व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे।
तदेकं वद निश्िचत्य येन श्रेयोऽहमाप्नुयाम्।।3.2।।
3.2 With this apparently perplexing speech, Thou confusest, as it were, my understanding; therefore tell me that one way for certain by which I may attain bliss.
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:
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