श्रीमद् भगवद्गीता

मूल श्लोकः

व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे।

तदेकं वद निश्िचत्य येन श्रेयोऽहमाप्नुयाम्।।3.2।।


Hindi Translation Of Sri Shankaracharya's Sanskrit Commentary By Sri Harikrishnadas Goenka

।।3.2।।तथा यद्यपि भगवान् स्पष्ट कहनेवाले हैं तो भी मुझ मन्दबुद्धिको भगवान्के वाक्य मिले हुएसे प्रतीत होते हैं उन मिले हुएसे वचनोंसे आप मानो मेरी बुद्धिको मोहित कर रहे हैं। वास्तवमें आप तो मेरी बुद्धिका मोह दूर करनेके लिये प्रवृत्त हुए हैं फिर मुझे मोहित कैसे करते इसीलिये कहता हूँ कि आप मेरी बुद्धिको मोहितसी करते हैं। आप यदि अलगअलग अधिकारियोंद्वारा किये जाने योग्य ज्ञान और कर्मका अनुष्ठान एक पुरुषद्वारा किया जाना असम्भव मानते हैं तो उन दोनोंमेंसे ज्ञान या कर्म यही एक बुद्धि शक्ति और अवस्थाके अनुसार अर्जुनके लिये योग्य है ऐसा निश्चय करके मुझसे कहिये जिस ज्ञान या कर्म किसी एकसे में कल्याणको प्राप्त कर सकूँ। यदि कर्मनिष्ठामें गौणरूपसे भी ज्ञानको भगवान्ने कहा होता तो दोनोंमेंसे एक कहिये इस प्रकार एकहीको सुननेकी अर्जुनकी इच्छा कैसे होती क्योंकि ज्ञान और कर्म इन दोनोंमेंसे मैं तुझसे एक ही कहूँगा दोनों नहीं ऐसा भगवान्ने कहीं नहीं कहा कि जिससे अर्जुन अपने लिये दोनोंकी प्राप्ति असम्भव मानकर एकके लिये ही प्रार्थना करता।

English Translation of Ramanuja's Sanskrit Commentary By Swami Adidevananda

3.2 Conseently, it appears to me as if 'you confuse me with statements that seem to contradict each other.' For, firm devotion to knowledge which forms the means for the vision of the self and which is of the nature of stopping the operations of the senses on the one hand, and on the other exhortation to action which is of a nature opposite to it, i.e., knowledge, as a means to the same vision of that Atman - these statements are contradictory and confusing. Therefore tell me clearly the path following which I can take a determined course and win the Supreme Being.

English Translation Of Sri Shankaracharya's Sanskrit Commentary By Swami Gambirananda

3.2 'Though the Lord speaks lucidly, still, to me who am of a dull understanding, the Lord's utterance appears to be conflicting.' 'Mohayasi, You bewilder; me, any; buddhim, understanding; iva, as it were; vyamisrena iva, by that seemingly conflicting; vakyena, statement! You have surely undertaken to dispel the confusion of my understanding; but why do You bewildered (it)? Hence I say, "You bewildered my understanding, as it were."' However, if You [In some readings, 'tvam tu, however, you', is substituted by 'tatra, as to that'.-Tr.] think that it is impossible for a single person to pursue both Knowledge and action, which can be undertaken (only) by different persons then, that being the case, vada, tell me; niscitya, for certain; tadekam, one of these, either Knowledge or action: "This indeed is fit for Arjuna, according to his understanding, strength and situation"; yena, by which, by one of either Knowledge or action; aham, I; apnuyam, may attain; sreyah, the highest Good.' Even if Knowledge had been spoken of at all by the Lord as being subsidiary to steadfastness in action, how then could there be the desire in Arjuna to know of only one of them, as expressed in 'Tell me one of these two?' Certainly the Lord did not say, 'I shall speak of only one among Knowledge and action, but surely not of both', owing to which, Arjuna, considering it impossible for himself to acire both, should have prayed for one only! The answer was in accordance witht the estion: