BhG 3.1
arjuna uvāca
jyāyasī cet karmaṇas te matā buddhir janārdana
tat kiṃ karmaṇi ghore māṃ niyojayasi keśava
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syntax
arjunaḥ (Arjuna) uvāca (he spoke):
he janārdana (O Janārdana!), he keśava (O Keśava!),
karmaṇaḥ (than activity) buddhiḥ (intelligence) jyāyasī (better) te (by you) matā (considered) cet (if),
tat kiṁ (then why?) ghore (in ghastly) karmaṇi (in activity) māṁ (me) niyojayasi (you engage).
grammar
| arjunaḥ | – | arjuna 1n.1 m. – white, clear, Arjuna; |
| uvāca | – | √vac (to speak) Perf. P 1v.1 – he spoke; |
| jyāyasī | – | jyāyasī 1n.1 f. – better, higher (comparative of √ji – to conquer, jaya – victory, succcess: jyāyas – better, jyeṣṭha – the best, the oldest); |
| cet | – | av. – if; |
| karmaṇaḥ | – | karman 5n.1 n. – than activity (from: √kṛ – to do); |
| te | – | yuṣmat sn. 6n.1 – your (shortened form of: tava); |
| matā | – | matā (from: √man – to think, to believe) PP 1n.1 f. – thought, considered; |
| buddhiḥ | – | buddhi 1n.1 f. – intelligence, thought, understanding, knowledge, idea, opinion (from: √budh – to wake, to perceive, to understand); |
| janārdana | – | jana-ardana 8n.1 m. – exciting / agitating people, O Janārdana (from: √jan – to be born, to produce, jana – man, people, creature; √ard – to torment, to hurt, ardana – tormenting, destroying); or BV: yo janānām abhadram ardati sa – one who destroys inauspiciousness of people; |
| tat | – | tat sn. 1n.1 n. – that |
| kim | – | av. – whether? how? why? wherefrom? (from: kim – what?); |
| karmaṇi | – | karman 7n.1 n. – in activity (from: √kṛ – to do); |
| ghore | – | ghora 7n.1 n. – in terrible, ghastly (from: √ghur – to cry frightfully); |
| mām | – | asmat sn. 2n.1 – me; |
| niyojayasi | – | ni-√yuj (to join, to engage) Praes. caus. P 2v.1 – you engage; |
| keśava | – | keśa-va 8n.1 m. – who has [beautiful] hair (from: keśa – hair; -va = -vant – owner); or ka-īśa-va – the lord of Brahmā and Śiva(from: ka – Brahmā; √xīś – to own, to reign, īśa – ruler, lord, Śiva; -va = -vant – owner); |
Śāṃkara
The key:
an excerpt from the commented verse
quotes from the scriptures
starting polemic
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The Lord, moreover, emphatically teaches the impossibility of devotion to jñāna in the case of Arjuna, in the words „do thou therefore perform action only.” (4.15). |
kuru karmaiva tasmāt tvam (BhG 4.15) iti ca jñāna-niṣṭhāsambhavam arjunasyāvadhāraṇena darśayiṣyati | | |
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Arjuna said : |
arjuna uvāca |
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If it bad been meant that knowledge and action should be conjoined, then the means of salvation would be one only; and, in that case, a groundless separation of knowledge from action would have been made by Arjuna declaring knowledge to be superior to action. |
jyāyasī śreyasī cet yadi karmaṇaḥ sakāśāt te tava matā abhipretā buddhir jñānam | he janārdana ! | |
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If the two be regarded as constituting together a single means to a single end, they cannot at the same time be regarded to be distinct as producing distinct effects. |
yadi buddhi-karmaṇī samuccite iṣṭe tadaikaṃ śreyaḥ-sādhanam iti karmaṇo jyāyasī buddhir iti karmaṇo ’tirikta-karaṇaṃ buddher anupapannam arjunena kṛtaṃ syāt | na hi tad eva tasmāt phalato ’tiriktaṃ syāt | | |
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Neither could we account for what Arjuna said – „Why then dost Thou direct me to this terrible action?” – as if meaning to censure the Lord, on finding that He – for what reason Arjuna could not see clearly – had exhorted him to follow the unwholesome course of action after declaring that knowledge was superior to action. |
tathā ca, karmaṇaḥ śreyas-karī bhagavatoktā buddhiḥ | aśreyas-karaṃ ca karma kurv iti māṃ pratipādayati, tat kiṃ nu kāraṇam iti bhagavata upālambham iva kurvan tat kiṃ kasmāt karmaṇi ghore krūre hiṃsā-lakṣaṇe māṃ niyojayasi keśava iti ca yad āha, tac ca nopapadyate | | |
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Now, if a conjunction of knowledge with the smartakarma only were intended for all by the Lord and understood by Arjuna as so intended, how could we then justify the words of Arjuna: „why dost Thou direct me to this terrible action?” |
atha smārtenaiva karmaṇā samuccayaḥ sarveṣāṃ bhagavatokto ’rjunena cāvadhārita cet, tat kiṃ karmaṇi ghore māṃ niyojayasi ity ādi kathaṃ yuktaṃ vacanam ||3.1|| |
Śrīdhara
sāṅkhye yoge ca vaiṣamyaṃ matvā mugdhāya jiṣṇave |
tayor bheda-nirāsāya karma-yoge udīryate ||
evaṃ tāvad aśocyān anvaśocas tvam [Gītā 2.11] ity ādinā prathamaṃ mokṣa-sādhanatvena dehātma-viveka-buddhir uktā | tad-anantaram eṣā te ‚bhihitā sāṅkhye buddhir yoge tv imāṃ śṛṇu [Gītā 2.39] ity ādinā karma coktam | na ca tayor guṇa-pradhāna-bhāvaḥ spaṣṭaṃ darśitaḥ | tatra buddhi-yuktasya sthita-prajñasya niṣkāmatva-niyatendriyatva-nirahaṅkāratvādy-abhidhānād eṣā brāhmī sthitiḥ pārtha [Gītā 2.72] iti sapraśaṃsam upasaṃhārāc ca buddhi-karmaṇor madhye buddheḥ śreṣṭhatvaṃ bhagavato ‚bhipretaṃ manvāno ‚rjuna uvāca jyāyasī ced iti | karmaṇaḥ sakāśāt mokṣāntaraṅgatvena buddhir jyāyasī adhikatarā śreṣṭhā cet tava saṃmatā tarhi kim arthaṃ tasmād yudhyasveti tasmād uttiṣṭeti ca vāraṃ vāraṃ vadan ghore hiṃsātmake karmaṇi māṃ niyojayasi pravartayasi
Madhusūdana
he janārdana ! sarvair janair ardyate yācyate svābhilaṣita-siddhaya iti tvaṃ tathābhūto mayāpi śreyo ‚niścayārthaṃ yācyasa iti naivānucitam iti sambodhanābhiprāyaḥ | karmaṇo niṣkāmād api buddhir ātma-tattva-viṣayā jyāyasī praśastatarā ced yadi te tava matā tat tadā kiṃ karmaṇi ghore hiṃsādy-anekāyāsa-bahule mām atibhaktaṃ niyojayasi karmaṇy evādhikāras ta ity ādinā viśeṣeṇa prerayasi | he keśava sarveśvara | sarveśvarasya sarveṣṭa-dāyinas tava māṃ bhaktaṃ śiṣyas te ‚haṃ śādhi mām ity ādinā tvad-eka-śaraṇatayopasannaṃ prati pratāraṇā noicitety abhiprāyaḥ
Viśvanātha
niṣkāmam arpitaṃ karma tṛtīye tu prapañcyate |
kāma-krodha-jigīṣāyāṃ viveko ‚pi pradarśyate ||
pūrva-vākyeṣu jñāna-yogān niṣkāma-karma-yogāc ca nistraiguṇya-prāpakasya guṇātīta-bhakti-yogasya utkarṣam ākalayya tatraiva svautsukyam abhivyañjan sva-dharme saṃgrāme pravartakaṃ bhagavantaṃ sakhya-bhāvenopālabhate | jyāyasī śreṣṭhā buddhir vyavasāyātmikā guṇātītā bhaktir ity arthaḥ | ghore yuddha-rūpe karmaṇi kiṃ niyojayasi pravartayasi | he janārdana janān svajanān svājñayā pīḍayasīty arthaḥ | na ca tavājñā kenāpi anyathā kartuṃ śakyata ity āha | he keśava ko brahmā īśo mahādevaḥ | tāv api vayase vaśīkaroṣi
Baladeva
tṛtīye karma-niṣkāmaṃ vistareṇopavarṇitam |
kāmāder vijayopāyo durjayasyāpi darśitaḥ ||
pūrvatra kṛpāluḥ pārthasārathir ajñāna-kardama-nimagnaṃ jagat svātma-jñānopāsanopadeśena samuddidhīrṣus tad-aṅga-bhūtāṃ jīvātma-yāthātmya-buddhim upadiśya tad-upāyatayā niṣkāmakam abuddhim upadiṣṭavān | ayam evārtho viniścayāya caturbhir adhyāyair vidhāntarair varṇyate | tatra karma-buddhi-niṣpādyatvāj jīvātma-buddheḥ śreṣṭhaṃ sthitam | tatrārjunaḥ pṛcchati jyāyasīti | karmaṇā niṣkāmād api cet tava tat-sādhyatvāt jīvātma-buddhir jyāyasī śreṣṭhā matā | tarhi tat-siddhaye māṃ ghore hiṃsādy-anekāyāse karmaṇi kiṃ niyojayasi tasmād yuddhasvety ādinā kathaṃ prerayasi | ātmānubhava-hetu-bhūtā khalu sā buddhir nikhilendriya-vyāpāra-virati-sādhyā tad-arthaṃ tat-svajātīyāḥ śamādaya eva yujyeran na tu sarvendriya-vyāpāra-rūpāṇi tad-vijātīyāni karmāṇīti bhāvaḥ | he janārdana śreyo ‚rthi-jana-yācanīya, he keśava vidhi-rudra-vaśa-kārin |
ka iti brahmaṇo nāma īśo ‚haṃ sarva-dehinām |
āvāṃ tavāṅga-sambhūtau tasmāt keśava-nāma-bhāg ||
iti hari-vaṃśe kṛṣṇaṃ prati rudroktiḥ | durlaṅghyājñas tvaṃ śreyo ‚rthinā mayābhyarthito mama śreyo niścitya brūhīti bhāvaḥ
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