Srimad
Bhagavad Gita
English Translation of
Sri Sankaracharya's Sanskrit Commentary
Swami Gambhirananda
भगवद्गीता/कर्मयोगः
तृतीयोऽध्याय: कर्मयोग
नियतं
कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः ।
शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः ॥३- ८॥
यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः ।
तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ॥३- ९॥
सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः ।
अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् ॥३- १०॥
देवान्भावयतानेन ते देवा भावयन्तु वः ।
परस्परं भावयन्तः श्रेयः परमवाप्स्यथ ॥३- ११॥
इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः ।
तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः ॥३- १२॥
यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः ।
भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् ॥३- १३॥
अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः ।
यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः ॥३- १४॥
कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम् ।
तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् ॥३- १५॥
एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः ।
अघायुरिन्द्रियारामो मोघं पार्थ स जीवति ॥३- १६॥
यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः ।
आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते ॥३- १७॥
नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन ।
न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः ॥३- १८॥
तस्मादसक्तः सततं कार्यं कर्म समाचर ।
असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः ॥३- १९॥
कर्मणैव हि संसिद्धिमास्थिता जनकादयः ।
लोकसंग्रहमेवापि संपश्यन्कर्तुमर्हसि ॥३- २०॥
यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः ।
स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥३- २१॥
न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किंचन ।
नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥३- २२॥
यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः ।
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥३- २३॥
उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम् ।
संकरस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः ॥३- २४॥
सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत ।
कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम् ॥३- २५॥
न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् ।
जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन् ॥३- २६॥
प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः ।
अहंकारविमूढात्मा कर्ताहमिति मन्यते ॥३- २७॥
तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः ।
गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥३- २८॥
प्रकृतेर्गुणसंमूढाः सज्जन्ते गुणकर्मसु ।
तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत् ॥३- २९॥
मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा ।
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः ॥३- ३०॥
शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः ॥३- ८॥
यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः ।
तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ॥३- ९॥
सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः ।
अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् ॥३- १०॥
देवान्भावयतानेन ते देवा भावयन्तु वः ।
परस्परं भावयन्तः श्रेयः परमवाप्स्यथ ॥३- ११॥
इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः ।
तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः ॥३- १२॥
यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः ।
भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् ॥३- १३॥
अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः ।
यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः ॥३- १४॥
कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम् ।
तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् ॥३- १५॥
एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः ।
अघायुरिन्द्रियारामो मोघं पार्थ स जीवति ॥३- १६॥
यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः ।
आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते ॥३- १७॥
नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन ।
न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः ॥३- १८॥
तस्मादसक्तः सततं कार्यं कर्म समाचर ।
असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः ॥३- १९॥
कर्मणैव हि संसिद्धिमास्थिता जनकादयः ।
लोकसंग्रहमेवापि संपश्यन्कर्तुमर्हसि ॥३- २०॥
यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः ।
स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥३- २१॥
न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किंचन ।
नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥३- २२॥
यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः ।
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥३- २३॥
उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम् ।
संकरस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः ॥३- २४॥
सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत ।
कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम् ॥३- २५॥
न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् ।
जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन् ॥३- २६॥
प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः ।
अहंकारविमूढात्मा कर्ताहमिति मन्यते ॥३- २७॥
तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः ।
गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥३- २८॥
प्रकृतेर्गुणसंमूढाः सज्जन्ते गुणकर्मसु ।
तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत् ॥३- २९॥
मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा ।
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः ॥३- ३०॥
3.8 You perform the obligatory duties,
for action is
superior to inaction. And, through
inaction, even
the maintenance of your body will not
be possible.
3.8 Tvam, you, O Arjuna; kuru, perform;
niyatam,
the obligatory; karma, duties, those
daily
obligatory duties (nitya-karmas) or
which one is
competent (according to the
scriptures), and which
are not heard of [although no result of
daily
obligatory duties is mentioned in the
scriptures,
still Sankaracarya holds that it is
either heaven or
purification of the heart, because
something done
must have its consequence.-Tr.] as
productive of
any result; hi, for, from the point of
view of result;
karma, action; is jyayah, superior;
akarmanah, to
inaction, to non-performance (of
duties). Why? Ca,
and; akarmanah, through inaction; api,
even; te
sarira-yatra, the maintenance of your
body; na
prasiddhyet, will not be possible. Therefore,
the
distinction between action and in
action is abvious
in this world. 'And as regards your
ideea that
action should not be udnertaken because
it leads to
bondage-that too is wrong.' How?
3.9 This man becomes bound by actions
other than
that action meant for God. Without
being attached,
O son of Kunti, you perform actions for
Him.
3.9 Ayam, this; lokah, man, the one who
is eligible
for action; karma-bandhanah, becomes
bound by
actions- the person who has karma as
his bondage
(bandhana) is karma-bandhanah-;
anyatra, other
than; that karmanah, action;
yajnarthat, meant for
Got not by that meant for God.
According to the
Vedic text, 'Sacrifice is verily Visnu'
(Tai. Sam.
1.7.4), yajnah means God; whatever is
done for
Him is yajnartham. Therefore,
mukta-sangah,
without being attached, being free from
attachment
to the results of actions; O son of
Kunti, samacara,
you perform; karma, actions; tadartham,
for Him,
for God. An eligible person should
engage in work
for the following reason also:
3.10 In the days of yore, having
created the beings
together with the sacrifices, Prajapati
said: 'By this
you multiply. Let this be your yielder
of coveted
objects of desire.'
3.10 Pura, in the days of yore, in the
beginning of
creation; srstva, having created;
prajah, the beings,
the people of the three castes;
saha-yajnah, together
with the sacrifices; Prajapati, the
creator of beings,
uvaca, said; 'Anena, by this sacrifice;
prasavisyadhvam, you multiply.' Prasava
means
origination, growth. 'You accomplish
that. Esah
astu, let this sacrifice be; vah, your;
ista-kamadhuk,
yielder of coveted objects of desire.'
That
which yields (dhuk) coveted (ista)
objects of desire
(kama), particular results, is
istakama-dhuk. How?
3.11 'You nourish the gods with this.
Let those
gods nourish you. Nourishing one
another, you
shall attain the supreme Good.'
3.11 'Bhavayata, you nourish; devan,
the gods,
Indra and others; anena, with this
sarifice. Let te
devah, those gods; bhavayantu, nourish;
vah, youmake
you contented with rainfall etc. Thus
bhavayantah, nourishing; parasparam,
one
another; avapsyatha, you shall attain;
the param,
supreme; sreyah, Good, called
Liberation, through
the attainment of Knowledge;' or, 'you
shall attain
heaven-which is meant by param
'sreyah.' [The
param sreyah (supreme Good) will either
mean
liberation or heaven in accordance with
aspirant's
hankering for Liberation or enjoyment.]
Moreover,
3.12 'Being nourished by sacrifices,
the gods will
indeed give you the coveted enjoyments.
He is
certainly a theif who enjoys what have
been given
by them without offering (these) to
them.'
English Translation of Sri
Sankaracharya's Sanskrit
Commentary - Swami Gambhirananda
3.12 'Yajna-bhavitah, being nourished,
i.e. being
satisfied, by sacrifices; devah, the gods;
dasyante
hi, will indeed give, will distribute;
among vah,
you; the istan, coveted; bhogan,
enjoyments, such
as wife, childeren and cattle. Sah, he;
is eva,
certainly; a stenah, thief, a stealer
of the wealth of
gods and others; yah, who; bhunkte,
enjoys,
gratifies only his own body and organs;
with
dattan, what enjoyable things have been
given;
taih, by them, by the gods; apradaya,
without
offering (these); ebhyah, to them, i.e.
without
repaying the debt [The three kinds of
debt-to the
gods, to the rsis (sage), and to the
manes-are repaid
by satisfying them through sacrifices,
celibacy
(including study of the Vedas, etc.),
and
procreation, respectively. Unless one
repays these
debts, he incurs sin.] to them.'
3.13 By becoming partakers of the remembers
of
sacrifices, they become freed from all
sins. But the
unholy persons who cook for themselves,
they
incur sin.
3.13 Those again, who are
yajna-sista-asinah,
partakers of the remnants of
sacrifices, who, after
making offering to the gods and others,
[The
123
panca-maha-yajnas, five great
offerings, which
have to be made by every householder
are
offerings to gods, manes, humans,
creatures and
rsis (sages).] are habituated to eat
the remnants (of
those offerings), called nectar; they,
santah, by
being (so); mucyante, become freed;
sarvakilbisaih,
from all sins-from those sins incurred
through the five things [the five
things are; oven,
water-pot, cutting instruments,
grinding machines
and broom. A householder incurs sin by
killing
insects etc. with these things,
knowingly or
unknowingly. It is atoned by making the
aforesaid
five offerings.], viz oven etc., and
also from those
others incurred owing to injury etc. caused
inadvertently. Tu, but; the papah,
unholy persons,
who are selfish; ye, who; pacanti,
cook; atmakaranat,
for themselves; te, they, being
themselves
sinful; bhunjate, incur; agham, sin.
For the
following reasons also actions should
be
undertaken by an eligible person.
Action is
definitely the cause of the movement of
the wheel
of the world. How? This is being
answered:
3.14 From food are born the creatures;
the origin of
food is from rainfall; rainfall
originates from
sacrifice; sacrifice has action as its
origin.
3.14 It is a matter of direct
perception that annat,
from food, which is eaten and is
transformed into
blood and semen; bhavanti, are born;
bhutani, the
creatures. Anna-sambhavah, the origin
of food; is
parjanyat, from rainfall. Parjanyah,
rainfall;
bhavati, originates; from yajnat, from
sacrifice. This
accords with the Smrti, 'The oblations
properly
poured into fire reaches the sun. From
the sun
comes rain, from rain comes food, and
from the
sun comes rain, from rain comes food,
and from
that the creatures' (Ma.Sm.3.76).
(Here) sacrifice
means its unique [Also termed as the
unseen result
(adrsta).-Tr.] result. And that
sacrifice, i.e. the
unique result, which arises
(samudbhavah) from
action (karma) undertaken by the priest
and the
sacrificer, is karma-samudbhavah; it
has action for
its origin.
3.15 Know that actin has the veda as
its origin; the
Vedas has the Immutable as its source.
Hence, the
all-pervading Veda is for ever based on
sacrifice.
3.15 Again, [a different reading in
place of this is:
'Tat ca vividham karma kuto
jatamityaha, From
where did those various kinds of action
originate?
In reply the Lord says...' Still
another reading is:
'Tat ca karma brahmodbhavam iti aha,
And the
Lord says: That action has the Vedas as
its origin.'-
vide A.A., 1936, p. 116). Astekar's
reading is: Tat ca
evam vidham karma kuto jatamityaha, And
from
where has this kind of aciton
originated? The
answers this.'-Tr.] viddhi, know; that
karma,
action; is brahmodbhavam, it has
Brahma, the
Veda, as its udbhavam, origin. [Here
Ast. adds
'revealer'-Tr.] Further, Brahma, called
the Veda, is
aksara-samudbhavam, it has aksara, the
Immutable, Brahman, the supreme Self,
as its
source. This is the meaning. Since the
Veda came
out, like the breath of a man, from the
supreme Self
Itself, called the Immutable, therefore
the Veda,
being the revealer of everything, is
sarva-gatam, all
pervading. Even though all-pervading,
the Veda is
nityam, for ever; pratisthitam, based;
yajne, on
sacrifice, because the injunctions
about sacrifices
predominate in it.
3.16 O Partha, he lives in vain who
does not follow
here the wheel thus set in motion,
whose life is
sinful, and who indulges in the senses.
3.16 O Partha, sah, he; jivati, lives;
mogham, in
vain; yah, who, though competent for
action; na
anuvartayati, does not follow; iha,
here, in the
world; cakram, the wheel of the world;
evam, thus;
pravartitam, set in motion, by God, on
the basis of
the Vedas and the sacrifices; aghayuh,
whose life
(ayuh) is sinful (agham), i.e. whose
life is vile; and
indriya-aramah, who indulges in the
senses-who
has his arama, sport, enjoyment, with
objects,
indriyaih, through the senses.
Therefore, the gist of
the topic under discussion is that
action must be
undertaken by one who is qualified (for
action) but
is unenlightened. In the verses
beginning from, '(A
person does not attain freedom from
action by
adstaining from action' (4) and ending
with, 'You
perform the obligatory duties...And,
through
inaction, even the maintenance of your
body will
not be possible' (8), it has been
proved that before
one attains fitness for steadfastness
in the
knowledge of the Self, it is the
bounden duty of a
person who is qualified for action, but
is not
enlightened, to undertake Karma-yoga
for that
purpose. And then, also in the verses
commencing
from '(This man becomes bound) by
actions other
than that action meant for God' (9) and
ending
with 'O Partha, he lives in vain,' many
reasons
[Such as, that it pleases God, secures
the affection
of the gods, and so on.] have been
incidentally
stated as to why a competent person has
to
undertake actions; and the evils
arising from their
non-performance have also been
emphatically
declared. Such being the conclusion,
the question
arises whether the wheel thus set in
motion should
be followed by all, or only by one who
is ignorant
of the Self and has not attained to the
steadfastness
which is fit to be practised by the
Sankhyas, the
knowers of the Self, through the Yoga
of
Knowledge only, and which is acquired
by one
ignorant of the Self through the means
of the
practice of Karma-yoga mentioned above?
Either
anticipating Arjuna's question to this
effect, or in
order to make the meaning of the
scripture (Gita)
clearly understood, the Lord, revealing
out of His
own accord that the following substance
of the
Upanisads-Becoming freed from false
knowledge
by knowing this very Self, the
Brahmanas renounce
what is a compulsory duty for those
having false
knoweldge, viz, desire for sons, etc.,
and then lead
a mendicant life just for the purpose
of maintaining
the body; they have no duty to perform
other than
steadfastness in the knowledge of the
Self (cf. Br.
3.5.1)-has been presented here in the
Gita, says:
3.17 But that man who rejoices only in
theSelf and
is satisfied with the Self, and is
contented only in
the Self-for him there is no duty to
perform.
3.17 Tu, but; that manavah, man, the
sannyasin, the
man of Knowledge, steadfast in the
knowledge of
the Self; yah, who; atmaratih eva syat,
rejoices only
in the Self-not in the sense objects;
and atmatrptah,
who is satisfied only with the Self-not
with
food and drink; and is santustah,
contented; eva,
only; atmani, in the Self; tasya, for
him; na vidyate,
there is no; karyam, duty [Duty with a
view to
securing Liberation.] to perform.
[Rati, trpti and
santosa, though synonymous, are used to
indicate
various types of pleasures. Or, rati
means
attachment to objects; trpti means
happiness
arising from contact with some
particular object;
and santosa means happiness in general,
arising
from the acquisition of some coveted
object only.]
All people surely feel contened by
acquiring an
external thing. But this one, without
depending on
it, remains contented only with the
Self; thta is to
say, he remains detached from
everything. The
idea it that, for a man who is such a
knower of the
Self, there is no duty to undertake.
3.18 For him there is no concern here
at all with
performing action; nor any (concern)
with
nonperformance. Moreover, for him there
is no
dependence on any object to serve any
purpose.
3.18 Moreover, tasya, for him, who
rejoices in the
supreme Self; na, there is no; artham,
concern; eva,
at all; krtena, with performing action.
Objection: In
that case, let there be some evil
called sin owing to
non-performance! Reply: Iha, here, in
this world;
na, nor is there; for him kascana, any
(concern);
akrtena, with nonperfromance. Certainly
there is
no evil in the form of incurring sin or
in the form of
self-destruction. Ca, moreover; asya,
for him; na
asti, there is no; kascit
artha-vyapasrayah sarva130
bhutesu, dependence on any object, from
Brahma
to an unmoving thing, to serve any
purpose.
Vyapasrayah is the same as
vyapasrayanam,
dependence, which is possible of being
created by
action promted by necessity. (For him)
there is no
end to gain by depending on any
praticular object,
due to which there can be some action
for that
purpose. 'You (Arjuna) are not
established in this
fullest realization which is comparable
to a flood
all around.'
3.19 Therefore, remaining unattached,
always
perform the obligatory duty, for, by
performing
(one's) duty without attachment, a
person attains
the Highest.
3.19 Since this is so, therefore,
asaktah, remaining
unattached; samacara, perform; satatam,
always;
karyam, the obligatory; daily karma,
duty; hi, for;
acaran, by performing; (one's) karma,
duty;
asaktah, without attachment, by doing
work as a
dedication to God; purusah, a person;
apnoti,
attains; param, the Highest,
Liberation, through the
purification of the mind. This is
meaning. And
(you should perform your duty) for the
following
reason also:
3.20 For Janaka and others strove to
attain
Liberation through action itself. You
ought to
perform (your duties) keeping also in
view the
prevention of mankind from going
astray.
3.20 Hi, for; in the olden days, the
leaned Ksatriyas,
janakadayah, Janaka and others such as
Asvapati;
asthitah, strove to attain; samsiddim,
Liberation;
karmana eva, through action itself. If
it be that they
were possessed of the fullest
realization, then the
meaning is that they remained
established in
Liberation whlile continuing, because
of past
momentum, to be associated with action
itselfwithout
renouncing it-with a veiw to preventing
mankind from going astray. Again, if
(it be that)
Janaka and others had not attained
fullest
realization, then, they gradually
became
established in Liberation through
action which is a
means for the purification of the mind.
The verse is
to be explained thus. On the other
hand, if you
think, 'Obligatory duty was performed
even by
Janaka and others of olden days who
were surely
unenlightened. [Ajanadbhih: This is
also translated
as, 'surely because they were
unenlightened'.-Tr.]
There by it does not follow that action
has to be
undertaken by somebody else who has the
fullest
enlightenment and has reached his
Goal',
nevertheless, tvam, you, who are under
the
influence of past actions; arhasi,
ought; kartum, to
perform (your duties); sampasyan api,
keeping
also in view; loka-sangraham, [V.S.A
gives the
meanings of the phrase as 'the welfare
of the
world', and 'propitiation of
mankind'.-Tr. ] the
prevention of mankind from going
astray; even
that purpose. By whom, and how, is
mankind to be
prevented from going astray? That is
being stated:
[In Ast. this introductory sentence is
as
follows:loka-samgrahah kimartham
kartavyam iti
ucyate.-Tr.]
3.21 Whatever a superior person does,
another
person does that very thing! Whatever
he upholds
as authority, an ordinary person
follows that.
3.21 Yat yat, [This is according to the
Ast. The G1.
Pr. reads, yat yat yesu yesu.-Tr.]
whatever action; a
sresthah, superior person, a leader;
acarati, does;
itarah, another; janah, person, who
follows him;
does tat tat eva, that very action.
Further, yat,
whatever; sah, he, the superior person;
kurute,
upholds; as pramanam, authority, be it
Vedic or
secular; lokah, an ordinary person;
anuvartate,
follows; tat, that, i.e. he accepts
that very thing as
authoritative. 'If you have a doubt
here with regard
to the duty of preventing people from
straying,
then why do you not observe Me?'
3.22 In all the three worlds, O Partha,
there is no
duty whatsoever for Me (to fulfil);
nothing remains
unachieved or to be achieved.
[According to S. the
translation of this portion is: There
is nothing
unattained that should be
attained.-Tr.] (Still) do I
continue in action.
3.22 O Partha, na asti, there is no;
kartavyam, duty;
kincana, whatsoever; me, for Me (to
fulfill); even
trisu lokesu, in all the three worlds.
Why? There is
na anavaptam, nothing (that remains)
unachieved;
or avaptavyam, to be achieved. Still
varte eva, do I
continue; karmani, in action.
3.23 For, O Partha, if at any time I do
not continue
[Ast. and A.A. read varteya instead of
varteyam.-
Tr.] vigilantly in action, men will
follow My path in
every way.
3.23 Again, O Partha, yadi, if; jatu,
at any time;
aham, I; an, do not; varteyam,
continue; atandritah,
vigilantly, untiringly; karmani, in
action;
manusyah, men: anuvartante, willl
follow; mama,
My; vartma, path; sarvasah, in every
way, I being
the Highest. And if that be so, what is
the harm? In
reply the Lord says: [Ast. omits this
sentence
completely.-Tr.]
3.24 These worlds will be ruined if I
do not
perform action. And I shall become the
agent of
intermingling (of castes), and shall be
destroying
these beings.
3.24 Cet, if; aham, I; na kuryam, do
not perform;
karma, action; all ime, these; lokah,
worlds;
utsideyuh, will be ruined, owing to the
obsence of
work responsible for the maintenance of
the
worlds. Ca, and, futher; syam, I shall
become;
karta, the agent; sankarasya, of
intermingling (of
castes). Consequently, upahanyam, I
shall be
destroying; imah, these; prajah,
beings. That is to
say, I who am engaged in helping the
creatures,
shall be destroying them. This would be
unbefitting of Me, who am God. 'On the
other, if,
like Me, you or some one else possesses
the
conviction of having attained
Perfection and is a
knower of the Self, it is a duty of
such a one, too, to
help others even if there be no
obligation on his
own part.'
3.25 O scion of the Bharata dynasty, as
the
unelightened poeple act with attachment
to work,
so should the enlightened person act,
without
attachment, being desirous of the
prevention of
people from going astray.
3.25 O scion of the Bharata dynasty, yatha,
as; some
avidvamsah, unenlightened poele;
kurvanti, act.
saktah, with attachment; karmani, to
work,
(thinking) 'The reward of this work
will accrue to
me'; tatha, so; should vidvan, the
enlightened
person, the knower of the Self; kuryat,
act; asaktah,
without attachment, remaining
unattached.
[Giving up the idea of agentship and
the hankering
for the rewards of actions to oneself.]
Whay does
he (the enlightened person) act like
him (the
former)? Listen to that: Cikirsuh,
being desirous of
achieving; lokasamgraham, prevention of
people
from going astray. 'Neither for Me who
am a
knower of the Self, nor for any other
(knower of
the Self) who wants thus prevent people
from
going astray, is there any duty apart
from working
for the welfare of the world. Hence,
the following
advice is being given to such a knower
of the Self:'
3.26 The enlightened man should not
create
disturbance in the beliefs of the
ignorant, who are
attached to work. Working, while
himself
remaining deligen [Some translate
yuktah as, 'in
the right manner'. S. takes it in the
sense of Yoga137
yuktah, merged in yoga.-Tr.], he should
make
them do [Another reading is yojayet,
meaning the
same as josayet.-Tr.] all the duties.
3.26 Vidvan the enlightened man; na
janayet,
should not create; buddhi-bhedam,
disturbance in
the beliefs-disturbance in the firm
belief, 'This has
to be done; and the result of this
action is to be
reaped by me'; ajnanam, of the ignorant,
of the
non-discriminating one; karma-sanginam,
who are
attached to work. But what should he
do? Himself
samacaran, working, performing those
very
activities of the ignorant; yuktah,
while remaining
diligent; josayet, he should make them
do; sarvakarmani,
all the duties. How does an
anillumined,
ignorant person be come attached to
actions? In
reply the Lord says:
3.27 While actions are being done in
every way by
the gunas (qualities) of Nature, one
who is deluded
by egoism thinks thus: 'I am the doer.'
3.27 Karmani kriyamanani, while
actions, secular
and scriptural, are being done;
sarvasah, in ever
way; gunaih, by the gunas, (i.e.) by
the
modifications in the form of body and
organs;
(born) prakrteh, of Nature-Nature,
(otherwise
known as) Pradhana [Pradhana, Maya, the
Power
of God.], being the state of
equilibrium of the three
qualities of sattva, rajas and tamas;
ahankaravimudha-
atma, one who is deluded by egoism;
manyate, thinks; iti, thus; 'Aham
karta, I am the
doer.' Ahankara is self-identification
with the
aggregate of body and organs. He whose
atma,
mind, is vimudham, diluded in diverse
ways, by
that (ahankara) is
ahankara-vimudha-atma. He
who imagines the characteristics of the
body and
organs to be his own, who has
self-identification
with the body and the organs, and who,
through
ignorance, believes the activities to
be his own-, he
thinks, 'I am the doer of those diverse
activities.'
3.28 But, O mighty-armed one, the one
who is a
knower of the facts about the varieties
of the gunas
(qualities) and actions does not become
attached,
thinking thus: 'The organs rest (act)
on the objects
of the organs.'
3.28 Tu, but, on the other hand; he who
is a
knower, tattva-vit, a knower of the
facts;-knower of
what kinds of
facts?-guna-karma-vibhagayoh,
about the varieties of the gunas and
actions, i.e. a
knower of the diversity of the gunas
and the
diversity of acitons; [Guna-vibhaga
means the
products of Prakrti which consists of
the three
gunas. They are the five subtle
elements, mind,
intellect, ego, five sensory organs,
five motor
organs and five objects (sound etc.) of
the senses.
Karma-vibhaga means the varieties of
inter-actions
among these.-Tr.] na sajjate, does not
become
attached; iti matva, thinking thus;
'Gunah, the
gunas in the form of organs;-not the
Self-vartante,
rest (act); gunesu, on the gunus in the
form of
objects of the organs.'
3.29 Those who are wholly deluded by
the gunas
of Nature become attached to the
activities of the
gunas. The knower of the All should not
disturb
those of dull intellect, who do not
know the All.
3.29 Those again, guna-sammudhah, who
are
wholly deluded by the gunas; prakrteh,
of Nature;
sajjante, become attached; guna
karmasu, to the
activities of the gunas, thining, 'We
do actions for
results.' Krtsna-vit, the knower of the
All, one who
is himself a knower of the Self; na
vicalayet, should
not disturb; tan, those who are
attached to actions;
(who are) mandan, of dull intellect;
akrtsnavidah,
who do not know the All, who are all
attention on
the results of actions. Unsetting of
beliefs is itself
the disturbance. That he should not do.
This is the
idea. Again, in what manner should
duties be
under-taken by a seeker after
Liberation who is not
enlightened, who is qualified for
actions (rites and
duties)? As to this, the answer is
being stated:
3.30 Devoid of the fever of the soul,
engage in
battle by dedicating all actions to Me,
with (your)
mind intent on the Self, and becoming
free from
expectations and egoism.
3.30 Vigata-jvarah, devoid of the fever
of the soul,
i.e. being free from repentance,
without remorse;
yuddhyasva, engage in battle;
sannyasya, by
dedicating; sarvani, all; karmani,
actions; mayi, to
Me, who am Vasudeva, the omniscient
supreme
Lord, the Self of all; adhyatma-cetasa,
with (your)
mind intent on the Self-with
discriminating
wisdom, with this idea, 'I am an agent,
and I work
for God as a servant'; and further,
bhutva,
becoming; nirasih, free from
expectations ['Free
from expectations of results for
yourself']; and
nirmamah, free from egoism. You from
whom has
vanished the idea, '(this is) mine',
are nirmamah.
Om Tat Sat
(Continued...)
(Continued...)
(My humble salutations to the lotus feet of Bhagawan Sri Krishna
Paramathma ji, Parama Hamsa Parivrajaka Paramacharya Sri Adi Sankara Bhagavad
Pada ji and H H Sri Swamy Gambhirananda
ji for this devotional collection)
(The Blog is reverently for all the seekers of truth,
lovers of wisdom and to share the Hindu Dharma with others on the
spiritual path and also this is purely a non-commercial blog)
भजगोविन्दम्
पुनरपि
जननं पुनरपि मरणं
पुनरपि जननी जठरे शयनम् ।
इह संसारे बहुदुस्तारे
कृपयाऽपारे पाहि मुरारे ॥ २१॥
रथ्या चर्पट विरचित कन्थः
पुण्यापुण्य विवर्जित पन्थः ।
योगी योगनियोजित चित्तो
रमते बालोन्मत्तवदेव ॥ २२॥
कस्त्वं कोऽहं कुत आयातः
का मे जननी को मे तातः ।
इति परिभावय सर्वमसारम्
विश्वं त्यक्त्वा स्वप्न विचारम् ॥ २३॥
त्वयि मयि चान्यत्रैको विष्णुः
व्यर्थं कुप्यसि मय्यसहिष्णुः ।
भव समचित्तः सर्वत्र त्वं
वाञ्छस्यचिराद्यदि विष्णुत्वम् ॥ २४॥
शत्रौ मित्रे पुत्रे बन्धौ
मा कुरु यत्नं विग्रहसन्धौ ।
सर्वस्मिन्नपि पश्यात्मानं
सर्वत्रोत्सृज भेदाज्ञानम् ॥ २५॥
पुनरपि जननी जठरे शयनम् ।
इह संसारे बहुदुस्तारे
कृपयाऽपारे पाहि मुरारे ॥ २१॥
रथ्या चर्पट विरचित कन्थः
पुण्यापुण्य विवर्जित पन्थः ।
योगी योगनियोजित चित्तो
रमते बालोन्मत्तवदेव ॥ २२॥
कस्त्वं कोऽहं कुत आयातः
का मे जननी को मे तातः ।
इति परिभावय सर्वमसारम्
विश्वं त्यक्त्वा स्वप्न विचारम् ॥ २३॥
त्वयि मयि चान्यत्रैको विष्णुः
व्यर्थं कुप्यसि मय्यसहिष्णुः ।
भव समचित्तः सर्वत्र त्वं
वाञ्छस्यचिराद्यदि विष्णुत्वम् ॥ २४॥
शत्रौ मित्रे पुत्रे बन्धौ
मा कुरु यत्नं विग्रहसन्धौ ।
सर्वस्मिन्नपि पश्यात्मानं
सर्वत्रोत्सृज भेदाज्ञानम् ॥ २५॥
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