श्रीमद् भगवद्गीता

मूल श्लोकः

vyāmiśrēṇēva vākyēna buddhiṅ mōhayasīva mē.

tadēkaṅ vada niśicatya yēna śrēyō.hamāpnuyām৷৷3.2৷৷

Sanskrit Commentary By Sri Shankaracharya

৷৷3.2৷৷ vyāmiśrēṇēva, yadyapi viviktābhidhāyī bhagavān, tathāpi mama mandabuddhēḥ vyāmiśramiva bhagavadvākyaṅ pratibhāti. tēna mama buddhiṅ mōhayasi iva, mama buddhivyāmōhāpanayāya hi pravṛttaḥ tvaṅ tu kathaṅ mōhayasi? ataḥ bravīmi buddhiṅ mōhayasi iva mē mama iti. tvaṅ tu bhinnakartṛkayōḥ jñānakarmaṇōḥ ēkapuruṣānuṣṭhānāsaṅbhavaṅ yadi manyasē, tatraivaṅ sati  at  ayōḥ ēkaṅ buddhiṅ karma vā idamēva arjunasya yōgyaṅ buddhiśaktyavasthānurūpamiti niścitya vada brūhi, yēna jñānēna karmaṇā vā anyatarēṇa śrēyaḥ aham āpnuyāṅ prāpnuyām; iti yaduktaṅ tadapi nōpapadyatē৷৷yadi hi karmaniṣṭhāyāṅ guṇabhūtamapi jñānaṅ bhagavatā uktaṅ syāt , tat kathaṅ tayōḥ 'ēkaṅ vada' iti ēkaviṣayaiva arjunasya śuśrūṣā syāt. na hi bhagavatā pūrvamuktam 'anyataradēva jñānakarmaṇōḥ vakṣyāmi, naiva dvayam' iti, yēna ubhayaprāptyasaṅbhavam ātmanō manyamānaḥ ēkamēva prārthayēt৷৷praśnānurūpamēva prativacanaṅ śrībhagavānuvāca

Sanskrit Commentary By Sri Ramanuja

৷৷3.2৷৷atō vyāmiśravākyēna māṅ mōhayasi iva iti mē pratibhāti; tathā hi ātmāvalōkanasādhanabhūtāyāḥ sarvēndriyavyāpārōparatirūpāyā jñānaniṣṭhāyāḥ tadviparyayarūpaṅ karma sādhanaṅ tad ēva kuru iti vākyaṅ viruddhaṅ vyāmiśram ēva; tasmād ēkam amiśrarūpaṅ vākyaṅ vada; yēna vākyēna aham anuṣṭhēyarūpaṅ niścitya ātmanaḥ śrēyaḥ prāpnuyām.

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: