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Bhagavad Gita Chapter 3 Verse 32

भगवद् गीता अध्याय 3 श्लोक 32

ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्।
सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः।।3.32।।

English Translation - Swami Gambirananda

3.32 But those who, decaying [Finding fault where there is none.] this, do not follow My teaching, know them-who are deluded about all knoweldge [Knowledge concerning the alified and the un-alified Brahman.] and who are devoid of discrimination-to have gone to ruin.

English Translation - Swami Sivananda

3.32 But those who carp at My teaching and do not practise it, deluded of all knowledge, and devoid of discrimination, know them to be doomed to destruction.

English Translation - Dr. S. Sankaranarayan

3.32. But those who, finding fault, do not follow this doctrine of Mine-be sure that these men to be highly deluded in all [branches of] knowledge and to be lost and brainless.

English Commentary - Swami Sivananda

3.32 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.

English Translation of Sanskrit Commentary By Sri Shankaracharya's

3.32 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:

English Translation of Commentary - Dr. S. Sankaranarayan

3.31-32 Ye Me etc. Ye tvetat etc. Taking shelter in this doctrine whosoever performs any action, it does not bind him. On the other hand those, who have no faith is this knowledge, are lost totally; for, they are constantly socked in the fear of birth, death etc.

English Translation of Ramanuja's Sanskrit Commentary

3.32 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.

Commentary - Chakravarthi Ji

In this verse the Lord speaks of the bad effects of doing the opposite.

Rudra Vaishnava Sampradaya - Commentary

Now Lord Krishna gives the defects in not believing and following prescribed Vedic activities. Those who are inimical to the teachings of Bhagavad-Gita and are antagonistic to the injunction of the Vedas that all activities should be performed in yagna or worship for the satisfaction of the Supreme Lord. Such people should be known as fools and lacking in discrimination and all of their activities contrary to this are doomed to failure.

Brahma Vaishnava Sampradaya - Commentary

In these verses Lord Krishna is speaking about the merits one receives from following the teachings of the Bhagavad-Gita. Those who perform prescribed Vedic activities with renunciation gradually achieve moksa or liberation by jnana yoga the path of cultivating Vedic knowledge. Who then can calculate the position of one who has attained atma-tattva or soul realisation. Now karma yoga the path of performing prescribed Vedic actions is not given as another medium of attainment. Renunciation and dedication of ones actions are solely for the sake of realising the Supreme Being only. For realisation of the Supreme Being, liberation does not depend upon one particular path. In the Narayana Shataksara it is stated that: All paths may or may not award moksa to the dedicated aspirant treading upon them depending upon their level of renunciation in the performance of unattached actions. But renunciation by itself, not being dependent upon anything else is capable of awarding moksa to those who fully perform it. Therefore the contention that jnana yoga and karma yoga alone are sufficient to award moksa is not correct.

Shri Vaishnava Sampradaya - Commentary

Lord Krishna is revealing the eternal truth that He is the atma or soul within all beings in existence, be they human, animal, aquatic, plant, demi- gods or any other species of life that was not cloned. He is the maintainer, sustainer and monitor of all beings through the medium of the atma and all of its impulses come from Him. All souls emanate from the Supreme Lord and because of Him are completely spiritual and eternal. All the souls of all the living beings in creation everywhere in creation as a total aggregate comprise the form of the Supreme Lords eternal, transcendental spiritual body. Whoever does not avail themselves and conformably act to this eternal truth, or take this eternal truth seriously in earnest, or who deems unnecessary and not worth the effort, this person should be understood to be completely destitute of knowledge and unable to evolve spiritually and are incapable of achieving atma tattva or knowledge of the soul become lost. Spiritual intelligence is what determines the light of knowledge in the material existence. In the absence of spiritual knowledge, darkness and ignorance prevails and knowledge becomes erroneous and defective. Thus it has been illustrated that doership transpires due to the union of prakriti or material nature and the physical body being influenced by the gunas or modes of goodness, passion and nescience and this is dependent ultimately upon the Supreme Lord. Reflecting in this manner it can be ascertained that karma yoga or the path of performing prescribed Vedic actions is appropriate for one performing jnana yoga or the path of cultivating Vedic knowledge as well. Karma yoga is appropriate on account of it being easy to perform, exempt from the danger of failure and requires no assistance from other methods in its application. Contrarily jnana yoga is difficult to practice, susceptible to failure and must perform some karma yoga anyway in order to maintain health and vigor which is essential for body maintenance if one is to perform any yoga at all. Also it has been pointed out how it is necessary for a person of distinction situated in Vedic wisdom to set an example to inspire the common man for the benefit and welfare of the world. What difficulties and dangers are fraught for the performers of jnana yoga are now explained in the remainder of this chapter.

Kumara Vaishnava Sampradaya - Commentary

Lord Krishna is revealing the eternal truth that He is the atma or soul within all beings in existence, be they human, animal, aquatic, plant, demi- gods or any other species of life that was not cloned. He is the maintainer, sustainer and monitor of all beings through the medium of the atma and all of its impulses come from Him. All souls emanate from the Supreme Lord and because of Him are completely spiritual and eternal. All the souls of all the living beings in creation everywhere in creation as a total aggregate comprise the form of the Supreme Lords eternal, transcendental spiritual body. Whoever does not avail themselves and conformably act to this eternal truth, or take this eternal truth seriously in earnest, or who deems unnecessary and not worth the effort, this person should be understood to be completely destitute of knowledge and unable to evolve spiritually and are incapable of achieving atma tattva or knowledge of the soul become lost. Spiritual intelligence is what determines the light of knowledge in the material existence. In the absence of spiritual knowledge, darkness and ignorance prevails and knowledge becomes erroneous and defective. Thus it has been illustrated that doership transpires due to the union of prakriti or material nature and the physical body being influenced by the gunas or modes of goodness, passion and nescience and this is dependent ultimately upon the Supreme Lord. Reflecting in this manner it can be ascertained that karma yoga or the path of performing prescribed Vedic actions is appropriate for one performing jnana yoga or the path of cultivating Vedic knowledge as well. Karma yoga is appropriate on account of it being easy to perform, exempt from the danger of failure and requires no assistance from other methods in its application. Contrarily jnana yoga is difficult to practice, susceptible to failure and must perform some karma yoga anyway in order to maintain health and vigor which is essential for body maintenance if one is to perform any yoga at all. Also it has been pointed out how it is necessary for a person of distinction situated in Vedic wisdom to set an example to inspire the common man for the benefit and welfare of the world. What difficulties and dangers are fraught for the performers of jnana yoga are now explained in the remainder of this chapter.

Transliteration Bhagavad Gita 3.32

Ye twetad abhyasooyanto naanutishthanti me matam; Sarvajnaanavimoodhaam staan viddhi nashtaan achetasah.

Word Meanings Bhagavad Gita 3.32

ye—those; tu—but; etat—this; abhyasūyantaḥ—cavilling; na—not; anutiṣhṭhanti—follow; me—my; matam—teachings; sarva-jñāna—in all types of knowledge; vimūḍhān—deluded; tān—they are; viddhi—know; naṣhṭān—ruined; achetasaḥ—devoid of discrimination