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॥

शास्त्रस्य = of the scripture, प्रवृत्तिनिवृत्तिविषयभूते = pertaining to the topic of action and withdrawal from action, द्वे बुद्धी = two types of knowledge, भगवता = by the Lord, निर्दिष्टे = presented, साङ्‍ख्ये बुद्धिः = Self-knowledge, योगे बुद्धिः इति च = knowledge related to Karma Yoga, तत्र = there, ‘प्रजहाति यदा कामान्’ (भ. गी. २ । ५५) इत्यारभ्य = beginning from ‘when one renounces desires’, etc. आ अध्यायपरिसमाप्तेः = to the end of the chapter, साङ्‍ख्यबुद्ध्याश्रितानां = those who are pursuing Self-knowledge, संन्यासं = renunciation, कर्तव्यम् = should be done, उक्त्वा = having said, तेषां = for them, तन्निष्ठतयैव = by abiding in that alone, च कृतार्थता = fulfillment, उक्ता = said, ‘एषा ब्राह्मी स्थितिः’ (भ. गी. २ । ७२) इति = ‘this is the state of (abiding in) Brahman’, अर्जुनाय च = and for Arjuna (or people like him), ‘कर्मण्येवाधिकारस्ते . . . मा ते सङ्गोऽस्त्वकर्मणि’ (भ. गी. २ । ४७) इति = ‘your right is for action alone …don’t get attached to inaction’, कर्मैव = action alone, कर्तव्यम् = should be done, उक्तवान् = said, योगबुद्धिमाश्रित्य = resorting to knowledge about Karma Yoga, न = not, तत एव = indeed from that, श्रेयः = liberation, प्राप्तिम् = obtaining, उक्तवान् = was said, तदेतदालक्ष्य = having receiving those (two knowledge), पर्याकुलीकृतबुद्धिः = disturbed mind, अर्जुनः = Arjuna, उवाच = said, कथं = why, भक्ताय श्रेयोर्थिने = for the devotee whose goal is liberation, यत् = which is, साक्षात् श्रेयःप्राप्तिसाधनं = the direct means for attainment of liberation, साङ्‍ख्यबुद्धिनिष्ठां = abiding in Self-knowledge, श्रावयित्वा = having taught, मां = me, कर्मणि = in action, दृष्टानेकानर्थयुक्ते = seen that it is endowed with various pitfalls, पारम्पर्येणापि = even in an indirect way, अनैकान्तिकश्रेयःप्राप्तिफले = in obtaining its fruit there is no guarantee of liberation, नियुञ्ज्यात् इति = persuading me, युक्तः पर्याकुलीभावः = with this disturbed state, अर्जुनस्य = of Arjuna, तदनुरूपश्च प्रश्नः = question capturing that state, ‘ज्यायसी चेत्’ (भ. गी. ३ । १) इत्यादिः = ‘if is greater …’, प्रश्नापाकरणवाक्यं = the statement as answer to the question, च = and, भगवतः = of Bhagavan, युक्तं = appropriate, यथोक्तविभागविषये शास्त्रे = two-fold division of the topic just as stated in the scripture

केचित्तु — अर्जुनस्य = Arjuna’s, प्रश्नार्थमन्यथा = question differently, कल्पयित्वा = having interpreted, तत्प्रतिकूलं = in discordance with that, भगवतः = of Bhagavan, प्रतिवचनं = answer, वर्णयन्ति = describe,

यथा च = and just as, आत्मना = by oneself, सम्बन्धग्रन्थे गीतार्थो = in the introductory note related to the message of Gita, निरूपितः = shown, तत्प्रतिकूलं च = and discordance with that (introductory note), इह पुनः = here again (Gita 3.1-3.3), प्रश्नप्रतिवचनयोः = in the form of question and answer, अर्थं = the meaning, निरूपयन्ति = will be revealed

कथम् = how, तत्र = in this matter, सम्बन्धग्रन्थे = in the introductory note, तावत् — सर्वेषामाश्रमिणां = of all the people who are in an ashrama (4 stages), ज्ञानकर्मणोः समुच्चयः = the combination of jnana and karma, गीताशास्त्रे निरूपितः अर्थः = the central message of Gita scripture is shown, इत्युक्तम् = said, पुनः = again, विशेषितं = specified, च = and, यावज्जीवश्रुतिचोदितानि कर्माणि = actions prescribed by srutis as long as one is living, परित्यज्य = having given up, केवलादेव ज्ञानात् = from knowledge alone (devoid of actions). मोक्षः प्राप्यते = liberation is attained, इत्येतत् = this message, एकान्तेनैव प्रतिषिद्धमिति = rejection completely, इह तु = but here (in third chapter), आश्रमविकल्पं = different ashramas, दर्शयता = shown, यावज्जीवश्रुतिचोदितानामेव कर्मणां = of the actions prescribed by srutis as long as one is living, परित्याग = renunciation, उक्तः = said, तत् = that being so, कथम् = how, ईदृशं = in this manner, विरुद्धमर्थम् = contradictory meaning, अर्जुनाय = to Arjuna, ब्रूयात् = should say, भगवान् = the Lord, श्रोता वा कथं विरुद्धमर्थमवधारयेत् = or how should Arjuna understand contrary meaning?

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 deeper 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 = is superior, चेत् = if, कर्मणः = than 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 into 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

ज्यायसी श्रेयसी = superior, चेत् यदि = if, कर्मणः सकाशात् = to action, ते तव = your, मता अभिप्रेता = opinion, बुद्धिः ज्ञानं = knowledge, हे जनार्दन। यदि = if, बुद्धिकर्मणी = knowledge and action, समुच्चिते इष्टे = combined is the intention, तदा = then, एकम् = one, श्रेयःसाधनम् इति = means for liberation, ‘कर्मणः ज्यायसी बुद्धिः इति’ = ‘knowledge superior to action’, कर्मणः = of action, अतिरिक्तकरणम् = doing separation, बुद्धेः = from knowledge, अनुपपन्नम् = improper, अर्जुनेन = by Arjuna, कृतम् = done, स्यात् = would have been, न = not, हि तदेव = indeed that alone, तस्मात् = therefore, फलतः = from the result, अतिरिक्तम् स्यात् = may be separated, तथा = similarly, च = and, कर्मणः = to action, श्रेयस्करी = superior, भगवता = by the Lord, उक्ता = has been said, बुद्धिः = knowledge, अश्रेयस्करम् = non-beneficial, च = and, कर्म = action, कुरु इति = do, माम् = me, प्रतिपादयति = instructed, तत् किम् नु = then what, कारणम् इति = reason, भगवतः = of the Lord, उपालम्भम् इव = like scolding, कुर्वन् = doing, तत् किं कस्मात् = why, कर्मणि = in action, घोरे क्रूरे = in cruel, हिंसालक्षणे = characteristic of violence, मां नियोजयसि केशव इति = O Keshava! engaging me, च = and, यत् आह = which he says, तत् च न उपपद्यते = and that will no be appropriate, अथ = then, स्मार्तेन एव कर्मणा समुच्चयः सर्वेषाम् = of all, भगवता = by Bhagavan, उक्तः = has been said, अर्जुनेन = by Arjuna, च = and, अवधारितः = grasped, चेत् = if, तत् किम् कर्मणि घोरे मां नियोजयसि (गीता 3.1) इत्यादि = “then why engaging me in terrible work”, etc., कथम् = how, युक्तम् = appropriate, वचनम् = word

किञ्च = further

If, O Janārdana, knowledge (बुद्धिः) is considered by you (ते मता) to be superior (ज्यायसी, श्रेयसी) to action (कर्मणः सकाशात्) ...

If the (Lord’s) intention is that both knowledge and action are to be pursued together (कर्मणी समुच्चिते इष्टे), then the means 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). (Moreover) from that (तस्मात्) (one mixed sadhana), there cannot be separate results (फलतः अतिरिक्तं स्यात्) (as it is only one sadhana).

Furthermore, if knowledge (बुद्धिः) has been declared (उक्ता) by Bhagavān to be superior (श्रेयस्करी) to action (कर्मणः), then (अर्जुन), as though doing a reproach of Bhagavan (भगवतः उपालम्भम् इव कुर्वन्), asks ‘what is the reason (तत् किम् नु कारणम्) that he instructs me (माम् प्रतिपादयति) to perform (कुरु) non-beneficial (अश्रेयस्करम्) action (कर्म)?’ And that (तत् च) ‘O Keśava, why do you engage me (मां नियोजयसि) in cruel, violent action (घोरे, हिंसालक्षणे कर्मणि)’ which Arjuna says (यत् आह) does not seem appropriate (न उपपद्यते) (if jnana-karma-samuccaya was intended).

However (अथ), if Bhagavān has indeed spoken (उक्तः) of a combination (समुच्चयः) of all duties (सर्वेषाम्) through scripturally enjoined action (स्मार्तेन एव कर्मणा), and Arjuna has understood this properly (अर्जुनेन अवधारितः चेत्), then how it would be appropriate (कथं युक्तं) for him to question: ‘Why are you engaging me in this terrible action?’ (तत् किम् कर्मणि घोरे मां नियोजयसि)?

Further …

Notes

This verse expresses Arjuna’s dilemma 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.
If a combination is not feasible, but a choice of doing only one is feasible: One can choose between the two as per their wish and stick to it for life.
There are no choices, but one’s temperament makes one qualify to practise one alone. If so, then tell me what is applicable to me.

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:

Verse 2.52 - Karma Yoga gives निर्वेद, which is dispassion or चित्त-शुद्धि. This is the goal achieved by a Karma-yogi.
Verse 2.53 - Jnana Yoga gives liberation. This verse states a vividisha-sannyasi obtains atma-jnana as aparoxa-jnana in samadhi.
Verses 2.55-2.72 - Abidance in that 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.

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:

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.
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:

Attainment of the highest goal
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 = like, व्यामिश्रेण वाक्येन = by conflicting statements, बुद्धिम् = intellect, मोहयसि = confuse me, इव = like, 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 seemingly confusing my intellect. Having ascertained that 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, प्र, 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

व्यामिश्रेणेव यद्यपि = even though, विविक्ताभिधायी = clear communicator, भगवान् = Bhagavan, तथापि = still, मम मन्दबुद्धेः = for my dull intellect, व्यामिश्रम् इव = as though confusing, भगवत् वाक्यं = the words of Bhagavan, प्रतिभाति = appears, तेन = by that, मम = my, बुद्धिं मोहयसि इव = as though you are confusing my understanding, मम बुद्धिव्यामोहापनयाय = for the removal of confusion of my intellect, हि = since, प्रवृत्तः = engaged, त्वं = you, तु कथं मोहयसि = then how can you confuse me, अतः = therefore, ब्रवीमि = I tell, बुद्धिं मोहयसि इव = as though conusing intellect, मे मम इति = my, त्वं तु = but you, भिन्नकर्तृकयोः = due to their doers being different, ज्ञानकर्मणोः = of jnana yoga and karma yoga, एकपुरुषानुष्ठानासंभवं = impossible to be followed by one person, यदि मन्यसे = if you consider, तत्र एवम् सति = that being so, तत् तयोः = of the two, एकं बुद्धिं कर्म वा = knowledge or action, इदम् एव = this alone, अर्जुनस्य = for (of) Arjuna, योग्यं = appropriate, बुद्धिशक्त्यवस्थानुरूपम् इति = in line with the capability of intellect, निश्चित्य वद ब्रूहि = say, येन ज्ञानेन कर्मणा वा अन्यतरेण = following knowledge or action by which, श्रेयः = liberation, अहम् = I am, आप्नुयां प्राप्नुयाम् इति = will attain, यत् उक्तम् = which was said, तत् अपि = that also, न उपपद्यते = not obtainable, यदि हि = indeed if, कर्मनिष्ठायाम् = in practising karma yoga, गुणभूतम् = in a supporting manner, अपि ज्ञानम् = knowledge also, भगवता = by Bhagavan, उक्तम् स्यात् = may have been said, तत् = then, कथम् = how, तयोः एकम् वद इति = of the two tell one, एकविषया एव अर्जुनस्य = of Arjuna, शुश्रूषा स्यात् = will question be of focusing on one, न हि = indeed not, भगवता = by Bhagavan, पूर्वम् उक्तम् = said earlier, अन्यतरदेव = one of the, ज्ञानकर्मणोः = knowledge and action, वक्ष्यामि = I will tell, न एव = not indded, द्वयम् इति = two, येन = by which, उभयप्राप्त्यसंभवम् = the impossibilty of getting both, आत्मनः = for oneself, मन्यमानः = thinking, एकम् एव = one alone, प्रार्थयेत् = asked, प्रश्नानुरूपम् = in line with the question, एव = indeed, प्रतिवचनम् = the answer, श्रीभगवान् = Sri Bhagavan, उवाच = said

(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) in removing the delusion of my intellect (मम बुद्धिव्यामोहापनयाय), how then can you confuse me (तु कथं मोहयसि)? Therefore (अतः), I say (ब्रवीमि): You appear to confuse my intellect (बुद्धिं मोहयसि इव मे).’

But if you consider (त्वं तु यदि मन्यसे) that jñāna yoga and karma yoga (ज्ञानकर्मणोः), being undertaken by different types of individuals (भिन्नकर्तृकयोः), are impossible to be practiced 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 as supportive (गुणभूतम्) in the pursuit of karma (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 gaining both (उभयप्राप्ति) is impossible (असंभवम्) for oneself (आत्मनः), should request (प्रार्थयेत्) one alone (एकम् एव) (to be taught). Hence, Śrī Bhagavān replies accordingly (प्रतिवचनम् उवाच) in-line with the question (प्रश्नानुरूपम्).

Notes

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 = two kinds, निष्ठा = steadfastness, पुरा = old, प्रोक्ता = were spoken of, मया = by me, अनघ = O sinless one, ज्ञानयोगेन = by Jnana Yoga, सांख्यानां = of the Sankhyas, कर्मयोगेन = by Karma Yoga, योगिनाम् = of the yogis

Sri Bhagavan said - O sinless one! In ancient times, in this world two kinds of steadfastness were spoken of by me. By Jnana yoga for the Sankhyas and by Karma Yoga for the yogis.

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

लोके अस्मिन् शास्त्रार्थानुष्ठानाधिकृतानाम् = of those who are qualified to practice the meanings of the scriptures, त्रैवर्णिकानाम् = of the three varnas, द्विविधा द्विप्रकारा = two kinds, निष्ठा स्थितिः अनुष्ठेयतात्पर्यम् = established discipline for practice, पुरा पूर्वं = previously, सर्गादौ = during creation, प्रजाः = people, सृष्ट्वा = having created, तासाम् = their, अभ्युदयनिःश्रेयसप्राप्तिसाधनम् = a means for material welfare and liberation, वेदार्थसंप्रदायम् = the tradition of Vedanta, आविष्कुर्वता = revealing, प्रोक्ता मया = taught by me, सर्वज्ञेन ईश्वरेण = by the all-knower Ishvara, हे अनघ अपाप = O sinless one, तत्र = in those, का सा द्विविधा निष्ठा = what is that two-fold discipline, इत्याह = says, तत्र ज्ञानयोगेन ज्ञानमेव योगः तेन = by that practice which is knowledge itself, सांख्यानाम् अत्मानात्मविषयविवेकविज्ञानवताम् = of those who have knowledge of discrimination of the subject of Self and non-Self, ब्रह्मचर्याश्रमात् एव कृतसंन्यासानाम् = of those who have taken renunciation from brahmacharya ashrama, वेदान्तविज्ञानसुनिश्चितार्थानाम् = of those who are established firmly in the knowledge of Vedānta, परमहंसपरिव्राजकानाम् = of those who are wandering renunciates, ब्रह्मणि एव अवस्थितानाम् = of those established in Brahman alone, निष्ठा = discipline, प्रोक्ता = has been said.

कर्मयोगेन कर्म एव योगः कर्मयोगः तेन कर्मयोगेन = by that Karma Yoga which is action itself as practice, योगिनां कर्मिणाम् = for (of) those who perform action, निष्ठा = discipline, प्रोक्ता = was said, इत्यर्थः = this is the meaning, यदि च = and if, एकेन पुरुषेण = by one person, एकस्मै पुरुषार्थाय = for one goal of life (liberation), ज्ञानम् कर्म च समुच्चित्य = combination of knowledge and action, अनुष्ठेयम् = to be practised, भगवता = by Bhagavan, इष्टम् = intended, उक्तम् = was taught, वक्ष्यमाणम् = is going to be taught, वा = or, गीतासु वेदेषु च = in Gita and in Vedas, उक्तम् = presented, कथम् = how, इह = here, अर्जुनाय उपसन्नाय प्रियाय = for Arjuna who is devoted and dear, विशिष्टभिन्नपुरुषकर्तृके = by two different kinds of people, एव ज्ञानकर्मनिष्ठे = discipline of knowledge and action, ब्रूयात् = would say.

यदि = if, पुनः = again, अर्जुनः = Arjuna, ज्ञानम् कर्म च द्वयम् श्रुत्वा = having heard knowledge and action, स्वयमेव अनुष्ठास्यति = will practice them himself, अन्येषाम् तु = but for all others, भिन्नपुरुषानुष्ठेयताम् = to be practised by different people, वक्ष्यामि इति = will teach, मतम् भगवतः कल्प्येत = Bhagavan’s teaching is suggested, तदा = then, रागद्वेषवान् = with likes and dislikes, अप्रमाणभूतः = to be unreliable, भगवान् कल्पितः स्यात् = Bhagavan will be assumed, तत् च अयुक्तम् = and that is inappropriate, तस्मात् कयापि युक्त्या न समुच्चयः ज्ञानकर्मणोः = therefore, practicing knowledge and action together by anyone is illogical, यत् अर्जुनेन उक्तम् = which was said by Arjuna, कर्मणः ज्यायस्त्वम् बुद्धेः = superiority of knowledge to action, तत् च = and that, स्थितम् = valid, अनिराकरणात् = due to it not being refuted, तस्याः च = and those, ज्ञाननिष्ठायाः = disciplined in jnana yoga, संन्यासिनाम् एव अनुष्ठेयत्वम् = should be observed by sannyasis alone, भिन्नपुरुषानुष्ठेयत्ववचनात् = from the statement that it has to be practised by different people, भगवतः एवम् एव अनुमतम् इति = this alone is the teaching of Bhagavan, गम्यते = to be understood.

माम् च = and me, बन्धकारणे कर्मणि एव नियोजयसि इति = you are engaging in only action that causes bondage, विषण्णमनसम् अर्जुनम् = depressed Arjuna, कर्म न आरभे इति = will not being action, एवं = in this way, मन्वानमालक्ष्य = thinking having recognised, आह भगवान् = Bhagavan says, ‘न कर्मणाम् अनारम्भात्’ इति = ‘not by abstaining from action’,

अथवा = or, ज्ञानकर्मनिष्ठयोः परस्परविरोधात् = due to the mutual contradiction of practising knowledge and action, एकेन पुरुषेण = by a single person, युगपत् = simultaneously, अनुष्ठातुम् अशक्यत्वे सति = impossible to practise, इतरेतरानपेक्षयोः एव = mutually exclusive indeed, पुरुषार्थहेतुत्वे = cause of attainment of liberation, प्राप्ते = when such a doubt arises attainment of goal of human life, कर्मनिष्ठाया = by the practice of action, ज्ञाननिष्ठाप्राप्तिहेतुत्वेन = due to it being the cause of attainment of practice of knowledge, पुरुषार्थहेतुत्वम् न स्वातन्त्र्येण = not an independent means for attainment of liberation, ज्ञाननिष्ठा तु = but the practice of knowledge, कर्मनिष्ठोपायलब्धात्मिका सती = having come by practice of action, स्वातन्त्र्येण पुरुषार्थहेतुः = is an independent cause for attainment of liberation, अन्यान् अपेक्षा इति = without requiring anything else, एतम् अर्थम् = this meaning, प्रदर्शयिष्यन् = presenting, आह भगवान् = Bhagavan says

O sinless one (अनघ), in this world (लोकेऽस्मिन्), for those qualified to engage in the study and practice of 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 told by me, the omniscient Lord (प्रोक्ता मया सर्वज्ञेन ईश्वरेण), previously (पूर्वम्), at the beginning of creation (सर्गादौ) after having created beings (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 the contemplatives (सांख्यानाम्), namely those who have the wisdom to discriminate between the Self and the not-Self (आत्मानात्मविषयविवेकविज्ञानवताम्), who have taken renunciation straight from the stage of celibacy (ब्रह्मचर्याश्रमात् एव कृतसंन्यासानाम् ), who are established firmly in the knowledge of Vedānta (वेदान्तविज्ञानसुनिश्चितार्थानाम्), who are wandering ascetics (परमहंसपरिव्राजकानाम्), and who are firmly abiding in Brahman alone (ब्रह्मणि एव अवस्थितानाम्) — for them, by Jnana Yoga, the practice through knowledge itself (ज्ञानमेव योगः तेन ज्ञानयोगेन), and for the yogis who are engaged in action (योगिनां कर्मिणाम्), by Karma Yoga, the practice through action itself (कर्म एव योगः कर्मयोगः तेन कर्मयोगेन), was taught. This is the intended meaning.

Now, 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 human goal (एकस्मै पुरुषार्थाय), and this was what was taught by Bhagavān (भगवता इष्टम् उक्तं) or going to be taught (वक्ष्यमाणम् वा), and if this had also been taught in the Gītā and the Vedas (गीतासु वेदेषु चोक्तम्), then how here (कथमिह), Bhagavān, addressing Arjuna — who is devoted and dear (उपसन्नाय प्रियाय) — speak (ब्रूयात्) of knowledge and action (ज्ञानकर्मनिष्ठे) as disciplines to be followed by two distinct types of individuals (विशिष्टभिन्नपुरुषकर्तृके)? If, after hearing both knowledge and action (ज्ञानम् कर्म च द्वयम् श्रुत्वा), Arjuna would still practice them both together (स्वयमेव अनुष्ठास्यति), but for all others it would be a teaching meant for mutually distinct practitioners (भिन्नपुरुषानुष्ठेयताम्). If so, then Bhagavān's teaching (मतं भगवतः) would seem imaginary (कल्प्येत), rendering Him (भगवान् कल्पितः स्यात्) then unreliable as one with likes and dislikes (तदा रागद्वेषवान् अप्रमाणभूतः). And that is unacceptable (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, 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 and karma yoga independently give liberation: Alternatively, because knowledge and action are mutually contradictory in their pursuit (due to their respective inner disciplines) (अथवा ज्ञानकर्मनिष्ठयोः परस्परविरोधात्), it is impossible for a single person to practice them simultaneously (एकेन पुरुषेण अनुष्ठातुम् अशक्यत्वे सति युगपत्) since they are mutually exclusive (इतरेतरानपेक्षयोः एव) and independently sufficient for the attainment of human goals (पुरुषार्थहेतुत्वे प्राप्ते). If such a doubt arises — whether the discipline of action leads to the discipline of knowledge and not directly to liberation (ज्ञाननिष्ठाप्राप्तिहेतुत्वेन पुरुषार्थहेतुत्वम् न स्वातन्त्र्येण) — then it must be understood that action (कर्मनिष्ठा) is not independently a means to liberation (स्वातन्त्र्येण पुरुषार्थहेतुत्वम् न), whereas the practice of knowledge (ज्ञाननिष्ठा तु), once attained through the help of action (कर्मनिष्ठोपायलब्धात्मिका सती), is independently efficacious (स्वातन्त्र्येण पुरुषार्थहेतुः). It requires no other support (अन्यानपेक्षा). Presenting this meaning, Bhagavān says (एतम् अर्थम् प्रदर्शयिष्यन् आह भगवान्).

Notes

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.

In this world, for 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), there is a twofold discipline (निष्ठा), a two-fold path intended for practice and spiritual stability. This knowledge of two-fold discipline is applicable in this world of humans alone as this is where effort can be put to gain purusharthas unlike in other higher or lower realms. This human world is karmabhumi where you can make it a yoga bhumi or bhoga bhumi as per your wish. That's why shastra applies only here, in this world of humans. 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). For those who aspire for निःश्रेयस, he gave the the two-fold discipline, निष्ठा, based on their temperaments which Sankara states as:

for the contemplatives (सांख्य), namely those who have the wisdom to discriminate between the Self and the not-Self (आत्मानात्मविषयविवेकविज्ञानवताम्), who have taken renunciation straight from the stage of celibacy (ब्रह्मचर्याश्रमात् एव), who are established firmly in the knowledge of Vedānta (वेदान्तविज्ञानसुनिश्चितार्थानाम्), who are wandering ascetics (परमहंसपरिव्राजकानाम्), and who 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 in 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, but generally the majority of sankhyas are sannyasis.

On the other hand, for the yogins 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 yogins are generally grihasthas although these days we see sannyasis being part of an organization are also karma yogis.

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

S.No.

Yoga-nishtha

Jnana-nishtha*

I look upon myself as a mumukṣu.

I look upon myself as nityamukta ātmā.

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)

I look upon mōkṣa as sādhyam or goal.

I look upon mōkṣa as my very svarūpam.

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 = from not beginning, नैष्कर्म्यम् = state of abiding in Brahman, पुरुषः = person, अश्नुते = attains, न = not, च = and, संन्यसनात् = from Sannyasa (external renunciation), एव = alone, सिद्धिम् = Brahman, समधिगच्छति = attains

A person does not attain Brahman from not beginning of actions. Neither does he attain Brahman 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

न कर्मणां क्रियाणां यज्ञादीनाम् = of actions such as panca-maha-yajna, इह = here, जन्मनि जन्मान्तरे वा = in this birth or other births (in the past), अनुष्ठितानाम् = performed, उपात्तदुरितक्षयहेतुत्वेन = by being the cause for removal of sins of past births, सत्त्वशुद्धिकारणानां = of the causes of purification of mind, तत्कारणत्वेन च = and by being the cause of such purification, ज्ञानोत्पत्तिद्वारेण = through the rise of knowledge, ज्ञाननिष्ठाहेतूनाम् = of being the cause for abidance in knowledge, ज्ञानमुत्पद्यते = Self-knowledge arises, पुंसां = of a person, क्षयात्पापस्य कर्मणः = of the action that removes the sins of past births, यथादर्शतलप्रख्ये पश्यत्यात्मानमात्मनि (महा0 शान्ति0 204।8) इत्यादिस्मरणात्

अनारम्भात् अननुष्ठानात् = from non-performance, नैष्कर्म्यं निष्कर्मभावं = state of being actionless, कर्मशून्यतां = devoid of action, ज्ञानयोगेन निष्ठां = practising jnana-yoga, निष्क्रियात्मस्वरूपेणैव अवस्थानमिति = established through I am of the nature of actionless, यावत् = as long as, पुरुषः = a person, न अश्नुते न प्राप्नोति = does not attain, इत्यर्थः = this is the meaning,

कर्मणामनारम्भान्नैष्कर्म्यं नाश्नुते इति = by not doing actions (as karma-yoga) one does not attain a state of not doing action (jnana-yoga), वचनात् = from statement, तद्विपर्ययात् = converse of that, तेषामारम्भात् = from doing those (actions as karma yoga), नैष्कर्म्यमश्नुते = state of not doing action is attained, इति गम्यते = is understood.

कस्मात् पुनः कारणात् = due to what reason again? कर्मणामनारम्भान्नैष्कर्म्यं नाश्नुते इति उच्यते = not doing actions (as karma-yoga) one does not attain a state of not doing action (jnana-yoga) is said, कर्मारम्भस्यैव = doing actions (as karma yoga) alone, नैष्कर्म्योपायत्वात् = due to being the means for state of being actionless (jnana yoga), न ह्युपायमन्तरेण उपेयप्राप्तिरस्ति = without the means, the goal is not obtained, कर्मयोगोपायत्वं = the state of karma yoga being the means, च = and, नैष्कर्म्यलक्षणस्य ज्ञानयोगस्य = of jnana yoga which is characterised by the state of being actionless, श्रुतौ = in sruti (Upanishad), इह च = and here (Gita), प्रतिपादनात् = from revelation,

श्रुतौ तावत् = firstly, in sruti, प्रकृतस्य आत्मलोकस्य वेद्यस्य = of the consciousness of the Self, the subject matter, to be known, वेदनोपायत्वेन = by being the means to jnana yoga, तमेतं वेदानुवचनेन = that through this statement from Veda, ब्राह्मणा विविदिषन्ति यज्ञेन (बृह0 उ0 4।4।22) = ‘Brahmanas seek to know through yajna, (charity and austerity consisting in dispassionate enjoyment of sense objects)’, इत्यादिना कर्मयोगस्य = of Karma Yoga, ज्ञानयोगोपायत्वं = being a means for jnana yoga, प्रतिपादितम् = has been revealed.

इहापि च = and here also, संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः (गीता 5।6) = ‘O mighty-armed one! Renunciation (of all action as in jnana yoga) is difficult to attain without karma yoga’, योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये (गीता 5।11) = ‘the yogis do action without attachment for purification of mind’, यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् (गीता 18।5) इत्यादि = ‘sacrifice, charity and austerity, are purifiers of the wise people’ etc., प्रतिपादयिष्यति = will establish.

ननु च = and isn’t, अभयं सर्वभूतेभ्यो दत्त्वा नैष्कर्म्यमाचरेत् = after having given fearlessness to all beings (sannyasa ashrama ritual) one must follow jnana yoga, इत्यादौ = in such, कर्तव्यकर्मसंन्यासादपि = even by renunciation of actions that ought to be done, नैष्कर्म्यप्राप्तिं = attainment of jnana yoga discipline, दर्शयति = shown, लोके च = and in world, कर्मणामनारम्भान्नैष्कर्म्यमिति = by not doing action, one becomes actionless, प्रसिद्धतरम् = well known, अतश्च = and therefore, नैष्कर्म्यार्थिनः = those who want to be without action, किं कर्मारम्भेण इति प्राप्तम् = what is obtained by doing action, अत आह = therefore says, न च संन्यसनादेवेति = not by mere renunciation, नापि संन्यसनादेव केवलात् = from mere renunciation alone, कर्मपरित्यागमात्रादेव = by only giving up actions, ज्ञानरहितात् = without knowledge (and qualification to attain it), सिद्धिं = the goal, नैष्कर्म्यलक्षणां = of the characteristic of actionless, ज्ञानयोगेन = through jnana-yoga, निष्ठां = discipline, समधिगच्छति न प्राप्नोति = not attain, कस्मात् पुनः कारणात् = what is the reason again, कर्मसंन्यासमात्रादेव केवलात् = through mere renunciation of action alone, ज्ञानरहितात् = devoid of knowledge (or qualification for it), सिद्धिं नैष्कर्म्यलक्षणां = the goal of being actionless, पुरुषो = the person, नाधिगच्छति इति = does not attain, हेत्वाकाङ्क्षायामाह = curiosity to know the reason, says

Actions such as यज्ञs (rituals), whether performed in this birth or in previous ones (इह जन्मनि जन्मान्तरे वा), by being the cause for removal of accumulated sins (उपात्तदुरितक्षयहेतुत्वेन) and thus becoming causes for the purification of the mind (सत्त्वशुद्धिकारणानाम्), by indirectly causing the rise of knowledge (ज्ञानोत्पत्तिद्वारेण), they serve as the causes that lead to abiding in knowledge (ज्ञाननिष्ठाहेतूनाम्) leading to Self-knowledge arising in a person (ज्ञानम् उत्पद्यते पुंसाम्). As the smṛti says: “Just as one sees the Self in the Self as clearly as in a mirror” (“यथादर्शतलप्रख्ये पश्यत्यात्मानमात्मनि” – महा. शान्ति. २०४।८).

From the non-performance (अनारम्भात्) or absence of such karmas (अननुष्ठानात्), one does not attain (न अश्नुते) the state of actionlessness (नैष्कर्म्यम् निष्कर्मभावम्), which is without 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). This is the meaning (इत्यर्थः) of the statement: “Not by abstaining from action does a person attain actionlessness” (“कर्मणामनारम्भान्नैष्कर्म्यं नाश्नुते” – गीता ३।४).

From this statement (वचनात्), its converse (तद्विपर्ययात्) is understood—namely, that by undertaking such actions (तेषामारम्भात्) (as Karma Yoga), one attains actionlessness (नैष्कर्म्यमश्नुते इति गम्यते) (through Jnana Yoga). Why again (कस्मात् पुनः कारणात्) is it said that actionlessness (नैष्कर्म्यम्) is not attained merely by refraining from action? Because performing action (कर्मारम्भस्यैव) is the means (उपायः) to that state of actionlessness (नैष्कर्म्योपायत्वात्) (through Jnana Yoga). Without the appropriate means (उपायम्), the goal (उपेयः) is not reached (न ह्युपायमन्तरेण उपेयप्राप्तिरस्ति). Thus, karma yoga (कर्मयोगः) is the means (उपायत्वम्) to the yoga of knowledge (ज्ञानयोगः), which is characterized by actionlessness (नैष्कर्म्यलक्षणः). This has been taught in the śruti (श्रुतौ) and also here in the Gītā (इह च प्रतिपादनात्). In the śruti, for instance, we see the statement that Brahmins seek to know the Self through yajña (तमेतं वेदानुवचनेन ब्राह्मणा विविदिषन्ति यज्ञेन – बृ.उ. ४।४।२२) and other karmas, showing that karma yoga (कर्मयोगः) is a means (उपायः) to knowledge (ज्ञानयोगः).

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

पूर्वपक्षी - Now, is it not stated that one should, ‘after granting fearlessness to all beings follow the life of renunciation’ (अभयं सर्वभूतेभ्यो दत्त्वा नैष्कर्म्यमाचरेत्)? There too (इत्यादौ), it is shown (दर्शयति) that even by renouncing all obligatory actions (कर्तव्यकर्मसंन्यासात् अपि), one can attain the state of actionlessness (नैष्कर्म्यप्राप्तिः). In common experience also (लोके च), 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)?

सिद्धान्ती - Hence the verse says (अतः आह): Not by mere renunciation” (“न च संन्यसनादेव” – गीता ३।४). That is, not by mere renunciation alone (नापि संन्यसनात् एव केवलात्), not merely by giving up actions (कर्मपरित्यागमात्रात् एव), without knowledge (ज्ञानरहितात्) (or qualified to attain it - ज्ञानयोग्यतारहितात्), does one attain the goal (सिद्धिं) characterized by actionlessness (नैष्कर्म्यलक्षणाम्), through establishment in knowledge (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 (ज्ञानरहितात्), a person (पुरुषः) does not attain (नाधिगच्छति) that goal (सिद्धिं)? The Lord addressing this question says (हेत्वाकाङ्क्षायाम् आह).

Notes

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, a सक्षात्-साधना (direct method) of नैष्कर्म्य, and hence will not attain नैष्कर्म्य. Any person, who is qualified for doing action, by abandoning action, will not attain Brahman.

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 of I am an individual, simply gives up नियत-कर्म, but is not qualified to practice ज्ञान-योग or has not attained ज्ञान, such a person having given up the only avenue of growth as Karma Yoga will therefore not attain Brahman (and its intermediary step of performing Jnana Yoga also).

Lōkyatē anubhūyatē sarvam yēna tat lōkaḥ - this is caitanya - 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

न = not, हि यस्मात् = since, क्षणमपि कालं = moment, जातु कदाचित् = ever, कश्चित् = any person, तिष्ठति = remains, अकर्मकृत् सन्= being without doing any action, कस्मात् = why? कार्यते प्रवर्त्यते = goaded, हि यस्मात् = since, अवश एव अस्वतन्त्र एव = not independent, कर्म सर्वः प्राणी = being, प्रकृतिजैः प्रकृतितो जातैः सत्त्वरजस्तमोभिः गुणैः = by the gunas sattva-rajas-tama that are born out of Prakriti, अज्ञ इति वाक्यशेषः = the remaining statement except for a jnani, यतो वक्ष्यतिगुणैर्यो न विचाल्यते इति = because (he is) one who will not be affected by gunas will be told, सांख्यानां पृथक्करणात् = due to the jnanis being exempted, अज्ञानामेव हि कर्मयोगः न ज्ञानिनाम् = karma yoga is for ignorant ones alone but not for the wise ones, ज्ञानिनां = of the wise ones, तु = indeed, गुणैरचाल्यमानानां = not affected by gunas, स्वतश्चलनाभावात् = by nature having no identification, कर्मयोगो नोपपद्यते = Karma Yoga is not required, तथा च व्याख्यातम् वेदाविनाशिनम् इत्यत्र = and similarly has been spoken there in वेदाविनाशिनम् (2.21), यत्त्वनात्मज्ञः = but one who is ignorant of Self, चोदितं कर्म नारभते इति = niyata karma does not begin, तदसदेवेत्याह = that is detrimental, (the Lord) says.

Since no one (कश्चित्) can remain (तिष्ठति) even for a moment (क्षणमपि कालं) without action (अकर्मकृत्), because (हि यस्मात्) everyone is indeed not independent (अवश एव, अस्वतन्त्र एव), all beings (सर्वः प्राणी) are 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 (वाक्यशेषः), since the wise (ज्ञानी) will later be described as unaffected by the guṇas (गुणैः यः न विचाल्यते इति वक्ष्यति). Therefore, due to the exclusion of the wise (सांख्यानां पृथक्करणात्), it is stated that karma yoga (कर्मयोगः) is indeed only for the ignorant (अज्ञानामेव), and not for the wise (न ज्ञानिनाम्). For the wise (ज्ञानिनां), who are not affected by the guṇas (गुणैः अचाल्यमानानां) and who by nature do not identify with the body-mind (स्वतः चलनाभावात्), karma yoga is not required (कर्मयोगो न उपपद्यते). This was also explained earlier (तथा च व्याख्यातम्) in the verse beginning with “वेदा विनाशिनम्” (2.21). But if a person ignorant of the Self (अनात्मज्ञः) fails to begin the prescribed karma (नियतं कर्म) when enjoined (चोदितं), that omission is condemned (तदसदेव), says the Lord (इत्याह).

Notes

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 = karmendriyas, संयम्य = having restrained, यः = who, आस्ते = sits, मनसा = mentally, स्मरन् = thinks, इन्द्रियार्थान् = of sense objects, विमूढात्मा = deluded mind, मिथ्याचारः = hypocrite, सः = he, उच्यते = is said

The deluded person, who having restrained the karmendriyas, remains mentally thinking of sense objects 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 ॥

कर्मेन्द्रियाणि हस्तादीनि = hands, etc., संयम्य संहृत्य = having withheld, यः आस्ते तिष्ठति = the one who remains, मनसा = with mind, स्मरन् चिन्तयन् = thinking, इन्द्रियार्थान् विषयान् = objects, विमूढात्मा विमूढान्तःकरणः = deluded inner instrument, मिथ्याचारो मृषाचारः = follower of falsehood, पापाचारः = following sin, सः उच्यते = he is said

The one who, having restrained (संयम्य) the organs of action (कर्मेन्द्रियाणि) like the hands and so on (हस्तादीनि), remains (आस्ते) thinking (स्मरन्, चिन्तयन्) of the sense objects (इन्द्रियार्थान्), is a person (विमूढात्मा) whose inner instrument (अन्तःकरण) is deluded. Such a person is said (उच्यते) to be a hypocrite (मिथ्याचारः), living in falsehood (मृषाचारः) and given to sinful conduct (पापाचारः).

Notes

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 karmendriyas, 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 karmendriyas, 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 —

यस्तु पुनः = again the one who, कर्मण्यधिकृतः = one qualified for action,अज्ञः = ignorant one, बुद्धीन्द्रियाणि = jnanendriya, मनसा नियम्य = with mind having controlled, आरभते = begins, अर्जुन = O Arjuna, कर्मेन्द्रियैः = by karmendriya, वाक्पाण्यादिभिः = by speech, hands, etc., किमारभते = what he begins, इत्याह = says, — कर्मयोगम् = Karma Yoga, असक्तः सन् = being unattached, फलाभिसन्धिवर्जितः = devoid of expectations of fruits, सः विशिष्यते = he excels, इतरस्मात् मिथ्याचारात् = from the other one, the hypocrite.

यतः एवम् = because of this, अतः = therefore,

Again, the one who is qualified for action (कर्मण्यधिकृतः) and is still ignorant of the Self (अज्ञः), but who, having controlled (नियम्य) the organs of knowledge (बुद्धीन्द्रियाणि) through the mind (मनसा), engages in action (आरभते) using the organs of action (कर्मेन्द्रियैः) like speech and hands (वाक्पाण्यादिभिः), O Arjuna (अर्जुन), such a person is said to be practicing Karma Yoga (कर्मयोगम्). He performs action (कर्म) while being unattached (असक्तः सन्), devoid of any expectation of results (फलाभिसन्धिवर्जितः). Such a person excels (सः विशिष्यते) compared to the other one—the hypocrite (मिथ्याचारात्). Because this is so (यतः एवम्), therefore (अतः), the life of engaged, detached action is superior to mere inaction with mental indulgence.

Notes

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 —

नियतं नित्यं = obligatory, शास्त्रोपदिष्टम् = ordained by scriptures, यो = the one who, यस्मिन् कर्मणि = in whichever action, अधिकृतः = = is qualified, फलाय च = and for the fruit, अश्रुतं = unheard of, तत् = that, नियतं कर्म = is नियत-कर्म, तत् = that, कुरु त्वं = you do, हे अर्जुन = O Arjuna, यतः = since, कर्म = action, ज्यायः अधिकतरं फलतः = greater result, हि यस्मात् = since, अकर्मणः अकरणात् अनारम्भात् = than inaction, not begun, कथम् = how, शरीरयात्रा शरीरस्थितिः = maintenance of the body, अपि = even,च ते तव = your, न प्रसिध्येत् प्रसिद्धिं न गच्छेत् = will not take place, अकर्मणः अकरणात् = from inaction, अतः = therefore, दृष्टः = is seen, कर्माकर्मणोर्विशेषो = the difference between action and inaction, लोके = in this world

यच्च मन्यसे = and if you think, बन्धार्थत्वात् = due to being the cause of bondage, कर्म न कर्तव्यमिति = action should not be done, तदप्यसत् = that is also wrong, कथम् = why

The action that is obligatory (नियतं नित्यं), prescribed by the scriptures (शास्त्रोपदिष्टम्), and for which one is qualified (अधिकृतः), even when its result is unheard of (अश्रुतं फलाय च), is called niyata karma (नियतं कर्म). That action, O Arjuna (हे अर्जुन), you must perform (कुरु त्वं). Why? Because action (कर्म) produces a greater result (ज्यायः फलतः) than inaction or non-performance (अकर्मणः अकरणात्). Even the maintenance of the body (शरीरयात्रा) will not be possible (न प्रसिध्येत्) without action (अकर्मणः). Therefore (अतः), in this world (लोके), the distinction (विशेषः) between action and inaction (कर्माकर्मणोः) is well established (दृष्टः).

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

Notes

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 - 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।।

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

यज्ञार्थात् = For the sake of yajna (God), कर्मणः = actions, अन्यत्र = other than, लोकः = individual, अयम् = this, कर्मबन्धनः = the one bound by action, तदर्थं = for Him, कर्म = action, कौन्तेय = O Kaunteya, मुक्तसंगः = free from attachment, समाचर = you perform well

This person who performs actions other than for the sake of the Lord, is the one bound by actions. O Kaunteya! You perform actions well for 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 —

‘यज्ञो वै विष्णुः’ (तै. स. १ । ७ । ४) इति = ‘yajna is Vishnu’, श्रुतेः = from sruti, यज्ञः ईश्वरः = yajna as Ishvara, तदर्थं = for the purpose of that (Ishvara), यत् क्रियते = what (action) one does, तत् यज्ञार्थं कर्म = that (action) is यज्ञार्थं कर्म, तस्मात् कर्मणः = other than that action, अन्यत्र अन्येन कर्मणा = through other action, लोकः अयम् = this person, अधिकृतः कर्मकृत् = one who is qualified for doing action, कर्मबन्धनः कर्म बन्धनं यस्य सोऽयं कर्मबन्धनः = one whose bondage is action that person is this कर्मबन्धन, लोकः = the person, न तु यज्ञार्थात् = but not the यज्ञार्थ, अतः = therefore, तदर्थं यज्ञार्थं = for sacrifice, कर्म कौन्तेय = O Kaunteya!, मुक्तसङ्गः कर्मफलसङ्गवर्जितः सन् = being devoid of attachment to result of action, समाचर निर्वर्तय = may you perform

इतश्च = and from this, अधिकृतेन = by a qualified person, कर्म कर्तव्यम् = actions should be done

The statement from sruti - ‘yajño vai viṣṇuḥ’ (यज्ञो वै विष्णुः) from the Taittirīya Saṁhitā (तै. स. १ । ७ । ४) reveals that yajña is none other than Viṣṇu (विष्णुः), i.e., Īśvara (ईश्वरः). Therefore, any action (यत् क्रियते) done for that purpose (तदर्थं) — that is, for the sake of the Lord — is called yajñārthaṁ karma (यज्ञार्थं कर्म). Any other action (अन्येन कर्मणा), done for different motives and not for yajña, binds (कर्मबन्धनः) the person (लोकः अयम्) who is otherwise qualified for action (अधिकृतः कर्मकृत्), making him a karmabandha — one bound by action. Thus, O Kaunteya (कौन्तेय), you should perform (समाचर) action (कर्म) for yajña (यज्ञार्थं), i.e., for the Lord (तदर्थं), being free from attachment to the results (मुक्तसङ्गः कर्मफलसङ्गवर्जितः सन्).

Moreover (इतश्च), one who is qualified (अधिकृतेन) is obligated to act (कर्म कर्तव्यम्) -

Notes

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:

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).
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 the 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. So how do they do niyata karma even if they want to do it when they don’t even know what is in the 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.

One can even take लोकः as the world and कर्मबन्धः is that which binds

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 = wish fulfilling cow

In the ancient times, having created the people along with yajna, Prajapati said, may this (yajna) be your wish-fulfilling cow and you multiply by this (yajna).

सहयज्ञाः - सहयज्ञ, पुं, द्वि, बहु

प्रजाः - प्रजा, स्त्री, द्वि, बहु

सृष्ट्वा - अव्ययम्

पुरा - अव्ययम्

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 —

सहयज्ञाः यज्ञसहिताः = along with panca-maha-yajna, प्रजाः त्रयो वर्णाः ताः = those three varnas, सृष्ट्वा उत्पाद्य = having created, पुरा पूर्वं सर्गादौ = before in the beginning of creation, उवाच उक्तवान् = said, प्रजापतिः प्रजानां स्रष्टा = the creator of living beings, अनेन यज्ञेन = by this sacrifice, प्रसविष्यध्वं प्रसवः = वृद्धिः = उत्पत्तिः = production, तं कुरुध्वम् = you should do, एष यज्ञः = this panca-maha-yajna, वः युष्माकम् = yours, अस्तु भवतु = let it be, इष्टकामधुक् इष्टान् अभिप्रेतान् = desired, कामान् = objects of desire, फलविशेषान् = special results, दोग्धीति = giver, इष्टकामधुक् = is इष्टकामधुक्

कथम् = how

In the beginning of creation (पुरा सर्गादौ), the Creator of beings (प्रजापतिः प्रजानां स्रष्टा), having created the three varṇas (प्रजाः त्रयो वर्णाः ताः), along with pañca-mahā-yajña (सहयज्ञाः), said (उवाच), “By this yajña (अनेन यज्ञेन), may you all multiply (प्रसविष्यध्वं), that is, grow, increase, and prosper (प्रसवः = वृद्धिः = उत्पत्तिः). May this yajña (एष यज्ञः) be yours (वः अस्तु) — your means to fulfill all that you desire (इष्टकामधुक्), for it will become the giver (दोग्धा) of your cherished results (इष्टान् कामान् फलविशेषान्).” How?

Notes

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:

ब्रह्मयज्ञ - अध्यापनम् - study and teaching scriptures
पितृयज्ञ - तर्पणम् - shraddha and tarpana
दैवयज्ञ - होमः - homa ritual, also sandhyavandanam, agnihotra
भूतयज्ञ - offering food to living creatures
नृयज्ञ - अतिथि-पूजनम् - taking care of guests, specifically feed a brahmana before one eats (a ritual)

As laukika karma:

ब्रह्मयज्ञ - taking care of rishis, listening to their advice
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.
दैवयज्ञ - daily puja, bhajans, temple, listening to pravacanas
भूतयज्ञ - taking care of living beings by providing food, shelter or medical help, taking care of nature that supports all beings
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 praja 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 = to devas, भावयत = worship, अनेन = by this, ते = those, देवाः = devas, भावयन्तु = may nourish, वः = your, परस्परं = mutually, भावयन्तः = nourishing, श्रेयः = good, परम् = highest, अवाप्स्यथ = you all attain

By this, you all nourish the devas, and may those devas nourish you. Mutually nourishing, may you all 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—

देवान् इन्द्रादीन् = indra, etc., भावयत वर्धयत = may you nourish, अनेन यज्ञेन = by this panca-maha-yajna, ते देवा भावयन्तु आप्याययन्तु = they may nourish, वृष्ट्यादिना = with rain etc., वः युष्मान् = you all, एवं = in this manner, परस्परम् अन्योन्यं = mutually, भावयन्तः श्रेयः परं = the supreme good, मोक्षलक्षणं = characterised as moksha, ज्ञानप्राप्तिक्रमेण = by eventually gaining knowledge, अवाप्स्यथ = you all will attain, स्वर्गं = heaven, वा = or, परं श्रेयः = the highest good, अवाप्स्यथ = will attain

किञ्च = further

May you nourish (भावयत वर्धयत) the devas like Indra (देवान् इन्द्रादीन्) through this pañca-mahā-yajña (अनेन यज्ञेन). In turn, may those devas (ते देवा) nourish you all (वः युष्मान् भावयन्तु) by providing rain and other resources (वृष्ट्यादिना). Thus (एवं), by mutually supporting each other (परस्परं भावयन्तः), you will attain (अवाप्स्यथ) the supreme good (श्रेयः परं) — whether that is heaven (स्वर्गं वा) or the highest good (परं श्रेयः), which is mokṣa (मोक्षलक्षणं), attained through the gradual acquisition of knowledge (ज्ञानप्राप्तिक्रमेण).

Further (किञ्च),

Notes

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 = devas, दास्यन्ते = will give, यज्ञभाविताः = nourished by yajna, तैः = by them, दत्तान् = to the given objects, अप्रदाय = having not given, एभ्यः = to them, यः = one who, भुङ्क्ते = enjoys, स्तेनः = thief, एव = indeed, सः = he

The devas nourished by yajna will indeed give the desired enjoyments to you all. One who enjoys the objects given by them without having given back to them, is indeed a thief.

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 —

इष्टान् अभिप्रेतान् = desired, भोगान् = enjoyments, हि = indeed, वः युष्मभ्यं = for you all, देवाः = gods, दास्यन्ते वितरिष्यन्ति = will distribute, स्त्रीपशुपुत्रादीन् = spouse-property-progeny, etc., यज्ञभाविताः यज्ञैः = by the panca-maha-yajna, वर्धिताः = तोषिताः = pleased, इत्यर्थः = this is the meaning, तैः देवैः = by those gods, दत्तान् भोगान् = the enjoyments, अप्रदाय अदत्त्वा = after having not shared, आनृण्यमकृत्वा = not having cleared the debts, इत्यर्थः = this is the meaning, एभ्यः देवेभ्यः = for the gods, यः = the one who, भुङ्क्ते स्वदेहेन्द्रियाण्येव = one’s own body and sense organs alone, तर्पयति = pleases, स्तेन एव तस्कर एव = only a thief, सः देवादिस्वापहारी = a thief of what is due to devas, etc.

ये पुनः = again those who,

The pleased (वर्धिताः = तोषिताः) gods (देवाः) 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), through yajñas (यज्ञभाविताः यज्ञैः), that is, by performance of pañca-mahā-yajñas. This is the intended meaning (इत्यर्थः). But, the one who enjoys those pleasures (भुङ्क्ते) given by those gods (तैः देवैः दत्तान् भोगान्), without offering back (अप्रदाय अदत्त्वा), without having settled the debts (आनृण्यमकृत्वा) to them (एभ्यः देवेभ्यः), and merely satisfies his own body and sense organs (स्वदेहेन्द्रियाण्येव तर्पयति), that person (सः) is none other than a thief (स्तेन एव), a stealer of what belongs to the devas (देवादिस्वापहारी).

Notes

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 = free, सर्वकिल्बिषैः = by all sins, भुञ्जते = enjoy, ते = they, तु = but, अघम् = sin, पापाः = unholy people, ये = those who, पचन्ति = enjoy (cook), आत्मकारणात् = selfishly on their own (for their own sake).

The good partakers of remains of offerings through yajna 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 —

देवयज्ञादीन् निर्वर्त्य = having performed deva-yajna, etc., तच्छिष्टम् = remaining of that, अशनम् = enjoyment, अमृताख्यम् = is called amrta, अशितुं शीलं येषां ते = those who have habit to enjoy, they, यज्ञशिष्टाशिनः = are यज्ञशिष्टाशिनः, सन्तः = the good people, मुच्यन्ते = are freed, सर्वकिल्बिषैः सर्वपापैः = from all sins, चुल्ल्यादिपञ्चसूनाकृतैः = of five sources of violence such as fireplace, etc., प्रमादकृतहिंसादिजनितैश्च अन्यैः = violence done inadvertently and others, ये तु आत्मम्भरयः = those who are selfish, भुञ्जते = consumes, ते = they, तु अघं पापं स्वयमपि =even one’s own sins, पापाः = sinners, ये = those who, पचन्ति पाकं निर्वर्तयन्ति = they prepare food, आत्मकारणात् आत्महेतोः = for the purpose of oneself

इतश्च अधिकृतेन = done by the qualified person, कर्म = action, कर्तव्यम् = should be done, जगच्चक्रप्रवृत्तिहेतुर्हि = is indeed for maintenance of the cycle of the world, कर्म = action, कथमिति = how it is so, उच्यते = said

Those who, having performed deva-yajña and other obligatory sacrifices (देवयज्ञादीन् निर्वर्त्य), partake of what remains after the offering (तच्छिष्टम् अशनम्), that food is known as amṛta (अमृताख्यम्) — nectar. Those whose habit it is to consume such remnants (अशितुं शीलं येषां ते), they are called yajña-śiṣṭāśinaḥ (यज्ञशिष्टाशिनः), the partakers of what is left from yajña. These noble souls (सन्तः) are freed (मुच्यन्ते) from all sins (सर्वकिल्बिषैः), including those arising from the five daily unavoidable acts of violence (चुल्ल्यादिपञ्चसूनाकृतैः), such as using a hearth, grinding, sweeping, etc., and also from other harms committed inadvertently (प्रमादकृतहिंसादिजनितैः च अन्यैः).

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

Moreover (इतश्च), action (कर्म) should indeed be done (कर्तव्यम्) by one who is qualified (अधिकृतेन), because action is the very cause of the movement and continuation of the cycle of the world (जगच्चक्रप्रवृत्तिहेतुः हि कर्म). How this is so (कथमिति) is now being stated (उच्यते).

Notes

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 sense enjoyment one indulges in without sharing with others that enjoyment is a sin. If you cannot really offer materially directly to the needy, then at least offer money to annadana or as 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 yajna, भवति = comes, पर्जन्यः = rain, यज्ञः = yajna, कर्मसमुद्भवः = comes from action

Beings come from food, from rain comes food, rain comes from yajna and yajna 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 —

अन्नात् भुक्तात् = from the consumed food, लोहितरेतःपरिणतात् = converted into semen and egg, प्रत्यक्षं = clearly seen, भवन्ति जायन्ते = are born, भूतानि = living beings, पर्जन्यात् वृष्टेः = from rain, अन्नस्य सम्भवः अन्नसम्भवः = the origination of annam, यज्ञात् भवति पर्जन्यः, ‘अग्नौ प्रास्ताहुतिः सम्यगादित्यमुपतिष्ठते । आदित्याज्जायते वृष्टिर्वृष्टेरन्नं ततः प्रजाः’ (मनु. ३ । ७६) = oblations offered into the fire reach the Aditya devata, from Aditya devata rain is born, and from rain food, and from that living beings, इति स्मृतेः = from smrtis, यज्ञःअपूर्वम् = the word यज्ञ means पुण्य, स च यज्ञः कर्मसमुद्भवः = and that punya is born out of action, ऋत्विग्यजमानयोश्च व्यापारः कर्म = karma is the action done by priest and the sacrificer, तत् समुद्भवः = that which comes from that, यस्य यज्ञस्य अपूर्वस्य = which is yajna or apurva, स यज्ञः कर्मसमुद्भवः = that yajna is कर्मसमुद्भव तच्चैवंविधं = and that being this way, कर्म कुतो जातमित्याह from where the karma is born, (the Lord) says

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

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 (Akshara), तस्मात् = therefore, सर्वगतम् = all pervading, ब्रह्म = veda, नित्यम् = always, यज्ञे = in yajna, प्रतिष्ठितम् = be established

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

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 ॥

कर्म ब्रह्मोद्भवं ब्रह्म वेदः = Brahma is Veda, सः उद्भवः कारणं = that (Veda) is the cause, प्रकाशको = means of knowledge, यस्य = whose तत् कर्म = that action, ब्रह्मोद्भवं = is ब्रह्मोद्भवं, विद्धि विजानीहि = you know, ब्रह्म पुनः वेदाख्यम् = again called Veda, अक्षरसमुद्भवम् अक्षरं = ब्रह्म = परमात्मा = Bhagavan, समुद्भवो = the source, यस्य = whose, तत् = that, अक्षरसमुद्भवम् = is अक्षरसमुद्भव, ब्रह्म वेद = Brahma is Veda, इत्यर्थः = this is the meaning, यस्मात् = since, साक्षात् परमात्माख्यात् अक्षरात् = from the Supreme Self known as Immutable, पुरुषनिःश्वासवत् = like the breath of a person, समुद्भूतं = came about, ब्रह्म = Veda, तस्मात् = therefore, सर्वार्थप्रकाशकत्वात् = due to being illuminator of all objects, सर्वगतम् ; सर्वगतमपि सत् = being present everywhere, नित्यं सदा = always, यज्ञविधिप्रधानत्वात् = due to their focus on the injunctions of panca-maha-yajna, यज्ञे प्रतिष्ठितम् = are established in panca-maha-yajna

Action (कर्म) is said to have arisen from Brahma (कर्म ब्रह्मोद्भवम्), where Brahma refers to the Veda (ब्रह्म वेदः). That Veda (सः), which is the illuminator or means of knowledge (प्रकाशकः), is the very source (उद्भवः) of that action (तत् कर्म). You should know (विद्धि) that this action originates from Brahma, the Veda (ब्रह्मोद्भवम्).

Now again, the word Brahma refers to Veda (ब्रह्म पुनः वेदाख्यम्), and the Veda itself is said to have its origin in the Akṣara — the Immutable, which is the Supreme Self or Bhagavān (अक्षरसमुद्भवम् अक्षरं = ब्रह्म = परमात्मा = Bhagavān). That which arises from the Akṣara (whose source is Akṣara), is the Veda (तत् अक्षरसमुद्भवम् ब्रह्म वेद). This means that the Veda has emerged directly from the Supreme Self known as the Immutable (साक्षात् परमात्माख्यात् अक्षरात्), just as breath emerges from a person (पुरुषनिःश्वासवत् समुद्भूतं ब्रह्म).

Therefore (तस्मात्), the Vedas, which are present everywhere (सर्वगतम्) and always eternal (नित्यं सदा) — due to being the illuminator of all things (सर्वार्थप्रकाशकत्वात्) and due to their primarily teaching the performance of yajña (यज्ञविधिप्रधानत्वात्) — are said to be established in yajña (यज्ञे प्रतिष्ठितम्).

Notes

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 = wheel, न = not, अनुवर्तयति = follow, इह = here, यः = one who, अघायुः = life of sin, इन्द्रियारामः = reveling in senses, मोघम् = in vain, पार्थ = O Partha!, सः = he, जीवति = lives

In this manner, one who does not follow the (cosmic) wheel (of action), O Partha! such a person lives in vain living a life of sin and reveling in senses.

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

एवम् इत्थम् = in this manner, ईश्वरेण = by Ishvara, वेदयज्ञपूर्वक = by the means of panca-maha-yajna through Veda, जगच्चक्रं = universal cycle, प्रवर्तितं = maintained, न अनुवर्तयति = does not follow, इह लोके = in this world, यः = who, कर्मणि = in action, अधिकृतः सन् = being a qualified one (of the three varnas who accept Vedas), अघायुः अघं पापम् = the sin, आयुः जीवनं = the life, यस्य = whose, सः अघायुः = he is अघायु, पापजीवनः इति यावत् = sinful ife, इन्द्रियारामः इन्द्रियैः = by organs, आरामः आरमणम् आक्रीडा विषयेषु = revelry in objects, यस्य = whose, सः इन्द्रियारामः = he is इन्द्रियाराम, मोघं वृथा = waste, हे पार्थ स जीवति = O Partha, he lives

तस्मात् = therefore, अज्ञेन अधिकृतेन = by an ignorant qualified (belonging to three varnas) person, कर्तव्यम् एव कर्म = (niyata) karma (as yajna) alone should be done, इति प्रकरणार्थः = is the meaning of this section, प्राक् = before, आत्मज्ञाननिष्ठायोग्यताप्राप्तेः = the attainment of qualification for abiding in Self-knowledge, तादर्थ्येन कर्मयोगानुष्ठानम् = abidance in Karma Yoga, अधिकृतेन अनात्मज्ञेन = by the qualified one who is ignorant of the Self, कर्तव्यम् = should be done, एव = alone, इत्येतत् = this is the meaning, न कर्मणाम् अनारम्भात् इत्यतः आरभ्य = beginning from ‘न कर्मणाम् अनारम्भात्’ (3.4), शरीरयात्रा अपि च ते न प्रसिध्येत् अकर्मणः इति एवम् अन्तेन = in this way up to ‘शरीरयात्रा अपि च ते न प्रसिध्येत् अकर्मणः’ (3.8) as the end, प्रतिपाद्य = having taught (about Karma Yoga), यज्ञार्थात् कर्मणोऽन्यत्र इत्यादिना = beginning from ‘यज्ञार्थात् कर्मणोऽन्यत्र’, मोघं पार्थ स जीवति इत्येवमन्तेनापि = in this way up to ‘मोघं पार्थ स जीवति’ as the end, ग्रन्थेन = by the scripture, प्रासङ्गिकम् = incidentally, अधिकृतस्य अनात्मविदः = of the qualified ignorant ones, कर्मानुष्ठाने = in the discipline of action, बहु कारणम् = many reasons, उक्तम् = has been said

तदकरणे च = and by not doing that, दोषसंकीर्तनं = stating of faults, कृतम = was done, एवं = in this way, स्थिते किम् एवं प्रवर्तितं चक्रं = the maintenance of cycle, सर्वेणानुवर्तनीयम् = should be done by all, आहोस्वित् पूर्वोक्तकर्मयोगानुष्ठानोपायप्राप्याम् = of the one obtained by the means of practising karma yoga as previously stated (jnana yoga), अनात्मविदः = the knowers of non-Self, ज्ञानयोगेनैव निष्ठाम् = by that jnana yoga lifestyle alone, आत्मविद्भिः = by the knowers of the Self, सांख्यैः = by jnana-yogis, अनुष्ठेयाम् = practised, अप्राप्तेन = by one who not attained (jnana yoga), एव = alone, इत्येवम् अर्थम् = this idea, अर्जुनस्य = of Arjuna, प्रश्नम् = question, आशङ्क्य = having expected, स्वयमेव = by Himself, वा = or, शास्त्रार्थस्य = the meaning of scripture, विवेकप्रतिपत्त्यर्थम् एतं वै = for the clear distinction, तमात्मानं = that Self, विदित्वा = having known, निवृत्तमिथ्याज्ञानाः = freed from false knowledge, सन्तः = being, ब्राह्मणाः = those seekers of knowledge, मिथ्याज्ञानवद्भिः = by those who have false knowledge (I am individual and this is mine), अवश्यं = surely, कर्तव्येभ्यः पुत्रैषणादिभ्यो व्युत्थायाथ = having given up duties and desires for progeny, etc., भिक्षाचर्यं = practice of begging alms, शरीरस्थितिमात्रप्रयुक्तं = for the sake of maintenance of body, चरन्ति = do, न = not, तेषाम् = of those, आत्मज्ञाननिष्ठाव्यतिरेकेण = other than abiding in Self-knowledge (nididhyasana), अन्यत् कार्यमस्ति = other duty is, इत्येवं = in this way, श्रुत्यर्थम् = the meaning of Upanishad, इह = here, गीताशास्त्रे = in Gita scripture, प्रतिपिपादयिषिताम् = of the teaching, आविष्कुर्वन् = bringing to light, आह भगवान् = the Lord says

In this manner (एवम् इत्थम्), the universal cycle (जगच्चक्रं) was set in motion by Īśvara (ईश्वरेण) through the pañca-mahā-yajña as prescribed in the Vedas (वेदयज्ञपूर्वक). One who, though qualified by scriptural eligibility (अधिकृतः सन्), does not follow this cycle (न अनुवर्तयति) in this world (इह लोके), lives a sinful life (अघायुः), meaning a life whose very duration is tainted by sin (अघं आयुः). One who delights solely in sense pleasures (इन्द्रियारामः), reveling in objects through the senses (इन्द्रियैः विषयेषु आरामः), such a person lives in vain (मोघं जीवति), O Pārtha (हे पार्थ).

Therefore (तस्मात्), actions (कर्म) must be performed (कर्तव्यम् एव) by those who are qualified yet ignorant of the Self (अज्ञेन अधिकृतेन). This is the main purport of the current section (प्रकरणार्थः). Until one gains the qualification for the pursuit of Self-knowledge (आत्मज्ञाननिष्ठायोग्यताप्राप्तेः), one should remain engaged in karma yoga (तादर्थ्येन कर्मयोगानुष्ठानम्), which is prescribed for those who, though qualified, do not yet possess Self-knowledge (अनात्मज्ञेन अधिकृतेन कर्तव्यम् एव).

Beginning from “न कर्मणामनारम्भात्” (3.4) and culminating in “शरीरयात्रा अपि न प्रसिध्येत् अकर्मणः” (3.8), karma yoga was established as essential. Then, from “यज्ञार्थात् कर्मणोऽन्यत्र” (3.9) up to “मोघं पार्थ स जीवति” (3.16), the scripture provides many reasons (बहु कारणम्) for action by the qualified but ignorant (अधिकृतस्य अनात्मविदः) and outlines the consequences of non-performance (तदकरणे च दोषसंकीर्तनं).

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 jnana yoga which is practised by the knowers of the Self as jñāna-yogis (आत्मविद्भिः सांख्यैः) through the practice of knowledge alone (ज्ञानयोगेनैव) and which is attained by the means of practising karma yoga as previously stated (पूर्वोक्तकर्मयोगानुष्ठानोपायप्राप्याम्). Anticipating Arjuna’s question (अर्जुनस्य प्रश्नम् आशङ्क्य), or to clarify the intended purport of the śāstra (शास्त्रार्थस्य विवेकप्रतिपत्त्यर्थम्), Bhagavān Himself (स्वयमेव भगवान्) proceeds to teach (आह), making explicit (आविष्कुर्वन्) the intended conclusion of the Upaniṣadic vision (श्रुत्यर्थम् प्रतिपिपादयिषिताम्).

Those seekers of knowledge (ब्राह्मणाः), having realized the Self (तमात्मानं विदित्वा), and freed from false identification (निवृत्तमिथ्याज्ञानाः), renounce all worldly duties and desires such as for progeny (पुत्रैषणादिभ्यः व्युत्थाय), and live a life of alms (भिक्षाचर्यं), aimed solely at maintaining the body (शरीरस्थितिमात्रप्रयुक्तं). For such individuals (तेषाम्), other than abiding in the Self (आत्मज्ञाननिष्ठा), there is no further duty (अन्यत् कार्यम् न अस्ति). Thus (इत्येवं), the essence of the Upaniṣads (श्रुत्यर्थम्) is unfolded here (इह) in the scripture of the Gītā (गीताशास्त्रे).

Notes

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, but does not contribute towards well-being of the society, gods, ancestors, etc. - such a person is being called अघायु - अघं पापम् आयुः जीवनं यस्य सः अघायुः - the one whose life is full of sin. And such a person, who revels in sense enjoyments, इन्द्रियाराम, leads a life that is wasted - मोघ - 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
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 आत्मनि एव च सन्तुष्टः (स्यात्) तस्य कार्यम् न विद्यते।।3.17।।

यः = one who, तु = but, आत्मरतिः = delights in Self, एव = only, स्यात् = may be, आत्मतृप्तः = fulfilled in Self, च = and, मानवः = person, आत्मनि = in Self, एव = only, च = and, सन्तुष्टः = contented, तस्य = his, कार्यम् = duty, न = not, विद्यते = exist

But one who delights in Self, fulfilled in Self, and contented in Self alone, no duty exists for such a person.

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

यस्तु = but the one who is, सांख्यः = jnana yogi, आत्मज्ञाननिष्ठः = abiding in Self-Knowledge, आत्मरतिः आत्मन्येव रतिः न विषयेषु यस्य सः आत्मरतिः = the one whose enjoyment is in Self alone but not in objects, he is आत्मरति, एव स्यात् भवेत् = will be, आत्मतृप्तश्च आत्मनैव तृप्तः न अन्नरसादिना सः = he is satisfied by oneself, but not by taste of food, etc., मानवः मनुष्यः संन्यासी = jnana yogi, आत्मन्येव च संतुष्टः = and is satisfied in oneself alone, संतोषो = contentment, हि = indeed, बाह्यार्थलाभे = in acquisition of external objects, सर्वस्य = of every being, भवति = becomes, तमनपेक्ष्य = disregarding that, आत्मन्येव च = and in the Self alone, संतुष्टः = satisfied, सर्वतो = all forms, वीततृष्ण = fo beyond satisfaction, इत्येतत् = this is the meaning, यः = the one who, ईदृशः = is of this kind, आत्मवित् = the one realised the Self or practising abiding in the Self, तस्य = his, कार्यं करणीयं = to be done, न विद्यते नास्ति = is not there, इत्यर्थः = this is the meaning.

किञ्च = Further

But the one who is a jnana-yogi (सांख्यः), firmly established in Self-knowledge (आत्मज्ञाननिष्ठः), and who is a called आत्मरति - whose delight lies solely in the Self (आत्मन्येव रतिः) and not in external sense objects (न विषयेषु), who is satisfied in the Self alone (आत्मतृप्तः), but not through sensory enjoyments like the taste of food (न अन्नरसादिना), such a person (मानवः), being a renunciate (संन्यासी), is content within himself (आत्मन्येव संतुष्टः). Contentment (संतोषः) indeed arises for everyone (सर्वस्य) only through the acquisition of external objects (बाह्यार्थलाभे), but disregarding that (तमनपेक्ष्य), being content in the Self alone (आत्मन्येव संतुष्टः), and freed from all thirst or craving (सर्वतो वीततृष्णः), such a one (यः ईदृशः) is a knower of the Self (आत्मवित्). For such a person (तस्य), there is nothing remaining to be done (कार्यं न विद्यते), this is the meaning (इत्यर्थः).

Further (किञ्च)...

Notes

This verse and the next is about jnana-yogi and jnani who are sannyasi 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 - 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 - 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 - 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).

Manushya here means a renunciate - externally, one who has no craving for any objects and also has taken sannyasa vow. Such a one who has sadhana-caushtaya and due to the vow of sannyasa is not required to do karma yoga for citta-shudhi.

A grihastha jnani may however indulge in action as described in verse 3.20 later 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 does niyata karma for loka-sangraha. In Karma Yoga, the person has awareness of 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 even though externally both are doing niyata karma.

A note about jnan-yogis (not jnanis).

If they are sannyasi (internally and externally), then they are not required to do panca maha yajna. If they do, it is only for lokasangraha like jnani.
If they are sannyasi with only external renunciation, they are required to do panca maha yajna for citta-shuddhi as a karma yogi - this is modern concept of sannaysis engaging in service activities.
If they are grishastha with internal sannyasa, they also are required to do panca maha yajna like a karma yogi. But they don't do it for citta-shuddhi like karma yogi, they do it for loka-sangraha like a jnani or a jnana yogi sannyasi with internal sannyasa. So the method of karma yogi is followed but for the purpose of jnani/jnana-yogi sannyasi with internal sannyasa.

नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन।

न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः।।3.18।।

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

न = not, एव = alone, तस्य = his, कृतेन = gain by action done, अर्थः = purpose, न = not, अकृतेन = loss by action not done, इह = here, कश्चन = any, न = not, च = and, अस्य = of this (person), सर्वभूतेषु = on all beings, कश्चित् = any, अर्थव्यपाश्रयः = dependence for any purpose

There is no gain by an action done or no loss by an action not done for such a person. This person has no dependence for any purpose on anyone among all beings.

न - अव्ययम्

एव - अव्ययम्

तस्य - तद्, पुं, ष, एक

कृतेन

अर्थः - अर्थ, पुं, प्र, एक

न - अव्ययम्

अकृतेन

इह - अव्ययम्

कश्चन

न - अव्ययम्

च - अव्ययम्

अस्य - इदम्, पुं, ष, एक

सर्वभूतेषु - सर्वभूत, पुं, स, बहु

कश्चित्

अर्थव्यपाश्रयः

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

नैव तस्य परमात्मरतेः = of those who revel in the Self, कृतेन कर्मणा = by the action done, अर्थः प्रयोजनमस्ति = is no purpose, अस्तु तर्हि = then there may be, अकृतेन अकरणेन = by the non-performance, प्रत्यवायाख्यः अनर्थः = called paratyavaya sin, न अकृतेन = by the non-performance, इह लोके = in this world, कश्चन कश्चिदपि = even a wee bit, प्रत्यवायप्राप्तिरूपः = sin in the form of pratyavaya sin, आत्महानिलक्षणो वा = of the nature of harm to oneself, नैव अस्ति = is not there, न च अस्य = and of this person, सर्वभूतेषु ब्रह्मादिस्थावरान्तेषु भूतेषु = among the beings from Brahma to stump of a tree, कश्चित् अर्थव्यपाश्रयः प्रयोजननिमित्तक्रियासाध्यः = the goal attained by actions for the sake of some purpose, व्यपाश्रयः व्यपाश्रयणम् आलम्बनं = dependence, कञ्चित् भूतविशेषमाश्रित्य = depending on any particular being, न साध्यः कश्चिदर्थः अस्ति = there is no goal to be accomplished, येन = by which, तदर्था क्रिया = action for the purpose (of there goal), अनुष्ठेयास्यात् = may be there to be followed, न = not, त्वम् = you, एतस्मिन् = in that, सर्वतः = everywhere, संप्लुतोदकस्थानीये = comparable to vast water body, सम्यग्दर्शने = in proper vision (jnana yoga), वर्तसे = are, यतः = since, एवम् = in this way

For that one who delights in the Supreme Self (तस्य परमात्मरतेः), there is no purpose (नैव अर्थः) to be accomplished by the performance of action (कृतेन कर्मणा). Then, is there any harm such as pratyavāya (प्रत्यवायाख्यः अनर्थः) — the sin of omission — through non-performance (अकृतेन) (of panca maha yajna)? By not having done (न अकृतेन) (panca maha yajna), in this world (इह लोके), not even the slightest (कश्चन कश्चिदपि) sin in the form of pratyavāya (प्रत्यवायप्राप्तिरूपः), or of the nature of harm to oneself (आत्महानिलक्षणो वा), exists (नैव अस्ति) (for jnani). And for such a person (न च अस्य), there is no dependence whatsoever (कश्चित् अर्थव्यपाश्रयः) on all beings (सर्वभूतेषु) — from Brahmā down to trees and stumps (ब्रह्मादिस्थावरान्तेषु भूतेषु) for anything that which is to be accomplished by an action undertaken for the sake of some purpose or motive. There is no goal that must be accomplished, being dependent on any particular being (कञ्चित् भूतविशेषमाश्रित्य), for which there is an obligatory action is to be done (तदर्था क्रिया अनुष्ठेयास्यात्). But you (Arjuna) are not established in that vision (एतस्मिन् सम्यग्दर्शने) which is like the waters of a boundless lake (संप्लुतोदकस्थानीये); since it is this way …

Notes

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 fulfilment, 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.

An ajnani as a karmi invokes deities for fulfilment of desires. 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 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, 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 only unreal by themselves.

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 कर्म आचरन् (सन्) हि 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 = Supreme, आप्नोति = attain, पूरुषः = person

Therefore, perform your obligatory action always well unattached because performing action in a detached way, you will attain the Supreme Purusha.

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

तस्मात् = therefore, असक्तः सङ्गवर्जितः = without attachment, सततं सर्वदा = always, कार्यं कर्तव्यं = that should be done, नित्यं = compulsory, कर्म = actions, समाचर निर्वर्तय= perform, असक्तो = unattached, हि यस्मात् = because, समाचरन् = performing, ईश्वरार्थं = for the sake of Ishvara, कर्म कुर्वन् = doing action, परं मोक्षम् = liberation, आप्नोति = attins, पूरुषः = a person, सत्त्वशुद्धिद्वारेण = through purification of mind, इत्यर्थः = this is the meaning, यस्माच्च = and since

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

And since…

Notes

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.

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

कर्मणैव = through action alone, हि यस्मात् = since, पूर्वे क्षत्रियाः विद्वांसः = previous warriors who were wise, संसिद्धिं मोक्षं गन्तुम् = to attain liberation, आस्थिताः प्रवृत्ताः = they engaged, के = who? जनकादयः जनकाश्वपतिप्रभृतयः = Janaka, Ashvapati, etc.,

यदि = suppose, ते = they, प्राप्तसम्यग्दर्शनाः = the ones with right vision (jnani), ततः = then, लोकसंग्रहार्थं = for the sake of benefit of the world, प्रारब्धकर्मत्वात् = due to prarabdha karma, कर्मणा सहैव = with action alone, असंन्यस्यैव = without (external) sannyasa alone, कर्म = actions, संसिद्धिमास्थिताः = are attainers of liberation, इत्यर्थः = this is the meaning, अथ = now, अप्राप्तसम्यग्दर्शनाः = the ones without right vision (ajnani), जनकादयः = Janaka and others, तदा = then, कर्मणा = through action, सत्त्वशुद्धिसाधनभूतेन = that is a means for purification of mind, क्रमेण = gradually, संसिद्धिमास्थिताः = are attainers of liberation, इति व्याख्येयः श्लोकः = the verse states.

अथ = now, मन्यसे = you consider, पूर्वैरपि जनकादिभिः अजानद्भिरेव = by the ignorant ancestors like Janaka, कर्तव्यं कर्म कृतम् = having done obligatory actions, तावता = due to that reason, नावश्यमन्येन कर्तव्यं = surely should not be done by others, सम्यग्दर्शनवता = a jnani, कृतार्थेनेति = by the one who has attained the goal, तथापि = even then, प्रारब्धकर्मायत्तः = submitting to prarabdha karma, त्वं = you, लोकसंग्रहम् एव अपि लोकस्य उन्मार्गप्रवृत्तिनिवारणं लोकसंग्रहः = lokasangrah is removal of adharma tendency of this world, तमेवापि प्रयोजनं = even for the purpose of that, संपश्यन् = seeing, कर्तुम् अर्हसि = ought to do

लोकसंग्रहः = lokasangrah, किमर्थं कर्तव्य = for what purpose, इत्युच्यते = is said

Since (हि यस्मात्) the wise kings of the past (पूर्वे क्षत्रियाः विद्वांसः) engaged (आस्थिताः) in action (कर्मणा) alone to gain liberation (संसिद्धिं गन्तुम्). Who? Janaka, Ashvapati and others (जनकाश्वपतिप्रभृतयः).

Suppose (यदि) they were already endowed with right vision (प्राप्तसम्यग्दर्शनाः) - jnanis, then (ततः) as attainers of liberation (संसिद्धिम् आस्थिताः), they performed action without renouncing (असंन्यस्यैव) for the sake of benefiting the world (लोकसंग्रहार्थं), owing to the force of prārabdha karma (प्रारब्धकर्मत्वात्) - this is the meaning (इत्यर्थः).

Now (अथ), if they were not jñānīs (अप्राप्तसम्यग्दर्शनाः), then too they attained liberation gradually (क्रमेण) through karma (कर्मणा) which served as a means for purification of mind (सत्त्वशुद्धिसाधनभूतेन). Thus, this verse (श्लोकः) is to be interpreted (व्याख्येयः) in both ways.

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 (लोकसंग्रहम्) from sliding into adharma (लोकसंग्रहः = लोकस्य उन्मार्गप्रवृत्तिनिवारणम्).

And then (लोकसंग्रहः किमर्थं कर्तव्य इत्युच्यते)—the Gītā will explain what the purpose of lokasangraha truly is.

Notes

This verse highlights that even without taking up sannyasa ashrama, one can realise the Self as a grihastha.

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.
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 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:

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 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 - karma abhasa, but trying to abide in the knowledge “I am Brahman”. The momentum of actions continue as prarabdha karma.

Why is it rare to find this type of a jnana yogi who has not renounced duties 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 for whatever reason (prarabdha karma) maintain to be in grihastha hold even with that knowledge of that family is not mine and practice 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 thus consequently a grihastha jnani also.

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:

If a person approaches a jnani with wishes for material benefit, if the jnani blesses the person to be so, then the person will get those benefits. The jnani is now not an individual, but Ishvara is acting through that jnani - so a jnani’s wishes are actually Ishvara’s will. If it is true of material benefits, what to speak of when someone who is a sadhaka approaches jnani for atma-jnana? Even that will get facilitated smoothly for such a person. So a jnani is a blessing for all. In this form of lokasnagraha, a jnana yogi has no role.
A jnani does lokasangraha through actions in another way also. By merely engaging in panca maha yajna, the jnani becomes an inspiration and role model for all karma yogis and jnana yogis who are grihasthas. They look up to the jnani and motivate themselves to do panca maha yajna. A jnana-yogi, thus will perform actions consciously, due to inability to renounce externally (prarabdha karma), in the spirit of serving the world - this includes oneself and family also as they are truly the world, not I or mine as seen in karma yoga. So externally the jnana yogi and karma yogi will appear to be doing the same, but the internal awareness is very different for each.

The second line is a direct advice to Arjuna. Sri Krishna’s argument is this - Arjuna you are not qualified for jnana yoga, you should do karma yoga - this was stated in earlier verses. But even if you consider yourself to be a jnana-yogi, then you should still perform actions like how those Janaka etc. have done before and after liberation - for the benefit of the world - where the world means yourself, your family, the entire kingdom with all its people, with awareness that I am not this body and mind and all these relations and kingdom, etc. are not mine. The benefit you will be doing is that you will act as a role model for others and will make others also follow the path of action that is needed for them. This verse can also mean that Janaka and others have attained a purified mind that made them qualify for Jnana-Yoga, so you also do the same.

Who is 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 तत्तत् एव इतरः जनः (आचरति)। सः यत् प्रमाणम् कुरुते लोकः तत् (एव) अनुवर्तते।

यत् यत् = whatever, आचरति = does, श्रेष्ठः = the admired person, तत् तत् = that, एव = alone, इतरः = other (who admire), जनः = person, सः = he, यत् = which, प्रमाणम् = standard, कुरुते = does, लोकः = ordinary person (the world), तत् = that, अनुवर्तते = follows

Whatever the admired person does that alone the others follow. What the admired person holds as standard that alone 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

यद्यत् कर्म = whatever action, आचरति करोति = does, श्रेष्ठः प्रधानः = a prominent person, तत्तदेव कर्म = that action alone, आचरति = follows, इतरः अन्यः = the other, जनः तदनुगतः = follower, किञ्च = moreover, सः श्रेष्ठः = that prominent person, यत् प्रमाणं कुरुते = whatever accepts as the standard, लौकिकं वैदिकं वा = scriptural or mundane, लोकः = ordinary person, तत् अनुवर्तते तदेव प्रमाणीकरोति = accepts that alone as the standard, इत्यर्थः = this is the meaning, यदि अत्र = if in this matter, ते लोकसंग्रहकर्तव्यतायां = in their doing of benefit to the world, विप्रतिपत्तिः = doubt, तर्हि = then, मां किं न पश्यसि = why not you see me?

Whatever action (यद्यत् कर्म) a prominent person (श्रेष्ठः) performs (आचरति), that very action (तत्तदेव) is emulated (आचरति) by others (इतरः जनः). 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 purpose lokasangraha needs to be done and who should do it?

A grishastha jnana yogi/jnani does panca-maha-yajna as lokasangraha to motivate others to do the same so that they get benefitted by doing the same. 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 celebrities, even though have no strong moral background, have 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. Perhaps in this case a sreshtha is also benefited by simply trying to be a sreshtha 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 analysis - vicara or by preaching - pracaara, but by practising - aacaara. This is given in the next verse with Sri Krishna taking himself as an example of sreshtha. Sankaracharya says:

न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन।

नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि।।3.22।।

पार्थ मे त्रिषु लोकेषु किञ्चन कर्तव्यम् 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 = anything, न = not, अनवाप्तम् = that which has not been attained, अवाप्तव्यम् = should be attained, वर्ते = continued, एव = alone, च = and, कर्मणि = in action

O Partha! There is no duty for me in these three worlds and nothing that has not been attained is to be attained but I continue to do action alone.

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।।

न = not, मे मम = my, पार्थ = O Partha!, न अस्ति न विद्यते = not there, कर्तव्यं = should be done, त्रिषु अपि लोकेषु = even in the three worlds, किञ्चन किञ्चिदपि= even a wee bit, कस्मात् = why? न अनवाप्तम् अप्राप्तम् = not obtained, अवाप्तव्यं प्रापणीयम् = should be obtained, तथापि = even then, वर्ते एव = indeed engage, च = and, कर्मणि = in action, अहम् = I

O Partha (पार्थ), there is not (न अस्ति) even a single (किञ्चन) duty (कर्तव्यं) that should be done (कर्तव्यं) by Me (मे) in all the three worlds (त्रिषु अपि लोकेषु). Why (कस्मात्)? Because there is nothing that is not already obtained (न अनवाप्तम्), nor anything to be obtained (अवाप्तव्यं) for Me. Even so (तथापि), I still engage (वर्ते एव) in action (कर्मणि).

Notes

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 unachieved 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 putushartha 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 = continue, जातु = at any time, कर्मणि = in action, अतन्द्रितः = diligently (vigilantly, untiringly), मम = my, वर्त्म = path, अनुवर्तन्ते = will follow, मनुष्याः = humans, पार्थ = O Partha, सर्वशः = in every way.

If at any time I do not continue in any action diligently, then O Partha! All people will follow my path.

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 -

यदि = if, हि पुनः = in case, अहं न वर्तेय = I don’t remain, जातु कदाचित् = at any time, कर्मणि = in action, अतन्द्रितः अनलसः सन् = being diligent, मम श्रेष्ठस्य सतः वर्त्म मार्गम् = path of mine being a prominent one, अनुवर्तन्ते = follow, मनुष्याः = people, हे पार्थ = O Partha!, सर्वशः सर्वप्रकारैः = in every way.

तथा = then, च कः दोषः = what is the problem, इति आह = (the Lord) says

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

Then what is the problem with that (तथा च कः दोषः)? That is now explained (इति आह).

Notes:

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 = will ruin, इमे = these, लोकाः = worlds, न = not, कुर्याम् = perform, कर्म = action, चेत् = if, अहम् = I, सङ्करस्य = of admixture/confusion, च = and, कर्ता = doer, स्याम् = I shall become, उपहन्याम् = I shall be destroying, इमाः = these, प्रजाः = people

If I were not to do actions that need to be done, then these worlds will ruin and I shall be doer for admixture and destroying 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

उत्सीदेयुः विनश्येयुः = will perish, इमे सर्वे लोकाः = all these worlds, लोकस्थितिनिमित्तस्य कर्मणः अभावात् = due to lack of actions that are the causes for the maintenance of the worlds, न कुर्यां कर्म चेत् अहम् = if I don’t do action, किञ्च = moreover, संकरस्य च कर्ता स्याम् = I will be doer of mixing-up of duties based on varnas, तेन कारणेन = due to that reason, उपहन्याम् इमाः प्रजाः प्रजानाम् अनुग्रहाय प्रवृत्तः = engaged for the welfare of the people, उपहतिम् = उपहननं = destruction, कुर्याम् = I will be doing, इत्यर्थः= this is the meaning, मम ईश्वरस्य अननुरूपमापद्येत = That will be very unbecoming of Ishvara, यदि पुनः = even if, अहम् इव = like Me, त्वं = you, कृतार्थबुद्धिः आत्मवित् = have a mindset of jnana yogi with knowledge of I am the Self, अन्यः वा = or any other person, तस्य अपि = for that person also, आत्मनः कर्तव्याभावे अपि = even with lack of obligation for oneself, परा अनुग्रहः = for the benefit of others, एव कर्तव्यः = alone should be done, इत्याह = (the Lord) says

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 world order (लोकस्थितिनिमित्तस्य). Moreover (किञ्च), I would be the cause of social disorder (संकरस्य च कर्ता स्याम्), and due to that (तेन कारणेन), I would destroy (उपहतिम् कुर्याम्) these beings (इमाः प्रजाः), even though I am engaged for their welfare (प्रजानाम् अनुग्रहाय प्रवृत्तः). That would be unbecoming (अननुरूपम् आपद्येत) of Me, the Lord (मम ईश्वरस्य).

Even if (यदि पुनः) someone like Me (अहम् इव), or any other person (अन्यः वा), who is Self-realised (आत्मवित्) with the firm understanding (कृतार्थबुद्धिः) and has no obligations for their own sake (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

Anvaya-vyatireka 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 he follows svadharma doing panca-maha-yajna as lokasangraha:

Direct benefit - all the beings will be benefited through offerings
Indirect benefit - being a sreshtha others will be motivated to follow him.

Vyatireka - If he does not do actions:

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.
Also the entire creation is destroyed as the Lord is sustainer and governor of the universe.

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.

The second aspect is specific to human society - there will be varna-sankara. Here Sri Krishna is considering himself as a sreshtha and an avatara. What’s meant by varna-sankara? People will abandon their own svadharma for which their aptitude is suited, but 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. 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 in occupations and within family - this leads to overall degradation of 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 as a society. 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 आसक्तः (सन्) विद्वान् लोकसंग्रहम् चिकीर्षुः कुर्यात् ।

सक्ताः = attached, कर्मणि = in action, अविद्वांसः = the ignorant, यथा = just as, कुर्वन्ति = do, भारत = O Bharata!, कुर्यात् = should do, विद्वान् = the wise, तथा = so as, आसक्तः = unattached, चिकीर्षुः = desirous of performing action, लोकसंग्रहम् = for the benefit of the world

Just as the ignorant attached to action do, so also the wise one detached should perform action desiring for the benefit of the world.

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

सक्ताः कर्मणि अस्य कर्मणः फलम् मम भविष्यति इति = the fruit of this action is mine, in this way, केचित् अविद्वांसः यथा कुर्वन्ति = just as the some ignorant do, भारत = O Bharata!, कुर्यात् विद्वान् आत्मवित् = a wise person should do, तथा = in the same way, असक्तः सन् = being unattached, तद्वत् किमर्थम् करोति = then for what sake he does, तत् श्रृणु = that you listen, चिकीर्षुः कर्तुमिच्छुः = desiring to do, लोकसंग्रहम् एवं = in this way, लोकसंग्रहम् = for the benefit of the world, चिकीर्षोः = of the one desiring, न = not, मम = mine, आत्मविदः = of that jnani, कर्तव्यम् अस्ति = should be done, अन्यस्य वा = or some other person, लोकसंग्रहम् मुक्त्वा = other than for the benefit of the world, ततः = therefore, तस्य आत्मविदः = of that jnani, इदम् उपदिश्यते = this is said

Those ignorant ones (अविद्वांसः) who are attached (सक्ताः) to action (कर्मणि), thinking “the fruit of this action will be mine” (अस्य कर्मणः फलम् मम भविष्यति इति), act accordingly. O Bharata (भारत), in the same way (तथा), a wise person (विद्वान्), one who knows the Self (आत्मवित्), should also act (कुर्यात्), but being without attachment (असक्तः सन्). Then why does such a wise person act at all (तद्वत् किमर्थम् करोति)? That (तत्) you listen (श्रृणु). Desiring (चिकीर्षुः) the welfare of the world (लोकसंग्रहम्), the wise person acts. Other than for the benefit of the world (लोकसंग्रहम् मुक्त्वा), neither is there anything that such a Self-knower (आत्मविदः) needs to do (कर्तव्यम् अस्ति), nor is there anything to be done for anyone else (अन्यस्य वा). Therefore (ततः), this (इदम्) is said (उपदिश्यते) about the Self-knower (तस्य आत्मविदः).

Notes

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 enthusiasm and vigour but only for lokasangraha. Karma Yogis also do the same obligatory actions, but for citta-shuddhi.

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

न = not, बुद्धिभेदम् = disturb their belief system, जनयेत् = create, अज्ञानाम् = of the ignorant, कर्मसङ्गिनाम् = those who look for fruits of action / consider I as the doer, जोषयेत् = encourage them, सर्वकर्माणि = all actions, विद्वान् = the wise one, युक्तः = engage in action / abide in Self, समाचरन् = performing well

The wise one should not create a disturbance in those who work for fruits of action. He should encourage them in all actions while himself performing actions and abide in the Self.

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

बुद्धेर्भेदः = disturbance of mindset, बुद्धिभेदः मया इदं कर्तव्यं भोक्तव्यं च अस्य कर्मणः फलम् इति = ‘this fruit of this action should be done and experienced by me’, निश्चयरूपाया बुद्धेः भेदनम्=चालनम् बुद्धिभेदः = the shaking of firm belief of this nature is बुद्धिभेद, तम् = that, न = not, जनयेत् न उत्पादयेत् = should cause, अज्ञानाम् अविवेकिनाम् = of those indiscriminate ones, कर्मसङ्गिनां कर्मणि आसक्तानाम् आसङ्गवताम्= of those who are attached to actions, किम् नु कुर्यात् = but what should he do?, जोषयेत् कारयेत् = make him do, सर्वकर्माणि = all actions, विद्वान् स्वयम् तदेव अविदुषां कर्म = he himself those very same actions of the ignorant ones, युक्तः अभियुक्तः = with commitment, समाचरन् = performing, अविद्वानज्ञः कथं कर्मसु सज्जते = how does an ignorant person attach to actions, इत्याह = the Lord says

When this kind of firm resolve (निश्चयरूपाया बुद्धेः): “This action must be done and enjoyed by me” (मया इदं कर्तव्यं भोक्तव्यं च अस्य कर्मणः फलम् इति) is disturbed (भेदनं), that is called बुद्धिभेद or mental disturbance. Such disturbance (तम्) should not be produced (न जनयेत्, न उत्पादयेत्) in those who are ignorant and lack discrimination (अज्ञानाम्, अविवेकिनाम्), who are attached to action (कर्मसङ्गिनां), and who perform with clinging (आसक्तानाम्).

Then what should a wise person do (किं नु कुर्यात्)? He should make them perform all their duties (जोषयेत् सर्वकर्माणि), encouraging action. The wise one (विद्वान्) himself, while being engaged (युक्तः), should perform the same actions (तदेव कर्म) that the ignorant perform (अविदुषां कर्म), but with right understanding.

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

Notes

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 ashrama as a jnana-yogi. 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.

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 upadhis (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

प्रकृतेः प्रकृतिः = प्रधानं सत्त्वरजस्तमसां गुणानां साम्यावस्था = प्रकृति, also known as प्रधान, is the equilibrium state of the three gunas, तस्याः प्रकृतेः = of that प्रकृति, गुणैः विकारैः कार्यकरणरूपैः = by the effects in the form of body-mind complex, क्रियमाणानि कर्माणि लौकिकानि शास्त्रीयाणि च = scriptural and mundane, सर्वशः सर्वप्रकारैः = in every situation, अहंकारविमूढात्मा कार्यकरणसंघातात्मप्रत्ययः = the body-mind complex as I thought, अहंकारः = the notion of I am doer, तेन = by that, विविधं = नानाविधं मूढः = in various ways confused, आत्मा = अन्तःकरणं यस्य सः = one whose mind is, that person, अयं = this, कार्यकरणधर्मा = the attributes of body-mind complex, कार्यकरणाभिमानी = identified with body-mind complex, अविद्यया = by ignorance, कर्माणि आत्मनि = in one’s own self, मन्यमानः = considering, तत्तत्कर्मणाम् = of such actions, अहं कर्ता इति मन्यते = thinks I am the doer,

यः पुनर्विद्वान् = but the one who is wise …

The term प्रकृति (प्रकृतेः) refers to Pradhāna, the primordial state of nature, which is the state of equilibrium of the three guṇas—सत्त्व, रजस्, and तमस् (सत्त्वरजस्तमसां गुणानां साम्यावस्था). By the effects of that प्रकृति, in the form of the body-mind complex (गुणैः विकारैः कार्यकरणरूपैः), and by means of these effects, various actions are performed—both worldly (लौकिकानि) and scripturally enjoined (शास्त्रीयाणि च) actions—in all ways (सर्वशः).

The 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.

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

Notes

The state of sakama-karmi and karma yogi is being given here. They 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 karya-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 the result of ignorance - not knowing one’s true nature. But 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 Truth, तु = indeed, महाबाहो = O mighty-armed one!, गुणकर्मविभागयोः = separation of upadhis and actions from Self, गुणाः = upadhis, गुणेषु = in their objects, वर्तन्ते = engage (rest), इति = thus, मत्वा = having realized, न = not, सज्जते = attached

O mighty-armed one! The knower of the distinction of upadhis and actions from the Self having realized that the upadhis interact with the 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

तत्त्ववित् तु = but the knower of Truth, महाबाहो = O strong armed one, कस्य तत्त्ववित् = knower of what, गुणकर्मविभागयोः गुणविभागस्य कर्मविभागस्य च तत्त्ववित् = knower of truth of distinction of products of guna (from I) and distinction of actions (from I), इत्यर्थः = this is the meaning, गुणाः करणात्मकाः = the form of body-mind complex, गुणेषु विषयात्मकेषु = in the form of sense objects, वर्तन्ते = interacting, न आत्मा = not the Self, इति मत्वा = thus having known, न सज्जते सक्तिं न करोति = does not get attached

ये पुनः = and those again

But the one who knows the truth (तत्त्ववित् तु), O strong-armed one (महाबाहो), that is, the one who knows the truth (तत्त्ववित्) of distinction of the products of gunas (गुणविभागस्य) (from I) and distinction of actions (कर्मविभागस्य) (from I)—such a person knows: that the instruments like body and mind (गुणाः करणात्मकाः), merely function in relation to the sense-objects (गुणेषु विषयात्मकेषु वर्तन्ते). Understanding this (इति मत्वा), that the Self (आत्मा) does not act (न आत्मा), such a one does not become attached (न सज्जते) and does not develop a sense of doership (सक्तिं न करोति).

Notes

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 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. So गुणविभाग is distinction of the body-mind complex from the Self and कर्मविभाग is 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. So also the person knows the actions are distinct from the Self as Self is beyond action - actions happen by upadhis 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, 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

The ones with incomplete knowledge are deluded by identification with the upadhis that are from Prakriti are attached to the upadhis and their 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

प्रकृतेः गुणैः = by the effects of the gunas, सम्यक् मूढाः संमोहिताः सन्तः = being deluded, सज्जन्ते गुणानां कर्मसु = in the actions of the effects of gunas, गुणकर्मसु वयं कर्म कुर्मः फलाय इति = we are doing actions for the results, तान् कर्मसङ्गिनः = those who are attached to actions, अकृत्स्नविदः कर्मफलमात्रदर्शिनः = those who have knowledge of only results of actions, मन्दान् मन्दप्रज्ञान् = the dull minded, कृत्स्नवित् आत्मवित् स्वयं = the Self-realized person himself, न विचालयेत् बुद्धिभेदकरणमेव = the moving away of intellect from bheda-bhavana (I am this individual), चालनं तत् = is that shaking, न कुर्यात् = should not do, इत्यर्थः = this is the meaning, कथं पुनः = how again?, कर्मण्यधिकृतेन अज्ञेन मुमुक्षुणा = by the ignorant qualified one for action desiring liberation, कर्म कर्तव्यमिति = actions should be done, उच्यते = is said

People who are deluded by identification with body-mind complex (गुणैः सम्यक् मूढाः संमोहिताः सन्तः) that has come from Prakriti (प्रकृतेः), become attached to the actions of the body-mind complex (गुणानां कर्मसु सज्जन्ते). Thinking “we are doing actions” and “this action is for attaining results” (गुणकर्मसु वयं कर्म कुर्मः फलाय इति), they identify with those actions. The one who knows the whole (कृत्स्नवित्), the Self-realized person (आत्मवित्), should not disturb (न विचालयेत्) these individuals, who are attached to karma (तान् कर्मसङ्गिनः), have only a partial understanding (अकृत्स्नविदः), and are of dull intellect (मन्दान् मन्दप्रज्ञान्). 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) - this is the intended meaning (इत्यर्थः).

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)?

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 all that 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.

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 in 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

मयि वासुदेवे परमेश्वरे = in the Supreme Lord Vasudeva, सर्वज्ञे = who is all knower, सर्वात्मनि = the Self of all, सर्वाणि कर्माणि = all actions, संन्यस्य निक्षिप्य = having dedicated, अध्यात्मचेतसा विवेकबुद्ध्या = with knowledge of discrimination, अहम् कर्ता ईश्वराय भृत्यवत् करोमि इति अनया बुद्ध्या = with this mindset “I am the doer, doing for Ishvara like a servant”, किञ्च = further, निराशीः त्यक्ताशीः = one who has given up expectation of fruits of actions, निर्ममः ममभावः च निर्गतः यस्य तव सत्वम् निर्ममः = the one whose notion of mine is gone, he is निर्मम, भूत्वा = having become, युध्यस्व = you fight, विगतज्वरः विगतसंतापः = विगतशोकः सत् = being free from sorrows (anxieties and disappointments), इत्यर्थः = this is the meaning, यत् = which, एतत् = this, मम मतम् = my teaching, कर्म कर्तव्यम् इति = action should be done, सप्रमाणम् उक्तम् = along with sruti has been said, तत् तथा= that being so.

In the Supreme Lord Vasudeva (मयि वासुदेवे परमेश्वरे), who is omniscient (सर्वज्ञे), and the Self of all (सर्वात्मनि), all actions (सर्वाणि कर्माणि) should be dedicated (संन्यस्य) with a discriminative understanding (विवेकबुद्ध्या): “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).

Further (किञ्च), being one who has no expectation of the results (निराशीः), and having given up all sense of ‘mine’ (निर्ममः ममभावः च निर्गतः यस्य), become free of sorrow and mental fever (विगतज्वरः), and thus—fight (युध्यस्व). That is the meaning (इत्यर्थः).

This teaching of Mine (एतत् मम मतम्) which is grounded in the scriptures has been told (सप्रमाणम् उक्तम्), and that being so (तत् तथा).

Notes
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 - 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.

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).

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 - this is desire for fruits of action. 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.

ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः।

श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः।।3.31।।

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

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

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

ते - तद्, पुं, प्र, बहु

अपि - अव्ययम्

कर्मभिः - कर्मन्, नपुं, तृ, बहु

Those who ever follow this teaching of mine, those people endowed with shraddha, devoid of cavilling, are freed from actions also.

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

ये = those who, मे मदीयम् = mine, इदं मतं = this teaching of mine, नित्यम् = always, अनुतिष्ठन्ति अनुवर्तन्ते = follow, मानवाः मनुष्याः = humans, श्रद्धावन्तः श्रद्दधानाः = endowed with shraddha, अनसूयन्तः असूयाम् च मयि परमगुरौ वासुदेवे अकुर्वन्तः = not finding fault in me, the Supreme Teacher, Vasudeva, मुच्यन्ते = are freed, तेऽपि एवंभूताः = these beings also in this way, कर्मभिः धर्माधर्माख्यैः = from actions known as dharma and adharma

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

Notes

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:

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.
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.

Such karma-yogis are freed from bondage of karma 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 = people who find faults, न = not, अनुतिष्ठन्ति = follow, मे = my, मतम् = teaching, सर्वज्ञानविमूढान् = deluded of knowledge of Reality, तान् = them, विद्धि = you know, नष्टान् = go to ruin, अचेतसः = devoid of discrimination

ये - यद्, पुं, प्र, बहु

तु - अव्ययम्

एतत् - एतद्, नपुं, द्वि, एक

अभ्यसूयन्तः - अभ्यसूयत्, पुं, प्र, बहु

न - अव्ययम्

मे - अस्मद्, ष, एक

मतम् - मत, नपुं, द्वि, एक

सर्वज्ञानविमूढान् - सर्वज्ञानविमूढ, पुं, द्वि, बहु

तान् - तद्, पुं, द्वि, बहु

नष्टान् - नष्ट, पुं, द्वि, बहु

अचेतसः - अचेतस्, पुं, द्वि, बहु

Those people who find faults and do not follow my teaching, deluded by the knowledge of Reality, you know them to go to ruin devoid of discrimination.

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

ये = those who, तु तत् विपरीताः = are different to that, एतत् मम मतम् = my teaching, अभ्यसूयन्तः निन्दन्तः = criticising, न अनुतिष्ठन्ति न अनुवर्तन्ते = do not follow, मे मतम् सर्वेषु ज्ञानेषु विविधम् मूढाः ते = they are fools in various ways in all kinds of knowledge, सर्वज्ञानविमूढान् तान् = those fools in all kinds of knowledge, विद्धि जानीहि = you know, नष्टान् नाशं गतान् = go to destruction, अचेतसः अविवेकिनः = the non-discriminative ones, कस्मात् पुनः कारणात् = due to what reason, त्वदीयं मतं नानुतिष्ठन्ति = they not following your teaching, परधर्मान् अनुतिष्ठन्ति =following duties of others, स्वधर्मं च नानुवर्तन्ते = not following one’s own duty, त्वत्प्रतिकूलाः = in antagonism to you, कथं न बिभ्यति = why one’s not afraid, त्वच्छासनातिक्रमदोषात् = of the fault of omission of following your commandments, तत्र = in this matter, आह = the Lord says,

Those (ये) who are opposed to this (तु तत् विपरीताः)—who criticize (अभ्यसूयन्तः) and do not follow (न अनुतिष्ठन्ति) My teaching (एतत् मम मतम्)—know them (विद्धि) to be deluded in all types of knowledge in various ways (सर्वेषु ज्ञानेषु विविधम् मूढाः), and thus, entirely devoid of discernment (अचेतसः), they are ruined (नष्टान्).

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.

Notes

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 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.

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 = functions, स्वस्याः = his own, प्रकृतेः = vasanas (of Prakriti), ज्ञानवान् = a person with wisdom, अपि = even, प्रकृतिम् = the vasanas, यान्ति = follow, भूतानि = beings (those came from Prakriti), निग्रहः = control, किम् = what, करिष्यति = will do

Even the person with wisdom functions in accordance with his own vasanas. All beings follow the vasanas, what can 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

सदृशम् अनुरूपं = in accordance with, चेष्टते चेष्टां करोति = puts effort, कस्य = whose?, स्वस्याः स्वकीयायाः = his own, प्रकृतेः = of Prakrti, प्रकृतिः नाम = Prakrit means, पूर्वकृतधर्माधर्मादिसंस्कारः = the impressions of acts of dharma and adharma done before, वर्तमानजन्मादौ = in this lifetime or before, अभिव्यक्तः = the manifestation, सा प्रकृतिः = that is prakrti, तस्याः सदृशम = in accordance with that, एव = alone, सर्वः जन्तुः = all animals, ज्ञानवान् अपि = even the ones who have Self-knowledge, चेष्टते = act, किं पुनर्मूर्खः = what to speak of a fool, तस्मात् = therefore, प्रकृतिं = the impressions, यान्ति अनुगच्छन्ति = follow, भूतानि प्राणिनः = all living beings, निग्रहः निषेधरूपः = control, किं करिष्यति = will do, मम वा अन्यस्य वा = mine or someone else’s, यदि = if, सर्वः जन्तुः = all beings, आत्मनः = one’s own, प्रकृतिसदृशम् = accordance with impressions, एव = alone, चेष्टते = puts effort, न च प्रकृतिशून्यः कश्चित् अस्ति = and there is no being without impressions, ततः = then, पुरुषकारस्य विषयानुपपत्तेः = due to the scope of non-existence of free will, शास्त्रानर्थक्यप्राप्तौ = resulting in redundancy of scriptures, इदम् उच्यते = the Lord says this

Every being (सर्वः जन्तुः), even the one endowed with Self-knowledge (ज्ञानवान् अपि), acts (चेष्टते) in accordance with (सदृशम्) his own nature (स्वस्याः प्रकृतेः), which is the name for manifestation (अभिव्यक्तः) of impressions (संस्कारः) born of past actions of dharma and adharma (पूर्वकृतधर्माधर्मादि), from this or previous births (वर्तमानजन्मादौ). Then what to speak of the ignorant (किं पुनर्मूर्खः)? Therefore (तस्मात्), all beings (भूतानि) follow (यान्ति) their own prakṛti; what can suppression or restraint (निग्रहः) do (किं करिष्यति), whether by me or anyone else (मम वा अन्यस्य वा)?

If it is so that every being (सर्वः जन्तुः) acts only in accordance with their prakṛti (प्रकृतिसदृशम् चेष्टते), and none is without prakṛti (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).

Notes

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 bokta.

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 but the seed, which is not eaten, has the potential to create more fruits in future. This delicious or bitter flesh of the fruit is punya-papa and experiencing it is sukha-dukha. The seed is the vasana that has the potential to sprout to create more such fruits in future as actions.

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), 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 do any change in this matter.

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 sense organ wrt its objects, रागद्वेषौ = likes and dislike, व्यवस्थितौ = are present, तयोः = of those two, न = not, वशम् = sway, आगच्छेत् = should come, तौ = those two, हि = because, अस्य = of him, परिपन्थिनौ = adversaries (highway robbers)

In each and every sense organ wrt its objects, likes and dislikes are present. Do not come in the sway of those two as they are adversaries for him (sadhaka).

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

इन्द्रियस्येन्द्रियस्य अर्थे सर्वेन्द्रियाणामर्थे = wrt objects of all sense organs, शब्दादिविषये = regarding shabda etc., इष्टे रागः = attachment wrt desirable, अनिष्टे द्वेषः = hatred wrt undesirable, इत्येवं प्रतीन्द्रियार्थं = in this way, every sense object, रागद्वेषौ अवश्यंभाविनौ = surely felt, तत्र = there, अयं = this, पुरुषकारस्य शास्त्रार्थस्य = of freewill and scriptural teachings, च विषयः = and the scope, उच्यते = is said, शास्त्रार्थे प्रवृत्तः = the one engaged in action according to scriptural teachings, पूर्वम् एव = at the beginning itself, रागद्वेषयोः = of raga-dvesha, वशं न आगच्छेत् = should not allow to come under control, या हि पुरुषस्य प्रकृतिः = which is nature of an individual, सा रागद्वेषपुरःसरैव = through the intermediate stage of raga-dvesha, स्वकार्ये पुरुषं प्रवर्तयति = forces the person into its own action, तदा = then, स्वधर्मपरित्यागः = renunciation of one’s own duties, परधर्मानुष्ठानं च भवति = taking up of others’ duties, यदा = when, पुनः = again, रागद्वेषौ = the raga-dvesha, तत्प्रतिपक्षेण नियमयति = controls by counter force, तदा = then, शास्त्रदृष्टिः एव पुरुषः भवति = the person becomes a follower of scripture, न प्रकृतिवशः = not under the control of impressions, तस्मात् = therefore, तयोः रागद्वेषयोः = of those two raga-dvesha, वशं न आगच्छेत् = do not come under control, यतः = since, तौ = those two, हि = indeed, अस्य पुरुषस्य = of this person’s, परिपन्थिनौ श्रेयोमार्गस्य = of the path of liberation, विघ्नकर्तारौ = creator of obstacles, तस्करौ इव = like a robber, पथीत्यर्थः = in the path, this is the meaning, तत्र = in this matter, रागद्वेषप्रयुक्तः = enjoined with raga-dvesha, मन्यते शास्त्रार्थम् अपि = even considering the scriptual meaning, अन्यथा परधर्मः = other’s duties, अपि = even, धर्मत्वात् = due to it being dharma, अनुष्ठेय = I will follow, एव = indeed, इति तदसत् = that is false

With regard to each object of the senses (इन्द्रियस्येन्द्रियस्य अर्थे), such as sound, etc. (शब्दादिविषये), there naturally arises attachment to the desirable (इष्टे रागः) and aversion to the undesirable (अनिष्टे द्वेषः). Thus, for every sense-object (प्रतीन्द्रियार्थं), both rāga and dveṣa are inevitable (रागद्वेषौ अवश्यंभाविनौ). In this context (तत्र), the sphere of free will (पुरुषकारस्य) and the relevance of scriptures (शास्त्रार्थस्य) are addressed (उच्यते). The one who follows the scriptures (शास्त्रार्थे प्रवृत्तः) must, from the very beginning (पूर्वम् एव), ensure not to fall under the control of rāga and dveṣa (रागद्वेषयोः वशं न आगच्छेत्).

The nature of an individual (या हि पुरुषस्य प्रकृतिः) operates (प्रवर्तयति) through these impulses (रागद्वेषपुरःसरैव) and pushes the person into its own type of action (स्वकार्ये). As a result (तदा), one abandons their own prescribed duty (स्वधर्मपरित्यागः) and adopts another’s duty (परधर्मानुष्ठानं च). But when rāga-dveṣa are controlled by their opposites through discernment (तत्प्रतिपक्षेण नियमयति), then (तदा), the person becomes aligned with the scriptures (शास्त्रदृष्टिः एव पुरुषः भवति), not under the control of impressions (न प्रकृतिवशः).

Therefore (तस्मात्), one must not come under the sway of rāga and dveṣa (तयोः वशं न आगच्छेत्), because (यतः) these two (तौ हि) are obstacles (परिपन्थिनौ) in the path of liberation (श्रेयःमार्गस्य), like robbers on the road (तस्करौ इव पथि). In such a case (तत्र), when driven by rāga-dveṣa (रागद्वेषप्रयुक्तः), one may even (wrongly) interpret scriptural teachings (शास्त्रार्थम् अपि), thinking even another's duty should be followed (मन्यते अन्यथा परधर्मः अपि अनुष्ठेय इति), due to it anyway being a duty (धर्मत्वात्). That is wrong (तदसत्).

Notes

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 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 and वासना-जन्य-रागद्वेष. As vasana they are imperceptible, but as raga-dvesha manifested in mind, they become perceptible and which one can control.

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. 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 doing it 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 elders or they themselves being role models, or purva-anubhava (if results of one’s own past actions are known) or 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 = far better, स्वधर्मः = one’s own dharma, विगुणः = defective, परधर्मात् = than other’s dharma, स्वनुष्ठितात् = well performed, स्वधर्मे = in one’s own dharma, निधनम् = death, श्रेयः = is good, परधर्मः = other’s dharma, भयावहः = fraught with fear.

Far better than well performed other’s dharma is one’s own dharma even if defective. Even death in one’s own dharma is good, other’s dharma is fraught with fear.

श्रेयान् - श्रेयस्, पुं, प्र, एक

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

श्रेयान् प्रशस्यतरः = superior, स्वो धर्मः स्वधर्मः = one’s own duty, विगुणः अपि विगतगुणः = even if defective, अपि अनुष्ठीयमानः = still practising, परधर्मात् = than other person’s duty, स्वनुष्ठितात् साद्गुण्येन = संपादितात् अपि= even if done well, स्वधर्मे स्थितस्य = of the one who is established n doing one’s duty, निधनं मरणमपि = even death, श्रेयः = better, परधर्मे स्थितस्य जीवितात् = than living established in other’s duty, कस्मात् = why, परधर्मः = other’s duty, भयावहः नरकादिलक्षणं भयम् = fear in the form of hell, आवहति = generates यतः = since

यद्यपि अनर्थमूलम् = even though the root cause of sin, ध्यायतो विषयान्पुंसः (गीता 2.62) इति रागद्वेषौ ह्यस्य परिपन्थिनौ इति (गीता 3.34) च = and, उक्तम् विक्षिप्तम् = has been said generally, अनवधारितं च तदुक्तम् = that was said non-specifically, 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), though lacking in excellence (विगुणः अपि), is superior (श्रेयान्) to another’s duty (परधर्मात्), even if the latter is performed well (स्वनुष्ठितात् अपि). For the one who is established in their own duty (स्वधर्मे स्थितस्य), even death (निधानं) is better (श्रेयः) than living while established in another’s duty (परधर्मे स्थितस्य जीवितात्), because (कस्मात्) another’s duty (परधर्मः) generates fear (भयावहः आवहति)—in the form of hell (नरकादिलक्षणं भयम्).

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).

Notes:

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 todo, 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 to 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, two things 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 called pratyavaya-papa.

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.

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 - अथ केन प्रयुक्तः अयम् पापम् चरति पूरुषः। अनिच्छन् अपि वार्ष्णेय बलात् इव नियोजितः।।3.36।।

अर्जुन = Arjuna, उवाच = said, अथ = then, केन = by whom, प्रयुक्तः = impelled, अयम् = this, पापम् = sin, चरति = performs (walks), पूरुषः = person, अनिच्छन् = against one’s wishes, अपि = even, वार्ष्णेय = O Varshneya!, बलात् = by force, इव = as if, नियोजितः = urged

Arjuna said: O Varshenya! Then impelled by whom, this person commits sin even against one’s own wishes as if urged by force.

अर्जुन - अर्जुन, पुं, सं, 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

अथ = then, केन हेतुभूतेन = by what as the cause, प्रयुक्तः = impelled, सन् = being, राज्ञेव भृत्यः = like the servant by the king, अयं पापं कर्म = this sinful action, चरति आचरति = does, पूरुषः पुरुषः = a person, स्वयम् = himself, अनिच्छन् अपि = even though unwilling, हे वार्ष्णेय = O Varshneya, वृष्णिकुलप्रसूत = descendent in Vrshni lineage, बलात् इव = like by force, नियोजितः = engaged, राज्ञेव इत्युक्तो दृष्टान्तः = as already stated metaphor by the king, शृणु = listen, त्वं = you, तं वैरिणं = that inimical, सर्वानर्थकरं = destroyer of all purushartha, यं = which, त्वं = you, पृच्छसि = ask, इति भगवान् उवाच = Bhagavan said

Then (अथ), impelled by what cause (केन हेतुभूतेन प्रयुक्तः), does a person (पुरुषः) perform (चरति) sin (पापं कर्म), as though (इव) engaged by force (बलात् नियोजितः), even though unwilling (अनिच्छन् अपि), like a servant (भृत्यः) by a king (राज्ञा इव)? O Varṣṇeya (हे वार्ष्णेय), scion of the Vṛṣṇi lineage (वृष्णिकुलप्रसूत), this metaphor (इत्युक्तो दृष्टान्तः)—“like a servant under royal order”—is used.

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

Notes

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)। 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

Sri Bhagavan said: this desire and this anger, which are born of the quality of rajas, great enjoyer and sinner - know them to be the inimical here.

श्रीभगवान् - श्रीभगवत्, पुं, प्र, 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

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

ऐश्वर्यस्य = of rulership, समग्रस्य = completely, धर्मस्य = of dharma, यशसः = of fame, श्रियः = of wealth, वैराग्यस्य = of dispassion, अथ मोक्षस्य = of liberation, षण्णां भग इति = six भग, ईरणा (विष्णु पु0 6।5।74) = named, ऐश्वर्यादिषट्कं = the six-fold virtues beginning from rulership, यस्मिन् वासुदेवे - in Vasudeva who, नित्यम् = eternal, अप्रतिबद्धत्वेन = due to their being unhindered, सामस्त्येन च = and in totality, वर्तते = is there, उत्पत्तिं प्रलयं चैव = and of creation and destruction, भूतानाम् = of beings, आगतिम् = prosperity, गतिम्= adversity, वेत्ति = know, विद्यामविद्यां च = knowledge and ignorance, स = he, वाच्यो भगवानिति (विष्णु प0 6।5।78) = called Bhagavan, उत्पत्त्यादिविषयं च विज्ञानं = knowledge about the six topics beginning from उत्पत्ति, यस्य = for whom, स वासुदेवः = that Vasudeva, वाच्यः भगवान् इति = is called Bhagavan, काम एषः सर्वलोकशत्रुः = enemy of all, यन्निमित्ता = by which, as the cause, सर्वानर्थप्राप्तिः प्राणिनाम् = the human goals of all beings is attained, स एष कामः = that is desire, प्रतिहतः केनचित् = obstructed by someone, क्रोधत्वेन = anger, परिणमते = transforms, अतः = therefore, क्रोधः अपि = anger also, एष एव= this (desire) alone, रजोगुणसमुद्भवः रजश्च तत् गुणश्च रजोगुणः = that गुण which is रजः is रजोगुणः, सः समुद्भवः यस्य सः = that whose creator is that (रजोगुण) is, कामः = desire, रजोगुणसमुद्भवः रजोगुणस्य वा समुद्भवः = or the cause of रजोगुण,

कामो हि उद्भूतः = because when the desire is born, रजः प्रवर्तयन् = activating the rajoguna, पुरुषं प्रवर्तयति = causing the person to act, तृष्णया = with desire, हि अहं कारितः इति = because I was impelled, दुःखिनां = of those who are in sorrow, रजःकार्ये = in the effect of रजोगुण, सेवादौ = beginning with service, प्रवृत्तानां = of those hit with sorrow, प्रलापः = lament, श्रूयते = hear, महाशनः महत् अशनं अस्येति महाशनः = महाशन is the one whose consumption is great, अत एव = therefore, that alone, महापाप्मा = is a great sinner, कामेन हि प्रेरितः = because impelled by desire, जन्तुः पापं करोति = a person commits sin, अतः = therefore, विद्धि = know, एनं कामम् this desire, इह संसारे = in this world, वैरिणम् = enemy, कथं = how, वैरी इति = enemy, दृष्टान्तैः =y metaphors, प्रत्याययति = elucidating

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, विष्णु पुराण 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). 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, विष्णु पुराण 6.5.78). One whose knowledge includes these six topics (उत्पत्त्यादिविषयं विज्ञानं यस्य), that Vasudeva (स वासुदेवः) is Bhagavān.

Desire (कामः) is that which, being the cause (यन्निमित्तात्), leads all beings (प्राणिनाम्) to attain all misfortunes (सर्वानर्थप्राप्तिः). That desire (स एषः कामः) when obstructed by someone (प्रतिहतः केनचित्) transforms into anger (क्रोधत्वेन परिणमते). Therefore (अतः), even anger (क्रोधः अपि) is nothing but this desire itself (एष एव). That desire, which is born of the quality of passion (रजोगुणसमुद्भवः), or which gives rise to passion (रजोगुणस्य वा समुद्भवः), is desire (कामः). When desire arises (कामः उद्भूतः), it activates rajas (रजः प्रवर्तयन्) and compels the person to act (पुरुषं प्रवर्तयति). When one reflects (हि) “I was impelled by desire” (अहं कारितः), being tormented (दुःखिनां) in the effects of rajas (रजःकार्ये), one hears (श्रूयते) lamentation (प्रलापः) from those engaged in action (सेवादौ प्रवृत्तानां).

That desire is said to be the great consumer (महाशनः = महत् अशनं अस्य), and therefore (अत एव), the 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)? Through metaphors (दृष्टान्तैः), this is made known (प्रत्याययति).

Notes

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)

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, विष्णु पुराण 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

धूमेन सहजेन = by the inherent smoke, आव्रियते वह्निः = fire is covered प्रकाशात्मकः = the illuminating nature, अप्रकाशात्मकेन = by the non-illuminating nature, यथा वा = or just as, आदर्शो मलेन = mirror by dust, च = and, यथा उल्बेन = just as by amnion, च = and, जरायुणा = by the thin membrane, गर्भवेष्टनेन = by that which covers foetus, आवृतः आच्छादितः = covered, गर्भः = foetus, तथा = similarly, तेन = by that, इदम् आवृतम् = this is covered, किम् पुनः = again what, तत् = is that, इदं शब्दवाच्यं = the meaning of the word this, यत् = which, कामेन आवृतम् इति = covered by desire, उच्यते = is said,

Just as fire (वह्निः), whose nature is light (प्रकाशात्मकः), is covered (आव्रियते) by its own inherent smoke (धूमेन सहजेन); and just as a mirror (आदर्शः) is covered by dust (मलेन); and just as a foetus (गर्भः) is enveloped (आवृतः) by the thin membrane amnion (जरायुणा उल्बेन) that wraps the foetus (गर्भवेष्टनेन)—in the same way (तथा), by that (तेन), this (इदम्)—meaning the inner self—is said (उच्यते) to be covered (आवृतम्) by desire (कामेन). What again (किम् पुनः) is meant by “this” (इदं शब्दवाच्यं) which is referred to (यत् उच्यते) as being covered by desire (कामेन आवृतम्)?

Notes

Three examples are given to illustrate how that desire covers the knowledge or viveka of the sadhaka.

धूमेन सहजेन आव्रियते वह्निः प्रकाशात्मकः अप्रकाशात्मकेन यथा

Just as the illuminating fire is covered by smoke that arises with fire and is non-illuminating. In the same way, the knowledge that the desires lead to ruin and how to reduce them through Karma Yoga is covered by the desire which makes this knowledge non-functional just as fire’s illuminating power has been rendered non-functional by smoke.

This smoke arises with the fire itself and covers its illumination. So the desires that are called svābhāvika kāma which are instinctive and natural, inherent with the status of having a body such as food, shelter and sexual, etc., are illustrated by this example. These desires are natural and cannot be removed by freewill, but they can only be controlled and regulated.

आदर्शो मलेन च यथा

A mirror is covered by dust when it is left unwiped. The mirror accumulates dust and thereby it loses its functionality of reflection. In the same way, we get knowledge of our true nature through maha-vakya aham brahmasmi, but our past vasana of asambhavana (removed by manana) and viparita bhavana (removed by nididhyasana), which have been accumulated over many births due to repeated actions in ignorance, will make this knowledge non-functional. That is why asambhavana and viparita bhavana are called āgantuka kāma and this example illustrates those types of desires. Note that in Advaita Vedanta (vivarana school) - sravana alone is the means for getting knowledge, the other two - manana and nididhyasana - only remove the obstacles for this knowledge to shine through. Bhamati school treats nididhysana as the knowledge producing means also. Here we are referring to the Vivarana school of Advaita Vedanta.

उल्बेन च जरायुणा गर्भवेष्टनेन आवृतः आच्छादितः गर्भः तथा तेन इदम् आवृतम्।

A foetus is covered by a thin membrane called amnion and it can break free of it only when it is born. So until then it has to patiently bear through this covering which makes its motion restrictive. So also, dharma-adharma-viveka due to being covered by desires, becomes restrictive or absent in life. Such desires which are the desires that one cannot get rid of are called kaṣāya rūpa kāma as one is not even aware of them at the conscious level and one has to patiently wait for them to manifest and only then work on 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 नित्यवैरिणा कामरूपेण = by this constant enemy in the form of desire, कौन्तेय = O Kaunteya!, दुष्पूरेण अनलेन = by insatiable fire, च = and

O Kaunteya! The knowledge is covered by this, which is a constant enemy of the wise in the form of desire and insatiable fire.

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

आवृतम् एतेन ज्ञानं ज्ञानिनः नित्यवैरिणा ज्ञानी हि जानाति = the jnana-yogi alone knows, अनेन = by this (desire), अहम् = I, अनर्थे प्रयुक्तः इति = engaged in ruin, पूर्वमेव = even before, दुःखी च भवति = and becomes sad, नित्यमेव = always, अतः = therefore, असौ ज्ञानिनो नित्यवैरी = this ever enemy of the jnana-yogi, न तु मूर्खस्य= but not of the deluded, स हि = because that person, कामं तृष्णाकाले मित्रमिव पश्यन् = seeing the desire like a friend before and during the indulgence, तत्कार्ये दुःखे प्राप्ते = when the sorrow is attained in that act, जानाति = knows, तृष्णया = because of the desire, अहं दुःखित्वमापादितः इति = I am brought to the state of sorrow, न पूर्वमेव = but not before, अतः = therefore, ज्ञानिन एव नित्यवैरी = this is always the enemy of the jnana-yogi, किं रूपेण = what is the nature?, कामरूपेण कामः = इच्छा एव रूपम् अस्य इति कामरूपः = कामरूप is that whose nature is desire itself, तेन = by that, दुष्पूरेण दुःखेन पूरणम् अस्य इति दुष्पूरः = दुष्पूर is that whose fulfillment is difficult, तेन = by that, अनलेन न अस्य अलं पर्याप्तिः विद्यते इत्यनलः = अनल is that whose satisfaction not there, तेन = by that, च = like,

किम् अधिष्ठानः पुनः कामः = what is the basis of desire, ज्ञानस्य आवरणत्वेन = by being inimical to knowledge, वैरी सर्वस्य लोकस्य इति = is the enemy of all people, अपेक्षायाम् = in anticipation of आह = says, ज्ञाते हि शत्रोः अधिष्ठाने = only when the enemies are known, सुखेन = with ease, निबर्हणं = destruction, कर्तुं शक्यते इति = possible to do

Knowledge (ज्ञानं) is covered (आवृतम्) by this (एतेन) (desire) which is the eternal enemy (नित्यवैरिणा) of the sadhaka (ज्ञानिनः). The sadhaka (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 the constant enemy (नित्यवैरी) of the sadhaka (ज्ञानिनः), not (न तु) of the ignorant (मूर्खस्य), for he (स हि), seeing desire (कामं) as a friend (मित्रमिव) during the time of craving (तृष्णाकाले), but only later (तत्कार्ये दुःखे प्राप्ते) realizes (जानाति), “Through desire (तृष्णया), I (अहम्) have been brought to sorrow (दुःखित्वम् आपादितः इति),” and not beforehand (न पूर्वमेव). Hence (अतः), this desire (कामः) is truly the constant enemy (नित्यवैरी) only of the sadhaka (ज्ञानिनः एव).

What is its nature (किं रूपेण)? It is desire-formed (कामरूपेण)—that is, its very nature is desire (इच्छा एव रूपम् अस्य इति कामरूपः). It is difficult to satisfy (दुष्पूरेण)—called so because it is fulfilled only with great difficulty (दुःखेन पूरणम् अस्य इति दुष्पूरः). It is fire-like (अनलेन), meaning it never reaches satisfaction (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)? - anticipating this (अपेक्षायाम्), the Lord says (आह): when the basis of the enemy (शत्रोः अधिष्ठाने) is known (ज्ञाते हि), then its removal (निबर्हणं) becomes easily possible to do (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.

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.
दुष्पूर दुःखेन पूरणमस्य इति दुष्पूरः = that which is difficult to satisfy, if indulged once that desire does not get fulfilled permanently
अनल न अस्य अलं पर्याप्तिः विद्यते इत्यनलः = that which never says enough, even indulging repeatedly it never says enough.

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। एतैः र्विमोहयति एषः ज्ञानम् आवृत्य देहिनम्।।3.40।।

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 soul

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 soul.

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

इन्द्रियाणि = the sensory and action organs, मनः = the mind, बुद्धिश्च = and the intellect, अस्य कामस्य = of this desire, अधिष्ठानम् आश्रयः = the abode, उच्यते = are said, एतैः इन्द्रियादिभिः आश्रयैः = with these beginning from sense and motor organs, etc. as bases, विमोहयति विविधं मोहयति = deludes in various ways, एष कामः = this desire, ज्ञानम् = the knowledge or discriminative power, आवृत्य आच्छाद्य = having concealed, देहिनं शरीरिणम् = the embodied individual,

यतः एवम् = since it is in this way …

The sense organs and action organs (इन्द्रियाणि), the mind (मनः), and the intellect (बुद्धिः च)—these are said to be (उच्यते) the abodes (अधिष्ठानम्) of this desire (अस्य कामस्य आश्रयः). With these—beginning from the sense and motor organs—as its bases (एतैः इन्द्रियादिभिः आश्रयैः), this desire (एषः कामः) having covered (आवृत्य आच्छाद्य) the knowledge or discriminative understanding (ज्ञानम्), deludes (विमोहयति) the embodied one (देहिनं) in various ways (विविधं).

Since it is in this way (यतः एवम्)…

Notes

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 bu 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.

Therefore, O scon of the Bharata dynasty! Beginning with the sense organs - having controlled them, renounce this sinful (desire) that is 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

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

तस्मात् = therefore, त्वम् = you, इन्द्रियाणि = the organs, आदौ पूर्वमेव = in the beginning itself, नियम्य वशीकृत्य = having controlled, भरतर्षभ = O scion of Bharata dynasty, पाप्मानं पापाचारं = the cause of sin, कामं = desire, प्रजहिहि परित्यज = give up, एनं प्रकृतं वैरिणं = this enemy under discussion, ज्ञानविज्ञाननाशनं ज्ञानं शास्त्रतः आचार्यतः च आत्मादीनाम् अवबोधः = the understanding of the Self from teacher and scripture is ज्ञान, विज्ञानं विशेषतः तदनुभवः = the experience of that is विज्ञान, तयोः ज्ञानविज्ञानयोः = of those two ज्ञान and विज्ञान, श्रेयःप्राप्तिहेत्वोः = which are the cause for attainment of liberation, नाशनं = नाशकरं = the destroyer, प्रजहिहि आत्मनः परित्यज = give up oneself, इति अर्थः = this is the meaning,

इन्द्रियाणि आदौ नियम्य = having controlled the organs in the beginning, कामं शत्रुं = the desire that is enemy, जहिहि = give up, इत्युक्तम् = has been said, तत्र = in this matter, किमाश्रयः कामं = resorting to what desire,जह्यात् = should be given up, इत्युच्यते = is said

Therefore (तस्मात्), you (त्वम्), having first controlled (नियम्य) the organs (इन्द्रियाणि) at the very beginning (आदौ पूर्वमेव), O best of the Bharatas (भरतर्षभ), give up (प्रजहिहि) desire (कामं), which is sinful in its conduct (पाप्मानं पापाचारं), this very enemy under discussion (एनं प्रकृतं वैरिणं).

Knowledge (ज्ञानम्), which is the understanding of the Self obtained from scriptures and the teacher (ज्ञानं शास्त्रतः आचार्यतः च आत्मादीनाम् अवबोधः), and realization (विज्ञानम्), which is its specific experiential insight (विज्ञानं विशेषतः तदनुभवः), both of which (ज्ञानविज्ञानयोः) are the cause for liberation (श्रेयःप्राप्तिहेत्वोः)—that desire is the destroyer (नाशनं = नाशकरं) of them. Hence (इत्यर्थः), give it up (प्रजहिहि आत्मनः परित्यज)—this is the meaning.

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), should desire (कामं) be given up (जह्यात्)? That (इत्युच्यते) is now said.

Notes

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, but that cannot be destroyed. So it means the rising of aparoxa-jnana is destroyed. One can also take it as an experience of bearing the consequences of indulging in desires as suffering - this experience is also rendered futile.

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 आहुः, मनः इन्द्रियेभ्यः परम्, बुद्धिः तु मनसः परा, यः तु बुद्धेः परतः सः।

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 body), the mind is superior to sense organs, and the intellect is indeed superior to the mind, and He (the Self) is indeed superior to the intellect.

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

इन्द्रियाणि श्रोत्रादीनि पञ्च = the five (sense organs) beginning with ear, देहं स्थूलं बाह्यं परिच्छिन्नं च = the body which is gross, external and limited, अपेक्ष्य = superior to, सौक्ष्म्य-अन्तरत्व-व्यापित्व-आदि अपेक्षया = by the standpoint of subtlety, interiorness, and pervasiveness, पराणि प्रकृष्टानि = the superior, आहुः = say, पण्डिताः = the wise, तथा = similarly, इन्द्रियेभ्यः = to sense organs, परं मनः = the mind, which is superior, संकल्पविकल्पात्मकम् = of the nature of volition and vacillation, तथा = similarly, मनसः = to the mind, तु = but, परा बुद्धिः = the intellect, superior, निश्चयात्मिका = of the nature of decisiveness, तथा = similarly, यः = the one which, सर्वदृश्येभ्यः बुद्ध्यन्तेभ्यः = from the objects of perceived and ending with intellect, आभ्यन्तरः = is indweller, यं देहिनम् = the embodied individual, इन्द्रियादिभिः आश्रयैः युक्तः कामः = the desire who is engaged with sense organs, etc., ज्ञानावरणद्वारेण = by the way of covering knowledge, मोहयति = deludes, इत्युक्तम् = has been said, बुद्धेः परतस्तु सः सः = that, बुद्धेः = than intellect, द्रष्टा परमात्मा = the Supreme Self which is the witness, ततः किम् = then what

The five sense organs (इन्द्रियाणि श्रोत्रादीनि पञ्च), beginning with the ear, are considered superior (पराणि प्रकृष्टानि) to the gross body (देहं स्थूलं बाह्यं परिच्छिन्नं च), which is external, physical, and limited—on account of their 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). Further (तथा), the intellect (बुद्धिः), which is of the nature of firm decision (निश्चयात्मिका), is superior to the mind (मनसः तु परा). And yet beyond all these (तथा यः), more internal than all objects of perception ending with the intellect (सर्वदृश्येभ्यः बुद्ध्यन्तेभ्यः आभ्यन्तरः), is the embodied Self (यं देहिनम्). The desire (कामः), which operates through the bases of sense organs, etc. (इन्द्रियादिभिः आश्रयैः युक्तः), deludes this Self (मोहयति) by covering knowledge (ज्ञानावरणद्वारेण)—this has been said (इत्युक्तम्).

But beyond the intellect (बुद्धेः परतः), indeed (तु), is That (सः)—the Supreme Self, the Witness (द्रष्टा परमात्मा). Then what more needs to be said? (ततः किम्).

Notes

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:

Subtlety - सौक्ष्म्य - perceivability by senses, more perceivable implies less subtle.
More Interior - अन्तरत्व - this is wrt which controls what, the one that controls is more interior.
Pervasiveness - 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.

Mind of the nature of volition and vacillation is superior to sense organs. Buddhi of the nature of decisiveness is superior to mana. The embodied Self, is superior to buddhi. And kama deludes all except the embodied Self which is ever free. To be free of kama, therefore, one must resort to only that which is free of desire, 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 indriyas are the sense-objects, higher than sense objects is the mind, higher than mind is indeed intellect and higher than intellect is Mahat.

महतः परमव्यक्तमव्यक्तात्पुरुषः परः ।

पुरुषान्न परं किंचित्सा काष्ठा सा परा गतिः ॥११॥

Higher than mahat is Avyakta, higher than 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.

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 = by understanding, संस्तभ्यात्मानम् = the complete knowledge of Self/controlled mind, आत्मना = by the mind/by the intellect, 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 understood the complete knowledge of the Self, which is superior to the intellect, by the controlled 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 - स्तम्भुँ रोधन इत्येके स्तम्भ इति माधवः - क्र्यादिः - अनिट्

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।।

एवं = in this way, बुद्धेः = to intellect, परम् आत्मानं = the Self superior, बुद्ध्वा ज्ञात्वा = having known, संस्तभ्य सम्यक् स्तम्भनं कृत्वा = having done the mind unwavering, आत्मानं = the Self, स्वेनैव = by the oneself alone, आत्मना संस्कृतेन मनसा = with a purified mind, सम्यक् समाधाय = having focused well, इत्यर्थः = this is the meaning, जहि = destroy, एनं शत्रुं = this enemy, हे महाबाहो = Oh great-armed one, कामरूपं = the nature of desire, 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.

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 the Self well (सम्यक् आत्मानं समाधाय) by a purified mind (संस्कृतेन मनसा), this is the meaning (इत्यर्थः), you must destroy (जहि) this enemy (एनं शत्रुं), O great-armed one (हे महाबाहो), which is of the form of desire (कामरूपं), difficult to overcome (दुरासदं)—that whose approach, comprehension, or grasp is attained only with difficulty (दुःखेन आसदः आसादनं प्राप्तिः यस्य सः), and which is incomprehensible (दुर्विज्ञेय) due to its many forms (अनेकविशेषम्).

Notes

The nitya-vairi of sadhaka in verse 2.39 has been again called here as shatru which is of this nature:

कामरूपं - 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॥

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