Shrimad Bhagavad-gita

by Narayana Gosvami | 2013 | 327,105 words

The Bhagavad-gita Verse 3.28, English translation, including the Vaishnava commentaries Sarartha-varsini-tika, Prakashika-vritti and Rasika-ranjana (excerpts). This is verse 28 from the chapter 3 called “Karma-yoga (Yoga through the Path of Action)”

Sanskrit text, Unicode transliteration, Word-for-word and English translation of verse 3.28:

तत्त्ववित् तु महा-बाहो गुण-कर्म-विभागयोः ।
गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥ २८ ॥

tattvavit tu mahā-bāho guṇa-karma-vibhāgayoḥ |
guṇā guṇeṣu vartanta iti matvā na sajjate || 28 ||

tattva-vit–a knower of the science; tu–however; mahā-bāho–O mighty-armed one; guṇa-karma–between the binding forces of material nature and the laws of karma; vibhāgayoḥ–of the distinctions; guṇāḥ–the senses; guṇeṣu–in their sense objects, like form, etc.; vartante–are engaged; iti–that; matvā–considering; na sajjate–does not become attached.

O mighty-armed Arjuna, a person who knows that the soul is aloof from the three binding forces of material nature, as well as from the laws of karma, does not falsely identify himself as the doer. This is because he understands that the senses are engaged in their respective sense objects and is aloof from them.

Commentary: Sārārtha-Varṣiṇī Ṭīkā

(By Śrīla Viśvanātha Cakravartī Ṭhākura; the innermost intention of the commentary named ‘the shower of essential meanings’)

One who knows the distinctive characteristics of the modes of material nature (guṇa) and action (karma) is called tattva-vit, one who knows the Truth.

The modes are divided into three categories: goodness (sattva), passion (rajas) and ignorance (tamas). Action (karma) is divided into four categories: (1) activities that are influenced by these modes, (2) the demigods, (3) the various prominent senses and (4) the objects of the senses. One who is tattva-vit knows the truth about both guṇa and karma. The demigods, or the guṇas, are present in the respective senses, such as sight, and also in the desired sense objects, such as form. However, a learned person knows that he is not the modes of nature nor the effect or action of any mode. He has nothing to do with the modes or their activities. Understanding this, a wise and learned person does not become attached to them.

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