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Gita : Ch-3. Slo-26.

Srimad Bhagavad-Gita :

Chapter-3. ( Karma-yogam )

Slokam - 26. (  Let not the wise disrupt the minds of the ignorant who are attached to fruitive action. They should not be encouraged to refrain from work, but to engage in work in the spirit of devotion.)

Na buddhibhedam  janayetajnanam karmasamginam,

joshayet sarvakarmani vidvan yuktah samacaran.

vidvan = one who knows the tattvam;

karmasamginam ajnanam =  to those  foolish ignorant attached to fruitive work;

buddhibhedam na  janayet = should not have confusion;

sarvakarmani = all works;

yuktah samacaran = with balanced mind nicely demostrate the action;

joshayet = and make them complete it.

As a person who falls in the mud is stained by the mud in the same way an ignorant person attached to the rewards of their actions is stained with having to receive negative reactions. Lord Krishna is stating that a person of Vedic spiritual wisdom should impart knowledge to them but in a simplified way knowing that the ignorant are lacking in purity of mind and are not qualified to perform prescribed Vedic activities one of spiritual wisdom should not disturb their equilibrium and confuse them with superior teachings as this will only acerbate their self esteem. The spiritually wise should merely encourage the ignorant to continuously perform their daily activities as a matter of duty without attachment and also perform occasional duties on special occasions in the same spirit as well.

It may be put forth that if one feels compassion for the ignorant one should give them knowledge of atma-tattva or soul realisation which is the highest. Lord Krishna neutralises this argument by stating na vicalayet tan meaning on should not try to impart knowledge to them. The ignorant should not be influenced to refrain from performing their duties by superior instructions about the atma or soul that they are not qualified to understand. The spiritually wise in Vedic knowledge should inspire the ignorant to perform their duties with attentiveness and care. If the minds of the ignorant become disturbed and unsettled then they may lose faith in working altogether and with actions stopped and knowledge not rising the ignorant would lose out in both ways.

The word avidvamsah means ignorant, the ignorance referred to is all those who are not knowledgeable of atma-tattva or soul realisation. Those who have desires and are attached to performing actions to obtain the fruits of such desires are unable to approach the jnana yoga or the cultivation of spiritual knowledge. Others being more sober are only fit to follow karma yoga the path of prescribed Vedic actions as their means to achieve atma- tattva. Let the wise act and behave like one performing karma yoga performing prescribed Vedic actions even if they have no interest in the results of their actions and are qualified for jnana yoga and even if they have knowledge of atma-tattva. For such a person is naturally great and is looked up to by all the world and should always conduct themselves in an exemplary manner by performing prescribed Vedic activities according to qualification. By this mankind will be cognisant of what is proper and improper in society. Actions of this nature can only be accomplished by one performing karma yoga.

The ignorant are conditioned to desires of fruitive activities being fully attached to gaining results and are incapable of adopting the path of jnana yoga or the cultivation of spiritual knowledge. A person of wisdom should not unhinge the minds and disturb the equilibrium of ordinary people pursuing their dreams of material acquisitions in karma yoga by preaching the superior path of jnana yoga which they are incapable of following. What a person of wisdom must do is set an example by their actions and perform prescribed Vedic activities in karma yoga showing the ignorant by their example that without desire and being unattached to the results it is sufficient to achieve atma-tattva. By setting the example in this manner the great souls inspires the whole society to perform righteous activities so that eventually their minds will be come purified of all dross and they will become competent to advance in spiritual life and attain atma-tattva. The difference between how a person of wisdom performs karma yoga and how the ignorant acts in karma yoga and the reason why will be explained in the next slokam.

To be continued  ...    


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Gita : Ch-10. Slo-12 & 13.

Srimad  Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam)

Slokam-12 & 13.


arjuna uvaca :

param  brahma  param  dhama  pavitram  paramam  bhavan,

purusham  sasvatam  divyam  adidevamajam  vibhum.

arjuna uvaca :  arjuna  said;

param  brahma  param  dhama  =  supreme  brahmam  and  supreme  place  to  attain (sustenance );

paramam  pavitram  bhavan  =  supreme  and  purest  are  yourself;

tvam  sasvatam  divyam  purusham  =  you  are  the  divine  permanent purushan;

adi-devam-ajam  =  very  first  supreme  lord  and  unborn ( svayambhu );

vibhum  =  all  pervading,  ( said )  as;


ahustvamrshayah  sarve  devarshirnaradastatha,

asito  devalo  vyasah  svayam  caiva  bravishi me.

sarve  rshayah  =  all  rishi-s  and;

tatha  devarshih  naradah  =  also  deva  rishi  narada  and;

asitah  devalah  =  asitan  and  devala;

vyasah  ahu  =  and  vyasa  too  say;

svayam  eva  =  now  you  are  your  own;

me  bravishi  ca  =  also  explained,  ( the  above,  that  way said ) to  me.


Gita : Ch-13. Slo-13. Discussion-3.

Bhagavad-Gita :
Chapter-13. ( Kshetra-kshetrajna-vibhaga-yogam )

Slokam-13. ( I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahmam, the spirit, and it lies beyond the cause and effect of this material world.)

jneyam  yat  tat  pravakshyami  yatjnatvamrtamasnute,

anadimat  param   brahma  na  sat  tannasaducyate.

jneyam  yat  =   (which )  the  one  which  is  to  be  known  ( knowledge );
yat  jnatva  =  ( if  )  that  one  is  known ( knowing  that  knowledge );
amrtam  asnute  =  results  in  gaining  amrtatvm;
tat  pravakshyami  =  that  I  will  tell ( teach )  you;
anadimat  param   brahma  =  that  is  the  beginningless   Para-brahmam  ( the Supreme  abode ) ;
tat  sat  na  asat  na  =  that  either  sat ( cause ) or  asat  ( effect );
ucyate  =  cannot  be  said ( called ).

Discussion -3.
The use of the term innermost self to refer to the brahman does not create any contradiction bec…

Gita : Ch-5. Slo-27 & 28.

(Very important slokam-s, Here Lord narrates the details of meditation)

Srimad Bhagavad-Gita:

Chapter-5. ( Karma-sanyasa-yogam )

Slokam-27 & 28. (  Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils—thus controlling the mind, senses and intelligence, the tranecendentalist becomes free from desire, fear and anger. One who is always in this state is certainly liberated.)


Sparsan    krtva    bahirbahyan     cakshuscaivantare     bhruvoh,

pranapanau    samau    krtva     nasabhyantaracarinau.

( 28 ).

Yatendriyamanobuddhiah    muniahmokshaparayanah,

vigatecchabhayakrodhah    yah    sada     mukta    eva    sah.


bahirbahyan     sparsan  =  unnecessary   external    sense     objects,    such    as    sound, etc.;

bahiah    krtva  =   do    not    allowing    to   enter    within,   by    determination,   setting   them    outside;

cakshuah    ca  =  keeping …