्रकृति, स्त्री, ष, एक

गुणसम्मूढाः - गुणसम्मूढ, पुं, प्र, बहु

सज्जन्ते - सस्ज् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - षस्जँ गतौ - भ्वादिः, प्र-पु, बहु

गुणकर्मसु - गुणकर्मन्, नपुं, स, बहु

तान् - तद्, पुं, द्वि, बहु

अकृत्स्नविदः - अकृत्स्नविद्, पुं, द्वि, बहु

मन्दान् - मन्द, पुं, द्वि, बहु

कृत्स्नवित् - कृत्स्नविद्, पुं, प्र, एक

न - अव्ययम्

विचालयेत् - वि + चल् + णिच् धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः आत्मने पदम् - चलँ कम्पने - भ्वादिः, प्र-पु, एक

The ones with incomplete knowledge are deluded by identification with the body-mind complex and are attached to it and its actions. The ones with complete knowledge should not disturb these dull people.

प्रकृतेः गुणैः सम्यक् मूढाः संमोहिताः सन्तः सज्जन्ते गुणानां कर्मसु गुणकर्मसु वयं कर्म कुर्मः फलाय इति। तान् कर्मसङ्गिनः अकृत्स्नविदः कर्मफलमात्रदर्शिनः मन्दान् मन्दप्रज्ञान् कृत्स्नवित् आत्मवित् स्वयं न विचालयेत् बुद्धिभेदकरणम् एव चालनम् तत् न कुर्यात् इत्यर्थः। कथम् पुनः कर्मणि अधिकृतेन अज्ञेन मुमुक्षुणा कर्म कर्तव्यम् इति उच्यते

Those who are well-deluded by (identification with) body-mind complex (प्रकृतेः गुणैः सम्यक् मूढाः संमोहिताः सन्तः) are attached to the actions of the body-mind complex (गुणानां कर्मसु सज्जन्ते) (thinking): “we are doing actions for the results” (गुणकर्मसु वयं कर्म कुर्मः फलाय इति). The Self-realized person (कृत्स्नवित् आत्मवित्) should not do that shaking which is moving the intellect away from the notion of individuality (I am this individual) (न विचालयेत् बुद्धिभेदकरणम् एव चालनम् तत् न कुर्यात्) of those attached to the actions (तान् कर्मसङ्गिनः) who have knowledge of only results of actions (अकृत्स्नविदः कर्मफलमात्रदर्शिनः), the dull-minded (मन्दान् मन्दप्रज्ञान्) - this is the meaning (इत्यर्थः).

Then, how again should actions be done by an ignorant person who is qualified for action desiring liberation (कथम् पुनः कर्मणि अधिकृतेन अज्ञेन मुमुक्षुणा कर्म कर्तव्यम् इति)? It is said (उच्यते). 

Notes

The state of a sakama karmi - repeated from verse 27 and a jnani and jnana-yogi should not disturb a sakama-karmi - repeated from verse 26. 

A sakama karmi is called अकृत्स्नवित् - person with knowledge of finite things and मन्द - dull minded. अकृत्स्न is finite, inert or changeful - knowing one thing, one knows only that and not other things, hence अकृत्स्नवित् is limited knowledge of all that is inert. In contrast, a jnani is called कृत्स्नवित् - person with the knowledge of the whole, Brahman. Why is Brahman कृत्स्न? Because knowing Brahman, one knows everything - not in specific changeful details, but one knows their very essence as Brahman.  A karma-yogi is also अकृत्स्नवित्, but not मन्द as the person has focus of Self-realization as the goal to achieve unlike the sakama karmi who has desirables as the goal to achieve. Therefore, this verse applies to only ignorant sakama-karmi, not the ignorant karma yogi. There are two kinds of superimpositions done by the ignorant with the notion of I and mine regarding the body-mind complex and its activities: 

• Sharire ahankara abhimana - identification with body-mind complex, called taadaatmya adhyasa, 

• sharira-karmasu mamakara abhimana - identification with the actions of the body-mind complex, called samsarga adhyasa.

Due to ignorance of the Self, people deluded by identification with body-mind complex (गुणैः सम्यक् मूढाः संमोहिताः सन्तः), that has come from Prakriti (प्रकृतेः), to consider it to be the Self. Then to fulfill desires, experiences that make this body-mind complex happy, they indulge in actions with strong attachment in them (गुणानां कर्मसु सज्जन्ते) and notion that “we are doing actions” and “this action is for fulfilling desires” (गुणकर्मसु वयं कर्म कुर्मः फलाय इति). Thus they get bound by the results of those actions - leading to samsara.

However, the one who knows the whole (कृत्स्नवित्), the Self-realized person (आत्मवित्), should not disturb (न विचालयेत्) such individuals, who are attached to karma (तान् कर्मसङ्गिनः). That is, he should not do that shaking which is the moving away of intellect from the notion that I am this individual (बुद्धिभेदकरणमेव चालनं). Why so? Because as their minds are not yet purified with vairagya, they may become mithyachara.

Then, how again is it said that an ignorant person who is qualified for karma and desires liberation (कर्मण्यधिकृतेन अज्ञेन मुमुक्षुणा) should indeed perform action (कर्म कर्तव्यमिति उच्यते)?

मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा।

निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।।3.30।।

(त्वम्) सर्वाणि कर्माणि आध्यात्मचेतसा मयि संन्यस्य निराशीः निर्ममः भूत्वा विगतज्वरः युध्यस्व। 

मयि = to me (in me), सर्वाणि = all, कर्माणि = actions, संन्यस्य = dedicating, अध्यात्मचेतसा = by the mind in Paramatman, निराशी = person with no expectations, निर्ममो = person free from ego (no mine), भूत्वा = having become, युध्यस्व = fight, विगतज्वरः = devoid of mental agitations (fever)

मयि - अस्मद्, स, एक 

सर्वाणि - सर्व, नपुं, द्वि, बहु

कर्माणि - कर्मन्, नपुं, द्वि, बहु

संन्यस्य - अव्ययम्, कृदन्तरूपाणि - सम् + नि + अस् + ल्यप् - असुँ क्षेपने - दिवादिः - सेट्

आध्यात्मचेतसा - आध्यात्मचेतस्, नपुं, तृ, एक

निराशीः - निराशी, पुं, प्र, एक

निर्ममः - निर्मम, पुं, प्र, एक

भूत्वा - अव्ययम्

युध्यस्व - युध् धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः आत्मने पदम् - युधँ सम्प्रहारे - दिवादिः, म-पु, एक

विगतज्वरः - विगतज्वर, पुं, प्र, एक

Dedicating all actions to Me by the mind in Paramatma, be a person with no expectations and sense of ownership, devoid of the mental agitations you fight.

मयि वासुदेवे परमेश्वरे सर्वज्ञे सर्वात्मनि सर्वाणि कर्माणि संन्यस्य निक्षिप्य अध्यात्मचेतसा विवेकबुद्ध्या अहं कर्ता ईश्वराय भृत्यवत् करोमि इत्यनया बुद्ध्या। किञ्च निराशीः त्यक्ताशीः निर्ममः ममभावश्च निर्गतः यस्य तव स त्वं निर्ममो भूत्वा युध्यस्व विगतज्वरः विगतसंतापः विगतशोकः सन्नित्यर्थः।।यदेतन्मम मतं कर्म कर्तव्यम् इति सप्रमाणमुक्तं तत् तथा

Having dedicated (संन्यस्य निक्षिप्य) all actions (सर्वाणि कर्माणि) with a discriminative understanding (विवेकबुद्ध्या): “I am the doer (अहम् कर्ता), doing for the Lord, like a servant” (ईश्वराय भृत्यवत् करोमि इति अनया बुद्ध्या) in Me, the Supreme Lord Vasudeva (मयि वासुदेवे परमेश्वरे), who is omniscient (सर्वज्ञे), and the Self of all (सर्वात्मनि).

Further (किञ्च), having become: the one who has no expectation of the results (निराशीः), a निर्मम - the one whose notion of ‘mine’ is gone is निर्मम (निर्ममः ममभावः च निर्गतः यस्य), and  free from sorrow (विगतज्वरः)—fight (युध्यस्व). That is the meaning (इत्यर्थः).

This teaching of Mine (एतत् मम मतम्): action should be done (कर्म कर्तव्यम् इति) which is grounded in the scriptures has been told (सप्रमाणम् उक्तम्), and that being so (तत् तथा).

Notes: Summary of Karma Yoga
The topic of jnani/jnana yogi not required to perform obligatory actions  was introduced in verses 17 & 18 and then further elaborated that they still perform such actions as lokasangrah from verse 20 to verse 29. In verse 19, in between, Arjuna was instructed to perform Karma Yoga: perform your obligatory action always well unattached because performing action in a detached way, you will attain the Supreme Purusha. How such obligatory action should be performed in a detached way is given in this verse as the core practice of Karma Yoga: Ishvara-arpana and Ishavara-prasada mindset is presented by the Lord.

सर्वाणि कर्माणि मयि संन्यस्य - मयि - वासुदेवे परमेश्वरे सर्वज्ञे सर्वात्मनि - Vasudeva, as Parameshvara, who is sarvajna - the all-knower and sarvaatmaa - the Self of all (मत्परः of verse 2.61). All obligatory actions. Here karma implies niyata karma - so the objectives of doing actions are not desire-oriented, but purely based on svadharma, therefore, obligatory actions. These obligatory actions have to be done with the attitude of ishvara-arpana buddhi. The word संन्यस्य  is not actual renunciation of action as this person is a karma yogi, but here it means renunciation of selfish motive associated with action - action is not for my sake, but for the Lord as His worship. 

सर्वाणि कर्माणि मयि संन्यस्य — when read through the lens of the yajña doctrine in Chapter 4: in a yajña the offering into the fire is consumed and only the sacred fire to which the offering is made, remains, so too when all actions are surrendered to Bhagavān, they are rendered fruitless — devoid of binding consequences, in other words no karma-phala is generated (agami-karma is absent). What remains is only the fire to which the offering was made: Bhagavān alone stands as the enduring focus, the sole goal to be attained for the sadhaka, and this is called citta-shuddhi.

आध्यात्मचेतसा - Sankaracharya says आध्यात्मचेतसा means विवेकबुद्ध्या - with the knowledge of discrimination: “I am the doer (अहम् कर्ता), but I act for the sake of the Lord, like a servant for a master” (ईश्वराय भृत्यवत् करोमि इति अनया बुद्ध्या). 

In Gita verse 11.55, the Lord says मत्कर्मकृत् मत्परमः - one who does actions for my sake and also holds me as the Supreme goal. Sankaracharya says मत्कर्मकृत्, which means a servant-like attitude towards the Lord, alone is not sufficient because a servant does not have regard for the master as the goal to be achieved, the focus and love can be towards family although there is obedience and intention to please the master. So मत्परमः qualifies that the goal is also the Lord. Here आध्यात्मचेतसा should include that attitude of worship of the Lord and also the Lord is the goal of my life. This मत्कर्मकृत् मत्परमः is similar to verse 2.61 where the words used were युक्त आसीत मत्परः - love for the Lord and He is the goal to achieve as he is the Highest - both the love of the mind and the regard of the intellect are focused on the Lord. Verse 4.39 uses the word तत्परः - hold that Self-knowledge as the highest to achieve.

निराशी and निर्मम - these two describing a karma yogi indicate the renunciation of fruits of action or ishvara-prasada-buddhi. 

• The insistence that only a favourable result of action must come - a person with this is desire for fruits of action (आशीः). A karma yogi is one who has no such expectation of a specific result and hence is called निराशी. Verse 2.48 - योगस्थः कुर कर्माणि … also has the same meaning.

• Also a Karma Yogi sees that the results of action are not for oneself - they are not for fulfilling one’s own desires, but simply for maintenance of one’s family, society, etc. as yajnashishtha (distribute to all) and with the remaining perform future panca-maha-yajna. So a Karma Yogi is निर्मम - having given up all sense of ‘mine’ (निर्ममः ममभावः च निर्गतः यस्य) with regard to fruits of actions.

विगतज्वरः - Sri Krishna calls upon Arjuna to give up ज्वर - fever implying that having the notion of expectation of specific result is like a sickness that keeps one unhealthy and in suffering such as anxiety, excitement, etc. in this life and due to bondage from actions (samsara) it gets carried over to future births also.  He then instructs Arjuna to fight as a part of his svadharma. This implies for all of us to stick to our svadharma and perform it as karma yoga.

If we consider this verse in an impersonal way, सर्वाणि कर्माणि मयि संन्यस्य would be to see all karma as mithya and I, Brahman, as the substratum, the only reality. That way all karma are said to be offered - this is like the principle of yajna explained in Chapter-4 where the lower reality is offered to the higher reality by negation. आध्यात्मचेतसा by the mind oriented toward the Self - both the love of mind and focus of the intellect is on the Self. निराशी - the results of action are also seen as mithya and I am unaffected by them - they dont fulfill me as I am already fulfilled. निर्मम - action and results are not mine, action is done by body-mind complex and the results are also borne by it while I remain simply a witness of them.

ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः।

श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः।।3.31।।

ये श्रद्धावन्तः अनसूयन्तः मानवाः मे इदम् मतम् नित्यम् अनुतिष्ठन्ति ते कर्मभिः अपि मुच्यन्ते । 

ये = those who, मे = my, मतम् = teaching, इदम् = this, नित्यम् = ever, अनुतिष्ठन्ति = follow, मानवाः = people, श्रद्धावन्तः = endowed with faith, अनसूयन्तः = devoid of caviling, मुच्यन्ते = are freed, ते = they, अपि = also, कर्मभिः = from actions

Those people, who are endowed with faith, devoid of cavilling, ever follow this teaching of mine, they are freed from (the results of) actions also.

ये - यद्, पुं, प्र, बहु

मे - अस्मद्, ष, एक

मतम् - मत, नपुं, द्वि ,एक

इदम् - इदम्, नपुं, द्वि ,एक

नित्यम् - नित्य, नपुं, द्वि ,एक

अनुतिष्ठन्ति - अनु + स्था धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - ष्ठा गतिनिवृत्तौ - भ्वादिः, प्र-पु, बहु

मानवाः - मानव, पुं, प्र, एक

श्रद्धावन्तः - श्रद्धावत्, पुं, प्र, बहु, तद्धितान्तरूपाणि - श्रद्धा + वतुप्

अनसूयन्तः - अनसूयत्,  पुं, प्र, बहु

मुच्यन्ते - मुच् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मने पदम् - मुचॢँ मोक्षणे मोचने - तुदादिः, प्र-पु, बहु

ते - तद्, पुं, प्र, बहु

अपि - अव्ययम्

कर्मभिः - कर्मन्, नपुं, तृ, बहु

ये मे मदीयम् इदं मतं नित्यम् अनुतिष्ठन्ति अनुवर्तन्ते मानवाः मनुष्याः श्रद्धावन्तः श्रद्दधानाः अनसूयन्तः असूयां च मयि परमगुरौ वासुदेवे अकुर्वन्तः मुच्यन्ते तेऽपि एवंभूताः कर्मभिः धर्माधर्माख्यैः।।

Those (ये) human beings (मानवाः)—who are endowed with faith (श्रद्धावन्तः) and are not finding fault in Me, the Supreme Teacher, Vasudeva (मयि परमगुरौ वासुदेवे असूयाम् अकुर्वन्तः)—always (नित्यम्) follow (अनुतिष्ठन्ति) this teaching of Mine (मे इदं मतं), they (तेऽपि) being in this way (एवंभूताः), are freed (मुच्यन्ते) from (the results of) actions (कर्मभिः) that are known as dharma and adharma (धर्माधर्माख्यैः).

Notes: The ones who follow the Lord’s teaching will reach the goal of liberation

Since this is karma yoga, simply knowledge of it is not sufficient, one must do anushthana - practice for it to have an effect. Atma-jnana in jnana-yoga needs no such practice as dharma, one must simply abide by it. To follow Karma Yoga two qualities are required for sadhaka:

1. श्रद्धावान् - one endowed with shraddha in guru and scriptures. This श्रद्धा is a stepping stone to dharmic life - to move away from nishiddha karma to sakaama dharmika karma. But here the श्रद्धा is deeper to take the sadhaka further towards moksha - give up sakaama karma and stick to nishkama karma and karma yoga. One may not have any tangible evidence of attaining chitta-shuddhi through Karma Yoga as promised initially, but one must nevertheless adopt the Karma Yoga in the performance of their obligatory actions just because the guru and scriptures say it. The person gives up all desire-oriented actions and also desires for the results of obligatory actions.

2. अनसूय - one who has no fault-finding nature. This is due to:

• Lack of श्रद्धा

• Having a sense of ego that I’m smart or more intelligent than the scriptures or teacher. Humility is very important in spirituality - because that makes one detached from self-image or pride and simply accept one’s inability to understand rather than trying to find faults in things that one doesn’t understand.

• Being jealous of someone who is a serious sadhaka/teacher and only looking at their existing or non-existing faults to feel better about oneself.

• Simply loving to be ignorant with a sense that there is enjoyment in the objects of this world. So finding fault in scriptures or teachers would help one to maintain those desirables as a goal to achieve.

One classic example when someone asked why you don't want to become a sannyasi - they will answer we have seen many sannyasis who are not true to that sannyasa dharma. This answer is असूय - while it may be true that there are many sannyasis who are not following sannyasa dharma, it should not be a reason for oneself not to become one. So one is justifying one’s own ignorant ways of living by finding faults with others who are striving to go higher.

कर्मभिः अपि मुच्यन्ते - Such karma-yogis are freed from bondage of karma-phala that results in papa-punya and samsara.

ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्।

सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः।।3.32।।

ये तु अभ्यसूयन्तः एतत् मे मतम् न अनुतिष्ठन्ति (त्वम्) तान् अचेतसः सर्वज्ञानविमूढान् नष्टान् विद्धि। 

ये = those, तु = indeed, एतत् = this, अभ्यसूयन्तः = ones who find faults, न = not, अनुतिष्ठन्ति = follow, मे = my, मतम् = teaching, सर्वज्ञानविमूढान् = ones who are deluded in various ways in all kinds of knowledge, तान् = them, विद्धि = you know, नष्टान् = ones go to ruin, अचेतसः = ones devoid of discrimination

Those who find faults and do not follow my teaching, (you) know them as ones who are: deluded in various ways in all kinds of knowledge, devoid of discrimination, and going to ruin.

ये - यद्, पुं, प्र, बहु

तु - अव्ययम्

एतत् - एतद्, नपुं, द्वि, एक

अभ्यसूयन्तः - अभ्यसूयत्, पुं, प्र, बहु

न - अव्ययम्

अनुतिष्ठन्ति - अनु + स्था धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - ष्ठा गतिनिवृत्तौ - भ्वादिः, प्र-पु, बहु

मे - अस्मद्, ष, एक

मतम् - मत, नपुं, द्वि, एक

सर्वज्ञानविमूढान् - सर्वज्ञानविमूढ, पुं, द्वि, बहु

तान् - तद्, पुं, द्वि, बहु

विद्धि - विद् धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मै पदम् - विदँ ज्ञाने - अदादिः, म-पु, एक

नष्टान् - नष्ट, पुं, द्वि, बहु

अचेतसः - अचेतस्, पुं, द्वि, बहु

ये तु तद्विपरीताः एतत् मम मतम् अभ्यसूयन्तः निन्दन्तः न अनुतिष्ठन्ति नानुवर्तन्ते मे मतम् सर्वेषु ज्ञानेषु विविधं मूढाः ते। सर्वज्ञानविमूढान् तान् विद्धि जानीहि नष्टान् नाशं गतान् अचेतसः अविवेकिनः।।कस्मात् पुनः कारणात् त्वदीयं मतं नानुतिष्ठन्ति परधर्मान् अनुतिष्ठन्ति स्वधर्मं च नानुवर्तन्ते त्वत्प्रतिकूलाः कथं न बिभ्यति त्वच्छासनातिक्रमदोषात् तत्राह

But those who are different to that (ये तु तत् विपरीताः)—who are critical (अभ्यसूयन्तः) and do not follow (न अनुतिष्ठन्ति) My this teaching (एतत् मम मतम् मे मतम्)—know them (विद्धि) to be deluded in all kinds of knowledge in various ways (सर्वेषु ज्ञानेषु विविधम् मूढाः), devoid of discrimination (अचेतसः), going to ruin (नष्टान्).

Due to what reason again (कस्मात् पुनः कारणात्) people do not follow your teaching (त्वदीयं मतं नानुतिष्ठन्ति), follow others’ duties (परधर्मान् अनुतिष्ठन्ति) and not follow one’s own duty (स्वधर्मं च नानुवर्तन्ते)? Why one’s not afraid (कथं न बिभ्यति) of the fault of omission of following your commandments (त्वच्छासनातिक्रमदोषात्)? In this matter (तत्र), the Lord says (आह).

Notes: The ones who don’t follow the Lord’s teaching will lead to ruin

On the contrary the one who is not qualified for karma yogi due to lack of श्रद्धा and being असूय - such a person will not follow scriptural injunctions leading to ruin or samsara. 

Lack of shraddha:

• This person can be an adharmika person who leads an entirely desire-oriented life with no regard to norms or scriptures - total lack of श्रद्धा in scriptures. 

• It can also be a dharmika sakaama person who has limited shraddha in scriptures - only towards good conduct, but not towards moksha. Such a person only performs scripturally permitted desire-oriented actions, respectable in society, but not a sadhaka. Although this person has a potential to graduate to karma yoga for moksha due to having shraddha in the dharma aspect of scriptures, but with little or no faith in moksha-oriented scriptural teachings or not having enough purity to abide by their injunctions sticks to only dharmika desire-oriented actions. 

Fault-finding nature: In addition, if the nature of the person is fault-finding, to justify one’s own path of desire-oriented actions (dharmika or adharmika), the person begins to find faults in scriptural teachings also - in case of dharmika, it is specifically those sections of scriptures that deal with moksha while in the case of adharmika the entire scripture itself. Thus they may be knowledgeable in scriptures - enough to find faults, but they are still deluded because of their mindset of seeking desirables and prioritising them over moksha besides justifying the same through finding faults in scriptures entirely or only the moksha portion of scriptures. Lacking discernment of distinguishing the permanent over the impermanent happiness, they remain in samsara. 

Vi upasarga is used as vividha - various ways. Hence vimudha implies foolish in various ways.

Why (कस्मात् पुनः कारणात्) do such people not follow your teaching (त्वदीयं मतं नानुतिष्ठन्ति)? Why do they instead follow alien duties (परधर्मान् अनुतिष्ठन्ति) and neglect their own (स्वधर्मं च नानुवर्तन्ते)? Why are they not afraid (कथं न बिभ्यति) of of the fault of omission of following your commandments (त्वच्छासनातिक्रमदोषात्)? In this matter (तत्र), the Lord speaks (आह) further.

सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि।

प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति।।3.33।।

ज्ञानवान् अपि स्वस्याः प्रकृतेः सदृशम् चेष्टते । भूतानि प्रकृतिम् यान्ति निग्रहः किम् करिष्यति। 

सदृशम् = in accordance, चेष्टते = puts effort, स्वस्याः = one’s own, प्रकृतेः = tendencies, ज्ञानवान् = a Self-realised person, अपि = even, प्रकृतिम् = the tendencies, यान्ति = follow, भूतानि = beings, निग्रहः = control, किम् = what, करिष्यति = will do

Even the Self-realised person puts effort in accordance with one’s own tendencies. The beings follow the tendencies, what will control do?

सदृशम् - सदृश, नपुं, प्र, एक

चेष्टते - चेष्ट् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - चेष्टँ चेष्टायाम् - भ्वादिः, प्र-पु, एक

स्वस्याः - स्वा, स्त्री, ष, एक

प्रकृतेः - प्रकृति, स्त्री, ष, एक

ज्ञानवान् - ज्ञानवत्, पुं, प्र, एक

अपि - अव्ययम्

प्रकृतिम् - प्रकृति, स्त्री, द्वि, एक

यान्ति - या धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम्, या प्रापणे - अदादिः, प्र-पु, बहु

भूतानि - भूत, नपुं, प्र, बहु

निग्रहः - निग्रह, पुं, प्र, एक

किम् - किम्, नपुं, प्र, एक

करिष्यति - कृ धातुरूपाणि - कृञ् करणे - भ्वादिः - कर्तरि प्रयोगः लृट् लकारः परस्मै पदम्, प्र-पु, एक

सदृशम् अनुरूपं चेष्टते चेष्टां करोति। कस्य स्वस्याः स्वकीयायाः प्रकृतेः। प्रकृतिर्नाम पूर्वकृतधर्माधर्मादिसंस्कारः वर्तमानजन्मादौ अभिव्यक्तः सा प्रकृतिः। तस्याः सदृशमेव सर्वो जन्तुः ज्ञानवानपि चेष्टते किं पुनर्मूर्खः। तस्मात् प्रकृतिं यान्ति अनुगच्छन्ति भूतानि प्राणिनः। निग्रहः निषेधरूपः किं करिष्यति मम वा अन्यस्य वा।।यदि सर्वो जन्तुः आत्मनः प्रकृतिसदृशमेव चेष्टते न च प्रकृतिशून्यः कश्चित् अस्ति ततः पुरुषकारस्य विषयानुपपत्तेः शास्त्रानर्थक्यप्राप्तौ इदमुच्यते

Every being (सर्वः जन्तुः), even the Self-realised person (ज्ञानवान् अपि), acts (चेष्टते) in accordance with (सदृशम्) one’s own nature (स्वस्याः प्रकृतेः) - the manifestation (अभिव्यक्तः) of impressions (संस्कारः) born of past actions that produced sin and merit (पूर्वकृतधर्माधर्मादि), in this life or before (वर्तमानजन्मादौ) - that is nature. Then what to speak of the ignorant (किं पुनर्मूर्खः)? Therefore (तस्मात्), all beings (भूतानि) follow (यान्ति) their own impressions - what can suppression (निग्रहः) do (किं करिष्यति), whether mine or another’s  (मम वा अन्यस्य वा)? 

If every being (सर्वः जन्तुः) puts effort in accordance with nature (प्रकृतिसदृशम् चेष्टते), and no being is without nature (न च प्रकृतिशून्यः कश्चित् अस्ति), then from the notion of free will becoming meaningless (पुरुषकारस्य विषयानुपपत्तेः), (results) in the attainment of redundancy of scriptures (शास्त्रानर्थक्यप्राप्तौ). The Lord says this (इदम् उच्यते).

Notes: Control of innate nature is not possible for anyone including for a Self-realised person

Every action has two effects:

• One is the result in the form of papa-punya which comes later to the doer as dukha-sukha, respectively. Papa when it is adharmika action and punya when it dharmika action. This papa-punya is not perceivable by senses and mind, but the effects of it as sukha-dukha are felt and through them the presence of papa-punya is inferred. So karma-phala affects the future bhokta.

• The second one is the action leaves a tendency, called vasana or samskara, in the doer either to repeat or avoid the action. These vasanas are deep-rooted, not perceivable by senses and mind. They can only be inferred from one’s likes and dislikes which are perceivable. So the vasana affects the future karta.

One may think that tendencies are formed only for those actions for which the results are known - after all if the result of an action is unknown, why would there be a tendency to repeat or avoid it? For example, some results of action are not known immediately - they may come much later in life or even future lives. Then do such actions leave a tendency or not? The tendency isn't based on the external result of the action, but on the internal experience one gets while performing the action itself. If you feel pleasure, power, fear, or excitement, anything of such nature, while doing an action, that internal imprint of this experience while doing the action registers, regardless of the external consequences that come later and which may remain unknown to us forever. Even without knowing the result of action, the mind records the flavor of the experience while the action is being done and stores it and when a similar situation arises in the future the person tends to act in the same way as was done before (regardless of the consequences of previous action whether known or unknown). 

One may consider the effect of an action as a fruit that has the delicious or bitter flesh with a seed in its centre (example a mango or bitter gourd). The delicious or bitter flesh is eaten (the action) but the seed, which is not eaten, has the potential to create more fruits in future (the samskara). The delicious or bitter flesh of the fruit which is experienced in this action of eating is punya-papa of past karma and now experienced as sukha-dukha accordingly if the fruit is delicious or bitter. This example is like the two birds analogy given in Mundakopanishad 3.2.1.

Both the karma-phala and vasanas form as long as there is identification with the doer - “I am the doer”.  Thus for a jnani, when his/her body-mind-complex acts, there is no creation of karma-phala and vasana. However, the karma-phala and vasana created by the jnani’s upadhis before a jnani became a jnani continue to be in play till the body-mind complex dissolves as videhamukti. That's why a jnani undergoes experiences in life which are apparently pleasurable or painful due to prarabdha karma and also a jnani also has certain characteristic likes and dislikes, habits, etc. due to vasanas created in the past.

In this verse, the word प्रकृति which means svabhava, one’s innate nature, implies the vasanas born of past actions of dharma and adharma (पूर्वकृतधर्माधर्मादि) - punya and papa karma, from this or previous births (वर्तमानजन्मादौ). Even a jnani cannot control these vasanas, so what to speak of the ignorant ones?  Sankaracharya adds that even Bhagavan cannot make any change in this matter. These tendencies are deep-rooted temperamental ones that align with the basic material of three gunas that make the body-mind complex. Hence control of them by the mind is impossible as the mind is also the product of the same, so how can an effect control the cause?

If it is so that every being (सर्वः जन्तुः) acts only in accordance with their prakṛti  - impressions (प्रकृतिसदृशम् चेष्टते), and none is without prakṛti - impressions (न च प्रकृतिशून्यः कश्चित् अस्ति), then the very notion of free will (पुरुषकारः) becomes meaningless (विषयानुपपत्तिः), and this would render scriptural teaching (शास्त्रः) purposeless (अनर्थक्यप्राप्तिः). To address that implication, the Lord now speaks (इदम् उच्यते).

इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ।

तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ।।3.34।।

रागद्वेषौ इन्द्रियस्य इन्द्रियस्य अर्थे व्यवस्थितौ (स्तः)। तयोः न वशम् आगच्छेत् (यतः) तौ हि अस्य परिपन्थिनौ (स्तः)। 

इन्द्रियस्य इन्द्रियस्य अर्थे = in each and every organ regarding its object, रागद्वेषौ = like and dislike, व्यवस्थितौ = are present, तयोः = of those two, न = not, वशम् = sway, आगच्छेत् = should come, तौ = those two, हि = because, अस्य = for (of) him, परिपन्थिनौ = obstacles (highway robbers)

In each and every organ regarding its object, like and dislike are present. One should not come in the sway of those two because they are obstacles for him.

इन्द्रियस्य - इन्द्रिय, नपुं, ष, प्र

इन्द्रियस्य - इन्द्रिय, नपुं, ष, प्र

अर्थे - अर्थ, पुं, स, एक

रागद्वेषौ - रागद्वेष, पुं, प्र, द्वि

व्यवस्थितौ - व्यवस्थित, पुं, प्र, द्वि, कृदन्तरूपाणि - वि + अव + स्था + क्त - ष्ठा गतिनिवृत्तौ - भ्वादिः - अनिट्

तयोः - तद्, पुं, ष, द्वि

न - अव्ययम्

वशम् - वश, नपुं, प्र, एक

आगच्छेत् - आङ् + गम् धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः परस्मै पदम् - गमॢँ गतौ - भ्वादिः, प्र-पु, एक

तौ - तद्, पुं, प्र, द्वि

हि - अव्ययम्

अस्य - इदम्, पुं, ष, एक

परिपन्थिनौ - परिपन्थिन्, पुं, प्र, द्वि

इन्द्रियस्येन्द्रियस्य अर्थे सर्वेन्द्रियाणामर्थे शब्दादिविषये इष्टे रागः अनिष्टे द्वेषः इत्येवं प्रतीन्द्रियार्थं रागद्वेषौ अवश्यंभाविनौ तत्र अयं पुरुषकारस्य शास्त्रार्थस्य च विषय उच्यते। शास्त्रार्थे प्रवृत्तः पूर्वमेव रागद्वेषयोर्वशं नागच्छेत्। या हि पुरुषस्य प्रकृतिः सा रागद्वेषपुरःसरैव स्वकार्ये पुरुषं प्रवर्तयति। तदा स्वधर्मपरित्यागः परधर्मानुष्ठानं च भवति। यदा पुनः रागद्वेषौ तत्प्रतिपक्षेण नियमयति तदा शास्त्रदृष्टिरेव पुरुषः भवति न प्रकृतिवशः। तस्मात् तयोः रागद्वेषयोः वशं न आगच्छेत् यतः तौ हि अस्य पुरुषस्य परिपन्थिनौ श्रेयोमार्गस्य विघ्नकर्तारौ तस्करौ इव पथीत्यर्थः।।तत्र रागद्वेषप्रयुक्तो मन्यते शास्त्रार्थमप्यन्यथा परधर्मोऽपि धर्मत्वात् अनुष्ठेय एव इति तदसत्

With regard to objects of all organs (इन्द्रियस्येन्द्रियस्य अर्थे सर्वेन्द्रियाणामर्थे), regarding objects such as sound, etc. (शब्दादिविषये), attachment wrt the desirable (इष्टे रागः) and aversion wrt the undesirable (अनिष्टे द्वेषः) - in this way for every sense object (प्रतीन्द्रियार्थं), both like and dislike are inevitable (रागद्वेषौ अवश्यंभाविनौ). In this matter (तत्र), this scope (अयम् विषयः) of free will (पुरुषकारस्य) and the relevance of scriptures (शास्त्रार्थस्य च) is said (उच्यते). The one who is engaged in action according to the scriptural teachings (शास्त्रार्थे प्रवृत्तः) must, from the very beginning (पूर्वम् एव), should not come under the control of like and dislike (रागद्वेषयोः वशं न आगच्छेत्).

That which is the nature (tendencies) of an individual (या हि पुरुषस्य प्रकृतिः) through the intermediate stage of like and dislike (रागद्वेषपुरःसरैव) forces the person into its own action (स्वकार्ये प्रवर्तयति). Then  (तदा), renunciation of one’s duty (स्वधर्मपरित्यागः) and adoption of another’s duty (परधर्मानुष्ठानं च) takes place. But when one controls the like and dislike by a counter force (तत्प्रतिपक्षेण नियमयति), then (तदा), one becomes a follower of the scripture (शास्त्रदृष्टिः एव पुरुषः भवति) not under the control of impressions (न प्रकृतिवशः).

Therefore (तस्मात्), one must not come under the sway of like and dislike (तयोः वशं न आगच्छेत्), because (यतः) these two are indeed (तौ हि) creators of obstacles (परिपन्थिनौ विघ्नकर्तारौ) on the path of liberation (श्रेयःमार्गस्य), like robbers on the path (तस्करौ इव पथि) - this is the meaning. In such a case (तत्र), when under the sway of like and dislike (रागद्वेषप्रयुक्तः), one may even (wrongly) consider the scriptural meaning (शास्त्रार्थम् अपि), thinking even other’s duty I should follow (मन्यते अन्यथा परधर्मः अपि अनुष्ठेय इति), due to it anyway being a duty (धर्मत्वात्). That is wrong (तदसत्).

Notes: Control of likes and dislikes that surface and distract a person from a goal need to be controlled by free will

The vasanas are imperceptible to the mind but they appear as vrtti in the mind - thoughts, emotions, feelings, desires, etc. And these vrtti then express themselves as vyaapaara or vyavahaara - actions. A person cannot control the vasanas, but a person can and should control these vrtti that arise from them: by not indulging in those vrttis - mano-nigraha and also control them from appearing as vyavahaara - indriya-nigraha. So shama and dama is applicable at the level of vrtti, but not at the level of vasana. That's why it is said the arrival of thoughts is not under our control, but what we do with them is under our control.

इन्द्रियस्येन्द्रियस्य अर्थे - the usage of word इन्द्रिय twice implies it is both jnanendriya and karmendriya. So in the object of each and every sense and motor organs, राग-द्वेष is inevitably present. Why so? Because the vasanas colour the mind with राग-द्वेष which classify the objects as favorable - इष्ट and unfavorable - अनिष्ट. No person including a jnani is an exception to this - because every person was a karta in the past and has generated the vasanas which have their sway now. अनुभव-जन्य-वासना - past experience generates vasana and वासना-जन्य-रागद्वेष - likes and dislikes are born of vasana. As vasana, they are imperceptible, but as raga-dvesha that are manifested in mind, they become perceptible and which one can and should control.

These likes and dislikes that arise from the vasanas of the past karma are more superficial and temporal and get activated based on the conditions that make them feasible to become active as likes and dislikes unlike the deep-rooted temperamental ones which are innate in nature.

The second line talks about how to control the vrttis. The freewill or पुरुषकार is available to everyone and this should use viveka-buddhi such as 

• dharma-adharma viveka to avoid indulging in vrtti that leads to nishiddha karma and 

• sakaama-nishkaama viveka to avoid indulging in vrtti that leads to dharmika kaamya karma

all this viveka is gained from shastra or sampradaya. The freewill should control the vrtti generated from vasana immediately when it arises.  The time is very momentary between the rise of vrtti from vasana and setting it into action. That small time gap is available for freewill to act as a filter to make a decision whether that vrtti should be put into action. If the freewill indulges in the vrtti and then tries to control it later, by then the vrtti will be very powerful beyond the control of freewill - ladder of fall stated in verses 2.62 and 2.63. A vrtti gains strength by freewill indulging in it and when it does not indulge in it then it can be controlled also easily. If once the vrttis get powerful then the person acts against one’s own will and is then said to be under the sway of raga-dvesha which the verse states “don’t be under their sway (वश)”. They are like highway robbers - robbers steal all wealth from the traveler, here these two raga-dvesha steal all the dharma-adharma viveka buddhi gained by the sadhaka to make him/her perform nishiddha karma or steal all the kamya-nishkama viveka buddhi to make him/her indulge in sakaama dharmika karma. Either way the person gets distracted towards samsara rather than moksha. That’s why impulsive or instinctive actions even if good ones are discouraged in sadhana - because without subjecting that action through the filter of discernment, one may get into that habit of being impulsive for all actions. Such an impulsive person is called praakrta-puruhsa and the one who applies the filter of freewill is sanskrta purusha.

How is this viveka generated? 

• By anushthana of shastra with shraddha in it

• sampradaya that includes good advice of respectful elders

• they the respectful elders themselves being role models

• Purva-anubhava - if results of one’s own past actions are known

• Para-anubhava - seeing the results of actions done by others if known. 

Why does a person do adharma or indulge in kaamya karma? Because the person sees an immediate advantage or pleasure whereas shastra or other sources (given above) say that the long term result of that act which is not foreseen ordinarily is suffering. Usually this later-coming unseen suffering is greater or more impactful than the immediately realisable perceptible pleasure. Only someone who has total shraddha in scriptural teachings (and other sources given above) and has made a habit of sticking to it at any cost will be able to give up these immediately enjoyable pleasurables to gain the unforeseen higher pleasure that comes later but currently involves a painful process. If this habit is of sticking to viveka is intense, even though the person may not foresee the dangers of bondage that ensues from the indulging in immediate pleasurables, the simple fact of the guilt that ensues in violating the scriptures (or other sources) is enough to keep oneself refrain from pursuing the pleasurables.

The freewill needs to be made powerful by constant practice of viveka that comes from all the sources that give it. It cannot be made powerful during the onslaught of raga-dvesha. It has to be made powerful before enough to be able to overcome the powerful robbers of raga-dvesha. Hence sadhana is 24X7 - there is no break in it. As Patanjali says: "dīrghakāla-nairantarya-satkārāsevito dṛḍhabhūmiḥ" (Yoga Sūtra 1.14).

There is a misconception that intellect is useful only in jnana-yoga where one does the neti-neti prakriya. But here it is clearly shown that intellect is useful even in karma yoga to avoid pitfalls of doing  nishiddha or kamya karma.

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।

स्वधर्मे निधनं श्रेयः परधर्मो भयावहः।।3.35।।

विगुणः स्वधर्मः परधर्मात् स्वनुष्ठितात् श्रेयान् (अस्ति)। स्वधर्मे निधनम् (अपि) (परधर्मे स्थितस्य जीवितात्) श्रेयः (यस्मात्) परधर्मः भयावहः (अस्ति)। 

श्रेयान् = better, स्वधर्मः = one’s own duty, विगुणः = defective, परधर्मात् = than another’s duty,  स्वनुष्ठितात् = well-performed, स्वधर्मे = in one’s own duty, निधनम् = death, श्रेयः = is good, परधर्मः = another’s duty, भयावहः = fraught with fear.

One’s own duty, even if (its) defective, is better than a well-performed another’s duty. Even death in one’s own duty is good, another's duty is fraught with fear.

श्रेयान् - श्रेयस्, पुं, प्र, एक, तद्धितान्तरूपाणि श्रेय + ईयसुन् = श्रेयस्?

स्वधर्मः - स्वधर्म, पुं, प्र, एक

विगुणः - विगुण, पुं, प्र, एक

परधर्मात् - परधर्म, पुं, पं, एक

स्वनुष्ठितात् - स्वनुष्ठित, पुं, पं, एक, कृदन्तरूपाणि - सु + अनु + स्था + क्त - ष्ठा गतिनिवृत्तौ - भ्वादिः - अनिट्

स्वधर्मे - स्वधर्म, पुं, स, एक

निधनम् - निधन, नपुं, प्र, एक

श्रेयः - श्रेयस्, नपुं, प्र, एक

परधर्मः - परधर्म, पुं, प्र, एक

भयावहः - भयावह, पुं, प्र, एक

श्रेयान् प्रशस्यतरः स्वो धर्मः स्वधर्मः विगुणः अपि विगतगुणोऽपि अनुष्ठीयमानः परधर्मात् स्वनुष्ठितात् साद्गुण्येन संपादितादपि। स्वधर्मे स्थितस्य निधनं मरणमपि श्रेयः परधर्मे स्थितस्य जीवितात्। कस्मात् परधर्मः भयावहः नरकादिलक्षणं भयमावहति यतः।।

यद्यपि अनर्थमूलम् ध्यायतो विषयान्पुंसः (गीता 2.62) इति रागद्वेषौ ह्यस्य परिपन्थिनौ इति च उक्तम् विक्षिप्तम् अनवधारितं च तदुक्तम्। तत् संक्षिप्तं निश्चितं च इदमेवेति ज्ञातुमिच्छन् अर्जुनः उवाच ज्ञाते हि तस्मिन् तदुच्छेदाय यत्नं कुर्याम् इति अर्जुन उवाच

यद्यपि अनर्थमूलम् = even though the root cause of sin, ध्यायतो विषयान्पुंसः (गीता 2.62) इति रागद्वेषौ ह्यस्य परिपन्थिनौ इति (गीता 3.34) च = ‘person brooding over the sense objects’ (2.62) and ‘like and dislike are indeed his obstacles’, उक्तम् विक्षिप्तम् = was stated  generally, अनवधारितं च तदुक्तम् = and that was said without precise determination, तत् संक्षिप्तं निश्चितं च इदमेवेति ज्ञातुमिच्छन् = desiring to know that specifically and decisively, अर्जुनः उवाच = Arjuna said, ज्ञाते हि तस्मिन् = only when that is known, तदुच्छेदाय यत्नं कुर्याम् इति = I will put effort to destroy that, अर्जुन उवाच = Arjuna said

One’s own duty (स्वधर्मः), even though defective (विगुणः अपि), is better (श्रेयान्) than another’s duty (परधर्मात्), even if it is performed well (स्वनुष्ठितात् अपि). For the one who is established doing one’s own duty (स्वधर्मे स्थितस्य), even death (निधानं) is better (श्रेयः) than living established in another’s duty (परधर्मे स्थितस्य जीवितात्). Why (कस्मात्)? Because (यतः) another’s duty (परधर्मः) generates fear (भयावहः आवहति)—in the form of hell (नरकादिलक्षणं भयम्).

Even though the root cause of sin (यद्यपि अनर्थमूलम्) (as like and dislike) was stated generally (उक्तम् विक्षिप्तम्) and that was stated without precise determination (अनवधारितम् च तदुक्तम्): ‘person brooding over the sense objects’ (ध्यायतो विषयान्पुंसः — Gītā 2.62) and  ‘like and dislike are indeed his obstacles’ (रागद्वेषौ ह्यस्य परिपन्थिनौ — Gītā 3.34), desiring to know that specifically and decisively (तत् संक्षिप्तं निश्चितं च), Arjuna said (अर्जुनः उवाच): “Only when that is known (ज्ञाते हि तस्मिन्), I will put effort to destroy that (तदुच्छेदाय यत्नं कुर्याम्).” Arjuna said (अर्जुन उवाच).

Notes: Follow one’s own duty aligned with the innate temperamental vasanas that takes one to liberation disregarding following other’s duty swayed by likes and dislikes that come from superficial conditional vasanas leading to bondage

The previous verse states that don’t yield to raga-dvesha, the desires/hatred that arises from vasanas. Control them using the freewill equipped with viveka nurtured by shastra and other good sources. This will help one to stick to dharma and not take up adharma and as a sadhaka to focus on moksha and not on dharmika kaama. In this verse, Sri Krishna gives one step further of how raga-dvesha can play havoc even for a sadhaka focussed on moksha. There are various sanctioned activities by scriptures - so one may think there are a variety of options to choose as one’s own niyata karma - obligatory actions. This verse says that there is no such choice of duties to be made by a person based on likes and dislikes. One must perform only that karma as niyata karma which is one’s svadharma. The previous verse stated one must choose dharma over adharma while this verse states that among dharma, one must choose svadharma over paradharma. In fact, paradharma, from the point of view of moksha, is adharma.

Now what is one’s svadharma? Svadharma is based on one’s varna-ashrama. How is varna-ashrama determined?

• Varna - based on one’s innate nature, gunas. There are four varnas based on classification of gunas.

  • Brahmana - sattva predominant. Acquisition and distribution of knowledge

  • Kshatriya - rajas predominant leaning to sattva with knowledge as the support. Power, admin, enforcing justice, etc.

  • Vaishya - rajas predominant with secondary guna tamas as predominant. Wealth, prosperity, etc.

  • Sudra - tamas predominant with rajas as secondary guna. Lazy, lack of initiative, work under duress or only under instructions. Menial jobs that usually don't require much use of intellect.

A person generally falls into one of these 4 categories of varna. How to know what varna one belongs to? In whichever varna, the mind feels comfortable, naturally disposed, gravitates to do, can perform without much mental resistance and effortlessly - that is the varna of the person. For example a person who is devoted to knowledge, if asked to perform admin duties or if asked to become a businessman, will be very uncomfortable and internally not happy. The criterion to determine varna is not whether the person can perform a specific duty of a varna well or not, the consideration is what is the internal state of the person in doing such action belonging to that varna.

• Ashrama - This is a bit easier to determine than varna. It depends on the stage of life one is in - so it is coupled to physical age generally. There are 4 ashrama:

  • Brahmacharya - acquisition of knowledge - dharma and moksha

  • Grishastha - application of that knowledge to earn a living and raise a family in most cases. In some cases one can remain as a naistika brahmachari performing duties for one’s own and parents’ sustenance. In this ashrama, the knowledge of dharma and vayapara acquired in brahmacharya is used to gain artha and kama, but with the focus on moksha.

  • Vanaprastha - major responsibilities towards family are over, profession is given up - pursuit of artha and kama is stopped, withdrawal from family, worldly affairs and connections so that one can prepare for moksha completely.

  • Sannyasa - complete renunciation of family and all duties, pursuit of only moksha as the goal.

The varna will determine what knowledge is acquired in brahmacharya and then the same is applied as grihastha. Vanaprastha has similarities across varnas in general although details may vary while sannyasa ashrama is same for all varnas as it is said to be beyond varna and even ashrama itself - because the focus is only moksha with no duties towards others/society. Those who are pure minded, with no inclination towards artha or kama, can go directly from brahmacharya to sannyasa ashrama - scriptures permit it.

Thus svadharma is determined based on varna-ashrama. Now this verse states that a person should stick to this svadharma at any cost. Sometimes dharma other than svadharma, which is called paradharma, may look attractive to a person - due to perhaps respect, wealth, power, etc. that one gets by doing paradharma, which may be lacking in one’s own svadharma. Or as in the case of Arjuna, it could simply be that svadharma involves painful scenarios which paradharma lacks - in his case, he proposed to take up paradharma of the mendicant's life instead of fighting the war which is his svadharma as kshatriya. All these allurements of paradharma are one's own raga-dvesha. One should never yield to raga-dvesha to take up paradharma and give up svadharma is the message of this verse. So the point is never take up a job because it gives more wealth, power, respect, etc. - choose it only if you think you are naturally inclined towards it. That’s why a person, whose innate nature is knowledge acquisition and distribution as a brahmana, must not take up a vaishya varna dharma just because it gives more money than his own svadharma. The reverse is also bad - a person who is doing the profession of brahmana, but has the attitude of making money while in it with no regard towards knowledge. This person is only name-sake brahmana by karma, but by guna is a vaishya and should take up vaishya duties rather than performing a brahmana karma. Either way, one must be clearly doing one’s own svadharma.

Why should one do svadharma? Why not do paradharma?

Svadharma takes into account one’s temperament and hence is suitable to guide one towards moksha. Even if svadharma is vigunah - vigatah gunah - without traits that one likes or is not respected in society although dharmika, such as in the case of Arjuna’s duty that involved killing of his relatives which is generally seen as himsa. This dosha of himsa, according to norms for a general person, is unacceptable, but in a war this very same dosha is an asset for a warrior - the more himsa he does, the more good he has done in performing his duty. Considering that svadharma to be viguna, then one may consider taking up some other duty that may not have such dosha. Moreover, it can be that the person actually performs that paradharma very well, even better than his or her svadharma. So externally speaking, people will say why not do that duty in which you are good at even if it is paradharma considering factors such as you are doing better than svadharma, making more money, greater success, etc. Sri Krishna cautions not to fall into this line of thinking.

It is better to keep performing svadharma even if it is being done badly or if one were to die performing that than taking up paradharma where one may even excel. Why so? Bhayaavaha - means fraught with fear. Fear means danger and that danger here is attainment of hell due to incurring sin. When one takes up paradharma due to the influence of raga-dvesha, these may happen:

• Because raga-dvesha is used as the determining factor to choose one’s duty, the person will be stuck in the reign of raga-dvesha forever with no chance to overcome it and this raga-dvesha will ultimately drive the person from paradharma to adharma to incur sin.

• Also since decisions to do paradharma are done based on raga-dvesha which change, there is no stability in doing one particular niyata karma. There is a constant change in it which disrupts one to perform karma in karma yoga bhava as the focus is always on learning and excelling in paradharma rather than do it in karma yoga bhava which is done easily if one is stuck with doing same niyata karma thereby requiring less mental resources in performing it.

• The person by doing paradharma will simply give up svadharma which will incur sin because niyata karma produces punya which can offset past papa and also it acts as prayschitta karma also.

While on the other hand, by sticking to svadharma, the person no longer yields to raga-dvesha which will lose their strength and ability to control the person. Such a person will be guided towards moksha gradually by simply sticking to svadharma.

So externally as a worldly result, a person may be struggling to perform svadharma while doing very well in paradharma if given a chance, but from the spiritual growth point of view, it is better to stick to svadharma where the worldly result may be poor when compared with that given by following paradharma. Nidhanam - means death, so even if life is in danger from doing svadharma, it is still better to do it because it ultimately will lead to moksha while paradharma will not. Death after all is simply a change in the series of changes and should not be a criterion at all in determining one’s svadharma. 

Of all the varnas, it is brahmana varna that has taken up paradharma due to attraction of wealth or power which led to degradation of Santana Dharma. Nowadays hardly anyone takes up dissemination of Vedic knowledge or performing Vedic rituals as the main profession. If the custodians and upholders of Vedic dharma such as brahmana varna themselves abandon their svadharma, no other varna will take up those roles and hence Vedic dharma and knowledge has lost its hold and sway on the masses.

Although rāga and dveṣa are the root causes of sin (अनर्थमूलम्), as stated in “the person who dwells on sense objects” (ध्यायतो विषयान्पुंसः — Gītā 2.62) and “rāga and dveṣa are indeed his obstacles” (रागद्वेषौ ह्यस्य परिपन्थिनौ — Gītā 3.34), these were stated generally (विक्षिप्तम्) and without precise determination (अनवधारितम्). Wanting to know this specifically and clearly (तत् संक्षिप्तं निश्चितं च), Arjuna said (अर्जुनः उवाच): “Only when that is known (ज्ञाते हि तस्मिन्), I will make effort to destroy it (तदुच्छेदाय यत्नं कुर्याम्).” Thus Arjuna speaks (अर्जुन उवाच). 

Here destruction of adharmika and paradharmika raga-dvesha is implied. Svadharmika raga-dvesha must be made non-binding through Karma Yoga.

अर्जुन उवाच

अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः।

अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः।।3.36।।

अर्जुन उवाच - वार्ष्णेय अथ पूरुषः केन प्रयुक्तः अनिच्छन् अपि बलात् इव नियोजितः अयम् पापम् चरति । 

अर्जुन = Arjuna, उवाच = said, अथ = then, केन = by what, प्रयुक्तः = impelled, अयम् = this, पापम् = sin, चरति = commits, पूरुषः = a person, अनिच्छन् = unwillingly, अपि = even, वार्ष्णेय = O Varshneya!, बलात् = by a force, इव = as if, नियोजितः = urged

Arjuna said: O Varshenya! Then impelled by what, a person commits this sin even unwillingly as if urged by a force.

अर्जुन - अर्जुन, पुं, सं, एक

उवाच - वच् धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः परस्मै पदम् - वचँ परिभाषणे - अदादिः, प्र-पु, एक

अथ - अव्ययम्

केन - किम्, पुं, तृ, एक

प्रयुक्तः - प्रयुक्त, पुं, प्र, एक, कृदन्तरूपाणि - प्र + युज् + क्त - युजिँर् योगे - रुधादिः - अनिट्

अयम् - इदम्, पुं, प्र, एक

पापम् - पाप, नपुं, द्वि, एक

चरति - चर् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - चरँ गत्यर्थाः चरतिर्भक्षणर्थोऽपिँ चरँ भक्षणे च चरतिर्भक्षणेऽपि - भ्वादिः, प्र-पु, एक

पूरुषः - पूरुष, पुं, प्र, एक

अनिच्छन् - अनिच्छत्, पुं, प्र, एक, कृदन्तरूपाणि - अ + इष् + शतृँ - इषँ इच्छायाम् - तुदादिः - सेट्

अपि - अव्ययम्

वार्ष्णेय - वारर्ष्णेय, पुं, सं, एक

बलात् - बल, पुं, पं, एक

इव - अव्ययम्

नियोजितः - नियोजित, पुं, प्र, एक, कृदन्तरूपाणि - नि + युज् + क्त - युजँ संयमने - चुरादिः - सेट्

अथ केन हेतुभूतेन प्रयुक्तः सन् राज्ञेव भृत्यः अयं पापं कर्म चरति आचरति पूरुषः पुरुषः स्वयम् अनिच्छन् अपि हे वार्ष्णेय वृष्णिकुलप्रसूत बलात् इव नियोजितः राज्ञेव इत्युक्तो दृष्टान्तः।।शृणु त्वं तं वैरिणं सर्वानर्थकरं यं त्वं पृच्छसि इति भगवान् उवाच

O Varṣṇeya (हे वार्ष्णेय), scion of the Vṛṣṇi lineage (वृष्णिकुलप्रसूत), then (अथ), impelled by what cause (केन हेतुभूतेन प्रयुक्तः), a person (पुरुषः) does (चरति) this sinful action (अयं पापं कर्म), as though (इव) urged by a force (बलात् नियोजितः) even though unwilling oneself (अनिच्छन् अपि स्वयम्)—the metaphor of by the king has been stated (राज्ञेव इत्युक्तो दृष्टान्तः)?

You listen (त्वं शृणु) about that enemy (तं वैरिणं), destroyer of all human goals (सर्वानर्थकरं), about which (यं) you ask (त्वं पृच्छसि), thus the Lord said (इति भगवान् उवाच).

Notes: What is that force within which pushes a person to do actions against one’s wise counsel and free will

Arjuna asks what prompts a person to do action against one’s own will. This action could be anything that is an obstacle to Karma Yoga for the sadhaka’s progress. So three kinds of actions are obstacles to Karma Yoga:

• adharmika 

• paradharmika 

• svadharmika action with kama

All these three actions keep the sadhaka entrenched in samsara. 

One reason can be ignorance of Karma Yoga, but here Arjuna is referring to someone who has full knowledge of one’s svadharma and Karma Yoga - both the right action and the right attitude with which it should be done. Despite all that knowledge, the person is unable to proceed with Karma Yoga as though he/she is forced under compulsion against his or her own wishes.

Duryodhana is said to have famously quoted (source is unknown):

जनामि धर्मं न च मे प्रवृत्तिः जनाम्यधर्मं न च मे निवृत्तिः। 

केनापि देवेन हृदि स्थितेन यथा नियुक्तोऽस्मि तथा करोमि॥

I know what dharma is but I cannot engage in it, I know what adharma is but I cannot withdraw from it. Just as some god residing within me makes me do, I do that.

Shiva Purana has a similar verse (2.1.13.4):

जानामि धर्मं न च मे प्रवृत्तिः जानाम्यधर्मं न च मे निवृत्तिः।

त्वया महादेव हृदि स्थितेन यथा नियुक्तोऽस्मि तथा करोमि॥

Most of the time, we know what is right and wrong, yet we do what is wrong helplessly despite our best efforts to avoid doing it. Sankara says as though servants are ordered by the king to do against servant’s own wishes. The servant does this helplessly then against his/her wishes just because it is the king's command. So also one’s own strength of control is weak and therefore, will helplessly do things against one’s own wishes impelled from within - what is that which is within that is so powerful that one cannot fight against?

Arjuna addresses Krishna as Varshneya - vr̥ṣṇi-kula-prasūta - the one who is born in Vrshni kula. 

श्री भगवानुवाच

काम एष क्रोध एष रजोगुणसमुद्भवः।

महाशनो महापाप्मा विद्ध्येनमिह वैरिणम्।।3.37।।

श्री भगवान् उवाच - एषः कामः एषः क्रोधः रजोगुणसमुद्भवः महाशनः महापाप्मा (अस्ति)। (त्वम्) इह एनम् वैरिणम् विद्धि। 

श्री भगवान् = Sri Bhagavan, उवाच = said, कामः  = desire, एषः = this, क्रोधः = anger, एषः = this, रजोगुणसमुद्भवः = born of the quality of rajas, महाशनः = great enjoyer (eater), महापाप्मा = great sinner, विद्धि = know, एनम् = this, इह = here, वैरिणम् = enemy

The Lord said: this is desire and this is anger, which is born of the quality of rajas (or gives rise to quality of rajas), a great enjoyer and a great sinner. Know this as the enemy here.

श्रीभगवान् - श्रीभगवत्, पुं, प्र, एक

उवाच - वच् धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः परस्मै पदम् - वचँ परिभाषणे - अदादिः, प्र-पु, एक

कामः - काम, पुं, प्र, एक

एषः - एतद्, पुं, प्र, एक

क्रोधः - क्रोध, पुं, प्र, एक

एषः - एतद्, पुं, प्र, एक

रजोगुणसमुद्भवः - रजोगुणसमुद्भव, पुं, प्र, एक

महाशनः - महाशन, पुं, प्र, एक

महापाप्मा - महापाप्मन्, पुं, प्र, एक

विद्धि - विद् धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मै पदम् - विदँ ज्ञाने - अदादिः, म-पु, एक

एनम् - इदम्, पुं, द्वि, एक

इह - अव्ययम् 

वैरिणम् - वैरिन्, पुं, द्वि, एक

ऐश्वर्यस्य समग्रस्य धर्मस्य यशसः श्रियः। वैराग्यस्याथ मोक्षस्य षण्णां भग इतीरणा (विष्णु पु0 6।5।74) ऐश्वर्यादिषट्कं यस्मिन् वासुदेवे नित्यमप्रतिबद्धत्वेन सामस्त्येन च वर्तते उत्पत्तिं प्रलयं चैव भूतानामागतिं गतिम्। वेत्ति विद्यामविद्यां च स वाच्यो भगवानिति (विष्णु प0 6।5।78) उत्पत्त्यादिविषयं च विज्ञानं यस्य स वासुदेवः वाच्यः भगवान् इति।।काम एषः सर्वलोकशत्रुः यन्निमित्ता सर्वानर्थप्राप्तिः प्राणिनाम्। स एष कामः प्रतिहतः केनचित् क्रोधत्वेन परिणमते। अतः क्रोधः अपि एष एव रजोगुणसमुद्भवः रजश्च तत् गुणश्च रजोगुणः सः समुद्भवः यस्य सः कामः रजोगुणसमुद्भवः रजोगुणस्य वा समुद्भवः। कामो हि उद्भूतः रजः प्रवर्तयन् पुरुषं प्रवर्तयति तृष्णया हि अहं कारितः इति दुःखिनां रजःकार्ये सेवादौ प्रवृत्तानां प्रलापः श्रूयते। महाशनः महत् अशनं अस्येति महाशनः अत एव महापाप्मा कामेन हि प्रेरितः जन्तुः पापं करोति। अतः विद्धि एनं कामम् इह संसारे वैरिणम्।।कथं वैरी इति दृष्टान्तैः प्रत्याययति

Of complete (समग्रस्य) - rulership (ऐश्वर्यस्य), dharma (धर्मस्य), fame (यशसः), wealth (श्रियः), dispassion (वैराग्यस्य), and liberation (मोक्षस्य)—these six are known as "bhaga" (षण्णां भग इति, विष्णु पुराण 6.5.74). These six-fold virtues beginning with lordliness (ऐश्वर्यादिषट्कं) exist eternally (नित्यम् वर्तते) due to their being unhindered (अप्रतिबद्धत्वेन), and in totality (सामस्त्येन च) in Vasudeva (वासुदेवे वर्तते). He who knows (वेत्ति) creation and destruction (उत्पत्तिं प्रलयं चैव) of beings (भूतानाम्), their prosperity and adversity (आगतिं गतिं), and both knowledge and ignorance (विद्याम् अविद्यां च)—he (सः) is called (वाच्यः) “Bhagavān” (भगवान् इति, विष्णु पुराण 6.5.78). One whose knowledge is about topics of creation, etc. (उत्पत्त्यादिविषयं विज्ञानं यस्य), that is Vasudeva (स वासुदेवः) is called  (वाच्यः) “Bhagavān” (भगवान्).

That due to which (स यन्निमित्तात्), there is attainment of misfortune for all beings (प्राणिनाम् सर्वानर्थप्राप्तिः) is this desire (एषः कामः), obstructed by someone (प्रतिहतः केनचित्), transforms into anger (क्रोधत्वेन परिणमते). Therefore (अतः), anger also (क्रोधः अपि) is this desire alone (एष एव). That गुण which is रज is रजोगुण, desire is that whose origin is that (सः समुद्भवः यस्य सः कामः) or it is that which is origin of रजोगुण (रजोगुणस्य वा समुद्भवः). Because when the desire is born (कामो हि उद्भूतः), activating the रजोगुण (रजः प्रवर्तयन्), causing the person to act (पुरुषं प्रवर्तयति) one hears lamentation (प्रलापः): “I was indeed impelled by desire” (तृष्णया हि अहं कारितः इति) of those who are in sorrow (दुःखिनां) and engaged in action such as service, etc. (सेवादौ प्रवृत्तानां) in the effects of रजोगुण (रजःकार्ये).

Therefore, that (desire) alone (अत एव) is महाशन - the one whose consumption is great (महाशनः महत् अशनं अस्य). (It is) a great sinner (महापाप्मा) because impelled by desire (कामेन हि प्रेरितः) a person (जन्तुः) commits sin (पापं करोति). Therefore (अतः), know (विद्धि) this desire (एनं कामम्) as the enemy (वैरिणम्) in this world (इह संसारे). 

How (कथं) is it an enemy (वैरी इति)? Elucidating (प्रत्याययति) through metaphors (दृष्टान्तैः)...

Notes: That force is desire and is also anger which arises from rajas and it is an enemy of a sadhaka

Bhagavan says desire and anger are the causes for the person to indulge in action against one’s wishes. 

Previously in verse 3.35, Krishna has said raga-dvesha are the main obstacles for sadhaka, here He says  desire and anger are the main obstacles. In verse 16.21 he says kama, krodha and lobha are three gateways to hell/samsara. How do we reconcile all this?

Kama is a raga in a different form 

• If raga is considered as “like” then this raga manifests as kama -  I like the object, so I want it. 

• Also if raga is taken as “attachment”, it is towards something an object that I already have while kama is towards something I seek which I don’t have now. Once this likable object is possessed after effort, that very kama will become raga now for the possessed object. So raga and kama have “like” as the base in this scenario. 

In other words, both these words raga and kama mean a craving for an object/person/situation.

Krodha  or Bhaya arises from raga and kama or dvesha

• If dvesha is taken as “dislike”, opposite to raga as “like”, then it simply means dislike for objects. This manifests as krodha (anger) or bhaya (fear) based on the situation - When dvesha for an object is intense, it manifests as krodha towards the disliked object or towards something/someone that facilitates our experience of that disliked object. Bhaya substitutes krodha in the same situation if we don’t have any semblance of parity or control over that disliked object or that which facilitates our experience with it.

• Krodha or bhaya also is linked to raga when that is taken as “like”. When raga for an object is intense, it manifests as krodha towards the liked object when it avoids me or towards something/someone that thwarts our experience of that liked object. Bhaya substitutes krodha in the same situation if we don’t have any semblance of parity or control over that liked object or that which obstructs our experience with it.

Lobha arises when kama is fulfilled

• Lobha is greed of I want it more that gives rise to more kama once a kama is experienced. So it is the perpetuity of kama in other words. Remember, this lobha is an intensification of vasana due to karma done in experiencing the kama which propels more kama and this intensification of the vasana to enjoy the object more is called lobha.

Kama leads to further 5 षड्रिपु - the 6 enemies/obstacles for a sadhaka:

• Not fulfilled kama => krodha

• Not fulfilled krodha => moha

• Fulfilled kama => lobha

• Not fulfilled lobha => maatsarya

• Fulfilled lobha => mada

A strong desire breaks all barriers - discrimination, disrepute, limits of dharma, law, etc.

The word ‘this’ implies desire and anger is pratyaksha, easily perceivable. The use of singular form of this implies that anger is the effect of desire and hence there is only one obstacle which is the desire - verse 2.63. Anger has no existence without desire/expectation.

Kama has been qualified in 4 ways here:

• महाशनः - महत् अशनं अस्येति महाशनः - Kama is called ‘great eater’ - i.e. it is never quenched even after being supplied with the object of desire. It either wants more of that object or if satiated for that object, it changes to desire for another object. So it never gets satiated and hence it is a great eater.

• महापाप्मा - कामेन हि प्रेरितः जन्तुः पापं करोति - Desire can lead a person to adharmic action causing papa, if not checked. Hence it figuratively is called the great sinner. The one who is indulging in kama is called an animal - जन्तु, by Sankara, because the awareness of “I am body” is intense as in animals during indulgence.

• रजोगुणसमुद्भव -  Two meanings are given by Sankara

  • रजश्च तत् गुणश्च रजोगुणः सः समुद्भवः यस्य सः कामः - काम is that which is born of the quality of passion,

  • रजोगुणस्य समुद्भवः इति कामः  - काम  is that which gives rise to passion - a desire makes a person to act and hence activates rajoguna.

• वैरी - Desire attacks that knowledge or viveka which keeps a person dharmic and makes him/her proceed towards the goal of freedom. Thus by defeating this knowledge, it keeps the person bound in samsara (transmigration). Therefore it is called the enemy of the person as it keeps the person miserable rather than giving freedom of bliss. 

Why should we know kama to be of these 4 characteristics? So that we develop the power of will to control it.

Samanya karana for Adharma or Paradharma is ajnana that leads to ahamkara and mamkara due to moha - anatmani atma buddhi, jagati satya buddhi. Only ahamkara and mamakara trigger raga-dvesha and this is the vishesha karana for adharma/paradharma as this raga-dvesha varies from person to person. Wherever there is no ahamkara or mamakara, raga-dvesha is absent. Just as in creation, Bhagavan/Ishvara is the samanya karana for the entire universe while individual karma is vishesha karana for the individual.

Strangely, as an introduction to this verse, Sankaracharya defines Bhagavan here. He did not do it anywhere before. Why now? To show that the one who is advising and answering the questions has the full authority on the subject and therefore as a sadhaka we should have shraddha on what's being said:

ऐश्वर्यस्य समग्रस्य धर्मस्य यशसः श्रियः। वैराग्यस्याथ मोक्षस्य षण्णां भग इतीरणा (विष्णु पु0 6।5।74)

Of complete (समग्रस्य) - rulership (ऐश्वर्यस्य), dharma (धर्मस्य), fame (यशसः), wealth (श्रियः), dispassion (वैराग्यस्य), and finally liberation (मोक्षस्य)—these six are known as "bhaga" (षण्णां भग इति, विष्णुपुराण 6.5.74). These six-fold virtues beginning with lordliness (ऐश्वर्यादिषट्कं) exist eternally (नित्यम्), unhindered (अप्रतिबद्धत्वेन), and in totality (सामस्त्येन च) in Vasudeva (वासुदेवे वर्तते). 

उत्पत्तिं प्रलयं चैव भूतानामागतिं गतिम्। वेत्ति विद्यामविद्यां च स वाच्यो भगवानिति (विष्णु प0 6।5।78)

He who knows (वेत्ति) the creation and destruction (उत्पत्तिं प्रलयं चैव) of beings (भूतानाम्), their prosperity and adversity (आगतिं गतिं), and both knowledge and ignorance (विद्याम् अविद्यां च)—he (सः) is called (वाच्यः) “Bhagavān” (भगवान् इति, विष्णुपुराण 6.5.78). One whose knowledge includes these six topics (उत्पत्त्यादिविषयं विज्ञानं यस्य), that Vasudeva (स वासुदेवः) is Bhagavān.

Note that not all kama are bad or enemies to us. There is kama for sadhana, kama for moksha, kama for svadhyaya, etc. These are also desires, although generally the context of kama is not used with these positive aspects. So to illustrate that only those unhealthy desires keep the person in samsara, the next verse is given to show how these unhealthy desires cover knowledge or viveka.

धूमेनाव्रियते वह्निर्यथाऽऽदर्शो मलेन च।

यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम्।।3.38।।

यथा वह्निः धूमेन आव्रियते (यथा) आदर्शः मलेन (आव्रियते) च यथा गर्भः उल्बेन आवृतः (भवति) तथा इदम् तेन आवृतम् (भवति)। 

धूमेन = by smoke, आव्रियते = is covered, वह्निः= fire, यथा = just as, आदर्शः = mirror, मलेन = by dirt, च  = and, यथा = just as, उल्बेन = by amnion, आवृतः = covered, गर्भः = the foetus, तथा = so also, तेन = by that, इदम्  = this, आवृतम् = is covered.

Just as fire is covered by the smoke, a mirror by dirt, and the foetus by amnion, so also this (knowledge) is covered by that (desire).

धूमेन - धूम

आव्रियते - आङ् + वृ धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मने पदम् - वृञ् वरणे - स्वादिः, प्र-पु, एक

वह्निः - वह्नि, पुं, प्र, एक

यथा - अव्ययम् 

आदर्शः - आदर्श, पुं, प्र, एक

मलेन - मल, पुं, प्र, एक

च - अव्ययम् 

यथा - अव्ययम् 

उल्बेन - उल्ब, नपुं, तृ, एक

आवृतः - आवृत, पुं, प्र, एक, कृदन्तरूपाणि - आङ् + वृ + क्त - वृञ् वरणे - स्वादिः - सेट्

गर्भः - गर्भ, पुं, प्र, एक

तथा - अव्ययम् 

तेन - तद्, पुं, तृ, एक

इदम् - इदम्, नपुं, प्र, एक

आवृतम् - आवृत, नपुं, प्र, एक, कृदन्तरूपाणि - आङ् + वृ + क्त - वृञ् वरणे - स्वादिः - सेट्

धूमेन सहजेन आव्रियते वह्निः प्रकाशात्मकः अप्रकाशात्मकेन यथा वा आदर्शो मलेन च यथा उल्बेन च जरायुणा गर्भवेष्टनेन आवृतः आच्छादितः गर्भः तथा तेन इदम् आवृतम्।।किं पुनस्तत् इदंशब्दवाच्यं यत् कामेनावृतमित्युच्यते

Just as fire (वह्निः), whose nature is light (प्रकाशात्मकः), is covered (आव्रियते) by its own non-illuminating inherent smoke (धूमेन सहजेन अप्रकाशात्मकेन); or just as a mirror (आदर्शः) is covered by dust (मलेन); and just as a foetus (गर्भः) is covered (आवृतः) by the thin membrane amnion (जरायुणा उल्बेन) that wraps the foetus (गर्भवेष्टनेन)—in the same way (तथा), by that (तेन), this (इदम्) is covered (आवृतम्). What again (किम् पुनः) is the meaning of that word “this” (इदं शब्दवाच्यं) which is covered by desire (यत् कामेन आवृतम्)? It is said (उच्यते).

Notes: Three examples are given to illustrate how that desire covers the knowledge or viveka of a sadhaka.

1. Necessary Desires/Requirements

धूमेन सहजेन आव्रियते वह्निः प्रकाशात्मकः अप्रकाशात्मकेन यथा - Just as fire (वह्निः), whose nature is light (प्रकाशात्मकः), is covered (आव्रियते) by its own non-illuminating inherent smoke (धूमेन सहजेन अप्रकाशात्मकेन)

Just as the illuminating fire is veiled by smoke that arises along with it and is non-luminous, in the same way, the knowledge that desires are ruinous and that they are to be reduced through Karma Yoga becomes obscured by the very desires for sense-objects which render this knowledge non-functional—just as smoke renders the fire’s light ineffective.

This smoke inevitably arises along with the fire itself and covers its illumination. Similarly, desires, that are called svābhāvika-kāma—instinctive and natural, arising with embodiment—such as the need for food, shelter, and sexual activity, are illustrated here. These desires are natural and cannot be entirely eliminated by free will, since they are either essential for maintaining the body or are innately present. However, they can and must be controlled and regulated through moderation and right understanding. Example: Food should not be taken based on taste, but more as something necessary for providing nourishment to the body, shelter can be something basic to live rather than ostentatious to show off, and sexual activity should be for procreation rather than enjoyment.

2. Desires that have manifested and one is aware of due to vasanas from Past Actions

आदर्शो मलेन च यथा - just as a mirror (आदर्शः) is covered by dust (मलेन)

A mirror, when neglected, gathers dust and loses its power of reflection. Similarly, through our past non-discriminative actions (aviveka-pūrvaka-karma), out of pramāda (carelessness, heedlessness) or indiscriminate nature or neglecting the wisdom of shastras/experience that desire leads to ruin, countless vāsanās have been formed, which now manifest as desires obstructing our progress towards moksha. These desires veil the practical knowledge of the mind — the very understanding that desires lead to bondage and should be restrained through Karma Yoga — just as dust renders a mirror unable to reflect.

At a deeper level, even Self-knowledge (ātma-jñāna) remains covered in the same way. The false identification “I am an individual” (ahaṃ kartā bhoktā)—strengthened by pramāda and by habitual, indiscriminate behavior—veils the ever-present awareness of the Self.

The act of cleaning the mirror is symbolic of the conscious discipline of controlling and regulating desires. This effort is necessary for the knowledge about desires—that they are harmful and must be transcended—to become effective in daily life. Until then, this knowledge remains inert, just as an unclean mirror cannot reveal an image even though its surface is inherently reflective.

Hence, these manifest desires, arising from past impressions and recognized by the mind, are termed āgantuka-kāma—desires adventitiously produced by vāsanās.

3. Desires that one is not aware of and have to patiently wait for them to manifest due to Vasanas from Past Actions

उल्बेन च जरायुणा गर्भवेष्टनेन आवृतः आच्छादितः गर्भः तथा तेन इदम् आवृतम् -  just as a foetus (गर्भः) is covered (आवृतः) by the thin membrane amnion (जरायुणा उल्बेन) that wraps the foetus (गर्भवेष्टनेन)

A foetus is enveloped by a delicate membrane called the amnion, which it can break through only at the time of birth. Until then, it must remain within that enclosure, moving with limitation and dependence. In the same way, dharma–adharma–viveka (the discriminative capacity to distinguish the right from the wrong) becomes covered and restricted by latent desires (kaṣāya-rūpa-kāma), which lie dormant in the causal layers of the mind.

These latent tendencies do not manifest immediately; they require favourable conditions—external or internal stimuli—to emerge. For example, anger may seem absent until someone provokes our pride or challenges our ego, and desire may appear subdued until the object of attachment comes within reach. Until such conducive circumstances arise, these tendencies remain hidden and inaccessible to conscious control.

Therefore, such kaṣāya-rūpa-kāmas must often be waited out. When they do manifest, one must meet them with awareness, restraint, and understanding, working upon them through self-discipline and knowledge. Before manifestation, however, they can only be patiently endured — just as the foetus cannot force its own birth before its natural time.

Thus, this third analogy shows that some desires are not objects of immediate correction through will or effort; rather, they are to be recognized, endured, and eventually transcended when the appropriate time and conditions reveal them.

What is referred to as "this" in this verse which is covered by the desire is stated in the next verse.

आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा।

कामरूपेण कौन्तेय दुष्पूरेणानलेन च।।3.39।।

कौन्तेय ज्ञानम् एतेन कामरूपेण दुष्पूरेण अनलेन ज्ञानिनः नित्यवैरिणा च आवृतम् (भवति)। 

आवृतम् = covered, ज्ञानम् = knowledge, ज्ञानिनः = of the wise, एतेन = by this, नित्यवैरिणा by a constant enemy, कामरूपेण = by the one in the form of desire, कौन्तेय = O Kaunteya!, दुष्पूरेण = by the one that is difficult to satisfy, अनलेन = by that which is insatiable, च = and

O Kaunteya! The knowledge is covered by this (desire) which is: a constant enemy of the wise, in the form of desire, difficult to satisfy and insatiable.

आवृतम् - आवृत, नपुं, प्र, एक, कृदन्तरूपाणि - आङ् + वृ + क्त - वृञ् वरणे - स्वादिः - सेट्

ज्ञानम् - ज्ञान, नपुं, प्र, एक,

एतेन - एतद्, पुं, प्र, एक

ज्ञानिनः - ज्ञानिन्, पुं, ष, एक

नित्यवैरिणा - नित्यवैरिन्, पुं, तृ, एक

कामरूपेण - कामरूप, पुं, तृ, एक

कौन्तेय - कौन्तेय, पुं, सं, एक

दुष्पूरेण - दुष्पूर, पुं, तृ, एक

अनलेन - अनल, पुं, तृ, एक

च - अव्ययम्

आवृतम् एतेन ज्ञानं ज्ञानिनः नित्यवैरिणा ज्ञानी हि जानाति अनेन अहमनर्थे प्रयुक्तः इति पूर्वमेव। दुःखी च भवति नित्यमेव। अतः असौ ज्ञानिनो नित्यवैरी न तु मूर्खस्य। स हि कामं तृष्णाकाले मित्रमिव पश्यन् तत्कार्ये दुःखे प्राप्ते जानाति तृष्णया अहं दुःखित्वमापादितः इति न पूर्वमेव। अतः ज्ञानिन एव नित्यवैरी। किंरूपेण कामरूपेण कामः इच्छैव रूपमस्य इति कामरूपः तेन दुष्पूरेण दुःखेन पूरणमस्य इति दुष्पूरः तेन अनलेन न अस्य अलं पर्याप्तिः विद्यते इत्यनलः तेन च।।किमधिष्ठानः पुनः कामः ज्ञानस्य आवरणत्वेन वैरी सर्वस्य लोकस्य इत्यपेक्षायामाह ज्ञाते हि शत्रोरधिष्ठाने सुखेन निबर्हणं कर्तुं शक्यत इति

Knowledge (ज्ञानं) is covered (आवृतम्) by this (एतेन) (desire) eternal enemy (नित्यवैरिणा) of the knowledgeable persons (ज्ञानिनः). The knowledgeable person (ज्ञानी हि) indeed knows (जानाति), “I (अहम्) am being impelled (प्रयुक्तः) into ruin (अनर्थे),” even before (पूर्वमेव) acting, and becomes sorrowful (दुःखी च भवति) (during indulgence and after that). Therefore (अतः), this (असौ) is a constant enemy (नित्यवैरी) of the knowledgeable persons (ज्ञानिनः), but not (न तु) of an ignorant one (मूर्खस्य), because he (स हि), seeing desire (कामं) as a friend (मित्रमिव) during craving (तृष्णाकाले), when the sorrow is attained after that act (तत्कार्ये दुःखे प्राप्ते) realises (जानाति), “Through desire (तृष्णया), I (अहम्) have been brought to sorrow (दुःखित्वम् आपादितः इति),” but not beforehand (न पूर्वमेव). Hence (अतः), this desire (कामः) is ever the constant enemy (नित्यवैरी) of the knowledgeable persons (ज्ञानिनः एव).

What is the nature (of this enemy) (किं रूपेण)? It is: कामरूप (कामरूपेण)—whose very nature is desire (इच्छा एव रूपम् अस्य इति कामरूपः), दुष्पूर (दुष्पूरेण)—whose fulfillment is difficult (दुःखेन पूरणम् अस्य इति दुष्पूरः), अनल (अनलेन)—whose satisfaction is never there (न अस्य अलं पर्याप्तिः विद्यते इत्यनलः).

What again is the seat (किं अधिष्ठानः) of this desire (कामः) by its veiling of knowledge (ज्ञानस्य आवरणत्वेन) it is the enemy (वैरी) of all people (सर्वस्य लोकस्य)? - in anticipation (of this question) (अपेक्षायाम्), the Lord says (आह): when the base of the enemies is indeed known (ज्ञाते हि शत्रोः अधिष्ठाने), then its removal (निबर्हणं) becomes possible to do with ease (सुखेन कर्तुं शक्यते इति).

Notes:

Jnani here means a jnana-yogi or even a sadhaka in general because kama cannot bother a jnani at all. The word “this” of previous verse is stated here as ज्ञान. This is knowledge that a desire is harmful for the goal of moksha as that one keeps in samsara. How? By fulfilling kama, one wants more of that enjoyment and also at the same time one begins to become more addicted to it - initially indulgence may have been done by a conscious choice, later one wants it helplessly despite one knowing that it is not helpful for one’s sadhana. 

न जातु कामः कामानुपभोगेन शाम्यति । हविषा कृष्णवर्त्मैर्व भूय एवाभिवर्धते॥

na jātu kāmaḥ kāmānupabhōgēna śāmyati | haviṣā krṣṇavatmairva bhūya ēvābhivardhatē ||

No one can satiate desire by indulgence in it. Like the ghee poured in fire as oblation, only increases the fire.

That’s why Sankara says, for one who is a sadhaka, even before the fulfillment of the desire, the person undergoes suffering because of guilt knowing that what he or she is doing is a diversion from the path to moksha and after indulgence also knows and experiences the consequences that are harmful. That's why desire is called a constant enemy of a sadhaka. But for one who is not a sadhaka, he/she sees the desire as a friend as it gives joy and then bears the consequences later. 

This constant enemy नित्यवैरी of sadhaka has been called in 3 ways:

• कामरूप कामः इच्छैव रूपमस्य इति कामरूपः = that whose nature is desire itself, the sadhaka is kept in samsara due to desire alone.

• अनल न अस्य अलं पर्याप्तिः विद्यते इत्यनलः = that which never says enough, even indulging repeatedly it is never felt enough.

• दुष्पूर दुःखेन पूरणमस्य इति दुष्पूरः = that which is difficult to satisfy, if indulged repeatedly also it does not get fulfilled permanently.

Because it is अनल, it is दुष्पूर.

So Vedanta states there are no enemies outside, the main enemy for oneself is within as one’s desire. If we see a problem outside, know that there is a problem of expectation within which we are seeing as a problem outside. That expectation is the enemy within which clouds our discriminative power and then makes us indulge in actions that keep us in samsara. From where does this kama gain strength to defeat even well disciplined knowledgeable people? Why should we know them? So that when we know the support or allies that this desire has, by controlling or defeating them, this desire can also be defeated. It gains strength from one’s own faculties as given in the next verse. 

इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते।

एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम्।।3.40।।

इन्द्रियाणि मनः बुद्धिः अस्य आधिष्ठानम् उच्यते। एषः एतैः ज्ञानम् आवृत्य देहिनम् र्विमोहयति। 

इन्द्रियाणि = the sense organs, मनः = mind, बुद्धिः = intellect, अस्य = of this, अधिष्ठानम् = abode, उच्यते = are said to be, एतैः = by these, विमोहयति = deludes, एषः = desire (this), ज्ञानम् = knowledge, आवृत्य = having covered, देहिनम् = the embodied individual

It is said that the sense-organs, mind and intellect are the abodes of this (desire). Through these, this (desire) having covered the knowledge, deludes the embodied individual.

इन्द्रियाणि - इन्द्रिय, नपुं, प्र, बहु

मनः - मनस्, नपुं, प्र, एक

बुद्धिः - बुद्धि, स्त्री, प्र, एक

अस्य - इदम्, पुं, ष, एक

अधिष्ठानम् - अधिष्ठान, नपुं, प्र, एक

उच्यते - वच् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मने पदम् - वचँ परिभाषणे - अदादिः, प्र-पु, एक

एतैः - एतद्, पुं, तृ, बहु

विमोहयति - वि + मुह् + णिच् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - मुहँ वैचित्त्ये - दिवादिः, प्र-पु, एक

एषः - एतद्, पुं, प्र, एक

ज्ञानम् - ज्ञान, नपुं, द्वि, एक

आवृत्य - अव्ययम्, कृदन्तरूपाणि - आङ् + वृ + ल्यप् - वृञ् वरणे - स्वादिः - सेट्

देहिनम् - देहिन्, पुं, ष, एक

इन्द्रियाणि मनः बुद्धिश्च अस्य कामस्य अधिष्ठानम् आश्रयः उच्यते। एतैः इन्द्रियादिभिः आश्रयैः विमोहयति विविधं मोहयति एष कामः ज्ञानम् आवृत्य आच्छाद्य देहिनं शरीरिणम्।।यतः एवम्

The organs (इन्द्रियाणि), the mind (मनः), and the intellect (बुद्धिः च)—these are said to be (उच्यते) the abode (आश्रयः अधिष्ठानम्) of this desire (अस्य कामस्य). With these—beginning from organs—as its bases (एतैः इन्द्रियादिभिः आश्रयैः), this desire (एषः कामः) having concealed (आवृत्य आच्छाद्य) the knowledge or discriminative understanding (ज्ञानम्), deludes (विमोहयति) the embodied individual (देहिनं) in various ways (विविधं).

Since it is in this way (यतः एवम्)…

Notes: The abodes of body-mind complex where desire manifests so that one can control those abodes to control the desire

Kama clouds the buddhi devoiding it of viveka-shakti. Buddhi which is supposed to regulate mana and through it the indriya to guide the jiva towards moksha will now guide the jiva towards pleasure and samsara. 

What should these instruments actually do, but what they end up doing due to kama:

• Indriya - Indriya-nigraha should be done but they do visaya-anubhava

• Mana - Mano-nigraha should be done but it does vishaya-dhyana

• Buddhi - Nitya-anitya-viveka with dosha-darshana should be done but it does Shobhana-adhyasa

Thus these three become adhisthana for kama - the base upon which kama thrives and gains strength. Kathopanishad (1.3.5 & 1.3.6) states what happens when these three become adhisthana for kama:

यस्त्वविज्ञानवान्भवत्ययुक्तेन मनसा सदा ।

तस्येन्द्रियाण्यवश्यानि दुष्टाश्वा इव सारथेः ॥५॥

But the one with a non-discriminating intellect (between beneficial and pleasurable) has an unfocussed mind with uncontrolled senses always like the wicked horses of a charioteer.

यस्त्वविज्ञानवान्भवत्यमनस्कः सदाऽशुचिः ।

न स तत्पदमाप्नोति संसारं चाधिगच्छति ॥७॥

But the one with a non-discriminating intellect (between beneficial and pleasurable), has an uncontrolled impure mind always. That (person) does not attain that goal (Brahman) and undergoes samsāra.

These three under the control of kama now delude a person - विमोहयति विविधं मोहयति - in various ways. Thus the person becomes अव्यवसायी (Gita 2.41) - a person whose focus is fulfilling desires. So desire not only makes a person go astray but also deludes the person to think that pursuing desires is the right path!

So the message is never blame an object outside for one’s kama, work inwardly on these instruments first. This is the message of the next verse

तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ।

पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम्।।3.41।।

भरतर्षभ तस्मात् आदौ त्वम् इन्द्रियाणि नियम्य एनम् पाप्मानम् ज्ञानविज्ञाननाशनम् हि प्रजहि । 

तस्मात्  = therefore, त्वम् = you, इन्द्रियाणि = sense organs, आदौ = in beginning, नियम्य = having controlled, भरतर्षभ = O scion of Bharata dynasty!, पाप्मानम् = sinful, प्रजहि = renounce, हि = certainly, एनम् = this, ज्ञानविज्ञाननाशनम् = destroyer of knowledge and wisdom.

O scion of the Bharata dynasty! Therefore, having controlled the sense organs in the beginning, you renounce this sinful (desire) that is certainly a destroyer of knowledge and wisdom.

तस्मात् - अव्ययम्

त्वम् - युष्मद्, प्र, एक

इन्द्रियाणि - इन्द्रिय, नपुं, द्वि, बहु

आदौ - आदि, पुं, स, एक

नियम्य - अव्ययम्, कृदन्तरूपाणि - नि + यम् + ल्यप् - यमँ उपरमे यमोऽपरिवेषणे न मित् १९५३ - भ्वादिः - अनिट्

भरतर्षभ - भरतर्षभ, पुं, सं, एक

पाप्मानम् - पाप्मान, पुं, द्वि, एक

प्रजहि - प्र + हन् धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मै पदम् - हनँ हिंसागत्योः - अदादिः, म-पु, एक

हि - अव्ययम्

OR

प्रजहिहि - प्र + हा धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मैपदम् - ओँहाक् त्यागे - जुहोत्यादिः

एनम् - इदम्, पुं, द्वि, एक

ज्ञानविज्ञाननाशनम् - ज्ञानविज्ञाननाशन्, पुं, द्वि, एक

तस्मात् त्वम् इन्द्रियाणि आदौ पूर्वमेव नियम्य वशीकृत्य भरतर्षभ पाप्मानं पापाचारं कामं प्रजहिहि परित्यज एनं प्रकृतं वैरिणं ज्ञानविज्ञाननाशनं ज्ञानं शास्त्रतः आचार्यतश्च आत्मादीनाम् अवबोधः विज्ञानं विशेषतः तदनुभवः तयोः ज्ञानविज्ञानयोः श्रेयःप्राप्तिहेत्वोः नाशनं नाशकरं प्रजहिहि आत्मनः परित्यजेत्यर्थः।।इन्द्रियाण्यादौ नियम्य कामं शत्रुं जहिहि इत्युक्तम् तत्र किमाश्रयः कामं जह्यात् इत्युच्यते

Therefore (तस्मात्), you (त्वम्), having controlled (नियम्य वशीकृत्य) the organs (इन्द्रियाणि) at the beginning itself (आदौ पूर्वमेव), O scion of Bharata dynasty (भरतर्षभ), give up (प्रजहि परित्यज) desire (कामं) by oneself (आत्मनः), which is certainly (हि) sinful in its conduct (पाप्मानं पापाचारं), this enemy under discussion (एनं प्रकृतं वैरिणं).

Knowledge (ज्ञानम्), which is the understanding of the Self from scriptures and the teacher (ज्ञानं शास्त्रतः आचार्यतः च आत्मादीनाम् अवबोधः), the realisation of that is wisdom (विज्ञानं विशेषतः तदनुभवः) -- give up oneself (प्रजहि आत्मनः परित्यज) that (desire) which is certainly (हि) a destroyer of both knowledge and wisdom (ज्ञानविज्ञानयोः) that are the causes for liberation (श्रेयःप्राप्तिहेत्वोः)—this is the meaning (इत्यर्थः).

It has thus been said (इत्युक्तम्): having controlled the senses first (इन्द्रियाणि आदौ नियम्य), give up the desire (कामं जहिहि), which is the enemy (शत्रुं). In this matter (तत्र), (the question arises): resorting to what (किमाश्रयः), desire (कामं) should be given up (जह्यात्)? It is said (इत्युच्यते).

Notes: Control starts from sense organs, then mind and lastly the intellect

Sri Krishna gives the remedy here - how to get back control on these faculties that have now been captured by kama or even better what to do so that one would not even get into that situation in the first place. The method given here can be seen both as preventive and also curative.

The word आदौ means “in the beginning” - so this can mean even before the kama clouds the three faculties or it could mean after they have been captured by kama - in both cases, let your fight begin with this. Begin with what? Control the sense-organs - Among indriya, mana and buddhi, begin with the effort of controlling the sense organs. Why so? The reason is actually given in the next verse. We can describe this as an illustration. For example, if you want to capture a town or a fort, you first attack that which is the outermost part and accessible. The innermost part can be reached only when the outermost part has been captured by you. So here too, whatever is most tangible, is easier to handle, and hence the “outermost”, i.e. grossest, that you begin working to control. Sense organs are the most gross of the three and hence we begin first to apply control on them.

The word “this” (एनम्) is desire is called - पाप्मान and ज्ञानविज्ञाननाशन.

• पाप्मान - the one that is sinful as it makes a person commit sin 

• ज्ञानविज्ञाननाशन - 

  • शास्त्रतः आचार्यतः च आत्मादीनाम् अवबोधः इति ज्ञानं - the one that destroys the theoretical knowledge (ज्ञान) that one has got from Guru and scriptures that kama is an obstacle to moksha

  • विज्ञानं विशेषतः तदनुभवः - also the direct experience (विज्ञान) of that knowledge ज्ञान is विज्ञान. 

    • This is aparoxa-jnana, that “I am Brahman”, but that cannot be destroyed once it is there. So it means the rising of aparoxa-jnana is destroyed. 

    • The learnings from the experience of bearing the consequences of indulging in desires as suffering is destroyed.

प्रजहि हि OR प्रजहिहि

• प्रजहि हि - (you) destroy indeed

• प्रजहिहि -  (you) renounce

The root verbs are different for each of these words. Sankaracharya uses it as प्रजहिहि - परित्यज्य - having renounced.

इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः।

मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः।।3.42।।

(पण्डिताः) इन्द्रियाणि (देहात्) पराणि, मनः इन्द्रियेभ्यः परम्, बुद्धिः तु मनसः परा, यः तु बुद्धेः परतः सः आहुः। 

इन्द्रियाणि = sense organs, पराणि = superior, आहुः = (the learned ones) say, इन्द्रियेभ्यः = to sense organs, परम् = superior, मनः = mind, मनसः = to mind, तु = indeed, परा = superior, बुद्धिः = intellect, यः = the one who, बुद्धेः = to intellect, परतः = superior, तु = indeed, सः = He

(The learned ones) say sense organs are superior (to the body), the mind is superior to the sense organs, and the intellect is superior to the mind indeed, and the one who is superior to the intellect is He (the Self) indeed.

इन्द्रियाणि - इन्द्रिय, नपुं, प्र, बहु

पराणि - पर, नपुं, प्र, बहु

आहुः - ब्रू धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - ब्रूञ् व्यक्तायां वाचि - अदादिः, प्र-पु, बहु

इन्द्रियेभ्यः - इन्द्रिय, नपुं, पं, बहु

परम् - पर, नपुं, प्र, एक

मनः - मनस्, नपुं, प्र, एक

मनसः - मनस्, नपुं, पं, एक

तु - अव्ययम्

परा - पर, स्त्री, प्र, एक

बुद्धिः - बुद्धि, स्त्री, प्र, एक

यः - यद्, पुं, प्र, एक

बुद्धेः - बुद्धि, स्त्री, पं, एक

परतः - अव्ययम्, तद्धितान्तरूपाणि - पर + तसिल्

तु - अव्ययम्

सः - तद्, पुं, प्र, एक

इन्द्रियाणि श्रोत्रादीनि पञ्च देहं स्थूलं बाह्यं परिच्छिन्नं च अपेक्ष्य सौक्ष्म्यान्तरत्वव्यापित्वाद्यपेक्षया पराणि प्रकृष्टानि आहुः पण्डिताः। तथा इन्द्रियेभ्यः परं मनः संकल्पविकल्पात्मकम्। तथा मनसः तु परा बुद्धिः निश्चयात्मिका। तथा यः सर्वदृश्येभ्यः बुद्ध्यन्तेभ्यः आभ्यन्तरः यं देहिनम् इन्द्रियादिभिः आश्रयैः युक्तः कामः ज्ञानावरणद्वारेण मोहयति इत्युक्तम्। बुद्धेः परतस्तु सः सः बुद्धेः द्रष्टा परमात्मा।।ततः किम्

The five sense organs (इन्द्रियाणि श्रोत्रादीनि पञ्च), beginning with the ear, are considered superior (पराणि प्रकृष्टानि) to the gross body (देहं), which is gross, external, and limited (स्थूलं बाह्यं परिच्छिन्नं च)—from the standpoint of subtlety, internality, and pervasiveness (सौक्ष्म्य-अन्तरत्व-व्यापित्व-आदि अपेक्षया), say the wise (आहुः पण्डिताः). Similarly (तथा), the mind (मनः), of the nature of volition and vacillation (संकल्पविकल्पात्मकम्), is superior to the sense organs (इन्द्रियेभ्यः परं). Similarly (तथा), the intellect (बुद्धिः), which is of the nature of decisiveness (निश्चयात्मिका), is superior to the mind indeed (मनसः तु परा). The desire (कामः), which is engaged with the sense organs, etc. (इन्द्रियादिभिः आश्रयैः युक्तः), through the covering of knowledge (ज्ञानावरणद्वारेण) deludes (मोहयति) the embodied individual (यं देहिनम्) -  which is similarly (तथा यः) internal than all objects of perception ending with the intellect (सर्वदृश्येभ्यः बुद्ध्यन्तेभ्यः आभ्यन्तरः)—this has been said (इत्युक्तम्).

Beyond the intellect (बुद्धेः परतः), indeed (तु), is That (सः)—the Supreme Self who is the Witness (द्रष्टा परमात्मा). Then what? (ततः किम्).

Notes: The hierarchy of control is due to the hierarchy of subtlety, interiorness, pervasiveness among the parts of body-mind complex

The reason for why we should control indriya first is given here. This verse gives a hierarchy of superiority of our instruments based on this criterion:

1. Subtlety - सौक्ष्म्य - perceivability, more perceivable implies less subtle.

2. More Interior - अन्तरत्व - this is wrt which controls what, the one that controls is more interior.

3. Pervasiveness/Vastness- व्यापित्व - that which has more reach is more pervasive

इन्द्रियाणि (देहात्) पराणि - The verse simply says indriya are superior. To what is not said. Sankaracharya says, indriya is superior to the body. Sense organs are the subtle body, while the body is a gross perceivable entity - note the difference between Kathopanishad mantra (given below) and this one.

Indriya>Body

1. Subtlety - sense organs are subtle body while body is gross

2. Interior - Sense organs control the body through their golakas

3. Pervasiveness - Sense organs can sense away from body also

Mana>Indriya

1. Subtlety - mind perceives the functioning of sense organs

2. Interior - mind controls the sense organs

3. Pervasiveness - mind can reach much farther than sense organs

Buddhi > Manas 

1. Subtle - that which is more determinative and definitive is subtler than that which is vacillating.

2. Vast - intellect is always there as reflected consciousness in waking and dream states while the mind as thoughts of objects has presence and absence during these two states.

3. Inner

• buddhi evolves first and then manas - so it is closer to the Self

• Buddhi controls the mind as seen in metaphor of the chariot

The Self is figuratively said to be superior to buddhi - it is incomparable as one is mithya and the other is satya.

Self (सः) > Buddhi > Manas > Indriya > (Deha)

And kama conquers all the above entities except the embodied Self which is ever free. To be free of kama, therefore, one must resort to only that which is free of kama, the Self. Hence Self-knowledge alone makes one free of desire. The way to do that is to move up this hierarchy chain by controlling each faculty using the one that is immediately higher. So use the mind to control the sense organs from not indulging in sense objects, then use the buddhi to control the mind. Finally the buddhi is also controlled by resorting to the knowledge I am Brahman.

There are similar mantra in Kathopanishad 1.3.10-11:

इन्द्रियेभ्यः परा ह्यर्था अर्थेभ्यश्च परं मनः ।

मनसस्तु परा बुद्धिर्बुद्धेरात्मा महान्परः ॥१०॥

Higher than sense organs are the sense-objects, higher than sense objects is the mind, higher than mind is indeed intellect and higher than intellect is Mahat.

अर्थ - शब्द, स्पर्श, रूप, रस, गन्ध - is the property of तन्मात्र. Each तन्मात्र has a quality associated with it - आकाश has sound, etc. अर्थ is सूक्ष्म-पञ्च-महाभूत. तन्मात्र gives a meaning or a purpose to इन्द्रिय and hence it is called as अर्थ. 

महतः परमव्यक्तमव्यक्तात्पुरुषः परः ।

पुरुषान्न परं किंचित्सा काष्ठा सा परा गतिः ॥११॥

Higher than mahat is the unmanifested (Maya), higher than the unmanifested is Purusha, higher than Purusha there is nothing superior. That is the Highest, that is the goal.

These mantra are repeated in Kathopanishad 2.3.7-8:

इन्द्रियेभ्यः परं मनो मनसः सत्त्वमुत्तमम् ।

सत्त्वादधि महानात्मा महतोऽव्यक्तमुत्तमम् ॥७॥

Mind is superior to sense organs, intellect is superior to mind, mahat is superior to intellect and maya is superior to intellect.

अव्यक्तात्तु परः पुरुषो व्यापकोऽलिङ्ग एव च ।

यं ज्ञात्वा मुच्यते जन्तुरमृतत्वं च गच्छति ॥८॥

Consciousness is indeed superior to maya, it is pervasive indistinct, and which having known, the being will be free and becomes immortal.

In Kathopanishad mantra, the switch from individuality to totality is introduced, making it more complete.

एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना।

जहि शत्रुं महाबाहो कामरूपं दुरासदम्।।3.43।।

महाबाहो एवम् बुद्धेः परम् बुद्ध्वा आत्मानम् आत्मना संस्तभ्य कामरूपम् दुरासदम् शत्रुम् जहि । 

एवम् = in this way, बुद्धेः = to intellect, परम् = superior, बुद्ध्वा = having known, संस्तभ्य = having done the mind unwavering, आत्मानम् = the Self, आत्मना = by a purified mind, जहि = win, शत्रुम् = over the enemy, महाबाहो = O mighty-armed one, कामरूपम् = in the form of desire, दुरासदम् = difficult to conquer

O mighty-armed one! In this way, having known the Self to be superior to the intellect, having done the mind unwavering by a purified mind, you win over the enemy in the form of desire which is difficult to conquer.

एवम् - अव्ययम्

बुद्धेः - बुद्धि, स्त्री, पं, एक

परम् - पर, नपुं, द्वि, एक

बुद्ध्वा - अव्ययम्

संस्तभ्य - अव्ययम्, कृदन्तरूपाणि - सम् + स्तम्भ् + ल्यप् - ष्टभिँ प्रतिबन्धे - भ्वादिः

आत्मानम् - आत्मन्, पुं, द्वि, एक

आत्मना - आत्मन्, पुं, तृ, एक

जहि - हन् धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मै पदम् - हनँ हिंसागत्योः - अदादिः, म-पु, एक

शत्रुम् - शत्रु, पुं, द्वि, एक

महाबाहो - महाबाहु, पुं, सं, एक

कामरूपम् - कामरूप, पुं, द्वि, एक

दुरासदम् - दुरासद, पुं, द्वि, एक

एवं बुद्धेः परम् आत्मानं बुद्ध्वा ज्ञात्वा संस्तभ्य सम्यक् स्तम्भनं कृत्वा आत्मानं स्वेनैव आत्मना संस्कृतेन मनसा सम्यक् समाधायेत्यर्थः। जहि एनं शत्रुं हे महाबाहो कामरूपं दुरासदं दुःखेन आसदः आसादनं प्राप्तिः यस्य तं दुरासदं दुर्विज्ञेयानेकविशेषमिति।।

इति श्रीमत्परमहंसपरिव्राजकाचार्यस्य श्रीगोविन्दभगवत्पूज्यपादशिष्यस्यश्रीमच्छंकरभगवतः कृतौ श्रीमद्भगवद्गीताभाष्येतृतीयोऽध्यायः।।

In this way (एवं), having known (बुद्ध्वा) the Self (आत्मानं) as superior to the intellect (बुद्धेः परम्), and having done the mind unwavering (संस्तभ्य सम्यक्) by oneself (स्वेनैव) with a purified mind (संस्कृतेन मनसा) having focused well (सम्यक् आत्मानं समाधाय) - this is the meaning (इत्यर्थः), you must destroy (जहि) this enemy (एनं शत्रुं), O great-armed one (हे महाबाहो), which is of nature of desire (कामरूपं), and दुरासद — that whose comprehension is attained only with difficulty (दुःखेन आसदः आसादनं प्राप्तिः यस्य सः) and incomprehensible (दुर्विज्ञेय) because of its various forms (अनेकविशेषम्) (it takes).

Notes: Only by resorting to the Self can all desire be conquered - Self realisation alone gives perfect control over body-mind complex

In this way (एवं), having known (बुद्ध्वा) the Self (आत्मानं) to be superior to the intellect (बुद्धेः परम्), and having firmly steadied (संस्तभ्य सम्यक्) oneself alone (स्वेनैव), that is, having focused on the Self well (सम्यक् आत्मानं समाधाय) by a purified mind (आत्मना - संस्कृतेन मनसा) - nididhyasana - you must destroy (जहि) this enemy (एनं शत्रुं) through aparoxa jnana attained through samadhi.

The nitya-vairi of sadhaka in verse 2.39 has been again called here as shatru, the enemy, which is of this nature:

• कामरूपं - the nature of desire - same as in verse 2.39

• दुरासदं - दुःखेन आसदः आसादनं प्राप्तिः यस्य तं दुरासदं - दुरासद is that whose understanding is with difficulty, दुर्विज्ञेयानेकविशेषम् इति = incomprehensible because of various forms it takes.

With conquering kama, then verse 2.55 - यदा सर्वान् मनोगतान् कामान् प्रजहाति and verse 2.59 - रसः परम् दृष्ट्वा निवर्तते become valid for this sadhaka as he/she has become a स्थितप्रज्ञ.

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे कर्मयोगो नाम तृतीयोऽध्यायः ॥ ३॥