व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे।
तदेकं वद निश्िचत्य येन श्रेयोऽहमाप्नुयाम्।।3.2।।
।।3.1 3.2।।अर्जुन बोले हे जनार्दन अगर आप कर्मसे बुद्धि(ज्ञान) को श्रेष्ठ मानते हैं तो फिर हे केशव मुझे घोर कर्ममें क्यों लगाते हैं आप अपने मिले हुए वचनोंसे मेरी बुद्धिको मोहितसी कर रहे हैं। अतः आप निश्चय करके एक बात कहिये जिससे मैं कल्याणको प्राप्त हो जाऊँ।
3.2 Though the Lord speaks lucidly, still, to me who am of a dull understanding, the Lords 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:
3.1-2 Jyayasi etc. and Vyamisrena etc. Action has been taught and knowledge too. Now it is proper [to attach] importance not to both, but only to knowledge. Now if with the strenght of knowledge the action is to be destroyed from its very root, according to the instruction The man of wisdom casts off [both the good and the bad action], then what is the autility of action ? This is idea of [Arjunas] estion. But the Bhagavat gives the answer :
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.
Vyaamishreneva vaakyena buddhim mohayaseeva me; Tadekam vada nishchitya yena shreyo’ham aapnuyaam.
arjunaḥ uvācha—Arjun said; jyāyasī—superior; chet—if; karmaṇaḥ—than fruitive action; te—by you; matā—is considered; buddhiḥ—intellect; janārdana—he who looks after the public, Krishna; tat—then; kim—why; karmaṇi—action; ghore—terrible; mām—me; niyojayasi—do you engage; keśhava—Krishna, the killer of the demon named Keshi; vyāmiśhreṇa iva—by your apparently ambiguous; vākyena—words; buddhim—intellect; mohayasi—I am getting bewildered; iva—as it were; me—my; tat—therefore; ekam—one; vada—please tell; niśhchitya—decisively; yena—by which; śhreyaḥ—the highest good; aham—I; āpnuyām—may attain