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anena devān bhāvayata | te devāḥ vaḥ bhāvayantu | parasparaṃ bhāvayantaḥ[52] paraṃ śreyaḥ[53] avāpsyatha |
अथ तृतीयो[1]ऽध्यायः
कर्मयोगः
Chapter
3
Karmayogaḥ - The Topic of Karma
(Arjuna's
confusion - which is better between action and knowledge)
अर्जुन उवाच
ज्यायसी चेत्कर्मणस्ते मता
बुद्धिर्जनार्दन ।
तत्किं कर्मणि घोरे मां नियोजयसि केशव
॥३.१॥
arjuna
uvāca
jyāyasī cet karmaṇas-te matā buddhir-janārdana! |
tat-kiṃ karmaṇi ghore māṃ niyojayasi keśava! ||3.1||
jyāyasī cet karmaṇas-te matā buddhir-janārdana! |
tat-kiṃ karmaṇi ghore māṃ niyojayasi keśava! ||3.1||
janārdana[2]!
cet te matā karmaṇaḥ buddhiḥ jyāyasī[3],
tat keśava! māṃ ghore karmaṇi[4]
kiṃ niyojayasi[5]?
Arjuna
said:
O, the One who destroys the wicked (janārdana!)! If
(cet) as per your (te) opinion (matā) knowledge (buddhiḥ),
is superior (jyāyasī) to action (karmaṇaḥ), then (tat) why
(kim) do you engage (niyojayasi) me (mām) into this terrible
(ghore) action (karmaṇi),
O, the One with beautiful/thick hair (keśava!).
||3.1||
व्यामिश्रेणेव वाक्येन बुद्धिं
मोहयसीव मे ।
तदेकं वद निश्चित्य येन
श्रेयोऽहमाप्नुयाम् ॥३.२॥
vyāmiśreṇeva
vākyena buddhiṃ mohayasīva me |
tad[6]-ekaṃ vada niścitya yena śreyo’[7]ham-āpnuyām[8]||3.2||
tad[6]-ekaṃ vada niścitya yena śreyo’[7]ham-āpnuyām[8]||3.2||
vyāmiśraṇa
iva[9]
vākyena[10]
me buddhiṃ mohayasi iva[11]|
tat ekaṃ niścitya[12] vada, yena ahaṃ śreyaḥ āpnuyām |
tat ekaṃ niścitya[12] vada, yena ahaṃ śreyaḥ āpnuyām |
With seemingly (iva) contradictory
(vyāmiśraṇa) sentences (vākyena), you seem (iva) to confuse (mohayasi) my (me) understanding (buddhim).
Tell (vada) me for certain (niścitya), by which (yena) I (aham)
will obtain (āpnuyām) freedom (śreyaḥ). ||3.2||
(Two
types of lifestyle based on eligibility)
श्रीभगवानुवाच
लोकेऽस्मिन् द्विविधा निष्ठा पुरा
प्रोक्ता मयानघ ।
ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन
योगिनाम् ॥३.३॥
śrībhagavān
uvāca
loke’[13]smin dvividhā niṣṭhā purā proktā mayānagha! |
loke’[13]smin dvividhā niṣṭhā purā proktā mayānagha! |
anagha!
asmin loke[15]
dvividhā niṣṭhā[16]
mayā purā[17]
proktā |
sāṅkhyānāṃ jñānayogena, yoginām karmayogena |
sāṅkhyānāṃ jñānayogena, yoginām karmayogena |
Śrī Bhagavān said:
O! Sinless one (anagha)!
In the beginning (purā), the two-fold
(dvividhā) committed lifestyles (niṣṭhā) in this (asmin) world (loke) was
told by Me (mayā) - for the renunciates (sāṅkhyānāṃ) by pursuit of knowledge (jñāna-yogena), for those who pursue activity (yoginām) by
pursuit of karma-yoga (karma-yogena).
||3.3||
Niṣkāma
Karma
(Clarity
abt naiṣkarmya and sannyāsa)
न कर्मणामनारम्भान्नैष्कर्म्यं
पुरुषोऽश्नुते ।
न च संन्यसनादेव सिद्धिं समधिगच्छति ॥३.४॥
na
karmaṇām-anārambhān[18]-naiṣkarmyaṃ
puruṣo’[19]śnute
|
na ca sannyasanād[20]-eva siddhiṃ samadhigacchati ||3.4||
na ca sannyasanād[20]-eva siddhiṃ samadhigacchati ||3.4||
karmaṇām
anārambhāt[21]
puruṣaḥ naiṣkarmyaṃ[22] na aśnute | ca na sannyasanāt[23]
eva siddhiṃ sam-adhi-gacchati[24]|
a) A person (puruṣaḥ) does not (na) gain (aśnute) the
state of actionless-ness (naiṣkarmyaṃ) by non-performance (anārambhāt)
of actions (karmaṇām). b) Nor does a person accomplish (sam-adhi-gacchati)
the objective/ achievement/perfection (siddhim)
because of mere (eva) renunciation (sannyāsanāt).
||3.4||
(Impossibility
of renouncing any karma)
(Sāmkhya
philosophy of Prakṛti)
न हि कश्चित्क्षणमपि जातु
तिष्ठत्यकर्मकृत् ।
कार्यते ह्यवशः कर्म सर्वः
प्रकृतिजैर्गुणैः॥३.५॥
na
hi kaścit kṣaṇam-api jātu tiṣṭhatyakarmakṛt |
kāryate hyavaśaḥ karma sarvaḥ prakṛtijair-guṇaiḥ ||3.5||
kāryate hyavaśaḥ karma sarvaḥ prakṛtijair-guṇaiḥ ||3.5||
hi
kaścit jātu kṣaṇam api akarmakṛt na tiṣṭhati | hi sarvaḥ prakṛtijaiḥ guṇaiḥ[25]
[26]avaśaḥ
karma kāryate |
Indeed (hi), no (na) one (kaścit) ever (jātu) remains (tiṣṭhati) even (api) for a second (kṣaṇam)
without performing action (akarmakṛt).
In fact (hi), everyone (sarvaḥ) is forced to perform (kāryate) action (karma), helplessly (avaśaḥ),
by the (three) guṇas (guṇaiḥ) born of prakṛti (prakṛtijaiḥ). ||3.5||
(Fantasising
is also not acceptable)
कर्मेन्द्रियाणि संयम्य य आस्ते मनसा
स्मरन् ।
इन्द्रियार्थान्विमूढात्मा मिथ्याचारः
स उच्यते ॥३.६॥
karmendriyāṇi
saṃyamya ya āste manasā smaran |
indriyārthān-vimūḍhātmā mithyācāraḥ sa ucyate ||3.6||
indriyārthān-vimūḍhātmā mithyācāraḥ sa ucyate ||3.6||
yaḥ
vimūḍhātmā karmendriyāṇi saṃyamya[27]
manasā indriyārthān smaran[28]
āste, saḥ[29]
mithyācāraḥ ucyate |
The
one (saḥ),
who (yaḥ) restraining (saṃyamya) the organs of action (karmendriyāṇi), remains (āste) with his mind (manasā) remembering those sense-objects (indriyārthān), is deluded (vimūḍhātmā) and is called (ucyate) a person of false conduct (mithyācāraḥ). ||3.6||
(Karmayoga introduced)
यस्त्विन्द्रियाणि मनसा
नियम्यारभतेऽर्जुन ।
कर्मेन्द्रियैः कर्मयोगमसक्तः स
विशिष्यते ॥३.७॥
yas-tvindriyāṇi
manasā niyamyārabhate’[30]rjuna
|
karmaindriyaiḥ karmayogam-asaktaḥ sa viśiṣyate ||3.7||
karmaindriyaiḥ karmayogam-asaktaḥ sa viśiṣyate ||3.7||
tu
arjuna! yaḥ asaktaḥ manasā indriyāṇi niyamya[31],
karmaindriyaiḥ karmayogam[32]
ārabhate, saḥ[33]
viśiṣyate |[34]
Whereas
(tu), O Arjuna! The one (saḥ), who (yaḥ) remaining unattached (asaktaḥ), restraining (niyamya) the sense organs (indriyāṇi) by the mind (manasā), takes to (ārabhate) the yoga of action (karma-yogam) with the organs of action (karmaindriyaiḥ), is far superior (viśiṣyate). ||3.7||
नियतं कुरु कर्म त्वं कर्म ज्यायो
ह्यकर्मणः।
शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः॥३.८॥
niyataṃ
kuru karma tvaṃ karma jyāyo[35]
hyakarmaṇaḥ |
śarīrayātrāpi ca te na prasidhyed[36]-akarmaṇaḥ ||3.8||
śarīrayātrāpi ca te na prasidhyed[36]-akarmaṇaḥ ||3.8||
tvaṃ
niyataṃ karma[37]
kuru; hi akarmaṇaḥ[38]
karma jyāyah | ca akarmaṇaḥ[39]
te śarīrayātrā[40]
api na prasidhyet |
You
do (kuru) obligatory (to be done) (niyataṃ)
action (karma), since (hi) action (karma) is superior (jyāyah)
to inaction (akarmaṇaḥ). And (ca) even (api), the maintenance of your (te)
body (śarīrayātrā) would be
impossible (na) because of inaction (akarmaṇaḥ). ||3.8||
यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं
कर्मबन्धनः।
तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर
॥३.९॥
yajñārthāt
karmaṇo’[41]nyatra
loko’[42]yaṃ
karmabandhanaḥ |
tadarthaṃ karma kaunteya! muktasaṅgaḥ samācara ||3.9||
tadarthaṃ karma kaunteya! muktasaṅgaḥ samācara ||3.9||
yajñārthāt[43]
karmaṇah[44]
anyatra ayaṃ lokaḥ karma-bandhanaḥ | kaunteya!
muktasaṅgaḥ tadarthaṃ[45]
karma sam-ācara |
Any
action (karmaṇah) other than (anyatra)
as a yajña (yajñārthāt), binds the (ayam)
person[46]
(lokaḥ) and is a binding-karma (karma-bandhanaḥ). For that
reason (tadartham), O, son of Kunti (kaunteya!)! Be free of attachment
(mukta-saṅgaḥ), perform all action (karma) well (sam-ācara). ||3.9||
सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच
प्रजापतिः।
अनेन प्रसविष्यध्वमेष
वोऽस्त्विष्टकामधुक् ॥३.१०॥
sahayajñāḥ
prajāḥ sṛṣṭvā purovāca prajāpatiḥ |
anena prasaviṣyadhvam-eṣa vo’[47]stviṣṭakāmadhuk ||3.10||
anena prasaviṣyadhvam-eṣa vo’[47]stviṣṭakāmadhuk ||3.10||
prajāpatiḥ
purā saha-yajñāḥ prajāḥ[48]
sṛṣṭvā[49]
uvāca - 'anena prasaviṣyadhvam eṣaḥ vaḥ iṣṭa-kāmadhuk[50]
astu |
In
the beginning (purā), the creator (prajāpatiḥ),
having created the human beings (prajāḥ)
along with yajña (saha-yajñāḥ)
said (uvāca) - ‘By this (anena) you shall multiply (prasaviṣyadhvam). May this (eṣaḥ) be the wish-fulfilling cow (iṣṭa-kāmadhuk) for you all (vaḥ).’ ||3.10||
देवान्भावयतानेन ते देवा भावयन्तु वः।
devān bhāvayatānena te devā
bhāvayantu vaḥ |
parasparaṃ bhāvayantaḥ śreyaḥ param-avāpsyatha ||3.11||
parasparaṃ bhāvayantaḥ śreyaḥ param-avāpsyatha ||3.11||
anena devān bhāvayata | te devāḥ vaḥ bhāvayantu | parasparaṃ bhāvayantaḥ[52] paraṃ śreyaḥ[53] avāpsyatha |
Propitiate (bhāvayata)
the deities (devān) with this (anena).
May those (te) deities (devāḥ) propitiate (bhāvayantu) you
(vaḥ). Propitiating (bhāvayantaḥ)
one another (parasparam), you shall
gain (avāpsyatha) the highest (param) good (śreyaḥ). ||3.11||
(Gratitude should be the attitude)
इष्टान्भोगान्हि वो देवा दास्यन्ते
यज्ञभाविताः।
तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते
स्तेन एव सः॥३.१२॥
iṣṭān-bhogān-hi
vo[54]
devā dāsyante yajñabhāvitāḥ |
tair-dattān-apradāyaibhyo yo[55] bhuṅkte stena eva saḥ ||3.12||
tair-dattān-apradāyaibhyo yo[55] bhuṅkte stena eva saḥ ||3.12||
yajñabhāvitāḥ
devāḥ[56]
vaḥ iṣṭān bhogān[57]
hi dāsyante | yaḥ taiḥ dattān ebhyaḥ apradāya[58]
bhuṅkte, saḥ[59]
stenaḥ eva
|
The
deities (devāḥ), propitiated by yajña
(yajña-bhāvitāḥ), will definitely (hi) give (dāsyante)
you all (vaḥ) the desired (iṣṭān)
objects (bhogān). The one (saḥ),
who (yaḥ) enjoys (bhuṅkte)
the objects (dattān) given by them (taiḥ) without offering (apradāya)
it to them (ebhyaḥ) (in return) is
indeed (eva) a thief (stenaḥ).
||3.12||
यज्ञशिष्टाशिनः सन्तो मुच्यन्ते
सर्वकिल्बिषैः।
भुञ्जते ते त्वघं पापा ये
पचन्त्यात्मकारणात् ॥३.१३॥
yajñaśiṣṭāśinaḥ
santo[60]
mucyante sarvakilbiṣaiḥ |
bhuñjate te tvaghaṃ pāpā ye pacantyātmakāraṇāt ||3.13||
bhuñjate te tvaghaṃ pāpā ye pacantyātmakāraṇāt ||3.13||
yajña-śiṣṭāśinaḥ
santaḥ[61]
sarvakilbiṣaiḥ mucyante | ye pāpāḥ ātma-kāraṇāt
pacanti, te[62]
tu aghaṃ bhuñjate |
The good people (santaḥ) who eat the remnants, having
first offered the food to the Lord (yajña-śiṣṭāśinaḥ), are freed (mucyante) from all impurities (sarva-kilbiṣaiḥ). Whereas (tu) those (ye) who cook (pacanti) only
for themselves (ātma-kāraṇāt), are the
wrongdoers (pāpāḥ) and eat (bhuñjate) pāpa (agham). ||3.13||
(The cycle of creation)
अन्नाद्भवन्ति भूतानि
पर्जन्यादन्नसम्भवः।
यज्ञाद्भवति पर्जन्यो यज्ञः
कर्मसमुद्भवः॥३.१४॥
annād[63]-bhavanti
bhūtāni parjanyād[64]-annasambhavaḥ
|
yajñād[65]-bhavati parjanyo[66] yajñaḥ karmasamudbhavaḥ ||3.14||
yajñād[65]-bhavati parjanyo[66] yajñaḥ karmasamudbhavaḥ ||3.14||
yajñaḥ
karma[67]-samudbhavaḥ,
yajñāt parjanyaḥ bhavati, parjanyāt anna-sambhavaḥ, annāt[68]
bhūtāni bhavanti |
yajña
(yajñaḥ) is born of (sam-udbhavaḥ) rituals (karma),
rain (parjanyaḥ) is born (bhavati) of yajña (yajñāt), food is born (anna-sambhavaḥ) of rain (parjanyāt), and living beings (bhūtāni) are born (bhavanti) of
food (annāt). ||3.14||
कर्म ब्रह्मोद्भवं विद्धि
ब्रह्माक्षरसमुद्भवम् ।
तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे
प्रतिष्ठितम् ॥३.१५॥
karma
brahmodbhavaṃ viddhi brahmākṣara-samudbhavam |
tasmāt sarvagataṃ brahma nityaṃ yajñe pratiṣṭhitam ||3.15||
tasmāt sarvagataṃ brahma nityaṃ yajñe pratiṣṭhitam ||3.15||
karma
brahmodbhavaṃ[69]
[70]
viddhi, brahma[71]
akṣara-sam-udbhavaṃ (viddhi) | tasmāt[72]
sarva-gataṃ brahma nityaṃ yajñe pratiṣṭhitam |
May you understand (viddhi) karma (ritual, prayer etc.)
to be born of the Veda (brahmodbhavaṃ),
and the Veda (brahma) to be born of
the imperishable Īśvara (akṣara-sam-udbhavam). Therefore (tasmāt), the all-pervasive (sarva-gatam) Brahma (brahma) abides (pratiṣṭhitam) always (nityam)
in yajña (yajñe). ||3.15||
एवं प्रवर्तितं चक्रं नानुवर्तयतीह
यः।
अघायुरिन्द्रियारामो मोघं पार्थ स
जीवति ॥३.१६॥
evaṃ
pravartitaṃ cakraṃ nānuvartayatīha yaḥ |
aghāyur-indriyārāmo[73] moghaṃ pārtha! sa jīvati ||3.16||
aghāyur-indriyārāmo[73] moghaṃ pārtha! sa jīvati ||3.16||
pārtha!
yaḥ iha evaṃ pravartitaṃ cakraṃ[74] na anu-vartayati, saḥ[75]
indriyārāmaḥ aghāyuḥ[76]
moghaṃ[77] jīvati |
O, the son of Pṛthā (pārtha!)! A person (saḥ), who (yaḥ) does not (na) follow (anu-vartati) this (evam) cosmic
wheel (cakram) that is already set in
motion (pra-vartitam), here (in this
life/in this manner) (iha), and lives
in pāpa (aghāyuḥ) given only to pleasures of the senses (indriyārāmaḥ),
lives wastefully (mogham). ||3.16||
(No
“to do” list for a Jñāni)
यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च
मानवः।
आत्मन्येव च सन्तुष्टस्तस्य कार्यं न
विद्यते ॥३.१७॥
yas-tvātmaratir-eva
syād[78]-ātmatṛptaś[79]-ca
mānavaḥ |
ātmanyeva ca santuṣṭas-tasya kāryaṃ na vidyate ||3.17||
ātmanyeva ca santuṣṭas-tasya kāryaṃ na vidyate ||3.17||
tu
yaḥ mānavaḥ ātmaratiḥ[80]
eva, ca ātmatṛptaḥ, ca ātmani eva santuṣṭaḥ[81]
syāt, tasya[82]
kāryaṃ na vidyate|
Whereas (tu), the (yaḥ) person (mānavaḥ) is (syāt) happy in the self (ātmaratiḥ) alone (eva), and (ca) is
satisfied with the self (ātma-tṛptaḥ), and (ca) contented (santuṣṭaḥ)
in the self (ātmani) alone (eva), for such a person (tasya), there is (vidyate) no (na) obligatory (to be done) duty (kāryam). ||3.17||
नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन ।
न चास्य सर्वभूतेषु
कश्चिदर्थव्यपाश्रयः॥३.१८॥
naiva
tasya kṛtenārtho[83]
nākṛteneha kaścana |
na cāsya sarvabhūteṣu kaścid[84]-arthavyapāśrayaḥ ||3.18||
na cāsya sarvabhūteṣu kaścid[84]-arthavyapāśrayaḥ ||3.18||
iha
tasya[85]
na kṛtena kaścana arthaḥ, na akṛtena eva
| ca sarva-bhūteṣu asya[86]
kaścit artha-vyapāśrayaḥ na |
For that person (tasya), there is indeed no purpose (arthaḥ) here in this world (iha) for doing (kṛtena), or (eva) not
doing (akṛtena) any action (kaścana). Also (ca)
for such a person (asya), there is no
(na) dependence on (need for) any
object (artha-vyapāśrayaḥ) whatsoever
(kaścit). ||3.18||
(Niṣkāma (asaktaḥ) karma)
तस्मादसक्तः सततं कार्यं कर्म समाचर ।
असक्तो ह्याचरन्कर्म परमाप्नोति
पूरुषः॥३.१९॥
tasmād[87]-asaktaḥ
satataṃ kāryaṃ karma samācara |[88]
asakto[89] hyācaran-karma param-āpnoti pūruṣaḥ ||3.19||
asakto[89] hyācaran-karma param-āpnoti pūruṣaḥ ||3.19||
tasmāt
satatam asaktaḥ[90]
kāryaṃ karma[91]
sam-ācara | hi asaktaḥ karma[92]
ācaran[93]
pūruṣaḥ param āpnoti |
Therefore (tasmāt), always (satatam) perform well (sam-ācara) the action (karma) to be done (kāryaṃ) without
attachment (asaktaḥ); because (hi) performing action (ācaran) without attachment (asaktaḥ), a person (pūruṣaḥ) attains (āpnoti)
the highest (param). ||3.19||
कर्मणैव हि संसिद्धिमास्थिता जनकादयः।
लोकसंग्रहमेवापि सम्पश्यन्कर्तुमर्हसि
॥३.२०॥
karmaṇaiva
hi saṃsiddhim-āsthitā janakādayaḥ |
lokasaṅgraham-evāpi sampaśyan kartum-arhasi ||3.20||
lokasaṅgraham-evāpi sampaśyan kartum-arhasi ||3.20||
hi
janakādayaḥ karmaṇā eva saṃsiddhim āsthitāḥ | loka-saṅgrahaṃ sam-paśyan[94]
[95]api
kartum[96]
eva arhasi |
In fact (hi), by action (karmaṇā) alone (eva),
Janaka and others (janakādayaḥ) gained
(āsthitāḥ) liberation (saṃ-siddhim). Also (api), from the view of reaching out to people (loka-saṅgraham), you should (arhasi) perform action (kartum). ||3.20||
यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः।
स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥३.२१॥
yad[97]-yad[98]-ācarati
śreṣṭhas-tat-tad[99]-evetaro[100]
janaḥ |
sa yat pramāṇaṃ kurute lokas-tad[101]-anuvartate ||3.21||
sa yat pramāṇaṃ kurute lokas-tad[101]-anuvartate ||3.21||
yat
yat śreṣṭhaḥ[102]
ācarati, itaraḥ janaḥ[103]
tat tat[104]
eva | saḥ yat pramāṇaṃ kurute, lokaḥ tat[105]
anu-vartate |
Whatsoever (yat yat) a great person (śreṣṭhaḥ)
does (ācarati), (common) people (itaraḥ) follow that (tat tat) alone (eva). Whatever (yat) he (saḥ) sets as proper (pramāṇaṃ), people follow that. ||3.21||
न मे पार्थास्ति कर्तव्यं त्रिषु
लोकेषु किञ्चन ।
नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥३.२२॥
na
me pārthāsti kartavyaṃ triṣu lokeṣu kiñcana |
nānavāptam-avāptavyaṃ varta[106] eva ca karmaṇi ||3.22||
nānavāptam-avāptavyaṃ varta[106] eva ca karmaṇi ||3.22||
pārtha!
me[107]
triṣu lokeṣu[108]
na kiñcana kartavyam asti, na avāptavyaṃ, ca anavāptam, karmaṇi eva varte |
O, son of Pṛthā (pārtha!)! For me (me), there is nothing (na
kiñcana) ‘to be done’ (kartavyaṃ), nothing worthy to be gained (avāptavyaṃ)
which is not (na) yet gained (anavāptam)
in the three (triṣu) worlds (lokeṣu). Nevertheless (eva), I remain engaged (varte) in action (karmaṇi). ||3.22||
यदि ह्यहं न वर्तेयं जातु
कर्मण्यतन्द्रितः।
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ
सर्वशः॥३.२३॥
yadi
hyahaṃ na varteyaṃ jātu karmaṇyatandritaḥ |
mama vartmānuvartante manuṣyāḥ pārtha! sarvaśaḥ ||3.23||
mama vartmānuvartante manuṣyāḥ pārtha! sarvaśaḥ ||3.23||
pārtha!
hi yadi jātu aham atandritaḥ karmaṇi na varteyaṃ, manuṣyāḥ sarvaśaḥ mama vartma
anu-vartante |
O, son of Pṛthā (pārtha!)! Because (hi) if (yadi) ever (jātu) I do not (na) engage myself (varteyam)
in action (karmaṇi), without being complacent
(atandritaḥ), people (manuṣyāḥ)
would follow (anu-vartante) my ways (vartma)
in all ways (sarvaśaḥ). ||3.23||
उत्सीदेयुरिमे लोका न कुर्यां कर्म
चेदहम् ।
सङ्करस्य च कर्ता स्यामुपहन्यामिमाः
प्रजाः॥३.२४॥
utsīdeyur-ime
lokā na kuryāṃ karma ced[109]-aham
|
saṅkarasya ca kartā syām-upahanyām-imāḥ prajāḥ ||3.24||
saṅkarasya ca kartā syām-upahanyām-imāḥ prajāḥ ||3.24||
cet
ahaṃ karma na kuryāṃ, ime lokāḥ[110]
utsīdeyuḥ | ca saṅkarasya kartā syām[111],
imāḥ prajāḥ[112]
upa-hanyām |
If (cet) I (aham) were not (na) to perform (kuryāṃ) action (karma), these (ime) people (lokāḥ) would
perish (utsīdeyuḥ). I would be the author (kartā) of admixture (of races) (saṅkarasya),
thereby (ca) I would destroy (upa-hanyām)
these (imāḥ) beings (prajāḥ). ||3.24||
सक्ताः कर्मण्यविद्वांसो यथा
कुर्वन्ति भारत ।
कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम्
॥३.२५॥
saktāḥ
karmaṇyavidvāṃso[113]
yathā kurvanti bhārata! |
kuryād[114]-vidvāns[115]-tathāsaktaś[116]-cikīrṣur-lokasaṅgraham ||3.25||
kuryād[114]-vidvāns[115]-tathāsaktaś[116]-cikīrṣur-lokasaṅgraham ||3.25||
bhārata! karmaṇi saktāḥ avidvāṃsaḥ[117]
yathā kurvanti, asaktāḥ[118]
vidvān[119]
loka-saṅgrahaṃ cikīrṣuḥ[120]
tathā[121]
kuryāt
|
O,
descendant of Bharata (bhārata!)!
Just as (yathā) the ignorant (avidvāṃsaḥ),
who are attached (saktāḥ) to the results perform (kurvanti) action (karmaṇi),
similarly (tathā) the wise (vidvān)
should perform (kuryāt) action, unattached
(asaktāḥ), desirous of doing (cikīrṣuḥ)
for the welfare of the people (loka-saṅgraham). ||3.25||
न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्
।
जोषयेत्सर्वकर्माणि विद्वान्युक्तः
समाचरन् ॥३.२६॥
na
buddhibhedaṃ janayed[122]
ajñānāṃ karmasaṅginām |
joṣayet sarvakarmāṇi vidvān-yuktaḥ samācaran ||3.26||
joṣayet sarvakarmāṇi vidvān-yuktaḥ samācaran ||3.26||
vidvān[123]
karmasaṅginām ajñānāṃ[124]
buddhi-bhedaṃ na janayet | yuktaḥ sarvakarmāṇi[125]
sam-ācaran joṣayet |
A
knowledgeable person (vidvān), should
not create any disturbance in the understanding (buddhi-bhedam) of the
ignorant (ajñānāṃ), who are attached
to the results of action (karma-saṅginām). The wise person (yuktaḥ), performing all the actions well
(sam-ācaran), should encourage (joṣayet) (the ignorant) to
perform all action (sarva-karmāṇi). ||3.26||
(Sāṃkhya
concept attributing everything to Prakṛti)
प्रकृतेः क्रियमाणानि गुणैः कर्माणि
सर्वशः।
अहङ्कारविमूढात्मा कर्ताहमिति मन्यते ॥३.२७॥
prakṛteḥ
kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ |
ahaṅkāravimūḍhātmā kartāham-iti manyate ||3.27||
ahaṅkāravimūḍhātmā kartāham-iti manyate ||3.27||
sarvaśaḥ
karmāṇi prakṛteḥ guṇaiḥ[126]
kriyamāṇāni[127]
| ahaṅkāra-vimūḍhātmā[128]
ahaṃ kartā iti manyate[129]
|
All actions (karmāṇi) are performed (kriyamāṇāni) in various
ways (sarvaśaḥ), impelled by the guṇas
(guṇaiḥ) of prakṛti (prakṛteḥ). Deluded (vimūḍhātmā) by
the I-notion (ahaṅkāra), one thinks (manyate),
'I (aham) am the doer (kartā iti).’
||3.27||
(Conversely
a Jñāni is not perturbed)
तत्त्ववित्तु महाबाहो
गुणकर्मविभागयोः।
गुणा गुणेषु वर्तन्त इति मत्वा न
सज्जते ॥३.२८॥
tattvavit
tu mahābāho! guṇakarmavibhāgayoḥ |
guṇā guṇeṣu vartanta[130] iti matvā na sajjate ||3.28||
guṇā guṇeṣu vartanta[130] iti matvā na sajjate ||3.28||
tu
mahābāho! guṇa-karma-vibhāgayoḥ tattvavit, 'guṇāḥ guṇeṣu vartante' iti matvā[131],
na sajjate |
Whereas (tu), O! mighty-armed (mahābāho!)! The knower of the truth (tattvavit)
of the division of guṇas and actions (guṇa-karma-vibhāgayoḥ) is not (na)
bound/attached (sajjate), knowing (matvā)
that the guṇas (guṇāḥ) as the
senses express (vartante iti) themselves in the guṇas (as objects/body-mind-sense
complex). ||3.28||
प्रकृतेर्गुणसम्मूढाः सज्जन्ते
गुणकर्मसु ।
तानकृत्स्नविदो मन्दान्कृत्स्नविन्न
विचालयेत् ॥३.२९॥
prakṛter-guṇasaṃmūḍhāḥ
sajjante guṇakarmasu |
tān-akṛtsnavido[132] mandān kṛtsnavin[133]-na vicālayet ||3.29||[134]
tān-akṛtsnavido[132] mandān kṛtsnavin[133]-na vicālayet ||3.29||[134]
prakṛteḥ guṇa-saṃmūḍhāḥ guṇa-karmasu[135]
sajjante | kṛtsnavit tān akṛtsnavidaḥ mandān[136]
[137],
na vicālayet |
The deluded ones (guṇa-saṃmūḍhāḥ) because
of the modifications of the prakṛti (prakṛteḥ),
become bound/attached (sajjante) in
terms of guṇas, and actions (guṇa-karmasu). One who knows all (kṛtsnavit)
should not disturb (vicālayet) those (tān) dull-witted (mandān),
who do not know everything (akṛtsnavidaḥ).||3.29||
मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा ।
निराशीर्निर्ममो भूत्वा युध्यस्व
विगतज्वरः॥३.३०॥
mayi
sarvāṇi karmāṇi sannyasyādhyātmacetasā |
nirāśīr-nirmamo[138] bhūtvā yudhyasva vigatajvaraḥ ||3.30||
nirāśīr-nirmamo[138] bhūtvā yudhyasva vigatajvaraḥ ||3.30||
sarvāṇi
karmāṇi adhyātma-cetasā mayi sannyasya[139],
nir-āśīḥ nir-mamaḥ vigata-jvaraḥ[140]
bhūtvā[141]
yudhyasva |
Renouncing (sannyasya)
all (sarvāṇi) actions (karmāṇi) unto Me (mayi), with a reflective mind (adhyātma-cetasā), devoid of expectations with reference to the future (nir-āśīḥ),
without any sense of ‘mineness’ (nir-mama), without any agitation (vigata-jvaraḥ),
fight/act (yudhyasva). ||3.30||
(31
and 32 should ideally come at the end of the chapter)
ये मे मतमिदं नित्यमनुतिष्ठन्ति
मानवाः।
श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते
तेऽपि कर्मभिः॥३.३१॥
ye
me matam-idaṃ nityam-anutiṣṭhanti mānavāḥ |
śraddhāvanto’[142]nasūyanto[143] mucyante te’[144]pi karmabhiḥ ||3.31||
śraddhāvanto’[142]nasūyanto[143] mucyante te’[144]pi karmabhiḥ ||3.31||
ye
anasūyantaḥ śraddhāvantaḥ mānavāḥ [145]
me idaṃ mataṃ[146]
nityam anu-tiṣṭhanti, te[147]
api karmabhiḥ mucyante[148]
|
Those who (ye) constantly (nityam) follow this (idam)
teaching (matam) of Mine (me),
without finding fault (anasūyantaḥ) with the teaching or the teacher, full
of faith (śraddhāvantaḥ), they (te)
also (api) are freed (mucyante) from
the hold of (the results of) actions (karmabhiḥ).
||3.31||
(Conversely
(tu))
ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे
मतम् ।
सर्वज्ञानविमूढांस्तान्विद्धि
नष्टानचेतसः॥३.३२॥
ye
tvetad-abhyasūyanto[149]
nānutiṣṭhanti me matam |
sarvajñānavimūḍhāṃs[150]-tān viddhi naṣṭān-acetasaḥ ||3.32||
sarvajñānavimūḍhāṃs[150]-tān viddhi naṣṭān-acetasaḥ ||3.32||
tu
ye abhyasūyantaḥ[151]
[152][153]me
etat mataṃ[154]
na anu-tiṣṭhanti, tān[155]
acetasaḥ sarvajñāna-vimūḍhān[156]
naṣṭān viddhi |
Whereas (tu), those who (ye), being critical of this (teaching) (abhyasūyantaḥ), do not (na)
follow (anu-tiṣṭhanti) my vision (matam), are devoid of discrimination (acetasaḥ)
deluded in all realms of knowledge (sarva-jñāna-vimūḍhān), know (viddhi) them (tān) as lost (naṣṭān). ||3.32||
(All
actions attributed to Prakṛti - Sāṃkhya concept?)
सदृशं चेष्टते स्वस्याः
प्रकृतेर्ज्ञानवानपि ।
प्रकृतिं यान्ति भूतानि निग्रहः किं
करिष्यति ॥३.३३॥
sadṛśaṃ
ceṣṭate svasyāḥ prakṛter-jñānavān-api |
prakṛtiṃ yānti bhūtāni nigrahaḥ kiṃ kariṣyati ||3.33||
prakṛtiṃ yānti bhūtāni nigrahaḥ kiṃ kariṣyati ||3.33||
bhūtāni
prakṛtiṃ yānti | jñānavān[157]
api svasyāḥ prakṛteḥ sadṛśaṃ ceṣṭate | nigrahaḥ kiṃ kariṣyati?
Even (api) a wise person (jñānavān) acts (ceṣṭate) in keeping with (sadṛśaṃ) his/her own (svasyāḥ) nature (prakṛteḥ). Since all beings (bhūtāni)
follow (yānti) their own nature (prakṛtim), what (kim) restrain (nigrahaḥ) can do (kariṣyati)? ||3.33||
(Secret
– the sense-organs are not controllable)
इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ
व्यवस्थितौ ।
तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥३.३४॥
indriyasyendriyasyārthe
rāgadveṣau vyavasthitau |
tayor-na vaśam-āgacchhet tau hyasya paripanthinau ||3.34||
tayor-na vaśam-āgacchhet tau hyasya paripanthinau ||3.34||
indriyasya
indriyasya arthe rāga-dveṣau[158]
vyavasthitau | tayoḥ vaśaṃ na āgacchhet | hi tau asya paripanthinau[159]
|
There are (vyavasthitau) longing (rāga) and
aversion (dveṣa) (potential) of the
senses (indriyasya) in their respective sense-object (indriyasyārthe).
May one not (na) come (āgacchet) under the spell (vaśam)
of these two (tayoḥ), because (hi) they (tau) are one’s (asya) enemies
(pari-panthinau). ||3.34||
श्रेयान्स्वधर्मो विगुणः
परधर्मात्स्वनुष्ठितात् ।
स्वधर्मे निधनं श्रेयः परधर्मो भयावहः॥३.३५॥
śreyān
svadharmo[160]
viguṇaḥ paradharmāt-svanuṣṭhitāt |
svadharme nidhanaṃ śreyaḥ paradharmo bhayāvahaḥ ||3.35||[161]
svadharme nidhanaṃ śreyaḥ paradharmo bhayāvahaḥ ||3.35||[161]
svanuṣṭhitāt
paradharmāt [162][163]
viguṇaḥ svadharmaḥ[164]
śreyān[165]
| svadharme[166]
nidhanaṃ śreyaḥ, paradharmaḥ bhayāvahaḥ[167]
|
One’s imperfectly performed
(viguṇaḥ) dharma (karma)
(svadharmaḥ) is better (śreyān) than a well-performed (svanuṣṭhitāt) dharma (karma)
of another (paradharmāt). Death (nidhanam) in one’s own dharma (karma)
(svadharme) is preferrable (śreyaḥ). The dharma (karma)
of another (paradharmaḥ) is fraught
with fear (bhayāvahaḥ). ||3.35||
अर्जुन उवाच
अथ केन प्रयुक्तोऽयं पापं चरति
पूरुषः।
अनिच्छन्नपि वार्ष्णेय बलादिव
नियोजितः॥३.३६॥
arjuna
uvāca
atha kena prayukto’[168]yaṃ pāpaṃ carati pūruṣaḥ |
anicchann[169]api vārṣṇeya! balād[170]-iva niyojitaḥ ||3.36||
atha kena prayukto’[168]yaṃ pāpaṃ carati pūruṣaḥ |
anicchann[169]api vārṣṇeya! balād[170]-iva niyojitaḥ ||3.36||
vārṣṇeya!
atha ayaṃ pūruṣaḥ anicchan api balāt niyojitaḥ iva[171]
[172]kena
pra-yuktaḥ pāpaṃ carati |
Arjuna said:
O,
Of the lineage of Vrṣṇi (vārṣṇeya!)! Then (atha), impelled (pra-yuktaḥ) by what (kena) does this (ayam) person (pūruṣaḥ) commit (carati) wrong actions (pāpam), as though (iva) pushed (ni-yojitaḥ) by some force (balāt), even (api) though not desiring to (anicchan)? ||3.36||
श्रीभगवानुवाच
काम एष क्रोध एष रजोगुणसमुद्भवः।
महाशनो महापाप्मा विद्ध्येनमिह
वैरिणम् ॥३.३७॥
śrībhagavān
uvāca
kāma eṣa krodha eṣa rajoguṇasamudbhavaḥ |
mahāśano[173] mahāpāpmā viddhyenam-iha vairiṇam ||3.37||
kāma eṣa krodha eṣa rajoguṇasamudbhavaḥ |
mahāśano[173] mahāpāpmā viddhyenam-iha vairiṇam ||3.37||
rajoguṇa-samudbhavaḥ,
eṣaḥ kāmaḥ, eṣaḥ krodhaḥ, mahāśanaḥ mahāpāpmā[174] | enam[175] iha vairiṇaṃ[176] viddhi |
Śrī Bhagavān said:
This (eṣaḥ) desire (kāmaḥ), this (eṣaḥ)
anger (krodhaḥ), born of raja-guṇa
(rajoguṇa-sam-udbhavaḥ) is a glutton (mahāśanaḥ),
a great sinner (mahā-pāpmā). Know (viddhi)
this (enam) to be the enemy (vairiṇam)
here (in this world) (iha). ||3.37||
धूमेनाव्रियते वह्निर्यथादर्शो मलेन च
।
यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम्
॥३.३८॥
dhūmenāvriyate
vahnir-yathādarśo[177]
malena ca |
yatholbenāvṛtogarbhas-tathā tenedam-āvṛtam ||3.38||
yatholbenāvṛtogarbhas-tathā tenedam-āvṛtam ||3.38||
yathā
dhūmena vahniḥ[178],
ca malena ādarśaḥ āvriyate[179],
yathā ulbena garbhaḥ āvṛtaḥ[180],
tathā[181]
tena[182]
idam[183]
āvṛtam[184]
|
Just as (yathā) the fire (vahniḥ) is
covered (āvriyate) by smoke (dhūmena), and (ca) a mirror (ādarśaḥ) by
dust (malena), just as (yathā) a foetus (garbhaḥ) is covered (āvṛtaḥ)
by the womb (ulbena), similarly (tathā), this (idam) (knowledge) is covered (āvṛtam)
by that (tena) (desire). ||3.38||
आवृतं ज्ञानमेतेन ज्ञानिनो
नित्यवैरिणा ।
कामरूपेण कौन्तेय दुष्पूरेणानलेन च ॥३.३९॥
And (ca) O, son of Kunti (kaunteya!)!
Knowledge (jñānam) of the wise (jñāninaḥ)
is covered (āvṛtaṃ) by this (eten)
insatiable (duṣpūreṇa) fire (analena) of desire (kāmarupeṇa)
the constant enemy (nityavairiṇā). ||3.39||
इन्द्रियाणि मनो
बुद्धिरस्याधिष्ठानमुच्यते ।
एतैर्विमोहयत्येष ज्ञानमावृत्य
देहिनम् ॥३.४०॥
indriyāṇi
mano[188]
buddhir-asyādhiṣṭhānam-ucyate |
etair-vimohayatyeṣa jñānam-āvṛtya dehinam ||3.40||
etair-vimohayatyeṣa jñānam-āvṛtya dehinam ||3.40||
asya
(kāmasya) adhiṣṭhānam indriyāṇi
manaḥ buddhiḥ ucyate | eṣaḥ (kāmaḥ)
etaiḥ jñānam āvṛtya[189]
dehinaṃ vi-mohayati |
Its (asya = kāmasya)
locus (adhiṣṭhānam) is said to be (ucyate)
the senses (indriyāṇi), mind (manaḥ) and intellect (buddhiḥ). With these[190]
(etaiḥ), it (eṣaḥ) deludes (vi-mohayati)
the indweller (dehinam) covering (āvṛtya) (his/her) wisdom (jñānam).||3.40||
तस्मात्त्वमिन्द्रियाण्यादौ नियम्य
भरतर्षभ ।
पाप्मानं प्रजहि ह्येनं
ज्ञानविज्ञाननाशनम् ॥३.४१॥
tasmāt-tvam-indriyāṇyādau
niyamya bharatarṣabha!|
pāpmānaṃ prajahi hyenaṃ jñānavijñānanāśanam ||3.41||
pāpmānaṃ prajahi hyenaṃ jñānavijñānanāśanam ||3.41||
bharatarṣabha!
tasmāt[191]
tvam ādau indriyāṇi niyamya[192]
enaṃ[193] jñānavijñāna-nāśanaṃ pāpmānaṃ[194]
hi pra-jahi |
O, The foremost in the clan
of Bharata (bharatarṣabha!)!
Therefore (tasmāt), at the outset (ādau), controlling (niyamya) the senses (indriyāṇi)
you (tvam)
annihilate (pra-jahi) indeed (hi) this sinner (pāpmānam),
the destroyer of knowledge and wisdom (jñāna-vijñāna-nāśanam).
||3.41||
(Suddenly the hierarchy - Ka.Up.-
1.3.10 and 2.3.7)
इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः
परं मनः।
मनसस्तु परा बुद्धिर्यो बुद्धेः
परतस्तु सः॥३.४२॥
indriyāṇi
parāṇyāhur-indriyebhyaḥ paraṃ manaḥ |
manasas-tu parā buddhir-yo[195] buddheḥ paratas-tu saḥ[196] ||3.42||
manasas-tu parā buddhir-yo[195] buddheḥ paratas-tu saḥ[196] ||3.42||
indriyāṇi
parāṇi[197]
āhuḥ, indriyebhyaḥ paraṃ manaḥ, manasaḥ tu parā buddhiḥ, tu yaḥ buddheḥ parataḥ,
saḥ[198][199]
(ātmā
)|
(They) say (āhuḥ) that the sense organs (indriyāṇi) are superior (parāṇi); the mind (manaḥ) is superior (param)
to the sense organs (indriyebhyaḥ); and (tu) the intellect (buddhiḥ)
is superior (parā) to the mind (manasaḥ). Whereas (tu), the One (yaḥ) who is
superior (parataḥ) to the intellect (buddheḥ) is Him (saḥ)[200].
॥3.42 ॥
एवं बुद्धेः परं बुद्ध्वा
संस्तभ्यात्मानमात्मना ।
जहि शत्रुं महाबाहो कामरूपं दुरासदम्
॥३.४३॥
evaṃ
buddheḥ paraṃ buddhvā saṃstabhyātmānam-ātmanā |
jahi śatruṃ mahābāho! kāmarūpaṃ durāsadam ||3.43||
jahi śatruṃ mahābāho! kāmarūpaṃ durāsadam ||3.43||
evaṃ
buddheḥ paraṃ buddhvā[201]
ātmānam ātmanā[202]
saṃstabhya[203]
mahābāho! kāmarūpaṃ dur-āsadaṃ śatruṃ[204]
jahi |
O, the mighty armed
(mahābāho!)! Knowing (buddhvā) (Him), which is
superior (param) to the intellect (buddheḥ) this way (evam), making the mind (ātmānam) steady (saṃstabhya) with the intellect (ātmanā), destroy (jahi) the enemy (śatruṃ), that is in the form of (binding) desire (kāma-rūpam), which is unseizable (dur-āsadam). ||3.43||
***
ॐ तत्सदिति
श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे कर्मयोगो नाम
तृतीयोऽध्यायः॥ ३॥
om
tat sat
iti śrīmad-bhagavadgītāsūpaniṣatsu brahmavidyāyāṃ
yogaśāstre śrīkṛṣṇārjuna-samvāde karmayogo nāma tṛtīyo’dhyāyaḥ
(3)
***
Om, That (tat) is the only reality (sat).
Thus concludes the third chapter titled Karmayoga (Topic of Karma) in the Bhagavadgītā, which is the essence of
the Upaniṣads, whose subject matter is knowledge of Brahman and Yoga, which is
in the form of a dialogue between Śrī Kṛṣṇā and Arjuna.
***
+ eṅaḥ
padāntāt ati - Aṣ 6.1.109
(pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[2] Janārdana = one who tortures
people. Janārdana is another name of Viṣṇu and appears
as the 126th
name in the Viṣṇusahasranāma. It is
also a common name of Kṛṣṇa being
addressed
as such by Arjuna in the Bhagavadgītā. "One who inflicts suffering on evil people. - Swāmi Tapasyānanda.
The word Janārdana
holds within itself many meanings, two of which are contrary to each other. It means both -
i) one who causes distress to
society as well as
ii) one who destroys the wicked.
[3] jyāyasī - dvivacana-vibhajyopapade
tarab-īyasunau - Aṣ 5.3.57 (atiśāyane, tiṅaḥ, taddhitāḥ, ṅyāp-prātipadikāt, pratyayaḥ, paraśca)
[4] ghore (adj) karmaṇi
(noun)
[5] Arjuna’s first doubt - If jñānam
is superior, why are you telling me to perform my karma?
+ eṅaḥ padāntat
ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[8] Continuing doubt
यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥ - Ch.2.7
तदेकं वद निश्चित्य येन
श्रेयोऽहमाप्नुयाम् ॥ -
Ch.3.2
यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् ॥
- Ch.5.1
[9] paripraśna
तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया ।
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः॥ - Ch 4.34
[10] vyāmiśreṇeva (adj) vākyena (noun)
[11] paripraśna
[14] Two life-styles. Not four
paths. And so clear that yogī means a karmayogī.
[15] asmin (dp) loke (noun)
[16] dvividhā (adj) niṣṭhā
(noun)
[17] of the creation
[21] So, it is not about doing
or not doing, it is all about one's attitude wrt to the karmaphala.
[22] Naiṣkarmyam is not
non-performance
[23] karma-sannyāsa means
ritual sannyāsa.
[24] sam (upasarga) adhi (upasarga) gacchati (verb)
= sam-adhi-gacchati
[25] prakṛtijaiḥ (adj) guṇaiḥ
(noun) - sattva, rajas, tamas
[26] Kṛṣṇa quotes Sāmkhya, or
Sāmkhya is developed from Bhagavadgītā?
pratyayaḥ, paraśca)
[29] yaḥ (relative) saḥ
(co-relative)
[32] karma-yogam - i.e. action performed with yoga-buddhi
[33] yaḥ (relative) saḥ
(co-relative)
मनसस्तु परा
बुद्धिर्यो बुद्धेः परतस्तु सः॥ Ch 3.42
[37] niyataṃ karma - nitya/naimittika
karma
[39] akarmaṇaḥ - akarttaṛyuṛṇe pañcamī - Aṣ 2.3.24 (hetau)
[40] śarīrayātrā (śarīrasya yātrā) - 6TP - Shaṣṭhī Tatpuruṣaḥ
+ eṅaḥ padāntāt ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ, pūrvaparayoḥ, saṃhitāyām)
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[43] yajñārthāt - i.e.as an offering to Īśvara
[44] yajñārthāt (adj) karmaṇah
(noun)
[45] tadarthaṃ (= tasmai) - 4TP
Caturthī Tatpuruṣaḥ - caturthī
tadarthārtha-bali-hita-sukha-
rakṣitaih - Aṣ 2.1.36 (tatpuruṣaḥ, vibhāṣā, sup, saha supā, samāsaḥ)
[46] lokaḥ - or this world
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
(tena
saheti tulyayoge - Aṣ 2.2.28 (bahuvrīhiḥ,
vibhāṣā, sup, samāsaḥ),
vopasarjanasya - Aṣ 6.3.82 (sahasya, saḥ)
[50] iṣṭa-kāmadhuk - √yaj + kta = iṣṭa | kamu + ghañ = kāma |
pratyayaḥ, paraśca)
[56] yajñabhāvitāḥ (adj) devāḥ
(noun)
[57] iṣṭān (adj) bhogān (noun)
[59] yaḥ (relative) saḥ
(co-relative)
[61] yajña-śiṣṭāśinaḥ (adj) santaḥ
(noun)
[62] ye (relative) te
(co-relative)
[67] karma = rituals
आकाशाद्वायुः
। वायोरग्निः ।
अग्नेरापः ।
अद्भ्यः पृथिवी ।
पृथिव्या ओषधयः । ओषधीभ्योन्नम् ।
अन्नात्पुरुषः ।
- तैत्तिरीयोपनिषत्, ब्रह्मानन्दवल्ली 1
[69] Here Brahma means the
Vedas
संहितैकपदे नित्या, नित्या धातूपसर्गयोः |
नित्या समासे, वाक्ये तु सा विवक्षामपेक्षते ॥
[72] tasmāt - akarttaṛyurṇe pañcamī
- Aṣ 2.3.24 (hetau)
[74] pravartitaṃ cakraṃ (dharmacakra-pravartanam) also a concept
in Buddhism
[75] yaḥ (relative) saḥ
(co-relative)
[76] saḥ (dp) indriyārāmaḥ (adj)
aghāyuḥ (noun) - Rāvaṇa.
[77] vyañjanā śakti.
moghaṃ jīvati - He lives wastefully, meaning better he dies.
- saptamī śauṇḍai - Aṣ
2.1.40 (tatpuruṣaḥ, vibhāṣā, sup, saha supā, samāsaḥ)
[81] i) mānavaḥ ii) ātmaratiḥ
iii) ātmatṛptaḥ iv) ātmani eva santuṣṭaḥ - refers to the
same person
[82] yaḥ (relative) tasya
(co-relative)
[85] who revels in the self
तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ॥ - Ch 3.9
[90] asaktaḥ - to the karmaphala
[91] kāryam (adj) karma (noun)
- na lokāvyayaniṣṭhā-khalarthatṛnām
- Aṣ 2.3.69 (ṣaṣṭhī)
[95] loka-saṅgraham - is in 2nd case (karmani dvitīyā - Aṣ 2.3.2 (anabhihite) instead of 6th case as
per - (sampaśyan - śatṛ) as per - na lokavyaya-niṣṭhā-khalarthatṛnām - Aṣ 2.3.69 (ṣaṣṭhī)
[103] itaraḥ (adj) janaḥ (noun)
[104] yat yat (relative) tat tat
(co-relative)
[105] yat (relative) tat
(co-relative)
[108] triṣu (adj) lokeṣu (noun)
[110] ime (dp) lokāḥ (noun)
[111] saṅkarasya kartā syām - no connection
[112] imāḥ (dp) prajāḥ (noun)
[117] karmaṇi saktāḥ (adj) avidvāṃsaḥ
(noun)
[118] saktāḥ - asaktāḥ - antonyms
[119] asaktaḥ (adj) vidvān
(noun)
[120] cikīrṣuḥ - kartum icchuḥ (tumun-ṇvulau kriyāyāṃ
kriyārthāyām
- Aṣ 3.3.10 (bhaviṣyati, dhātoḥ, pratyayaḥ, paraśca)
[121] yathā (relative) tathā
(co-relative)
[123] vidvān (one who knows) = yuktaḥ
(who is together) - refers to the same person
[124] karma-saṅginām (adj) ajñānām
(noun)
[125] sarvakarmāṇi (sarvāṇi ca tāni
karmāṇi ) - Karmadhāraya - viśeṣaṇaṃ viśeṣyeṇa bahulam - Aṣ 2.1.56 (samānādhikaraṇena,
tatpuruṣaḥ,
vibhāṣā,
sup, saha supā, samāsaḥ)
[126] Sāmkhya theory of guṇas
[127] prakṛteḥ guṇaiḥ kriyamāṇāni karmāṇi (karmāṇi in 1st case, karma being uktam) |
guṇaiḥ (3rd case kartā being anuktam)
[128] ahaṅkāra-vimūḍhātmā - 3TP Tṛtīyā
Tatpuruṣaḥ
भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ॥ - Ch18.61
[134] same idea as in Ch 3.26
[135] body-mind-sense complex
[136] tān (dp) mandān (adj) akṛtsnavidaḥ (noun)
[137] not being discriminative
cottarapada-lopah - Vārtika)
paraśca)
+ eṅaḥ
padāntat ati - Aṣ 6.1.109
(pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[145] anasūyantaḥ (adj) śraddhāvantaḥ
(adj) mānavāḥ (noun)
[146] idam (dp) matam (noun)
[147] ye (relative) te (co-relative)
[148] They gain mokṣa.
[151] ye (dp) abhyasūyantaḥ
(noun)
[152] anasūyantaḥ - abhyasūyantaḥ - antonyms
मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः॥ - Ch 16.18
[154] etat (dp) matam (noun)
[155] ye (relative) tān
(co-relative)
[156] tān (dp) acetasaḥ (adj) sarvajñāna-vimūḍhān (noun), also naṣṭān
ṅyāp-prādipadikāt, pratyayaḥ, paraśca)
- mād-upadhāyāśca
mator-vo'yavādiśca - Aṣ.8.2.9 (padasya)
bhūma-nindā-praśamsāsu
nityayoge'tiśāyane
|
saṃsarge'sti-vivakṣāyāṃ bhavanti
matubādayaḥ ||
(vibhāṣā, sup, samāsaḥ)
[159] tau (dp) paripanthinau
(noun)
स्वधर्मे
निधनं श्रेयः परधर्मो
भयावहः॥ - Ch 3.35
first half of the śloka repeated later
श्रेयान्स्वधर्मो विगुणः
परधर्मात्स्वनुष्ठितात् ।
स्वभावनियतं कर्म
कुर्वन्नाप्नोति किल्बिषम्
॥ - Ch 18.47
bahulam - Aṣ 2.1.56 (samānādhikaraṇena, tatpuruṣaḥ, vibhāṣā, sup, saha,
supā, samāsaḥ)
[163] svanuṣṭhitāt (adj) paradharmāt
(noun)
[164] viguṇaḥ (adj) svadharmaḥ
(noun) - wrt varṇāśrama dharma/duties
[166] svakarme - as per varṇa,
āśrama, life-situation, or script. Dharma here does not mean
religion.
At the time of Mahābhārata, dharma
definitely did not mean religion. If all pots are blue, you
need not say -
a blue pot - Tattvavidānanda.
[167] bhayāvahaḥ (adj) paradharmaḥ
(noun)
+ eṅaḥ
padāntat ati
- Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[171] Simile - iva
[172] 2nd question of Arjuna.
जानामि धर्मं न च मे प्रवृत्ति-र्जानामि
पापं न च मे निवृत्तिः
।
केनापि देवेन हृदि स्थितेन
यथा
नियुक्तोऽस्मि तथा करोमि ॥ - Pāṇḍavagītā 57
[174] eṣaḥ (dp) rajoguṇa-samudbhavaḥ
(adj) kāmaḥ (noun) eṣaḥ krodhaḥ (noun) mahāśanaḥ
(adj) mahāpāpmā
(adj)
[175] enam comes after eṣaḥ as per grammatical rule
- dvitīyāṭaus-svenaḥ - Aṣ 2.4.34 (etadaḥ,
idam-anvadeśe anudāttaḥ)
[176] vairiṇam - (vairam asti asmin
vairiṇam) - tad-asyāstyasminn-iti
matup - Aṣ 5.2.94 (taddhitāḥ, ṅyāp-prādipadikāt, pratyayaḥ, paraśca)
bhūma-nindā-praśamsāsu nityayoge'tiśāyane |
saṃsarge'sti-vivakṣāyāṃ bhavanti
matubādayaḥ ||
[178] Simile - yathā dhūmen vanhiḥ āvriyate (karmaṇi prayogaḥ)
[179] Simile - ca malena
ādarśaḥ āvriyate (karmaṇi prayogaḥ)
[180] Simile - yathā ulbena garbhaḥ āvṛtaḥ
[181] yathā (relative) yathā
(relative) tathā (co-relative)
[182] tena (binding desire)
[183] idam (knowledge)
+ kartṛ-karmaṇoh kṛti - Aṣ 2.3.65 (ṣaṣṭhī anabhihite)
6th case negated by na lokavyaya-niṣṭhā-khalarthatṛnām - Aṣ 2.3.69 (ṣaṣṭhī)
+ kartṛ-karaṇos-tṛtīyā - Aṣ 2.3.18 (anabhihite)
[186] etena (dp) duṣpūreṇa
(adj) kāmarupeṇa (adj) nityavairiṇā (adj) analena (noun)
+
kartṛ-karmaṇoh kṛti - Aṣ
2.3.65 (ṣaṣṭhī anabhihite)
6th
case negated by - na lokavyaya-niṣṭhā-khalarthatṛnām - Aṣ 2.3.69 (ṣaṣṭhī)
+ kartṛ-karaṇos-tṛtīyā - Aṣ 2.3.18 (anabhihite)
[190] indriyāṇi manaḥ buddhiḥ
[191] tasmāt - akarttaṛyuṛṇe pañcamī
- Aṣ 2.3.24 (hetau)
[193] enam comes after eṣaḥ as per grammatical rule
- dvitīyāṭaus-svenaḥ - Aṣ 2.4.34 (etadaḥ,
idam-anvadeśe, anudāttaḥ)
[194] enam (dp) jñāna-vijñāna-nāśanam (adj) pāpmānam (noun)
[197] to the body
[198] the Ātmā
[199] yaḥ (relative) saḥ (co-relative)
मनसस्तु परा बुद्धिर्बुद्धेरात्मा महान्परः ॥ - कठोपनिषत् 1.3.10
sense
organs → objects → mind → intellect → Ātmā.
इन्द्रियेभ्यः परं मनो मनसः सत्त्वमुत्तमम् ।
सत्त्वादधि महानात्मा महतोऽव्यक्तमुत्तमम् ॥- कठोपनिषत् 2.3.7
sense organs → mind → sattvam → Mahat →
Avyaktam
[202] ātmānam (intellect) ātmanā
(mind)
[204] kāmarūpaṃ (adj) dur-āsadam
(adj) śatrum (noun)
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