।।3.1 3.2।।ज्यायसीति। व्यामिश्रेणेति। कर्म उक्तं ज्ञानं च। तत्र न द्वयोः प्राधान्यं युक्तम् अपि तु ज्ञानस्य। तद्बलेन क्षपणीयत्वं यदि कर्मणां बुद्धियुक्तो जहातीमे (II 52) इत्यादिनयेन मूलत एव तर्हि (K तत्) कर्मणां (S K कर्मणा) किं प्रयोजनमिति प्रश्नाभिप्रायः।
Translation · English
3.1-2 Jyayasi etc. and Vyamisrena etc. Action has been taught and knowledge too. Now it is proper [to attach] importance not to both, but only to knowledge. Now if with the strenght of knowledge the action is to be destroyed from its very root, according to the instruction 'The man of wisdom casts off [both the good and the bad action]', then what is the autility of action ? This is idea of [Arjuna's] estion.
But the Bhagavat gives the answer :
3.3 Loke etc. In the world, this twofold path is well known. Knowledge is important for men of reflection and action for men of Yoga. But that path has been declared by Me to be only one. For, the Consciousness consists predominantly of knowledg and action. This is the idea here.
For this [the Lord continues] -
न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत्।
कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः ॥
Commentary · Sanskrit
।।3.4 3.5।।तथा हि न कर्मणामिति। न हीति। ज्ञानं कर्मणा रहितं न भवति कर्म च कौशलोपेतं ज्ञानरहितं न भवति इत्येकमेव वस्तु ज्ञानकर्मणी। तथाचोक्तम्।न क्रियारहितं ज्ञानं न ज्ञानरहिता क्रिया।ज्ञानक्रियाविनिष्पन्न आचार्यः पशुपाशहा।। इति तस्मात् ज्ञानान्तर्वर्ति कर्म अपरिहार्यम्। यतः परवश एव कायवाङ्मनसां परिस्पन्दात्मकत्वात् अवश्यं किञ्चित्करोति।
Translation · English
3.4-5 Na karmanam etc Na hi etc. Knowledge, deserted by action, does not exist; and the action, combined with dexterity does not exist, [if it is] deserted by knowledge. Therefore knowledge and action constitute one and the same thing. Hence it has been delclared :
'Knowledge is not deserted by action and action is
not deserted by knowledge. [Hence] a teacher who
is well accomplished in knowledge and action, is
the cutter of the fetters of the fettered'.
Therefore the action that is included within the knowledge cannot be avoided. For, the body, the organ of speech and the mind are, by nature, in a perpetual motion; and hence an individual, being simply under the control of other than himself, necessarily performs one action or the other. For, the body, the speech-organ and the mind are of the nature of throbing.
।।3.6।।कर्मेन्द्रियाणीति। कर्मेन्द्रियैश्चेन्न करोति अवश्यं तर्हि (S omits तर्हि) मनसा करोति प्रत्युत सः मूढाचारः (The expressions मूढाचारः and मिथ्याचारः are found hereinafter interchanged in the MSS. ) मानसानां कर्मणामत्यन्तमपरिहार्यत्वात्।
Translation · English
3.6 Karmendriyani etc. If he does not act with his organs of action, then he necessarily acts with his mind. At the same time he is the man of deluded action; For, the mental actions can never be avoided totally.
यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन।
कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते ॥
Commentary · Sanskrit
।।3.7।।यस्त्विति। कर्मसु क्रियामणेषु न ज्ञानहानिः। मनसोऽव्यापारे यन्त्रपुरुषवत् कर्मणः क्रियमाणत्वात्।
Translation · English
3.7 Yas tu etc. When actions are being performed [by him], there is no loss of his knowledge. For, when the mind does not function, he does his work like a machine-man.
Therefore -
3.8 Niyatam etc. you must perform action which has been enjoined i.e., prescribed in the scriptures. For, even the just subsistence of body depends on action.
Because -
3.9 Yajnarthat etc. Binding are the actions which are different from the one that is Yajnartha, i.e., the one that is to be performed necessarily. The action, that is to be performed necessarily, does not yield any fruit, if it is performed with no attachment for the fruit.
।।3.10।।सहेति। प्रजापतिः परमात्मा प्रजाः सहैव कर्मभिः ससर्ज। उक्तं च (N omits उक्तं च) तेन प्रजानां कर्मभ्य एव प्रसवः सन्तानः। एतान्येव च इष्टं संसारं मोक्षं वा दास्यन्ति संगात्संसारं मुक्तसंगत्वान्मोक्षम् इति ।
Translation · English
3.10 Saha-etc. The lord of creatures, the Supreme Soul, created creatures, just together with actions. It has also been declared by Him that the procreation i.e., lineage of creatures is through actions alone; these alone would give them what is desired viz., either the cycle of birth-and-death or emancipation - the cycle of birth-and-death is due to attachment and emancipation, due to the freedom from attachment.
The sense-objects deserve to be enjoyed only by those for whom emancipation is the most important. This is declared :
3.11 Devan etc. Devas : Those that have a tendency of playing i.e., the deities who preside over the organs and who dwell in the senses (or who are nothing but the sensitive faculty of the senses) and who are well-known in the Rahasyasastra. 'You must gratify these deities by this action i.e., feed them compability with sense-objects. Then, being satisfied, let these deities gratify (cause) you to have emancipation suitable exclusively to the intrinsic nature of the Self. For, [then alone you attain] a capacity to remain in your own Self. Thus when the mutual gratification - you gratifying the [deities of the] senses, and they letting [you] be absorbed in the Self - in the uninterruped series of periods of being extrovert and of meditation, you shall soon undoubtedly attain the highest good i.e., the Supreme that is marked with the total disappearance of [all] mutual differences.'
This path of the said nature is to be followed not merely for emancipation, but also for gaining all super - human powers (or success siddhi). This [the Lord] says -
।।3.12।।न केवलमित्थमपवर्गे यावत्सिद्धिलाभेऽपि अयं मार्गः अभ्यसनीय इत्याह इष्टानिति। यज्ञतर्पितानि हि इन्द्रियाणि स्थितिं बध्नन्ति यत्रक्वापि ध्येयादौ इति। अत एव तद्व्यापारे सति तेषां विषयाणां स्मृतिसंकल्पध्यानादिना भावाः विषयाः इन्द्रियैरेव दत्ताः। यदि तेषामेवोपभोगाय विषया (S K omit विषयाः) न दीयन्ते तर्हि स्तेनत्वं चौर्यं स्यात् छद्मचारित्वात्। उक्तं हि पूर्वमेव भगवता मूढाचारः स उच्यते (II 6 ) इति। अतो़ऽयं वाक्यार्थः यः सुखोपायं सिद्धिम् अपवर्गं वा प्रेप्सति तेन इन्द्रियकौतुकनिवृत्तिमात्रफलतयैव भोगा यथोपनतमासेव्या इति।
Translation · English
3.12 Istan etc. [The deities of] the senses, gratified by the necessry actions, bind [the aspirant's mind] to the state of remaining firm on some object of meditation. Therefore when they are at work, the things, i.e., the objects are granted [to him] by none but the [deities of the] senses, through recollection, resolution, meditation etc., of their objects. If these objects are not offered for the enjoyment of the deities, then it would amount to the status of a theif i.e., to an act of thief, because he is acting deceitfully. Indeed it has already been declared by the Bhagavat that 'He is called a man of deluded action'. Therefore the idea in the passage [under study] is this : Whosoever is desirous of attaining by easy means, the supernatural power [like anima etc.], or of attaining emancipation, he should enjoy the objects as and when they are brought, [and enjoy] just with the aim of simply alliviating the impatience of the [deities of the] senses.
यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः।
भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् ॥
Commentary · Sanskrit
।।3.13।।यज्ञशिष्टेति। अवश्यकर्तव्यतारूपशासनमहिमायातान् भोगान् येऽश्नन्ति अवान्तरव्यापारमात्रतया अत एव च पृथक्फलत्वाभावाङ्गतया अथ च इन्द्रियात्मकदेवगणतर्पणलक्षणयज्ञादवशिष्टम् अन्तःसारस्वात्मस्थित्यानन्दलक्षणविघसं येऽश्नन्ति तत्रारूढा ( तत्रामूढाः) भवन्ति तदुपादेयोपायतया(S तत्रोपादे ) तु विषयभोगं वाञ्छन्ति ते सर्वाकल्बिषैः शुभाशुभैः मुच्यन्ते। ये त्वात्मकारणादिति अविद्यावशात् स्थूलमेव विषयभोगं परत्वेन (S भोगपरत्वेन) मन्वानाः आत्मार्थमिदं वयं कुर्म इति कुर्वते त एवाघं शुभाशुभात्मकं लभन्ते।
Translation · English
3.13 Yajnasista-etc. Those who enjoy the pleasures of obects that have come to them on the authority of laws enjoining what is to be necessarily performed; and who enjoy them viewing [the enjoyment] only as a secondary (or intermediate) action and conseently as a subsidiary having no separate purpose; and again those who enjoy the remnant of the necessary action in the form of gratifying the group of the devas of the snese-organs-that residue of food marked with bliss in being firmly established in their own Self - that is to say, those who have mounted upon the Self and are desirous of enjoying objects only as a means to achieve this end - they are freed from all faults of good and bad. Those, who for their own selves etc. : On the other hand, those who believe, under the influence of ignorance, the sheer superficial enjoyment of objects as their final goal, and act with the notion 'We perform this [act] for the sake of ourselves' - those persons alone gain the sin in the form of good and bad.
।।3.14 3.15।।अन्नादिति। कर्मेति। अन्नात् अविभागभोग्यस्वभावात् कथंचित् मायाविद्याकालाद्यनेकापरपर्यायात् (S N विद्याप्रकृतिकाला ) भूतानि विचित्राणि भवन्ति। तच्च अन्नं पर्जन्यात् अविच्छिन्नसंवित्स्वभावात् आत्मनः भोक्तृतन्त्रात्मलाभत्वात् भोग्यतायाः। स च पर्जन्यो भोक्ता यज्ञात् भोगक्रियात्मनः भोगक्रियायत्तत्वात् भोक्तृत्वस्य। भोगक्रिया च कर्मणः क्रियाशक्तिस्वातन्त्र्यबलात्। तच्च स्वातन्त्र्यम् अविच्छिन्नमपि (S अविच्छन्नमपि अविच्छन्नस्यापि अनवच्छिन्नानन्त ) अनवच्छिन्नानन्तस्वातन्त्र्यपूर्णसमुच्चलन्महेश्वरभावपरमात्मब्रह्मणः संस्पर्शवशात् (S K ब्रह्मसंस्पर्श )। तच्च ( omits तच्च) उच्चलदच्छानाछादितैश्वर्यं ( N इच्छादितैश्वर्यम्) ब्रह्म अक्षरात् प्रशान्ताशेषैश्वर्यतरङ्गात् संविन्मात्रात्। इत्येवं सुव्यवस्थितो (S स्थितोऽयम् भोगक्रियायाम्) यज्ञः षडरं चक्रं वाहयन् तत्र (K omits तत्र S N substitute तत्तु) अरात्रयसंधानादपवर्गम् अरात्रयतन्त्रणात् व्यवहारमासूत्रयति इति विद्याविद्योल्लासतरंगसुभगं ब्रह्म ( तरङ्गं ब्रह्म) यज्ञे एव प्रतिष्ठितम्।अन्ये तु अन्नं तावद्वीर्यलोहितक्रमेण भूतकारणम् अन्नं च वृष्टिद्वारेण पर्जन्यात् सोऽपि अग्नौ प्रास्ताहुतिः सम्यक् (S omits सम्यक् K omits the entire quotation ) इति आदित्यमेति। ततो वृष्टिर्यज्ञात् यज्ञः क्रियातः सा च ज्ञानपूर्विका ज्ञानमक्षरात् इति।अपरे तु अन्नं अद्यमानं विषयपञ्चकम् तत् आश्रित्य भूतानि इन्द्रियाणि विषयाश्चात्मनः स्फुरितरूपाः। अत आत्मैव विषयोपभोगेन पोष्यते। अतश्च सर्वगतं (S अतः सर्वगम्) ब्रह्म कर्मणि प्रतिष्ठितं तन्मयत्वात् तस्य इति ।
Translation · English
3.14-15 Annat etc. Karma etc. The things, that are born and are of diversified nature, arise from the food viz , the one which is of the nature of being undifferentiated objct of enjoyment, and which is somehow called by different synonyms like maya, vidya, kala etc. The said food also [arises] from the 'rain-cloud' i.e., the Self, which is of the nature of uninterrupted Consciousness. For, the state of being an object of enjoyment gains its existence depending on the enjoyer. That 'rain-cloud' too viz., the enjoyer, [arises] from the sacrifice (yajna) i.e., the act of enjoying. For, the state of being an enjoyer depends on the act of enjoying. And the act of enjoying [arises] from action, i.e., from the strength of freedom of action-energy (freedom in assuming any and every from).
The said freedom also, though it is uninterrupted, [arises] due to the good touch of the Brahman Which is full of freedom and of forms that are conditioned and are many, (or which is full of freedom and of many forms and is not conditioned); and which is the Supreme Soul, Brahman assuming the beings (tattvas), viz., the mighty Isvara (or Mahesvara) [and the Sadasiva] skipping high on It (Brahman). That Brahman, having the rising Lord-ship (or might) that is pure and unvieled, arises from what does not stream forth viz., the pure Supreme Consciousness in which the entire waves of might and Lordship have totally calmed down. Thus, the sacrifice well established [as an exil] in this manner, causing a six spoked wheel to rotate , spins the [two-fold] yarns - the yarn of emancipation by employing that part fitted with three spokes, and the yarn of [birth-and-death] activity by looming with the part of the [other] three spokes. Thus, the Brahman Which is charming with rolling waves of wisdom and ignorance, is established on nothing but the sacrifice.
But certain other commentators [interpret the passage as ] : The food is indeed the cause of beings through its graded chages into semen verile and blood; the food arises from the rain-cloud through the rains; that rains too arises from the [Vedic] sacrifice according to the principle :
'The oblation offered into the [sacrificial] fire, pro-
perly reaches the sun etc. (Manu. III, 76).
The sacrifice [arises] from the action; the action follows the knowledge, and the knowledge is from the Imperishable.
Still others [explain] differently : The food that is being enjoyed is the pentad of sense-objects; depending on it, the bhutas (elements) i.e., the sense-organs, act; the objects are of the nature of the sparkles of the Self. Therefore, it is only the Self that is being nourished by enjoying sense-objects. Hence the all-pervading Brahman is established in action. For It is identical with that.
एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः।
अघायुरिन्द्रियारामो मोघं पार्थ स जीवति ॥
Commentary · Sanskrit
।।3.16।।एवमिति। यस्तु एवं नाङ्गीकरोति स पापमयः। यतः (N अतः) स इन्द्रियेष्वेव रमते नात्मनि।
Translation · English
3.16 Evam etc. On the other hand, he, who does not accept as stated above, is full of sins. For, he enjoys only in the sense-organs and not in the Self.
3.17-19 Yas ca etc. upto purusah. However, for a person who rejoices in the Self and performs action simply as a [routine] business of organs of action, there is no difference between (his) action and nonaciton. That is why he inflicts punishment on, or does favour to, every being, not with desire for any gain for himself, but with a conviction that it a is thing that deserves to be performed. Therefore, just unattached, one should perform action that is to be performed.
न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन।
नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥
Commentary · Sanskrit
।।3.21 3.22।।यद्यदाचरतीति। न मे इति। प्राप्तप्रापणीयस्य परिपूर्णमनसोऽपि कर्मप्रवृत्तौ लोकानुग्रहः प्रयोजनमित्यत्र श्रीभगवान् आत्मानमेव दृष्टान्तीकरोति।
Translation · English
3.21-22 Yad yad acarati etc. Na me etc. The Bhagavat cities Himself as an example to illustrate the idea that to favour the world is the [only] purpose for such a person to exert in action, eventhough he has already attained whatever is to be attained, and is fully satisfied in his mind.
यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः।
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥
Commentary · Sanskrit
।।3.23 3.25।।यदीत्यादि लोकसंग्रहमित्यन्तम्। किं च विदितवेद्यः कर्म चेत् त्यजेत् तत् लोकानां दुर्भेद एव एकप्रसिद्धपक्षशिथिलितास्थाबन्धत्वेनाप्ररूढिलक्षणो जायेत (S K जायते)। यतः (S omits यतः) कर्मवासनां च न मोक्तुं शक्नुवन्ति ज्ञानधारां च नाश्रयितुम् अथ च शिथिलीभवन्ति।
उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम्।
सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः ॥
Commentary · Sanskrit
।।3.23 3.25।।यदीत्यादि लोकसंग्रहमित्यन्तम्। किं च विदितवेद्यः कर्म चेत् त्यजेत् तत् लोकानां दुर्भेद एव एकप्रसिद्धपक्षशिथिलितास्थाबन्धत्वेनाप्ररूढिलक्षणो जायेत (S K जायते)। यतः (S omits यतः) कर्मवासनां च न मोक्तुं शक्नुवन्ति ज्ञानधारां च नाश्रयितुम् अथ च शिथिलीभवन्ति।
।।3.23 3.25।।यदीत्यादि लोकसंग्रहमित्यन्तम्। किं च विदितवेद्यः कर्म चेत् त्यजेत् तत् लोकानां दुर्भेद एव एकप्रसिद्धपक्षशिथिलितास्थाबन्धत्वेनाप्ररूढिलक्षणो जायेत (S K जायते)। यतः (S omits यतः) कर्मवासनां च न मोक्तुं शक्नुवन्ति ज्ञानधारां च नाश्रयितुम् अथ च शिथिलीभवन्ति।
Translation · English
3.23-25 Yadi etc. upto loka-sangraham. Further, if a well-in-formed person were to abandon action, that would create in the society, a split for bad in the form of being illrooted, becuase of the binding force - viz., the regard for a particular well-known theroy-being loosened. For, they are able neither to cast off their tendency of action nor to accupy the tradition (or stream) of wisdom. Conseently they become weak.
Because these (common men) are not purified correct knowledge, therefore to break i.e., to shake their mind would be highly harmful for them. Hence, for their benefit, one should not disturb their mind. This [the Lord] says :
न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्।
जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन् ॥
Commentary · Sanskrit
।।3.26।।यतस्ते न (S स्ते सम्य ) सम्यग्ज्ञानेन पूताः अतो बुद्धेर्भेदनं विचालनं ( N विगलनम्) तेषां परमोऽयमनर्थ इत्यनुग्रहाय भेदयेन्न धियमेषाम् तदाह (S एतदाह) न बुद्धीति। स्वयं चैवं बुद्ध्यमानः कर्माणि कुर्यात् न च लोकानां बुद्धिं भिन्द्यात्।
Translation · English
3.26 Na buddhi-etc. Himself knowing in this way, let him perform actions and let him not disturb the minds of common men.
[In the last verse] reference is made 'of the ignorant person'. [The Lord] now demonstrates their ignorance -
3.27 Prakreh etc. Indeed the actions are performed by the Strands, Sattva etc., belonging to the Prakrti. But the fool unnecessarily binds himself by wrongly comprehending 'I' am the doer'.
3.28 Tattvavit tu etc. On the other hand, the knower of the real nature of divisions of the Strands and of their actions, sets himself free by viewing 'The Prakrti acts; what comes to men ?'
The ignorant men have been described as being attached to action (above III, 26). That attachment [of theirs, the Lord] demonstrates :
।।3.29।।कर्मसंगिनामित्युक्तम्। तत् ( N omit तत्) कर्मसंगित्वं (S omits कर्मसंगित्वम्) दर्शयति प्रकृतेरिति। प्रकृतिसंबन्धिभिर्गुणैः सत्त्वाद्यैः (S omit सत्त्वाद्यैः) कृतेषु कर्मसु मूढाः सज्जन्ति( मज्जन्ति) सत्त्वादिगुणमाहात्म्यात्।
Translation · English
3.29 Prakrteh etc. The deluded persons, under the influence of the Strands, Sattva etc., are attached to the actions performed by the Sattva etc., which are the Strands belonging to the Prakrti.
In the same context (III, 26) it has been said : 'Therefore being a master of Yoga, let [the wise] fulfil actions'. How to do that ? [The Lord] clarifies :
3.30 Mayi etc. You should perform the worldly act of fighting a war, being desirous of doing favour for the world; renouncing all actions in Me with the thought 'I am not the doer [of any act]'; and being convinced 'None but the Sovereign Supreme Lord is the doer of all acts, and I am nobody'.
ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः।
श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः ॥
Commentary · Sanskrit
।।3.31 3.32।।ये म इति। ये त्वेतदिति। एतच्च मतमाश्रित्य यः कश्चित् यत्किंचित् करोति तत्तस्य न बन्धकम्। एतस्मिंस्तु ज्ञाने ये न श्रद्धालवः ( श्रद्धालवाः) ते विनष्टाः अविरतं जन्ममरणादि ( S omitsआदि) भयभावितत्त्वात्।
ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्।
सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः ॥
Commentary · Sanskrit
।।3.31 3.32।।ये म इति। ये त्वेतदिति। एतच्च मतमाश्रित्य यः कश्चित् यत्किंचित् करोति तत्तस्य न बन्धकम्। एतस्मिंस्तु ज्ञाने ये न श्रद्धालवः ( श्रद्धालवाः) ते विनष्टाः अविरतं जन्ममरणादि ( S omitsआदि) भयभावितत्त्वात्।
Translation · English
3.31-32 Ye Me etc. Ye tvetat etc. Taking shelter in this doctrine whosoever performs any action, it does not bind him. On the other hand those, who have no faith is this knowledge, are lost totally; for, they are constantly socked in the fear of birth, death etc.
।।3.33।।सदृशमिति। योऽपि च ज्ञानी न तस्य व्यवहारे भोजनादौ विपर्यासः कश्चित्। अपि तु सोऽपि सत्त्वाद्युचितमेव चेष्टते एवमेव जानन्। यतः ( N अतः) भूतानां पृथिव्यादीनां प्रकृतौ विलयः आत्मा च अकर्ता नित्यमुक्त इति कस्य जन्मादिनिग्रहः।
Translation · English
3.33 Sadrsam etc. There is hardly any difference in the wordly activities like eating etc., of him who is a man of wisdom. But he too acts only in conformity to the Sattva, etc., just knowing in this manner : 'Because the elements like the Earth etc. get absorbed into the prakrti; and the Self is also a non-doer and ever-freed; therefore the erradication of birth etc., are for whose sake ?'
Then how can there be bondage at all [for a man of worldly life] ? That is as follows, it is said :
।।3.34 3.35।।कथं तर्हि बन्धः इत्थमित्युच्यते (N omits इत्थम् K omits इति)।इन्द्रियस्येति। श्रेयानिति। संसारी च प्रतिविषयं रागं द्वेषं च गृह्णाति यतः कर्माणि आत्मकर्तृकाण्येव विमूढत्वादभिमन्यते इति सममपि भोजनादिव्यवहारं कुर्वतोः ज्ञानिसंसारिणोरस्त्ययं विशेषः। अयं नः सिद्धान्तः सर्वथा मुक्तसंगस्य स्वधर्मचारिणो नास्ति कश्चित् पुण्यपापात्मको बन्धः। स्वधर्मो हि हृदयादनपायी स्वरसनिरूढ ( N K निगूढः) एव न तेन कश्चिदपि रिक्तो जन्तुर्जायते इत्यत्याज्यः।
Translation · English
3.34-35 Indriyasya etc., Sreyan etc. A person living the worldly life does entertain likes or dislikes towards every sense-object. For, due to his total ignorance he imagines that actions are performed only by his Self. Thus there is this difference between a man of knowledge and a man of worldly life, eventhough they perform alike their [respective] worldly activities such as eating etc.
The established view of ours [in this regard] is this : For a person, who, freed from attachment in every way, Performs his own duty, there is hardly any bond of merit or demerit. Indeed one's own duty never disappears from one's heart and it is certainly rooted there deeply as a natural taste. Not a single creature is born without that. Hence it should not be given up.
।।3.36।।अथेति। पापं पापतया विदन्नपि जनः कथं तत्र प्रवर्तते इति प्रशनः। अस्य प्रश्नस्योत्थापने अयमाशयः। स्वधर्मो यदि स्वहृदयादनपायि (S हृदयानपायि ) त्वादत्याज्यः कथं तर्ह्यधर्माचरणमेषाम् (S omits तर्हि) इति कोऽयं स्वधर्मो नाम येनारिक्तो (S येन न रिक्तो N येनानतिरिक्तो) जन्तुः इत्युक्तं भवति।
Translation · English
3.36 Atha etc. The estion is this : Eventhough a man knows a sin to be a sin, why does he proceed on it ? The idea in raising this estion is this : If one's own duty cannot be (or should not be) given up, because it does not vanish from one's own heart, then how to account for the sinful acts of these men [of the world] ? This amounts to say : What is one's own duty by which the creature is never deserted ?
Eventhough one's own duty rests in one's heart, the confusion (or evil) is created by the interruption (or covering) of an intruder, and it is not created by the absence of that duty-with this purport in mind, an answer to the above estion-
।।3.37।।अत्र उत्तरं सत्यपि धर्मे हृदिस्थे आगन्तुकावरणकृतोऽयं (N काचरणकृ ) विप्लवो न तु तदभवकृतः (N तदभावप्लुतः) इत्याशयेन।काम एष इति। द्वाभ्यामेतच्छब्दाभ्यामनयोरत्यन्तावैषम्यं (S अत्यन्तवैषम्यम्) सूच्यते। एतौ च कामक्रोधौ नित्यसंबन्धिनौ अन्योन्याविनाभावेन वर्तेते इत्येकरुपतयैव व्याचष्टे। एष च महस्य सुखस्य अशनः ग्रासकारकः महतः पापस्य हेतुत्त्वाच्च क्रोध एव पापदायी। एनं च वैरिणं प्राज्ञो जानीयात्।
Translation · English
3.37 Kama esah etc. A total absence of difference among these two (desire and wrath) is indicated by the word esah 'this' twice uttered. These desire and wrath are ever interrelated and remain in an inseparable mutual co-existence. Hence [the Lord] well describes them only as identical. This is a swallower i.e., a devouer of the morsel of festival i.e., the happiness. The wrath alone is a bestower of sins as it is the cause of great sins. This is man of intelligence should view to be an enemy.
3.38 Dhumena etc. [The foe's tripple nature viz.] being a mischivous appendage, himself creating mischieves, and being an object of disgust, is explained by the triad of these similes. He : the Self.
आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा।
कामरूपेण कौन्तेय दुष्पूरेणानलेन च ॥
Commentary · Sanskrit
।।3.39।।आवृतमिति। कामरूप इच्छायां यतश्चरति। अनलेन च अग्निनेव पूरयितुमशक्येन दृष्टादृष्टद्वयदाहकत्वात्।
Translation · English
3.39 Avrtam etc. Looks like a desired one : For it acts when there is desire. It is fire, because it is like fire impossible to satiate. For, it burns down both the visible and the invisible results [of rightious actions].
3.40 Indriyani etc. In the beginning, it stands on the sense organs at work. For example, when an enemy is sighted with eyes, he generates wrath about himself at the very place of the perceiver's sense-organ, then in the mind i.e., fancy, then in the intellect, i.e., resolve; and producing delusion in this way, it destroys knowledge.
[The Lord] speaks of the means for avoiding this foe as :
।।3.41।।अस्य निवारणोपायमाह तस्मादिति। तस्मादादौ इन्द्रियाणि नियमयेत्। क्रोधादिकं इन्द्रियेषु प्रथमं न गृह्णीयात्। ज्ञानं ब्रह्मज्ञानं विज्ञानं च भगवन्मयीं क्रियां नाशयति यतः ( N K हि यतः) अतः (S omits अतः) पाप्मानं (S पापम्) क्रोधं त्यज। अथवा ज्ञानेन मनसा विज्ञानेन बुद्ध्या च नाशनं वारणं कृत्वा इति क्रियाविशेषणम्। इन्द्रियेषु उत्पन्नं संकल्पेन गृह्णीयात् संकल्पितं वा न निश्चिनुयात् इति तात्पर्यम्।
Translation · English
3.41 Or the passage jnana-vijnana-nasana may be an adverb [modifying the verb 'must avoid'] meaning 'by destroying it i.e., by keeping it off by means of knowledge (thought) i.e., by means of the mind and by means of superior knowledge (superior thought) i.e., by means of the intellect.' The intention is this : One must not allow, in the fancy, [the wrath] risen in the sense-organs, and must not make any resolve about [the foe], fancied.
The logic in this regard (in the above means) [ the Lords ] explains in a couple of verses:
।।3.42 3.43।।अत्र युक्तिं श्लोकद्वयेनाह (S omits श्लोकद्वयेन) इन्द्रियाणीति। एवमिति। यत इन्द्रियाणि शत्रुलक्षणात् विषयात् अन्यानि तेभ्यश्चान्यत् मनः तस्मादपि बुद्धेर्व्यतिरेकः बुद्धेरपि यस्यान्यस्वभावत्वं स आत्मा। एवमिन्द्रियोत्पन्नेन क्रोधेन कथं मनसः बुद्धेरात्मनो वा क्षोभ इति पर्यालोचयेत् इत्यर्थः।रहस्यविदां त्वयमाशयः (N ह्ययमाशयः) बुद्धेः यः परत्र वर्तते परोऽहंकारः सर्वमहम् इत्यभेदात्मा स खलु परमोऽभेदः। अत एव च परिपूर्णस्य खण्डनाभावात् न क्रोधादय उत्पद्यन्ते (S N उदयन्ते)। अतः परमहंकारं परमोत्साहं संविदात्मकं (K परोत्साहसंवि ) गृहीत्वा क्रोधमविद्यत्मानं शत्रु जहि इति।।।शिवम्।।
Translation · English
3.42-43 Indriyani etc. Evam etc. 'Because the sense-organs are different from the sense-objects that indicate the foe [in estion]; from them the mind is different; from that too different is the intellect; what is instrinsically different from the intellect also is the Self; so due to wrath, risen at the sense-organs, how can there be a disturbance in the mind, in the intellect or in the Self ?' Let one contemplate in this manner. This is what is meant here.
This is intention of the experts of the Rahasya [literature] : The Supreme I-consciousness viz., the awareness 'All I am', which remains beyond the intellect, and the essence of which allows no difference-that is indeed the highest identity. Therefore no furstration (or cut) can be for That which is complete all around; hence wrath etc., do not rise [in It]. Therefore, taking hold of the Supreme Energy which in essence is Consciousness, you must slay the foe, the wrath which is ignorance in essence.
अर्जुन उवाच। ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन। तत्किं कर्मणि घोरे मां नियोजयसि केशव ॥
।।3.1 3.2।।ज्यायसीति। व्यामिश्रेणेति। कर्म उक्तं ज्ञानं च। तत्र न द्वयोः प्राधान्यं युक्तम् अपि तु ज्ञानस्य। तद्बलेन क्षपणीयत्वं यदि कर्मणां बुद्धियुक्तो जहातीमे (II 52) इत्यादिनयेन मूलत एव तर्हि (K तत्) कर्मणां (S K कर्मणा) किं प्रयोजनमिति प्रश्नाभिप्रायः।
3.1 See Comment under 3.2
व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे। तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् ॥
।।3.1 3.2।।ज्यायसीति। व्यामिश्रेणेति। कर्म उक्तं ज्ञानं च। तत्र न द्वयोः प्राधान्यं युक्तम् अपि तु ज्ञानस्य। तद्बलेन क्षपणीयत्वं यदि कर्मणां बुद्धियुक्तो जहातीमे (II 52) इत्यादिनयेन मूलत एव तर्हि (K तत्) कर्मणां (S K कर्मणा) किं प्रयोजनमिति प्रश्नाभिप्रायः।
3.1-2 Jyayasi etc. and Vyamisrena etc. Action has been taught and knowledge too. Now it is proper [to attach] importance not to both, but only to knowledge. Now if with the strenght of knowledge the action is to be destroyed from its very root, according to the instruction 'The man of wisdom casts off [both the good and the bad action]', then what is the autility of action ? This is idea of [Arjuna's] estion. But the Bhagavat gives the answer :
श्रीभगवानुवाच। लोकेऽस्मिन् द्विविधा निष्ठा पुरा प्रोक्ता मयानघ। ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् ॥
।।3.3।।श्रीभगवांस्तूत्तरं ददाति लोकेऽस्मिन् इति। लोके एषा द्वयी गतिः प्रसिद्धा सांख्यानां ज्ञानं प्रधानम् योगिनां च कर्मेति। मया तु सा एकैव निष्ठा उक्ता ज्ञानक्रियामयत्वात् संवित्तत्त्वस्येति भावः।
3.3 Loke etc. In the world, this twofold path is well known. Knowledge is important for men of reflection and action for men of Yoga. But that path has been declared by Me to be only one. For, the Consciousness consists predominantly of knowledg and action. This is the idea here. For this [the Lord continues] -
न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते। न च संन्यसनादेव सिद्धिं समधिगच्छति ॥
।।3.4 3.5।।तथा हि न कर्मणामिति। न हीति। ज्ञानं कर्मणा रहितं न भवति कर्म च कौशलोपेतं ज्ञानरहितं न भवति इत्येकमेव वस्तु ज्ञानकर्मणी। तथाचोक्तम्।न क्रियारहितं ज्ञानं न ज्ञानरहिता क्रिया।ज्ञानक्रियाविनिष्पन्न आचार्यः पशुपाशहा।। इति तस्मात् ज्ञानान्तर्वर्ति कर्म अपरिहार्यम्। यतः परवश एव कायवाङ्मनसां परिस्पन्दात्मकत्वात् अवश्यं किञ्चित्करोति।
3.4 See Comment under 3.5
न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत्। कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः ॥
।।3.4 3.5।।तथा हि न कर्मणामिति। न हीति। ज्ञानं कर्मणा रहितं न भवति कर्म च कौशलोपेतं ज्ञानरहितं न भवति इत्येकमेव वस्तु ज्ञानकर्मणी। तथाचोक्तम्।न क्रियारहितं ज्ञानं न ज्ञानरहिता क्रिया।ज्ञानक्रियाविनिष्पन्न आचार्यः पशुपाशहा।। इति तस्मात् ज्ञानान्तर्वर्ति कर्म अपरिहार्यम्। यतः परवश एव कायवाङ्मनसां परिस्पन्दात्मकत्वात् अवश्यं किञ्चित्करोति।
3.4-5 Na karmanam etc Na hi etc. Knowledge, deserted by action, does not exist; and the action, combined with dexterity does not exist, [if it is] deserted by knowledge. Therefore knowledge and action constitute one and the same thing. Hence it has been delclared : 'Knowledge is not deserted by action and action is not deserted by knowledge. [Hence] a teacher who is well accomplished in knowledge and action, is the cutter of the fetters of the fettered'. Therefore the action that is included within the knowledge cannot be avoided. For, the body, the organ of speech and the mind are, by nature, in a perpetual motion; and hence an individual, being simply under the control of other than himself, necessarily performs one action or the other. For, the body, the speech-organ and the mind are of the nature of throbing.
कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन्। इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते ॥
।।3.6।।कर्मेन्द्रियाणीति। कर्मेन्द्रियैश्चेन्न करोति अवश्यं तर्हि (S omits तर्हि) मनसा करोति प्रत्युत सः मूढाचारः (The expressions मूढाचारः and मिथ्याचारः are found hereinafter interchanged in the MSS. ) मानसानां कर्मणामत्यन्तमपरिहार्यत्वात्।
3.6 Karmendriyani etc. If he does not act with his organs of action, then he necessarily acts with his mind. At the same time he is the man of deluded action; For, the mental actions can never be avoided totally.
यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन। कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते ॥
।।3.7।।यस्त्विति। कर्मसु क्रियामणेषु न ज्ञानहानिः। मनसोऽव्यापारे यन्त्रपुरुषवत् कर्मणः क्रियमाणत्वात्।
3.7 Yas tu etc. When actions are being performed [by him], there is no loss of his knowledge. For, when the mind does not function, he does his work like a machine-man. Therefore -
नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः। शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः ॥
।।3.8।।अतः नियतमिति। नियतं शास्त्रीयं कर्म कुरु। शरीरयात्रामात्रस्यापि कर्माधीनत्वात्।
3.8 Niyatam etc. you must perform action which has been enjoined i.e., prescribed in the scriptures. For, even the just subsistence of body depends on action. Because -
यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः। तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ॥
।।3.9।।यतः यज्ञार्थात् इति। यज्ञार्थात् अवश्यकरणीयात् अन्यानि कर्माणि बन्धकानि। अवश्यकर्तव्यं ( omits अवश्यकर्तव्यम्) मुक्तफलसंगतया क्रियमाणं न फलदम्।
3.9 Yajnarthat etc. Binding are the actions which are different from the one that is Yajnartha, i.e., the one that is to be performed necessarily. The action, that is to be performed necessarily, does not yield any fruit, if it is performed with no attachment for the fruit.
सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः। अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् ॥
।।3.10।।सहेति। प्रजापतिः परमात्मा प्रजाः सहैव कर्मभिः ससर्ज। उक्तं च (N omits उक्तं च) तेन प्रजानां कर्मभ्य एव प्रसवः सन्तानः। एतान्येव च इष्टं संसारं मोक्षं वा दास्यन्ति संगात्संसारं मुक्तसंगत्वान्मोक्षम् इति ।
3.10 Saha-etc. The lord of creatures, the Supreme Soul, created creatures, just together with actions. It has also been declared by Him that the procreation i.e., lineage of creatures is through actions alone; these alone would give them what is desired viz., either the cycle of birth-and-death or emancipation - the cycle of birth-and-death is due to attachment and emancipation, due to the freedom from attachment. The sense-objects deserve to be enjoyed only by those for whom emancipation is the most important. This is declared :
देवान्भावयतानेन ते देवा भावयन्तु वः। परस्परं भावयन्तः श्रेयः परमवाप्स्यथ ॥
।।3.11।।य(त)त्र येषां मोक्षप्राधान्यं तैरेव विषयाः सेव्या इत्युच्यते देवानिति। देवाः क्रीडाशीलाः (K क्रीडनशीलाः) इन्द्रियवृत्तयः करणेश्वर्यो देवता रहस्यशास्त्रप्रसिद्धाः ताः अनेन कर्मणा तर्पयत ययासंभवं विषयान् भक्षयतेत्यर्थः। तृप्ताश्च सत्यस्ता वो (S सत्यो वो) युष्मान् आत्मन एव स्वरूपमात्रोचितान् अपवर्गान् (S चितापवर्गान्) भावयन्तु स्वात्मस्थितियोगत्वात्। एवमनवरतं व्युत्थानसमाधिसमयपरम्परायाम् (S रतव्युत्थान ) इन्द्रियतर्पणदात्मासाद्भावलक्षणे ( सद्भाव ) परस्परभावने सति शीघ्रमेव परमं श्रेयः परस्परभेदविगलनलक्षणं ब्रह्म प्राप्स्यथ।
3.11 Devan etc. Devas : Those that have a tendency of playing i.e., the deities who preside over the organs and who dwell in the senses (or who are nothing but the sensitive faculty of the senses) and who are well-known in the Rahasyasastra. 'You must gratify these deities by this action i.e., feed them compability with sense-objects. Then, being satisfied, let these deities gratify (cause) you to have emancipation suitable exclusively to the intrinsic nature of the Self. For, [then alone you attain] a capacity to remain in your own Self. Thus when the mutual gratification - you gratifying the [deities of the] senses, and they letting [you] be absorbed in the Self - in the uninterruped series of periods of being extrovert and of meditation, you shall soon undoubtedly attain the highest good i.e., the Supreme that is marked with the total disappearance of [all] mutual differences.' This path of the said nature is to be followed not merely for emancipation, but also for gaining all super - human powers (or success siddhi). This [the Lord] says -
इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः। तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः ॥
।।3.12।।न केवलमित्थमपवर्गे यावत्सिद्धिलाभेऽपि अयं मार्गः अभ्यसनीय इत्याह इष्टानिति। यज्ञतर्पितानि हि इन्द्रियाणि स्थितिं बध्नन्ति यत्रक्वापि ध्येयादौ इति। अत एव तद्व्यापारे सति तेषां विषयाणां स्मृतिसंकल्पध्यानादिना भावाः विषयाः इन्द्रियैरेव दत्ताः। यदि तेषामेवोपभोगाय विषया (S K omit विषयाः) न दीयन्ते तर्हि स्तेनत्वं चौर्यं स्यात् छद्मचारित्वात्। उक्तं हि पूर्वमेव भगवता मूढाचारः स उच्यते (II 6 ) इति। अतो़ऽयं वाक्यार्थः यः सुखोपायं सिद्धिम् अपवर्गं वा प्रेप्सति तेन इन्द्रियकौतुकनिवृत्तिमात्रफलतयैव भोगा यथोपनतमासेव्या इति।
3.12 Istan etc. [The deities of] the senses, gratified by the necessry actions, bind [the aspirant's mind] to the state of remaining firm on some object of meditation. Therefore when they are at work, the things, i.e., the objects are granted [to him] by none but the [deities of the] senses, through recollection, resolution, meditation etc., of their objects. If these objects are not offered for the enjoyment of the deities, then it would amount to the status of a theif i.e., to an act of thief, because he is acting deceitfully. Indeed it has already been declared by the Bhagavat that 'He is called a man of deluded action'. Therefore the idea in the passage [under study] is this : Whosoever is desirous of attaining by easy means, the supernatural power [like anima etc.], or of attaining emancipation, he should enjoy the objects as and when they are brought, [and enjoy] just with the aim of simply alliviating the impatience of the [deities of the] senses.
यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः। भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् ॥
।।3.13।।यज्ञशिष्टेति। अवश्यकर्तव्यतारूपशासनमहिमायातान् भोगान् येऽश्नन्ति अवान्तरव्यापारमात्रतया अत एव च पृथक्फलत्वाभावाङ्गतया अथ च इन्द्रियात्मकदेवगणतर्पणलक्षणयज्ञादवशिष्टम् अन्तःसारस्वात्मस्थित्यानन्दलक्षणविघसं येऽश्नन्ति तत्रारूढा ( तत्रामूढाः) भवन्ति तदुपादेयोपायतया(S तत्रोपादे ) तु विषयभोगं वाञ्छन्ति ते सर्वाकल्बिषैः शुभाशुभैः मुच्यन्ते। ये त्वात्मकारणादिति अविद्यावशात् स्थूलमेव विषयभोगं परत्वेन (S भोगपरत्वेन) मन्वानाः आत्मार्थमिदं वयं कुर्म इति कुर्वते त एवाघं शुभाशुभात्मकं लभन्ते।
3.13 Yajnasista-etc. Those who enjoy the pleasures of obects that have come to them on the authority of laws enjoining what is to be necessarily performed; and who enjoy them viewing [the enjoyment] only as a secondary (or intermediate) action and conseently as a subsidiary having no separate purpose; and again those who enjoy the remnant of the necessary action in the form of gratifying the group of the devas of the snese-organs-that residue of food marked with bliss in being firmly established in their own Self - that is to say, those who have mounted upon the Self and are desirous of enjoying objects only as a means to achieve this end - they are freed from all faults of good and bad. Those, who for their own selves etc. : On the other hand, those who believe, under the influence of ignorance, the sheer superficial enjoyment of objects as their final goal, and act with the notion 'We perform this [act] for the sake of ourselves' - those persons alone gain the sin in the form of good and bad.
अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः। यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः ॥
।।3.14 3.15।।अन्नादिति। कर्मेति। अन्नात् अविभागभोग्यस्वभावात् कथंचित् मायाविद्याकालाद्यनेकापरपर्यायात् (S N विद्याप्रकृतिकाला ) भूतानि विचित्राणि भवन्ति। तच्च अन्नं पर्जन्यात् अविच्छिन्नसंवित्स्वभावात् आत्मनः भोक्तृतन्त्रात्मलाभत्वात् भोग्यतायाः। स च पर्जन्यो भोक्ता यज्ञात् भोगक्रियात्मनः भोगक्रियायत्तत्वात् भोक्तृत्वस्य। भोगक्रिया च कर्मणः क्रियाशक्तिस्वातन्त्र्यबलात्। तच्च स्वातन्त्र्यम् अविच्छिन्नमपि (S अविच्छन्नमपि अविच्छन्नस्यापि अनवच्छिन्नानन्त ) अनवच्छिन्नानन्तस्वातन्त्र्यपूर्णसमुच्चलन्महेश्वरभावपरमात्मब्रह्मणः संस्पर्शवशात् (S K ब्रह्मसंस्पर्श )। तच्च ( omits तच्च) उच्चलदच्छानाछादितैश्वर्यं ( N इच्छादितैश्वर्यम्) ब्रह्म अक्षरात् प्रशान्ताशेषैश्वर्यतरङ्गात् संविन्मात्रात्। इत्येवं सुव्यवस्थितो (S स्थितोऽयम् भोगक्रियायाम्) यज्ञः षडरं चक्रं वाहयन् तत्र (K omits तत्र S N substitute तत्तु) अरात्रयसंधानादपवर्गम् अरात्रयतन्त्रणात् व्यवहारमासूत्रयति इति विद्याविद्योल्लासतरंगसुभगं ब्रह्म ( तरङ्गं ब्रह्म) यज्ञे एव प्रतिष्ठितम्।अन्ये तु अन्नं तावद्वीर्यलोहितक्रमेण भूतकारणम् अन्नं च वृष्टिद्वारेण पर्जन्यात् सोऽपि अग्नौ प्रास्ताहुतिः सम्यक् (S omits सम्यक् K omits the entire quotation ) इति आदित्यमेति। ततो वृष्टिर्यज्ञात् यज्ञः क्रियातः सा च ज्ञानपूर्विका ज्ञानमक्षरात् इति।अपरे तु अन्नं अद्यमानं विषयपञ्चकम् तत् आश्रित्य भूतानि इन्द्रियाणि विषयाश्चात्मनः स्फुरितरूपाः। अत आत्मैव विषयोपभोगेन पोष्यते। अतश्च सर्वगतं (S अतः सर्वगम्) ब्रह्म कर्मणि प्रतिष्ठितं तन्मयत्वात् तस्य इति ।
3.14 See Comment under 3.15
कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम्। तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् ॥
।।3.14 3.15।।अन्नादिति। कर्मेति। अन्नात् अविभागभोग्यस्वभावात् कथंचित् मायाविद्याकालाद्यनेकापरपर्यायात् (S N विद्याप्रकृतिकाला ) भूतानि विचित्राणि भवन्ति। तच्च अन्नं पर्जन्यात् अविच्छिन्नसंवित्स्वभावात् आत्मनः भोक्तृतन्त्रात्मलाभत्वात् भोग्यतायाः। स च पर्जन्यो भोक्ता यज्ञात् भोगक्रियात्मनः भोगक्रियायत्तत्वात् भोक्तृत्वस्य। भोगक्रिया च कर्मणः क्रियाशक्तिस्वातन्त्र्यबलात्। तच्च स्वातन्त्र्यम् अविच्छिन्नमपि (S अविच्छन्नमपि अविच्छन्नस्यापि अनवच्छिन्नानन्त ) अनवच्छिन्नानन्तस्वातन्त्र्यपूर्णसमुच्चलन्महेश्वरभावपरमात्मब्रह्मणः संस्पर्शवशात् (S K ब्रह्मसंस्पर्श )। तच्च ( omits तच्च) उच्चलदच्छानाछादितैश्वर्यं ( N इच्छादितैश्वर्यम्) ब्रह्म अक्षरात् प्रशान्ताशेषैश्वर्यतरङ्गात् संविन्मात्रात्। इत्येवं सुव्यवस्थितो (S स्थितोऽयम् भोगक्रियायाम्) यज्ञः षडरं चक्रं वाहयन् तत्र (K omits तत्र S N substitute तत्तु) अरात्रयसंधानादपवर्गम् अरात्रयतन्त्रणात् व्यवहारमासूत्रयति इति विद्याविद्योल्लासतरंगसुभगं ब्रह्म ( तरङ्गं ब्रह्म) यज्ञे एव प्रतिष्ठितम्।अन्ये तु अन्नं तावद्वीर्यलोहितक्रमेण भूतकारणम् अन्नं च वृष्टिद्वारेण पर्जन्यात् सोऽपि अग्नौ प्रास्ताहुतिः सम्यक् (S omits सम्यक् K omits the entire quotation ) इति आदित्यमेति। ततो वृष्टिर्यज्ञात् यज्ञः क्रियातः सा च ज्ञानपूर्विका ज्ञानमक्षरात् इति।अपरे तु अन्नं अद्यमानं विषयपञ्चकम् तत् आश्रित्य भूतानि इन्द्रियाणि विषयाश्चात्मनः स्फुरितरूपाः। अत आत्मैव विषयोपभोगेन पोष्यते। अतश्च सर्वगतं (S अतः सर्वगम्) ब्रह्म कर्मणि प्रतिष्ठितं तन्मयत्वात् तस्य इति ।
3.14-15 Annat etc. Karma etc. The things, that are born and are of diversified nature, arise from the food viz , the one which is of the nature of being undifferentiated objct of enjoyment, and which is somehow called by different synonyms like maya, vidya, kala etc. The said food also [arises] from the 'rain-cloud' i.e., the Self, which is of the nature of uninterrupted Consciousness. For, the state of being an object of enjoyment gains its existence depending on the enjoyer. That 'rain-cloud' too viz., the enjoyer, [arises] from the sacrifice (yajna) i.e., the act of enjoying. For, the state of being an enjoyer depends on the act of enjoying. And the act of enjoying [arises] from action, i.e., from the strength of freedom of action-energy (freedom in assuming any and every from). The said freedom also, though it is uninterrupted, [arises] due to the good touch of the Brahman Which is full of freedom and of forms that are conditioned and are many, (or which is full of freedom and of many forms and is not conditioned); and which is the Supreme Soul, Brahman assuming the beings (tattvas), viz., the mighty Isvara (or Mahesvara) [and the Sadasiva] skipping high on It (Brahman). That Brahman, having the rising Lord-ship (or might) that is pure and unvieled, arises from what does not stream forth viz., the pure Supreme Consciousness in which the entire waves of might and Lordship have totally calmed down. Thus, the sacrifice well established [as an exil] in this manner, causing a six spoked wheel to rotate , spins the [two-fold] yarns - the yarn of emancipation by employing that part fitted with three spokes, and the yarn of [birth-and-death] activity by looming with the part of the [other] three spokes. Thus, the Brahman Which is charming with rolling waves of wisdom and ignorance, is established on nothing but the sacrifice. But certain other commentators [interpret the passage as ] : The food is indeed the cause of beings through its graded chages into semen verile and blood; the food arises from the rain-cloud through the rains; that rains too arises from the [Vedic] sacrifice according to the principle : 'The oblation offered into the [sacrificial] fire, pro- perly reaches the sun etc. (Manu. III, 76). The sacrifice [arises] from the action; the action follows the knowledge, and the knowledge is from the Imperishable. Still others [explain] differently : The food that is being enjoyed is the pentad of sense-objects; depending on it, the bhutas (elements) i.e., the sense-organs, act; the objects are of the nature of the sparkles of the Self. Therefore, it is only the Self that is being nourished by enjoying sense-objects. Hence the all-pervading Brahman is established in action. For It is identical with that.
एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः। अघायुरिन्द्रियारामो मोघं पार्थ स जीवति ॥
।।3.16।।एवमिति। यस्तु एवं नाङ्गीकरोति स पापमयः। यतः (N अतः) स इन्द्रियेष्वेव रमते नात्मनि।
3.16 Evam etc. On the other hand, he, who does not accept as stated above, is full of sins. For, he enjoys only in the sense-organs and not in the Self.
यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः। आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते ॥
।।3.17 3.19।।यश्चेत्यादि पूरुष इत्यन्तम्। आत्मरतेस्तु कर्म इन्द्रियव्यापारतयैव कुर्वतः करणाकरणेषु समता। अत एव नासौ भूतेषु किंचिदात्मप्रयोजनमपेक्ष्य निग्रहानुग्रहौ करोति अपि तु करणीयमिदम् इत्येतावता। तस्मादसक्त एव करणीयं कर्म कुर्यात्।
3.17 See Comment under 3.19
नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन। न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः ॥
।।3.17 3.19।।यश्चेत्यादि पूरुष इत्यन्तम्। आत्मरतेस्तु कर्म इन्द्रियव्यापारतयैव कुर्वतः करणाकरणेषु समता। अत एव नासौ भूतेषु किंचिदात्मप्रयोजनमपेक्ष्य निग्रहानुग्रहौ करोति अपि तु करणीयमिदम् इत्येतावता। तस्मादसक्त एव करणीयं कर्म कुर्यात्।
3.18 See Comment under 3.19
तस्मादसक्तः सततं कार्यं कर्म समाचर। असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः ॥
।।3.17 3.19।।यश्चेत्यादि पूरुष इत्यन्तम्। आत्मरतेस्तु कर्म इन्द्रियव्यापारतयैव कुर्वतः करणाकरणेषु समता। अत एव नासौ भूतेषु किंचिदात्मप्रयोजनमपेक्ष्य निग्रहानुग्रहौ करोति अपि तु करणीयमिदम् इत्येतावता। तस्मादसक्त एव करणीयं कर्म कुर्यात्।
3.17-19 Yas ca etc. upto purusah. However, for a person who rejoices in the Self and performs action simply as a [routine] business of organs of action, there is no difference between (his) action and nonaciton. That is why he inflicts punishment on, or does favour to, every being, not with desire for any gain for himself, but with a conviction that it a is thing that deserves to be performed. Therefore, just unattached, one should perform action that is to be performed.
कर्मणैव हि संसिद्धिमास्थिता जनकादयः। लोकसंग्रहमेवापि सम्पश्यन्कर्तुमर्हसि ॥
।।3.20।।कर्मणैवेति। तदत्र कर्म कुर्वतामपि सिद्धौ जनकादयो दृष्टान्ताः।
3.20 Karman=aiva etc. Therefore, janaka and others are examples for the fact that emancipation is even for those who perform action.
यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः। स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥
।।3.21 3.22।।यद्यदाचरतीति। न मे इति। प्राप्तप्रापणीयस्य परिपूर्णमनसोऽपि कर्मप्रवृत्तौ लोकानुग्रहः प्रयोजनमित्यत्र श्रीभगवान् आत्मानमेव दृष्टान्तीकरोति।
3.21 See Comment under 3.22
न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन। नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥
।।3.21 3.22।।यद्यदाचरतीति। न मे इति। प्राप्तप्रापणीयस्य परिपूर्णमनसोऽपि कर्मप्रवृत्तौ लोकानुग्रहः प्रयोजनमित्यत्र श्रीभगवान् आत्मानमेव दृष्टान्तीकरोति।
3.21-22 Yad yad acarati etc. Na me etc. The Bhagavat cities Himself as an example to illustrate the idea that to favour the world is the [only] purpose for such a person to exert in action, eventhough he has already attained whatever is to be attained, and is fully satisfied in his mind.
यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः। मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥
।।3.23 3.25।।यदीत्यादि लोकसंग्रहमित्यन्तम्। किं च विदितवेद्यः कर्म चेत् त्यजेत् तत् लोकानां दुर्भेद एव एकप्रसिद्धपक्षशिथिलितास्थाबन्धत्वेनाप्ररूढिलक्षणो जायेत (S K जायते)। यतः (S omits यतः) कर्मवासनां च न मोक्तुं शक्नुवन्ति ज्ञानधारां च नाश्रयितुम् अथ च शिथिलीभवन्ति।
3.23 See Comment under 3.25
उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम्। सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः ॥
।।3.23 3.25।।यदीत्यादि लोकसंग्रहमित्यन्तम्। किं च विदितवेद्यः कर्म चेत् त्यजेत् तत् लोकानां दुर्भेद एव एकप्रसिद्धपक्षशिथिलितास्थाबन्धत्वेनाप्ररूढिलक्षणो जायेत (S K जायते)। यतः (S omits यतः) कर्मवासनां च न मोक्तुं शक्नुवन्ति ज्ञानधारां च नाश्रयितुम् अथ च शिथिलीभवन्ति।
3.24 See Comment under 3.25
सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत। कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम् ॥
।।3.23 3.25।।यदीत्यादि लोकसंग्रहमित्यन्तम्। किं च विदितवेद्यः कर्म चेत् त्यजेत् तत् लोकानां दुर्भेद एव एकप्रसिद्धपक्षशिथिलितास्थाबन्धत्वेनाप्ररूढिलक्षणो जायेत (S K जायते)। यतः (S omits यतः) कर्मवासनां च न मोक्तुं शक्नुवन्ति ज्ञानधारां च नाश्रयितुम् अथ च शिथिलीभवन्ति।
3.23-25 Yadi etc. upto loka-sangraham. Further, if a well-in-formed person were to abandon action, that would create in the society, a split for bad in the form of being illrooted, becuase of the binding force - viz., the regard for a particular well-known theroy-being loosened. For, they are able neither to cast off their tendency of action nor to accupy the tradition (or stream) of wisdom. Conseently they become weak. Because these (common men) are not purified correct knowledge, therefore to break i.e., to shake their mind would be highly harmful for them. Hence, for their benefit, one should not disturb their mind. This [the Lord] says :
न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्। जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन् ॥
।।3.26।।यतस्ते न (S स्ते सम्य ) सम्यग्ज्ञानेन पूताः अतो बुद्धेर्भेदनं विचालनं ( N विगलनम्) तेषां परमोऽयमनर्थ इत्यनुग्रहाय भेदयेन्न धियमेषाम् तदाह (S एतदाह) न बुद्धीति। स्वयं चैवं बुद्ध्यमानः कर्माणि कुर्यात् न च लोकानां बुद्धिं भिन्द्यात्।
3.26 Na buddhi-etc. Himself knowing in this way, let him perform actions and let him not disturb the minds of common men. [In the last verse] reference is made 'of the ignorant person'. [The Lord] now demonstrates their ignorance -
प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः। अहङ्कारविमूढात्मा कर्ताहमिति मन्यते ॥
।।3.27।।अज्ञानामित्युक्तम्। तदज्ञत्वं दर्शयति प्रकृतेरिति। प्रकृतिसंबन्धिभिः गुणैः सत्त्वाद्यैः किल कर्माणि क्रियन्ते। मूढश्च अहं कर्ता इत्यध्यवस्य(S omits अध्यवस्य) मिथ्यैव आत्मानं बध्नाति।
3.27 Prakreh etc. Indeed the actions are performed by the Strands, Sattva etc., belonging to the Prakrti. But the fool unnecessarily binds himself by wrongly comprehending 'I' am the doer'.
तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः। गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥
।।3.28।।तत्त्ववित्त्विति। गुणकर्मविभागवित्तु प्रकृतिः करोति मम किमायातम् इत्यात्मानं मोचयति।
3.28 Tattvavit tu etc. On the other hand, the knower of the real nature of divisions of the Strands and of their actions, sets himself free by viewing 'The Prakrti acts; what comes to men ?' The ignorant men have been described as being attached to action (above III, 26). That attachment [of theirs, the Lord] demonstrates :
प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु। तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत् ॥
।।3.29।।कर्मसंगिनामित्युक्तम्। तत् ( N omit तत्) कर्मसंगित्वं (S omits कर्मसंगित्वम्) दर्शयति प्रकृतेरिति। प्रकृतिसंबन्धिभिर्गुणैः सत्त्वाद्यैः (S omit सत्त्वाद्यैः) कृतेषु कर्मसु मूढाः सज्जन्ति( मज्जन्ति) सत्त्वादिगुणमाहात्म्यात्।
3.29 Prakrteh etc. The deluded persons, under the influence of the Strands, Sattva etc., are attached to the actions performed by the Sattva etc., which are the Strands belonging to the Prakrti. In the same context (III, 26) it has been said : 'Therefore being a master of Yoga, let [the wise] fulfil actions'. How to do that ? [The Lord] clarifies :
मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा। निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः ॥
।।3.30।।तस्माद्युक्तः सन् जुषेत कर्माणि इत्युक्तं तत्र तत् कथमिति स्फुटयति मयीति। मयि सर्वाणि (S मयि स्थित्वा सर्वाणि) कर्माणि नाहं कर्ता इति सन्यस्य सर्वतन्त्रः परमेश्वर एव सर्वकर्ता नाहं कश्चित् इति निश्चित्य लोकानुग्रहं चिकीर्षुः लोकाचारं युद्धात्मकम् अनुतिष्ठ।
3.30 Mayi etc. You should perform the worldly act of fighting a war, being desirous of doing favour for the world; renouncing all actions in Me with the thought 'I am not the doer [of any act]'; and being convinced 'None but the Sovereign Supreme Lord is the doer of all acts, and I am nobody'.
ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः। श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः ॥
।।3.31 3.32।।ये म इति। ये त्वेतदिति। एतच्च मतमाश्रित्य यः कश्चित् यत्किंचित् करोति तत्तस्य न बन्धकम्। एतस्मिंस्तु ज्ञाने ये न श्रद्धालवः ( श्रद्धालवाः) ते विनष्टाः अविरतं जन्ममरणादि ( S omitsआदि) भयभावितत्त्वात्।
3.31 See Comment under 3.32
ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्। सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः ॥
।।3.31 3.32।।ये म इति। ये त्वेतदिति। एतच्च मतमाश्रित्य यः कश्चित् यत्किंचित् करोति तत्तस्य न बन्धकम्। एतस्मिंस्तु ज्ञाने ये न श्रद्धालवः ( श्रद्धालवाः) ते विनष्टाः अविरतं जन्ममरणादि ( S omitsआदि) भयभावितत्त्वात्।
3.31-32 Ye Me etc. Ye tvetat etc. Taking shelter in this doctrine whosoever performs any action, it does not bind him. On the other hand those, who have no faith is this knowledge, are lost totally; for, they are constantly socked in the fear of birth, death etc.
सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि। प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ॥
।।3.33।।सदृशमिति। योऽपि च ज्ञानी न तस्य व्यवहारे भोजनादौ विपर्यासः कश्चित्। अपि तु सोऽपि सत्त्वाद्युचितमेव चेष्टते एवमेव जानन्। यतः ( N अतः) भूतानां पृथिव्यादीनां प्रकृतौ विलयः आत्मा च अकर्ता नित्यमुक्त इति कस्य जन्मादिनिग्रहः।
3.33 Sadrsam etc. There is hardly any difference in the wordly activities like eating etc., of him who is a man of wisdom. But he too acts only in conformity to the Sattva, etc., just knowing in this manner : 'Because the elements like the Earth etc. get absorbed into the prakrti; and the Self is also a non-doer and ever-freed; therefore the erradication of birth etc., are for whose sake ?' Then how can there be bondage at all [for a man of worldly life] ? That is as follows, it is said :
इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ। तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥
।।3.34 3.35।।कथं तर्हि बन्धः इत्थमित्युच्यते (N omits इत्थम् K omits इति)।इन्द्रियस्येति। श्रेयानिति। संसारी च प्रतिविषयं रागं द्वेषं च गृह्णाति यतः कर्माणि आत्मकर्तृकाण्येव विमूढत्वादभिमन्यते इति सममपि भोजनादिव्यवहारं कुर्वतोः ज्ञानिसंसारिणोरस्त्ययं विशेषः। अयं नः सिद्धान्तः सर्वथा मुक्तसंगस्य स्वधर्मचारिणो नास्ति कश्चित् पुण्यपापात्मको बन्धः। स्वधर्मो हि हृदयादनपायी स्वरसनिरूढ ( N K निगूढः) एव न तेन कश्चिदपि रिक्तो जन्तुर्जायते इत्यत्याज्यः।
3.34 See Comment under 3.35
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्। स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ॥
।।3.34 3.35।।कथं तर्हि बन्धः इत्थमित्युच्यते (N omits इत्थम् K omits इति)।इन्द्रियस्येति। श्रेयानिति। संसारी च प्रतिविषयं रागं द्वेषं च गृह्णाति यतः कर्माणि आत्मकर्तृकाण्येव विमूढत्वादभिमन्यते इति सममपि भोजनादिव्यवहारं कुर्वतोः ज्ञानिसंसारिणोरस्त्ययं विशेषः। अयं नः सिद्धान्तः सर्वथा मुक्तसंगस्य स्वधर्मचारिणो नास्ति कश्चित् पुण्यपापात्मको बन्धः। स्वधर्मो हि हृदयादनपायी स्वरसनिरूढ ( N K निगूढः) एव न तेन कश्चिदपि रिक्तो जन्तुर्जायते इत्यत्याज्यः।
3.34-35 Indriyasya etc., Sreyan etc. A person living the worldly life does entertain likes or dislikes towards every sense-object. For, due to his total ignorance he imagines that actions are performed only by his Self. Thus there is this difference between a man of knowledge and a man of worldly life, eventhough they perform alike their [respective] worldly activities such as eating etc. The established view of ours [in this regard] is this : For a person, who, freed from attachment in every way, Performs his own duty, there is hardly any bond of merit or demerit. Indeed one's own duty never disappears from one's heart and it is certainly rooted there deeply as a natural taste. Not a single creature is born without that. Hence it should not be given up.
अर्जुन उवाच। अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः। अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः ॥
।।3.36।।अथेति। पापं पापतया विदन्नपि जनः कथं तत्र प्रवर्तते इति प्रशनः। अस्य प्रश्नस्योत्थापने अयमाशयः। स्वधर्मो यदि स्वहृदयादनपायि (S हृदयानपायि ) त्वादत्याज्यः कथं तर्ह्यधर्माचरणमेषाम् (S omits तर्हि) इति कोऽयं स्वधर्मो नाम येनारिक्तो (S येन न रिक्तो N येनानतिरिक्तो) जन्तुः इत्युक्तं भवति।
3.36 Atha etc. The estion is this : Eventhough a man knows a sin to be a sin, why does he proceed on it ? The idea in raising this estion is this : If one's own duty cannot be (or should not be) given up, because it does not vanish from one's own heart, then how to account for the sinful acts of these men [of the world] ? This amounts to say : What is one's own duty by which the creature is never deserted ? Eventhough one's own duty rests in one's heart, the confusion (or evil) is created by the interruption (or covering) of an intruder, and it is not created by the absence of that duty-with this purport in mind, an answer to the above estion-
श्रीभगवानुवाच। काम एष क्रोध एष रजोगुणसमुद्भवः। महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ॥
।।3.37।।अत्र उत्तरं सत्यपि धर्मे हृदिस्थे आगन्तुकावरणकृतोऽयं (N काचरणकृ ) विप्लवो न तु तदभवकृतः (N तदभावप्लुतः) इत्याशयेन।काम एष इति। द्वाभ्यामेतच्छब्दाभ्यामनयोरत्यन्तावैषम्यं (S अत्यन्तवैषम्यम्) सूच्यते। एतौ च कामक्रोधौ नित्यसंबन्धिनौ अन्योन्याविनाभावेन वर्तेते इत्येकरुपतयैव व्याचष्टे। एष च महस्य सुखस्य अशनः ग्रासकारकः महतः पापस्य हेतुत्त्वाच्च क्रोध एव पापदायी। एनं च वैरिणं प्राज्ञो जानीयात्।
3.37 Kama esah etc. A total absence of difference among these two (desire and wrath) is indicated by the word esah 'this' twice uttered. These desire and wrath are ever interrelated and remain in an inseparable mutual co-existence. Hence [the Lord] well describes them only as identical. This is a swallower i.e., a devouer of the morsel of festival i.e., the happiness. The wrath alone is a bestower of sins as it is the cause of great sins. This is man of intelligence should view to be an enemy.
धूमेनाव्रियते वह्निर्यथादर्शो मलेन च। यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ॥
।।3.38।।धूमेनेति। दृष्टान्तत्रयेण दुरुपसर्गत्वम् (K दुरुपसर्पत्वम्) अकार्यकरत्वं जुगुप्सास्पदत्वं च उक्तम्। अयमिति आत्मा।
3.38 Dhumena etc. [The foe's tripple nature viz.] being a mischivous appendage, himself creating mischieves, and being an object of disgust, is explained by the triad of these similes. He : the Self.
आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा। कामरूपेण कौन्तेय दुष्पूरेणानलेन च ॥
।।3.39।।आवृतमिति। कामरूप इच्छायां यतश्चरति। अनलेन च अग्निनेव पूरयितुमशक्येन दृष्टादृष्टद्वयदाहकत्वात्।
3.39 Avrtam etc. Looks like a desired one : For it acts when there is desire. It is fire, because it is like fire impossible to satiate. For, it burns down both the visible and the invisible results [of rightious actions].
इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते। एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ॥
।।3.40।।इन्द्रियाणीति। आदाविन्द्रियेषु व्यापृतेषु सत्सु तिष्ठति। यथा चक्षुषा शत्रुः दृष्टः इन्द्रियप्रदेशेएव क्रोधमात्मनो जनयति। ततो मनसि संकल्पे ततो बुद्धौ निश्चये एतद्द्वारेण मोहं जनयन् ज्ञानंनाशयति।
3.40 Indriyani etc. In the beginning, it stands on the sense organs at work. For example, when an enemy is sighted with eyes, he generates wrath about himself at the very place of the perceiver's sense-organ, then in the mind i.e., fancy, then in the intellect, i.e., resolve; and producing delusion in this way, it destroys knowledge. [The Lord] speaks of the means for avoiding this foe as :
तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ। पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् ॥
।।3.41।।अस्य निवारणोपायमाह तस्मादिति। तस्मादादौ इन्द्रियाणि नियमयेत्। क्रोधादिकं इन्द्रियेषु प्रथमं न गृह्णीयात्। ज्ञानं ब्रह्मज्ञानं विज्ञानं च भगवन्मयीं क्रियां नाशयति यतः ( N K हि यतः) अतः (S omits अतः) पाप्मानं (S पापम्) क्रोधं त्यज। अथवा ज्ञानेन मनसा विज्ञानेन बुद्ध्या च नाशनं वारणं कृत्वा इति क्रियाविशेषणम्। इन्द्रियेषु उत्पन्नं संकल्पेन गृह्णीयात् संकल्पितं वा न निश्चिनुयात् इति तात्पर्यम्।
3.41 Or the passage jnana-vijnana-nasana may be an adverb [modifying the verb 'must avoid'] meaning 'by destroying it i.e., by keeping it off by means of knowledge (thought) i.e., by means of the mind and by means of superior knowledge (superior thought) i.e., by means of the intellect.' The intention is this : One must not allow, in the fancy, [the wrath] risen in the sense-organs, and must not make any resolve about [the foe], fancied. The logic in this regard (in the above means) [ the Lords ] explains in a couple of verses:
इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः। मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ॥
।।3.42 3.43।।अत्र युक्तिं श्लोकद्वयेनाह (S omits श्लोकद्वयेन) इन्द्रियाणीति। एवमिति। यत इन्द्रियाणि शत्रुलक्षणात् विषयात् अन्यानि तेभ्यश्चान्यत् मनः तस्मादपि बुद्धेर्व्यतिरेकः बुद्धेरपि यस्यान्यस्वभावत्वं स आत्मा। एवमिन्द्रियोत्पन्नेन क्रोधेन कथं मनसः बुद्धेरात्मनो वा क्षोभ इति पर्यालोचयेत् इत्यर्थः।रहस्यविदां त्वयमाशयः (N ह्ययमाशयः) बुद्धेः यः परत्र वर्तते परोऽहंकारः सर्वमहम् इत्यभेदात्मा स खलु परमोऽभेदः। अत एव च परिपूर्णस्य खण्डनाभावात् न क्रोधादय उत्पद्यन्ते (S N उदयन्ते)। अतः परमहंकारं परमोत्साहं संविदात्मकं (K परोत्साहसंवि ) गृहीत्वा क्रोधमविद्यत्मानं शत्रु जहि इति।।।शिवम्।।
3.42 See Comment under 3.43
एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना। जहि शत्रुं महाबाहो कामरूपं दुरासदम् ॥
।।3.42 3.43।।अत्र युक्तिं श्लोकद्वयेनाह (S omits श्लोकद्वयेन) इन्द्रियाणीति। एवमिति। यत इन्द्रियाणि शत्रुलक्षणात् विषयात् अन्यानि तेभ्यश्चान्यत् मनः तस्मादपि बुद्धेर्व्यतिरेकः बुद्धेरपि यस्यान्यस्वभावत्वं स आत्मा। एवमिन्द्रियोत्पन्नेन क्रोधेन कथं मनसः बुद्धेरात्मनो वा क्षोभ इति पर्यालोचयेत् इत्यर्थः।रहस्यविदां त्वयमाशयः (N ह्ययमाशयः) बुद्धेः यः परत्र वर्तते परोऽहंकारः सर्वमहम् इत्यभेदात्मा स खलु परमोऽभेदः। अत एव च परिपूर्णस्य खण्डनाभावात् न क्रोधादय उत्पद्यन्ते (S N उदयन्ते)। अतः परमहंकारं परमोत्साहं संविदात्मकं (K परोत्साहसंवि ) गृहीत्वा क्रोधमविद्यत्मानं शत्रु जहि इति।।।शिवम्।।
3.42-43 Indriyani etc. Evam etc. 'Because the sense-organs are different from the sense-objects that indicate the foe [in estion]; from them the mind is different; from that too different is the intellect; what is instrinsically different from the intellect also is the Self; so due to wrath, risen at the sense-organs, how can there be a disturbance in the mind, in the intellect or in the Self ?' Let one contemplate in this manner. This is what is meant here. This is intention of the experts of the Rahasya [literature] : The Supreme I-consciousness viz., the awareness 'All I am', which remains beyond the intellect, and the essence of which allows no difference-that is indeed the highest identity. Therefore no furstration (or cut) can be for That which is complete all around; hence wrath etc., do not rise [in It]. Therefore, taking hold of the Supreme Energy which in essence is Consciousness, you must slay the foe, the wrath which is ignorance in essence.