तत्रैवं सति कर्तारमात्मानं केवलं तु य: |
पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मति: || 16||
tatraivaṃ sati kartāramātmānaṃ kēvalaṃ tu yaḥ ।
paśyatyakṛtabuddhitvānna sa paśyati durmatiḥ ॥ 16 ॥
परन्तु ऐसा होने पर भी जो मनुष्य अशुद्भ बुद्भि होने के कारण उस विषय में यानि कर्मों के होने में केवल शुद्भ स्वरूप आत्मा को कर्ता समझता है, वह मलिन बुद्भि वाला अज्ञानी यथार्थ नहीं समझता ।
Therefore dear Arjuna, He who looks upon himself as the doer of all his actions, disregarding all of the five actual causes of action, has clouded vision, deluded intelligence, and cannot see things as they really are.
यस्य नाहङ् कृतो भावो बुद्धिर्यस्य न लिप्यते |
हत्वाऽपि स इमाँल्लोकान्न हन्ति न निबध्यते || 17||
yasya nāhaṅkṛtō bhāvō buddhiryasya na lipyatē ।
hatvāpi sa imāṃllōkānna hanti na nibadhyatē ॥ 17 ॥
जिस पुरुष के अन्त:करण में ‘मैं कर्ता हूँ’ ऐसा भाव नहीं है तथा जिसकी बुद्भि सांसारिक पदार्थो में और कर्मों में लिपायमान नहीं होतीं, वह पुरुष इन सब लोकों को मार कर भी वास्तव में न तो मारता है और न पाप से बंधता है ।
He who is free from the bondages of selfishness, and is rid of all ill thoughts, and desires, even if he kills others in this world, he is not actually killing them (because he, in effect, is carrying out his prescribed duty which is actually the predetermined will of God). This person is not bound to this world by his actions in any way whatsoever, O Arjuna.
ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना |
करणं कर्म कर्तेति त्रिविध: कर्मसंग्रह: || 18||
jñānaṃ jñēyaṃ parijñātā trividhā karmachōdanā ।
karaṇaṃ karma kartēti trividhaḥ karmasaṅgrahaḥ ॥ 18 ॥
ज्ञाता, ज्ञान, और ज्ञेय यह तीन प्रकार की कर्म-प्रेरणा है और कर्ता, करण तथा क्रिया यह तीन प्रकार का कर्म-संग्रह है ।
rjuna, there are three instigators (stimuli) of action in this world namely, knowledge itself (that which is perceived through the senses and interpreted by a being through his mind and intellect), the object of knowledge (that which a being uses to receive his knowledge and ultimately gains his intelligence from after he perceives the useful information through his senses), and of course the knower (who is the SELF or the JIVATMAN – that which receives and is affected by the stimulus to perform the action of learning). The three factors involved in the accomplishment of any task are the senses, the actual work and the performer of the work.
ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदत: |
प्रोच्यते गुणसङ् ख्याने यथावच्छृणु तान्यपि || 19||
jñānaṃ karma cha kartā cha tridhaiva guṇabhēdataḥ ।
prōchyatē guṇasaṅkhyānē yathāvachChṛṇu tānyapi ॥ 19 ॥
गुणों की संख्या करने वाले शास्त्र में ज्ञान और कर्म तथा कर्ता गुणों के भेद से तीन-तीन प्रकार के ही कहे गये हैं ; उनको भी तू मुझसे भली भाँति सुन ।
Now Arjuna, listen as I tell you the different kinds of knowledge, types of work, and the different categories of workers, that have been stated in the terms outlined by the philosophies of the three modes of material nature.
सर्वभूतेषु येनैकं भावमव्ययमीक्षते |
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् || 20||
sarvabhūtēṣu yēnaikaṃ bhāvamavyayamīkṣatē ।
avibhaktaṃ vibhaktēṣu tajjñānaṃ viddhi sāttvikam ॥ 20 ॥
जिस ज्ञान से मनुष्य पृथक्-पृथक् सब भूतों में एक अविनाशी परमात्मा को विभागरहित स्वभाव से स्थित देखता है, उस ज्ञान को तो तू सात्विक जान ।
When one can see Eternity, Infinity, and an undivided spiritual nature in things that are mortal, perishable, and divided in their spiritual nature, he has acquired the pure SAATVIC knowledge (or the knowledge of ‘goodness,’ concerning the spiritual soul beyond the body).