Action - 03 - 01¶
The Shloka¶
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अर्जुन उवाच।
ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन ।
तत्किं कर्मणि घोरे मां नियोजयसि केशव ॥
———
Arjuna uvāca.
jyāyasī cet karmaṇas te matā buddhir janārdana .
tat kiṁ karmaṇi ghore māṁ niyojayasi Keśava ॥
———
Meaning / Summary¶
This shloka marks a pivotal moment in the Bhagavad Gita, as it directly questions the seeming contradiction in Krishna’s teachings. Arjuna is confused because Krishna has previously praised the path of knowledge (Buddhi Yoga) and renunciation (Sannyasa) as superior, yet simultaneously urges Arjuna to fight. This confusion allows Krishna to elaborate on the nuanced relationship between action (karma) and knowledge (buddhi), introducing the concept of ‘karma yoga’ – action performed without attachment to results. The significance lies in Arjuna’s honest questioning, which mirrors the common human dilemma of reconciling spiritual ideals with worldly duties, paving the way for Krishna’s profound explanation of selfless action.
Arjuna said: O Janardana, if you consider intelligence (or the path of knowledge) to be superior to action, then why do you engage me in this terrible action (of war), O Keshava?
Arjuna expresses his confusion to Krishna, questioning why, if the path of knowledge (intelligence) is considered superior to action, Krishna is compelling him to participate in the dreadful act of war.
This shloka opens the third chapter of the Bhagavad Gita, following Krishna’s discourse on the nature of the soul, the impermanence of the body, and the importance of performing one’s duty without attachment in the second chapter. Arjuna, still grappling with the moral dilemma of fighting his own kin, interprets Krishna’s previous statements about the superiority of intelligence (buddhi) and the path of knowledge (Sankhya Yoga) as an endorsement of renouncing all action. He feels that if spiritual wisdom (buddhi) is truly superior to action (karma), then engaging in a violent war, which he perceives as a ‘terrible action’ (ghore karma), seems contradictory to Krishna’s own philosophy. He addresses Krishna as ‘Janardana’ and ‘Keshava’, names that highlight Krishna’s role as the protector of dharma and the supreme guide, implicitly asking for a clearer, non-contradictory path. This question is crucial as it prompts Krishna to clarify the distinction between inaction (non-performance of duty) and selfless action (Karma Yoga), explaining how one can act in the world yet remain detached and spiritually aligned.
Sentence - 1¶
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अर्जुन उवाच।
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Meaning¶
Arjuna said.
Meaning of Words¶
अर्जुन | Arjuna | |
Arjuna is one of the five Pandava brothers, known as a great warrior and archer. He is a central figure in the Mahabharata epic and the recipient of the Bhagavad Gita’s wisdom from Lord Krishna. His name means ‘bright’, ‘shining’, or ‘white’. | ||
उवाच | uvāca | said |
Sentence - 2¶
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ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन ।
———
Meaning¶
If, O Janardana, you consider intelligence to be superior to action,
Meaning of Words¶
ज्यायसी | jyāyasī | |
Greater, better, more excellent, or superior in importance or quality. | ||
चेत् | cet | if |
कर्मणः | karmaṇaḥ | |
From ‘karma’ (action, work, duty, ritualistic performance). Here, it implies comparison, so ‘than action’ or ‘from action’. | ||
ते | te | |
Refers to ‘by you’, addressing Lord Krishna. It signifies Krishna’s stated opinion or teaching. | ||
मता | matā | |
considered | ||
बुद्धिर् | buddhiḥ | |
intelligence | ||
जनार्दन | janārdana | |
O Janardana | ||
Sentence - 3¶
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तत्किं कर्मणि घोरे मां नियोजयसि केशव ॥
———
Meaning¶
then why do you engage me in this terrible action, O Keshava?
Meaning of Words¶
तत् | tat | then |
किं | kim | why |
कर्मणि | karmaṇi | |
in action | ||
घोरे | ghore | |
Dreadful, fierce, horrifying, cruel. Arjuna considers the act of warfare, especially against his own relatives and teachers, to be a terrible and sinful undertaking. | ||
मां | mām | me |
नियोजयसि | niyojayasi | |
you engage | ||
केशव | Keśava | |
O Keshava | ||