अर्जुन उवाच
ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन।
तत्किं कर्मणि घोरे मां नियोजयसि केशव।।3.1।।
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 ?
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?
Arjuna UvaachaJyaayasee chet karmanaste mataa buddhir janaardana; Tat kim karmani ghore maam niyojayasi keshava.
arjunaḥ uvācha—Arjun said; jyāyasī—superior; chet—if; karmaṇaḥ—than fruitive action; te—by you; matā—is considered; buddhiḥ—intellect; janārdana—he who looks after the public, Krishna; tat—then; kim—why; karmaṇi—action; ghore—terrible; mām—me; niyojayasi—do you engage; keśhava—Krishna, the killer of the demon named Keshi; vyāmiśhreṇa iva—by your apparently ambiguous; vākyena—words; buddhim—intellect; mohayasi—I am getting bewildered; iva—as it were; me—my; tat—therefore; ekam—one; vada—please tell; niśhchitya—decisively; yena—by which; śhreyaḥ—the highest good; aham—I; āpnuyām—may attain
