Bhagavad Gita Chapter 3, Verse 1

English Translation

Arjuna said O Janardana (krsna), if it be Your opinion that wisdom is superior to action, why they do you urge me to horrible aciton, O Kesava ?

Detailed Commentary

।।3.1।। Commentary— 'Janārdana'—By this epithet, Arjuna expresses the sentiment that, O Śrī Kṛṣṇa! You fulfill everyone's prayers; therefore, You will fulfill mine too. 'Jyāyasī cet karmaṇas te... niyojayasi Keśava'—A weakness in the human mind is that even after asking a question, one desires the speaker's endorsement of one's own viewpoint. This weakness arises because truly following the speaker's instruction, whether favorable or unfavorable, is indeed valor; everything else is weakness or cowardice. It is due to this weakness that a person finds it difficult to endure adversity. When one cannot bear adversity, one dons the guise of goodness. Then evil comes in the disguise of welfare. It becomes difficult to abandon evil when it is cloaked in goodness. Here, in Arjuna, the evil of abandoning duty (*kartavya-tyāga*) has manifested in the name of renouncing violence. Therefore, he considers *Jñāna* (knowledge) superior to *kartavya-karma* (obligatory action). He asks, if you consider *Jñāna* superior to *Karma*, then why do you engage me in the terrible act of war? In the thirty-ninth verse of the second chapter, Bhagavān had spoken of *sama-buddhi* (equanimity) through 'buddhir yoge', but Arjuna misunderstood it as *Jñāna*. He says, you previously stated that 'I have declared this understanding in *Sāṅkhya*. Endowed with this, you shall abandon the bondage of action.' But the bondage of action can only be released through *Jñāna*. You said, 'Actions are utterly inferior to the *Buddhi-yoga*' (2.49). If *Jñāna* is superior, then you should not engage me in auspicious actions, but solely in *Jñāna*. Yet why do you engage me in the terrible act of war, where I have to kill people all day long? Earlier, Arjuna was filled with martial fervor and told Bhagavān, 'O Acyuta! Place my chariot between the armies, so that I may see who stands before me.' But when Bhagavān placed the chariot and said, 'Behold these Kuru descendants,' Arjuna's delusion (*moha*) awoke. Due to *moha*, his inclination shifted towards *Jñāna*, because in that, one does not have to perform actions like war. Therefore, Arjuna asks, why do you engage me in terrible actions? Here, the meaning of 'buddhiḥ' is taken as 'Jñāna'. If 'sama-buddhi' were taken, the statement of 'mixed words' (*vyāmiśra vacana*) would not be established. In the forty-eighth verse of the second chapter, Bhagavān commanded action while being established in Yoga. The 'mixed words' would only arise if, in Arjuna's perception, there were two distinct ideas: *Jñāna* is superior, yet why perform terrible actions? Further on, in response to Arjuna's question, Bhagavān explains the disciplines (*niṣṭhā*) of *Jñāna Yoga* and *Karma Yoga*. This also confirms that taking 'buddhiḥ' in Arjuna's question to mean 'Jñāna' is correct. Any seeker only receives the correct answer when they ask with faith. Arjuna has complete *śraddhā* (faith) in Bhagavān; therefore, upon Bhagavān's instruction, he can engage in war. 'Vyāmiśreṇeva vākyena buddhiṁ mohayasīva me'—Arjuna's sentiment is that Bhagavān sometimes says 'Kuru Karmāṇi' (Perform actions) and sometimes 'Buddhau śaraṇam anviccha' (Seek refuge in knowledge/intellect). This combination is deluding my intellect (*buddhi*); it is not clear whether one should perform actions or seek refuge in *Jñāna*. Here, the use of 'iva' (as if, seemingly) reveals Arjuna's *śraddhā* towards Bhagavān. Due to this faith, he believes that Bhagavān is not actually deluding his intellect. 'Tad ekaṁ vada niścitya yena śreyo 'ham āpnuyām'—Whether my welfare (*kalyāṇa*) will come from *Karma* or from *Jñāna*, You decide and tell me one definite path, by which I may attain welfare. Previously too, I had said, 'Yac chreyaḥ syān niścitaṁ brūhi tan me' (2.7), and I am saying the same now. Connection—In the next three verses, Bhagavān will answer Arjuna's question regarding 'vyāmiśreṇeva vākyena'.