FolioCorpusBhagavad-gītā

Bhagavad-gītā 3.1

అర్జున ఉవాచ జ్యాయసీ చేత్కర్మణస్తే మతా బుద్ధిర్జనార్దన । తత్కిం కర్మణి ఘోరే మాం నియోజయసి కేశవ ॥ ౧ ॥
arjuna uvāca
[arjuna uvaacha]
jyāyasī cet karmaṇas te
[jyaayasee chet karmanas te]
matā buddhir janārdana
[mataa buddhir janaardana]
tat kiṁ karmaṇi ghore māṁ
[tat kim karmani ghore maam]
niyojayasi keśava
[niyojayasi keshava]
Word-for-word
arjunaḥ uvāca — Arjuna said jyāyasī — better cet — if karmaṇaḥ — than fruitive action te — by You matā — is considered buddhiḥ — intelligence janārdana — O Kṛṣṇa tat — therefore kim — why karmaṇi — in action ghore — ghastly mām — me niyojayasi — You are engaging keśava — O Kṛṣṇa .
Blended reading (Sanskrit + English inline)
arjuna uvāca
arjunaḥ uvāca
Arjuna said
jyāyasī cet karmaṇas te
jyāyasī
better
cet
if
karmaṇaḥ
than fruitive action
te
by You
matā buddhir janārdana
matā
is considered
buddhiḥ
intelligence
janārdana
O Kṛṣṇa
tat kiṁ karmaṇi ghore māṁ
tat
therefore
kim
why
karmaṇi
in action
ghore
ghastly
mām
me
niyojayasi keśava
niyojayasi
You are engaging
keśava
O Kṛṣṇa .
Important Words
  • jyāyasī — better, superior
    Comparative degree of praśasya. Arjuna is not asking which is good; he is asking which is *better*. The comparative is what forces the contradiction he feels: if intelligence is better, why is the lower being demanded of him?
  • buddhiḥ — intelligence
    Here it does not mean cleverness — it points to the buddhi-yoga Kṛṣṇa described at the close of chapter 2. Arjuna is asking about a *yoga of discrimination*, not an academic faculty.
  • karmaṇi — in action
    Locative. Arjuna sets the two terms — buddhi and karman — in deliberate tension. The whole chapter will dissolve the false opposition: karma performed *with* buddhi-yoga is itself the path.
  • ghore — ghastly, terrible
    From √ghur, to make a fearful sound. Arjuna chooses the harshest adjective for the war — the same battle Kṛṣṇa calls a doorway to heaven. Two valuations of one act; the rest of the Gītā re-trains his vision.
  • janārdana — O agitator of the wicked
    Literally 'one who torments (ardana) the people (jana)' — specifically the demonic. Arjuna addresses Kṛṣṇa by His destroyer-name precisely when complaining about destruction. The name is a reminder that Kṛṣṇa's violence is not Arjuna's bewildered violence.
  • keśava — O Kṛṣṇa (slayer of the demon Keśī, or He of beautiful hair)
    A second vocative in one śloka. Doubled addresses signal emotional pressure — Arjuna is pleading, not merely inquiring.
Arjuna said: O Janārdana, O Keśava, why do You want to engage me in this ghastly warfare, if You think that intelligence is better than fruitive work?
Purport

The Supreme Personality of Godhead Śrī Kṛṣṇa has very elaborately described the constitution of the soul in the previous chapter, with a view to delivering His intimate friend Arjuna from the ocean of material grief. And the path of realization has been recommended: buddhi-yoga, or Kṛṣṇa consciousness. Sometimes Kṛṣṇa consciousness is misunderstood to be inertia, and one with such a misunderstanding often withdraws to a secluded place to become fully Kṛṣṇa conscious by chanting the holy name of Lord Kṛṣṇa. But without being trained in the philosophy of Kṛṣṇa consciousness, it is not advisable to chant the holy name of Kṛṣṇa in a secluded place, where one may acquire only cheap adoration from the innocent public. Arjuna also thought of Kṛṣṇa consciousness or buddhi-yoga, or intelligence in spiritual advancement of knowledge, as something like retirement from active life and the practice of penance and austerity at a secluded place. In other words, he wanted to skillfully avoid the fighting by using Kṛṣṇa consciousness as an excuse. But as a sincere student, he placed the matter before his master and questioned Kṛṣṇa as to his best course of action. In answer, Lord Kṛṣṇa elaborately explained karma-yoga, or work in Kṛṣṇa consciousness, in this Third Chapter.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
1. Arjuna said: If it is Your opinion that intelligence is superior to action, O Janārdana, then why do You engage me in this terrible action. O Keśava?
Commentary

In the third chapter, action offered to the Lord without personal desire is described. The discrimination necessary for a person desiring to conquer over lust and anger is shown. Having accepted the superiority of bhakti which is transcendental to the guṇas, over jṣāna-yoga and niṣkāma-karma-yoga in previous statements, now, manifesting his own eagerness (for knowledge), Arjuna in a friendly manner censures the Lord who is encouraging him to fight according to his dharma. “If fixed intelligence (buddhi), bhakti, transcending the guṇas, is superior (jyāyasī), then why do You engage me in this terrible action in the form of war? O Janārdana, by Your order You are causing pain (ardana) to Your own associate (jana). It is also not possible to avoid following Your order, O Keśava, controller of even Brahmā and Śiva!” Ka means Brahmā, īśa means Śiva, and va means vayase, “You control.”

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
1. Arjuna said: If it is your opinion that intelligence is superior to action, O Janārdana, then why to you engage me in this terrible action. O Keśava?
Commentary

The third chapter explains in detail niṣkāma karma. Here also is shown the method of conquering lust, which is however difficult to conquer. The most merciful charioteer of Arjuna, desiring to deliver the universe covered in ignorance by teaching worship through knowledge of Himself, having taught knowledge of the real nature of the jīvātmā, which is portion of that knowledge of Himself, then taught knowledge of niskāma karma as a method of attaining knowledge of that jīvātmā. This subject is now explained in four chapters in different ways, for clarifying the matter. The superiority of intelligence directed to the ātmā over whatever is produced by intelligence directed towards action has been established. Concerning this Arjuna now asks a question. If you consider that intelligence (knowledge-buddhi) directed to the ātmā is superior to niṣkāma karma (karmaṇaḥ) whose goal is to produce ātmā jṣāna, why do You engage me in terrible actions, bringing violence? Why do You incite me with words commanding me to fight? That intelligence which gives rise to realization of ātmā produces detachment from the function of the senses. For that purpose one should employ sense control and other factors which are of the same nature, rather than dissimilar actions which engage all the senses. Janārdana means one who is the object of entreaty for those desiring their ultimate benefit. Keśava means one who controls Brahma and Śiva. Śiva says to Kṛṣṇa in the Hari Vaṁśa: ka iti brahmaṇo nāma īśo’haṁ sarva-dehinām āvāṁ tavāṅga-sambhūtau tasmāt keśava-nāma-bhāg Ka means Brahma, and Iśa refers to me, the lord of all embodied beings. Both of us arise from your body. Therefore you are called “Keśava.” You, whose instructions cannot be transgressed (since you control even Brahma and Śiva), Keśava, being requested by me, who desire the ultimate benefit, should clearly tell me what is most beneficial (Janardana).

Bhūrijana Dāsa Gauḍīya
Commentary

Let's refer to the 2nd Chapter, Text 49 and while we are doing so let's remember Arjuna's situation and where the B.gita has been spoken. B.gita is taking place on the battlefield and the two opposing armies are getting ready to fight, to destroy each other. There is excitment in the air and everyone is ready to fight. But what will be the result of this fight? Someone will win the kingdom and someone will loose, but there going to be unlimited bloodshed In Text 49 (2nd Chapter), Krsna says:

durena hy avaram karma buddhi‑yogad dhananjaya buddhau saranam anviccha krpanah phala‑hetavah

O Dhananjaya, keep all abominable activities far distant by (buddhi‑yoga) devotional service, and in that consciousness surrender unto the Lord. Those who want to enjoy the fruits of their work are misers."

Krsna is saying: "Rid yourself of all abominable activities by buddhi‑yoga, the yoga of intelligence. And the next verse,50,says:

buddhi‑yukto jahatiha ubhe sukrta‑duskrte tasmad yogaya yujyasva yogah karmasu kausalam

A man engaged in (buddhi‑yoga) devotional service rids himself of both good and bad actions even in this life. Therefore strive for yoga, which is the art of all work.

Buddhi again means the yoga of the intelligence. And using the yoga of the intelligence put all "durena hy avaram karma", all abominable activities far, far away. In fact in the 2nd Chapter, Krsna has used the term buddhi‑ yoga in Texts 39, 41, 44, 49, 50‑52, 63, 65,and 66. Ten times He has used the term buddhi‑yoga in the last 33 verses. That's one third. In the 4th Section, Krsna had spoken about the yoga of intelligence but yet He is telling Arjuna in the beginning of this Chapter, that he should fight. In Text 70 Krsna had said:

apuryamanam acala‑pratistham samudram apah pravisanti yadvat tadvat kama yam pravisanti sarve sa santim apnoti na kama‑kami

A person who is not disturbed by the incessant flow of desires‑‑that enter like rivers into the ocean, which is ever being filled but is always still‑‑can alone achieve peace, and not the man who strives to satisfy such desires.

One shouldn't try to satisfy one's desires, one should be fixed in jnana, one should be fixed in the yoga of intelligence, one should put all abominable activities far, far away, and yet Krsna is telling Arjuna that he should fight. Therefore Arjuna asks Krsna this question in the beginning of this Chapter. And he addresses Krsna by two different names: Janardhana and Kesava.

"Arjuna said: O Janardana, O Kesava, why do You want to engage me in this ghastly warfare, if You think that intelligence is better than fruitive work (karma)?"

To add to that, Krsna in the last Section of the 2nd Chapter, "Samadhi ‑ Sthita prajna", He is just glorifying one who is more or less completely neutral in the material world and yet He is engaging Arjuna to fight. "If the goal is 'sthita‑prajna, samadhi', why are You asking me to fight, why shouldn't I be situated in sthita‑prajna?", Arjuna is asking. Janardana, another meaning of this name of Krsna is: "one who gives problems (ardana) to people (jana)". And the word Kesava can be divided in: KE meaning Lord Brahma, SA or SE meaning Lord Siva, and VA meaning Visnu or the controller. "O Janardana, You are the One who gives everyone problems, but You are Kesava, You control Brahma and Siva, You are Lord Visnu, therefore I have to do what You say but nonetheless You are Janardana, You are giving me this problem. Why are You doing this?" Srila Prabhupada explains in the Purport: " Arjuna also thought of Krsna consciousness or buddhi‑yoga, or intelligence in spiritual advancement of knowledge, as something like retirement from active life and the practice of penance and austerity at a secluded place.(because of that section on Jnana, generally the concept when one is going to be a spiritualist and one is going to become renounced it means in people's minds that one gives up his activities and retires from the world.Therefore Arjuna thought that he would like to retire from the world and specially from this horrible fight because he was interested in jnana just has Krsna was suggesting)." In other words,( Srila Prabhupada explains) Arjuna wanted to skill avoid the fighting by using Krsna consciousness as an excuse. But as a sincere student, he placed the matter before his master and questioned Krsna as to his best course of action. In answer, Lord Krsna elaborately explained karma‑yoga, or work in Krsna consciousness, in this Third Chapter." Arjuna continues,

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

COMMON THEME: Arjuna is confused

Based on Text 2.49, Arjuna doubts the compatibility of Karma (Duty of fighting) & Jnana (Buddhi –yoga based on knowledge of the soul) and requests for the one conclusive path
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
3.1 O Janardana, cet, if it be; te, Your; mata, opinion, intention; that buddhih, Wisdom; jyayasi, is superior; karmanah, to action-. If the combination of Wisdom and action be intended (by the Lord), then the means to Liberation is only one. [The path combining Wisdom and action.] In that case, Arjuna would have done something illogical in separating Wisdom from action by saying that Wisdom is superior to action. For, that (Wisdom or action, which is a constituent of the combination) cannot be greater than that (Combination, even) from the point of view of the result. [Since what is intended is a combination, therefore, the separation of Knowledge from action, from the point of view of the result, is not justifiable. When Knowledge and action are considered to form together a single means to Liberation, in that case each of them cannot be considered separately as producing its own distinct result. Arjuna's estion can be justified only if this separation were possible.] Similarly, what Arjuna said by way of censuring the Lord, as it were, in, 'It has been stated by the Lord that Wisdom is superior to action, and He exhorts me saying, "Undertake action," which is a source of evil! What may be the reason for this?', and also in, 'Tatkim, why then, O Kesava; niyojayasi, do You urge; mam, me; to ghore, horrible, cruel; karmani, action; involving injury?'-that (censure) also does not become reasonable. On the other hand, [If the opponent's view be that Knowledge is to be combined with rites and duties sanctioned by the Vedas and the Smrtis in the case of the householders only, whereas for others those sanctioned by the Smrtis alone are to be combined with Knowledge৷৷., then৷৷.] if it be supposed that the combination (of Knowledge) with action sanctioned only by the Smrtis has been enjoined for all by the Lord, and Arjuna also comprehended (accordingly), then, how can the statement, 'Why then do you urge me to horrible action', be rational? Besides,
Śrī Rāmānujācārya Classical
Translation
3.1 'Arjuna said If you consider that knowledge is superior to works, why do you engage me in this terrible deed?' What is said here is this: If the firm adherence to knowledge is the only means to the vision of the self, then how can one accept the idea that devotion to works (Karma) leads to it? It was said before that this firm devotion to knowledge, which forms the means for the vision of the self, could arise by the cessation of the activities of all the senses and the mind in relation to their respective objects such as sound. If the vision of the self is to be attained, which arises by the cessation of the activities of the senses, I should be guided to engage myself solely to acire firm devotion to knowledge, which is preceded by the abandoning of all works. For what purpose, then, do you engage me in this terrible deed, which consists in the activities of all the senses, and is thus an obstacle for the vision of the self?
Śrī Abhinavagupta Classical
Translation
3.1 See Comment under 3.2
Swami Sivananda Classical
Translation
3.1 Arjuna said If Thou thinkest that knowledge is superior to action, O Krishna, why then, O Kesava, dost Thou ask me to engage in this terrible action?
Commentary

3.1 ज्यायसी superior? चेत् if? कर्मणः than action? ते by Thee? मता thought? बुद्धिः knowledge? जनार्दन O Janardana? तत् then? किम् why? कर्मणि in action? घोरे terrible? माम् me? नियोजयसि Thou engagest? केशव O Kesava.Commentary In verses 49? 50 and 51 of chapter II? Lord Krsihna has spoken very highly about Buddhi Yoga. He again asks Arjuna to fight. That is the reason why Arjuna is perplexed now.

Swami Gambhīrānanda Classical
Translation
3.1 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 ?
Shri Purohit Swami Classical
Translation
3.1 "Arjuna questioned: My Lord! If Wisdom is above action, why dost Thou advise me to engage in this terrible fight?
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Svadhyaya (Self-study & Scripture Study)Bhakti (Devotion)
Related verses
BG 2.49 BG 5.1 BG 3.2 SB 11.20.6 SB 1.1.1 SB 3.25.7 CC Madhya 8.61 CC Ādi 1.49 CC Madhya 20.102 Kaṭha Upaniṣad 1.2.9Muṇḍaka Upaniṣad 1.2.12
Concepts
Karma
Related lectures
Personal Guidance
When intelligence and action seem to contradict, ask the question rather than freezing — Arjuna's right to inquire is the right of every sincere seeker.
Practical Applications
  • When two paths each look right, ask your guide rather than pretending you already know.
  • Honor confusion as a doorway to deeper instruction, not as a failure.
  • Voice your real perplexity to Kṛṣṇa each morning before deciding the day's work.
Reflection Questions
  • Where am I frozen between two seemingly conflicting good paths?
  • Whose guidance should I be inviting into my decision instead of solving it alone?
Analogy

Arjuna stands like a traveler at a fork where both roads are marked with the same destination but in different scripts. Rather than guess, he stops the chariot and asks the One who drew the map. Honest perplexity, voiced to the right person, is already half the answer.

Stories
Naciketas at the Door of Death

When Naciketas was sent to Yama, he did not pretend to understand the mystery of the self. He waited three nights and then asked plainly: tell me what lies beyond death. Yama tested him with kingdoms, long life, celestial pleasures — Naciketas refused them all and held to his one question.

Arjuna's posture here in 3.1 is of the same lineage. He has been told that buddhi-yoga is higher than karma, and yet Kṛṣṇa is engaging him in dreadful action. Instead of resolving the apparent contradiction by his own cleverness, he names the confusion and asks. The Kaṭha Upaniṣad's most famous teaching followed only because Naciketas refused to fill the silence himself.

📝 My note

Source: vedabase.io

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