Bhagavad Gita - Chapter 3 - Shloka (Verse) 32

व्याख्या--'ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्'-- तीसवें श्लोकमें वर्णित सिद्धान्तके अनुसार चलनेवालोंके लाभका वर्णन इकतीसवें श्लोकमें करनेके बाद इस सिद्धान्तके अनुसार न चलनेवालोंकी पृथक्ता करने-हेतु यहाँ 'तु' पदका प्रयोग हुआ है।जैसे संसारमें सभी स्वार्थी मनुष्य चाहते हैं कि हमें ही सब पदार्थ मिलें, हमें ही लाभ हो, ऐसे ही भगवान् भी चाहते हैं कि समस्त कर्मोंको मेरे ही अर्पण किया जाय, मेरेको ही स्वामी माना जाय-- इस प्रकार मानना 'भगवान्' पर दोषारोपण करना है।कामनाके बिना संसारका कार्य कैसे चलेगा? ममताका सर्वथा त्याग तो हो ही नहीं सकता; राग-द्वेषादि विकारोंसे रहित होना असम्भव है-- इस प्रकार मानना भगवान्के 'मत' पर दोषारोपण करना है।भोग और संग्रहकी इच्छावाले जो मनुष्य शरीरादि पदार्थोंको अपने और अपने लिये मानते हैं और समस्त कर्म अपने लिये ही करते हैं, वे भगवान्के मतके अनुसार नहीं चलते।

परंतु जो उनसे विपरीत हैं मेरे इस मतको निन्दा करते हुए इस मेरे मतके अनुसार आचरण नहीं करते वे समस्त ज्ञानोंमें अनेक प्रकारसे मूढ़ हैं। सब ज्ञानोंमें मोहित हुए उन अविवेकियोंको तो तू नाशको प्राप्त हुए ही जान।

He explains the liability to adverse consequences for those who do not follow the Lord's view, with "Ye tu" etc.

"Tadviparitatvam"—meaning the contrariety to those who follow the Lord's view—He shows exactly that with "Etad" etc.

"Abhyasuyantah" (Carping) means projecting a fault there [in the Lord's teaching] even though it is non-existent.

"Sarvajnanani" (All knowledges) [referring to the verse text] implies knowledges regarding the Saguna (Qualities) and Nirguna (attributeless) aspects.

The diversity [of delusion] is due to the division of the means of knowledge (Pramana), the object of knowledge (Prameya), and the purpose (Prayojana).

But those who are opposed to that, devoid of faith, carping at this view of Mine—meaning finding fault even in virtue and criticizing—and do not practice it; know them to be "deluded in all knowledges"—meaning in the knowledge of action, Saguna (qualified) knowledge, and Nirguna (unqualified) knowledge, regarding the division of various proofs, objects, and purposes; know them as "mindless" (acetasah), meaning unfit in every way, undiscriminating or of wicked mind; and "ruined" (nashtan), meaning fallen from all goals of human life.

The word 'Sarva' (All) denotes God (Ishvara), based on the derivation "You encompass everything, therefore You are All" (Gita 11.40).

However, the interpretation [of sarva-jnana] as "in the knowledge of Him (Ishvara)" is to be disregarded, because the knowledge of Ishvara is already included in the aforementioned explanation [of all knowledges], and it involves a useless abandonment of the common usage.

He states the result with "Ye me" etc.

Those who are thus performers of Nivritta-karma (detached action), they also are liberated through knowledge; then what to speak of those possessing direct knowledge (Aparoksha-jnanis)? No other (independent) means is being stated here.

"Actions such as Nivritta (detached acts) are indeed for the direct vision of the Lord. However, the direct vision of the Lord seeks nothing else for liberation. All that (action) becomes a means to liberation only by placing that (knowledge) in between. Direct vision leads to Nirvana without placing anything in between"—thus it is stated in the Narayana-Ashtakshara-Kalpa.

For this very reason, the rule of combination (Samuccaya) is refuted.

He states the defect in the opposing view with "Ye tu" etc.

The word "Sarva" (All) denotes God (Ishvara). This is based on the derivation: "You encompass all, therefore You are All" (Gita 11.40).

Regarding the subject of His knowledge, they are "especially deluded"—meaning, not knowing God even indirectly (theoretically), they are devoted solely to the body; know them to be "ruined" (nashtan), meaning fallen from [the attainments of] heaven and liberation, and "mindless" (acetasah), meaning devoid of discrimination.

But those who do not follow this view of Mine—that the entire entity of the Self is My body, and as such, is supported by Me (Madadhara), subsidiary to Me (Maccheshabhuta), and impelled solely by Me—and do not perform all actions with this contemplation; and who do not have faith and conduct themselves with envy; know them to be especially deluded in all [types of] knowledge, and for that very reason ruined and "mindless" (acetasah).

The function of the mind (chetas) is indeed the determination of the true nature of reality; due to the absence of that, they are "mindless," possessing contrary knowledge and deluded everywhere.

Thus, for one associated with Prakriti (matter), contemplating that agency is caused by the preponderance of the Gunas and is dependent on the Supreme Person—although one may be qualified for both Karma Yoga and Jnana Yoga, Karma Yoga alone is to be performed because it is easy to practice, free from negligence, independent (as self-knowledge is included within it), whereas the other (Jnana Yoga) is difficult, prone to negligence, and dependent on action for the sustenance of the body.

And it has been stated that for a distinguished person, that (Karma Yoga) alone is specifically to be done.

Hereafter, in the remainder of the chapter, the precariousness of Jnana Yoga due to its difficulty is described.

He states the defect in the opposing view with "Ye tu" etc.

But those who, being envious and hateful towards My view—the command that "action must be performed for the sake of the Lord"—do not practice it;

know them to be "mindless" (acetasah), meaning devoid of discrimination; and therefore, regarding the knowledge concerning all actions and regarding Brahman, know them to be extremely deluded and "ruined" (lost).

With the intention that by criticism via contrast (negative condemnation), the excessive excellence of the stated meaning is expressed, he (Ramanuja) says "Bhagavat...". Since this is the contrast to the previously mentioned (verse 31), the mention of "envy" is intended as an indicator of "lack of faith"; with this intention, "of those lacking faith" etc., is stated.

With the understanding that a "body" is indeed that which is supported (Adheya), subsidiary (Shesha), and controlled (Vidheya)—the three terms starting with "supported by Me" are used, referring to dependence regarding essential nature, existence, and activity.

[Objection:] How can a "view" (Matam), which is a specific mental modification of another person, be "practiced" or not practiced? And how can there be practice regarding an established entity? [Answer:] Supplying the intended meaning regarding this, he explains: "Not contemplating in this manner."

Regarding "especially deluded in all knowledges": due to being ignorant of the true nature of the self as it is, they are ignorant of the true nature and mode of known objects in all cognitions such as "I", "Mine", etc.—this is the meaning. "Nashtan" (Ruined) means absolutely unfit for the goals of human life. [Question:] Does a person devoid of true knowledge not even possess an internal organ (mind)? To this, he says "The function of the mind..." The idea is that since the effect (discrimination) is not seen, the cause is metaphorically said to be absent. He states the resultant meaning: "Possessing contrary knowledge and deluded everywhere."

भगवान् के उपदेश में दोष देखकर उसका पालन न करने से मनुष्य और भी अधिक मोहित हुआ अपनी ही हानि कर लेगा।जीवन के मार्ग को भली प्रकार समझ लेने पर ही मनुष्य को कर्ममय जीवन जीने के लिये उत्साहित किया जा सकता है। यदि मनुष्य पहले से किसी सिद्धांत की ही निन्दा में प्रवृत्त हो जाता है तो उस सिद्धांत के अनुरूप जीवन यापन की कोई सम्भावना ही नहीं रह जाती। कर्मयोग जीवन यापन का एक मार्ग है और उसके कल्याणकारी फल को प्राप्त करने के लिये हमें तदनुसार ही जीवन जीना होगा।अहंकार और स्वार्थ को त्यागकर कर्म करना ही आदर्श जीवन है जिसके द्वारा मनुष्य को नित्य और महान् उपलब्धियां प्राप्त हो सकती हैं। ऐसे जीवन का त्याग करने का अर्थ है अविवेक को निमन्त्रण देना और अन्त में स्वयं का नाश कराना।बुद्धि के कारण ही मनुष्य को प्राणि जगत् में सर्वोच्च स्थान प्राप्त है। बुद्धि में स्थित आत्मानात्मविवेक सत्य और मिथ्या का विवेक करने की क्षमता का सदुपयोग ही आत्मविकास का एकमात्र उपाय है। विवेक के नष्ट होने पर वह पशु के समान मन की प्रवृत्तियों के अनुसार व्यवहार करने लगता है तथा मनुष्य जीवन के परम पुरुषार्थ को प्राप्त नहीं कर पाता। यही उसका विनाश है।क्या कारण है कि लोग इस उपदेशानुसार कर्तव्य पालन नहीं करते भगवान् के उपदेश का उल्लंघन करने में उन्हें भय क्यों नहीं लगता इसका उत्तर है

"Ye me" etc. "Ye tu etad" etc. Whosoever performs whatever action relying on this view, that [action] is not binding for him.

However, those who are not faithful in this knowledge are ruined, because they are incessantly pervaded by the fear of birth, death, and so on.

To refute a contrary understanding, he first states the subject matter to be propounded in the next two verses—'Phalam' (Result). Suspecting 'Just because some wise men perform action, is it to be done by me or not?', He states the result of performing or not performing what was spoken by Him; this is the meaning.

In 'Muchyante te'pi karmabhih' (They too are released by actions), by the word 'Api' (also/even), the idea that 'Just as Knowledge is a means to Moksha, so too Nivrutta (desireless) Action is stated to be a means to Moksha'—to refute such a contrary understanding, he explains—'Ye tu' (Those who). The word 'Api' is for the purpose of indicating 'Kaimutya' (an a fortiori argument: 'how much more then'), not in the sense of 'Samuccaya' (combination/conjunction); this is the meaning. And this is contextual.

If the word 'Api' were for combination, it would be of two kinds: 'Just as Knowledge, Action is also a separate means' or 'Knowledge-Action combination alone is the means'. Regarding those, he refutes the first view—'Na tu' (But not).

'Nishkamatvadina anushthitani' (Performed with desirelessness etc.)—Sacrifices etc. are 'Nivrutta' actions. By the word 'Adi' (etc.), obligatory (Nitya) and occasional (Naimittika) duties are included. 'Aparoksha cha sa ishadrishtishcha' (And that direct vision of the Lord)—here the Dative case is used in the sense of 'for the purpose of that' (Tadarthye). 'Muktau'—meaning, in the means of liberation, Action which is somewhat auxiliary is also called a means of liberation; therefore it is said—'Sarvam' (All). All that, Nivrutta actions etc. 'Antara'—meaning, in the middle. 'Jnanamadhaya'—meaning, having placed/generated Knowledge. 'Muktaye'—meaning, (is for) Liberation. Just like the usage 'Ahalyayai jarah' (A lover for Ahalya). Although Action is heard (in scripture) as a direct means, yet it is not like some Knowledge which has become separated (by an interval)—this is stated as 'Na kinchit' (Nothing).

He refutes the second type (Combination of Knowledge and Action) as well by 'Atidesha' (extended application/analogy)—'Ata eva' (Therefore alone) thus. Because it has been stated that direct vision of the Lord (Aparoksha Isha-drishti) does not demand anything else in (granting) Liberation; this is the meaning.

Thus, having stated the merit in compliance (Anvaya), He states the defect in non-compliance (Vyatireka).

The word "Tu" (But) indicates lack of faith, which is the property opposite to possessing faith. Therefore, those who, due to atheism being faithless, and "Abhyasuyantah"—meaning inventing faults—do not follow this view of Mine;

know them ("Viddhi") to be "Acetasah"—of wicked mind; and therefore "Sarvajnana-vimudhan"—deluded in all knowledge—meaning variously deluded regarding the means of knowledge (Pramana), the object of knowledge (Prameya), and the purpose (Prayojana), in all knowledge concerning action as well as Saguna and Nirguna Brahman;

and [know them to be] unfit in every way, "Nashtan"—ruined, fallen from all goals of human life.

Those who, abandoning the aspect of [action being] My command, perform action knowing it alone to be the means to fruit and the form of the fruit, they perish—He says this with "Ye tu etad" etc.

But those who are "Abhyasuyantah" towards this view of Mine—meaning perceiving it with crookedness—and do not practice it; know them to be "Sarvajnana-vimudhan" (deluded in all knowledge), "Acetasah" (mindless), meaning empty-hearted, and "Nashtan" (ruined), meaning having attained destruction.

The meaning is that performers of action who function apart from My command perish.

But those who are the opposite of this—"Abhyasuyantah," meaning criticizing (finding fault with) this view of Mine, do not practice it, do not follow My view; they are variously deluded in "all knowledges."

Know ("Viddhi") them to be "deluded in all knowledge," "Nashtan"—meaning having attained destruction—and "Acetasah"—meaning undiscriminating.

[Introduction to the next verse:] For what reason, again, do they not practice Your view, but practice the duties of others and do not follow their own duty? How do they, being adverse to You, not fear the fault of transgressing Your command? Regarding this, He says—

He states the defect in the opposing case with "Ye tu" (But those who...) etc.

ये those who? तु but? एतत् this? अभ्यसूयन्तः carping at? न not? अनुतिष्ठन्ति practise? मे My? मतम् teaching? सर्वज्ञानविमूढान् deluded of all knowledge? तान् them? विद्धि know? नष्टान् ruined? अचेतसः devoid of discrimination.Commentary The pigheaded people who are obstinate? who find fault with the teachings of the Lord and who do not practise them are certainly doomed to destruction. They are incorrigible and senseless persons indeed.

Tu, but; ye, those who are the opposite of them (the former); who abhyasuyantah, decrying; etat, this instruction of Mine; na, do not; anutisthanti, follow; me, My; matam, teaching, they are deluded in various ways with respect to all knowledge. Viddhi, know; tan, them; sarva-jnana-vimudhan, who are deluded about off knowledge; acetasah, who are devoid of discrimination; nastan, to have gone to ruin.
'For what reason, again, do they not follow your teachings, perform duties that are not theirs and not follow their own duties? How is it that by remaining opposed to You, they do not fear the evil which will arise from transgressing Your ?ndments? As to that, the Lord says:

But those who do not follow this view of Mine, namely, that the self has Me for Its support, is subservient to Me and is actuated by Me only, i.e., those who do not perform all acts contemplating in this way as also those who have no faith in the meaning of the Sastras and calumniate them - know them to be extremely deluded and devoid of reasoning and knowledge and conseently completely lost. For, the function of the mind is the determination of the real nature of things, and in its absence, those mentioned above are devoid of reason, and therefore apostates in knowledge and extremely deluded in all ways.
For one united with the Prakrti (body), the sense of agency results from the preponderance of the Gunas of Prakrti. But this agency really rests with the Supreme Person. Contemplating thus, Karma Yoga alone should be practised by both - those who are competent for Karma Yoga only and those who are competent for Jnana Yoga. The implied superiority of Karma Yoga has the following justifications; it is easy to perform, free from liability to lapse, and independent of anything else; it comprises the knowledge of the self also within its scope. On the other hand Jnana Yoga is difficult to practise, is not free from the liability to lapse, leaves one dependent on actions for the sustenance of the body etc. And for a distinguished perosn, this (i.e., Karma Yoga) is especially what ought to be practised.
Next, till the end of this chapter, it is explained how Jnana Yoga, being difficult, is liable to lead to lapses.