प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु।
तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत्।।3.29।।
।।3.29।।प्रकृतिजन्य गुणोंसे अत्यन्त मोहित हुए अज्ञानी मनुष्य गुणों और कर्मोंमें आसक्त रहते हैं। उन पूर्णतया न समझनेवाले मन्दबुद्धि अज्ञानियोंको पूर्णतया जाननेवाला ज्ञानी मनुष्य विचलित न करे।
3.29 Those again, guna-sammudhah, who are wholly deluded by the gunas; prakrteh, of Nature; sajjante, become attached; guna karmasu, to the activities of the gunas, thining, We do actions for results. Krtsna-vit, the knower of the All, one who is himself a knower of the Self; na vicalayet, should not disturb; tan, those who are attached to actions; (who are) mandan, of dull intellect; akrtsnavidah, who do not know the All, who are all attention on the results of actions. Unsetting of beliefs is itself the disturbance. That he should not do. This is the idea. Again, in what manner should duties be under-taken by a seeker after Liberation who is not enlightened, who is alified for actions (rites and duties)? As to this, the answer is being stated:
3.29 Prakrteh etc. The deluded persons, under the influence of the Strands, Sattva etc., are attached to the actions performed by the Sattva etc., which are the Strands belonging to the Prakrti. In the same context (III, 26) it has been said : Therefore being a master of Yoga, let [the wise] fulfil actions. How to do that ? [The Lord] clarifies :
3.29 Those who do not know the whole truth are those persons who are trying for the vision of the self but are deluded about the nature of the self, not knowing, on account of their involvement in Prakrti, that actions proceed from the Gunas of Prakrti. They are therefore attached to the actions of the Gunas - i.e., only to actions forming part of Karma Yoga. They are alified only for Karma Yoga. One who knows the complete truth should not, by himself remaining a practitioner of Jnana Yoga, unsettle those persons who are ignorant and who do not know the complete truth. Those, the ignorant, who tend to follow the behaviour of a great man, when they see him transcend Karma Yoga, will have their minds shaken from Karma Yoga. Thus, the great man, should himself remain established in Karma Yoga, while having the full knowledge of the true nature of the self and contemplating on the self as not being the agent. Thus he should demonstrate that Karma Yoga by itself is an autonomous means for the vision of the self. He should create in those who do not know the complete truth the love of Karma Yoga. The superiority of this Karma Yoga over Jnana Yoga even for those who are alified for Jnana Yoga has already been stated. Therefore one who is a respected person of note should follow this Karma Yoga alone for the good of the world. The method of performing actions after attributing agency to the Gunas by discerning the nature of the self as different from Prakrti, has been taught. The agency of the self is not produced by the inherent nature of the self, but by its contact with the Gunas. Hence by discriminating between what is obtained by contact and not obtained when there is no contact, it has to be understood that this agency is due to the Gunas or Prakrti. Now it is said that the agency of works, first attributed to Gunas, ultimately go to the Supreme Person who is the Self of all. It is done by discerning that the nature of the individual self is one of subservience to the Supreme Person, as they constitute His body:
Prakriter gunasammoodhaah sajjante gunakarmasu; Taan akritsnavido mandaan kritsnavin na vichaalayet.
prakṛiteḥ—of material nature; guṇa—by the modes of material nature; sammūḍhāḥ—deluded; sajjante—become attached; guṇa-karmasu—to results of actions; tān—those; akṛitsna-vidaḥ—persons without knowledge; mandān—the ignorant; kṛitsna-vit—persons with knowledge; na vichālayet—should not unsettle
