न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् ।
जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन् ॥ २६ ॥ (3.26)
3.337. One should not create any disturbance in the belief of the ignorant who are attached to work. 1/2
3.338. While himself remaining alert the enlightened person should, by duly performing all the duties, make them do these. 2/2
3.339. An ignorant man has the conviction “I must do this work and enjoy its fruit.” A man of wisdom should not disturb his conviction.
3.340. Why? Because it bewilders the ignorant as bewilderment jolts the conviction of the ignorant.
3.341. Lagu Yoga Vasishta says: Bewildering an ignorant man by telling him a thing such as ‘everything is Brahman’ throws him into a great chain of hell. (Dasurakhyana 17.27)
3.342. This is the reason for hiding the Veda from the ignorant.
3.343. Insead the wise man should himself perform the work so as to enthuse confidence in the ignorant in his performing of work.
प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः ।
अहङ्कारविमूढात्मा कर्ताहमिति मन्यते ॥ २७ ॥ (3.27)
3.345. Works are being done in every way by the Gunas of Prakrthi but the deluded man of egoism thinks “I am the doer.”
तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः ।
गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥ २८ ॥ (3.28)
3.347. Contrary is the knower of true nature of body, its organs, mind & their actions on the one hand and the Self on the other. 1/2
3.348. This knower is not attached to them and has the conviction “The organs gets engaged in their objects.” 2/2
3.349. The phrase guna-karma appears in the collective singular number being formed through the compound called समाहारद्वन्द्व .
3.350. विभाग means that which stands differentiated by virtue of its being the revealer of all the mutable insentient things viz. the Self.
3.351. द्वन्द्व compound is formed between गुणकर्म and विभाग . So गुणकर्म is the illumined and विभाग is the illuminator.
3.352. So is the relationship between the insentient and the sentient, the mutable and the immutable.
3.353. So the knower possesses the meaning of the true nature of the two divisions viz. guna and its function ie. karma.
प्रकृतेर्गुणसंमूढाः सज्जन्ते गुणकर्मसु ।
तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत् ॥ २९ ॥ (3.29)
3.355. Those who are deluded by Prakrthi’s gunas cling to the work of the gunas. 1/2
3.356. The knower of the whole ought not to destabilize the dull & partial knowers. 2/2
3.357. कृत्स्नविद् means the knower of All, the knower of the Self in its fullness, the omniscient one; while
3.358. अकृत्स्नविद: stands for the one who doesnt know the All; who identify themselves with non-self.
3.359. मन्दान् stands for evil-minded who of impure minds have not acquired the competence for Knowledge.
3.360. So those who are not evil-minded, who are of pure minds, they, by themselves, lose faith in actions when discrimination dawns.
3.361. Then they become competent for knowledge. This is the idea.
3.362. अकृत्स्न: is not All ie. something is known but not All meaning there are things that remain yet unknown.
3.363. कृत्स्न: is the All, the non-dual Self knowing of which everything else is known.
मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा ।
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः ॥ ३० ॥ (3.30)
3.365. Surrendering all the works to Me in mind spiritually imbued and craving for nothing, free from the sense of possessions, fight without cavil.
3.366. विगतज्वरः is devoid of the fever of the aatman meaning devoid of sorrow arise from suffering. How does it come?
3.367. निराशीर्निर्ममो भूत्वा – By becoming free from desires, devoid of the idea of ‘mine’, dedicating, सर्वाणि कर्माणि all actions मयि to Me, Vasudeva.
ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः ।
श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः ॥ ३१ ॥ (3.31)
3.369. Those men who follow always this teaching of Mine with faith and without cavil, they also become free from actions.
ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् ।
सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः ॥ ३२ ॥ (3.32)
3.371. Know them to be an inert and ruined lot, who, deluded in respect of all knowledge, carp at my teaching and refuse to conform to it.
सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि ।
प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ॥ ३३ ॥ (3.33)
Even a man of knowledge behaves according to his nature. Beings follow their nature. What can restraint do?
3.374. प्रकृतिर्नाम पूर्वकृतधर्माधर्मादिसंस्कारः वर्तमानजन्मादौ अभिव्यक्तः ; सा प्रकृतिः ।
3.375. Nature means impressions of work, dharmam and adharmam done already that manifest themselves in this life and later.
3.376. तस्याः सदृशमेव सर्वो जन्तुः ज्ञानवानपि चेष्टते, किं पुनर्मूर्खः ।
3.377. According to this nature that one is born with every living being – even one who has knowledge – behaves, let alone the foolish.
इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ ।
तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥ ३४ ॥ (3.34)
3.379. Senses have attachment and aversion to their respective objects; none should be swayed by them. They indeed are obstacles in man’s path.
3.380. या हि पुरुषस्य प्रकृतिः सा रागद्वेषपुरःसरैव स्वकार्ये पुरुषं प्रवर्तयति ।
3.381. Human nature indeed forces man to work under the urges of his attachment and aversion.
3.382. तदा स्वधर्मपरित्यागः परधर्मानुष्ठानं च भवति ।
3.383. This results in in the abandonment of one’s svadharma and conforming to alien conducts (as is happening under secularism).
3.384. यदा पुनः रागद्वेषौ तत्प्रतिपक्षेण नियमयति तदा शास्त्रदृष्टिरेव पुरुषः भवति, न प्रकृतिवशः ।
3.385. On the other hand when attachment and aversion are restrained then man’s vision becomes that of Sastra. He ceases to be Nature’s captive.