प्रकृतेर्गुणसम्मूढा: सज्जन्ते गुणकर्मसु |
तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत् || 29||
prakṛiter guṇa-sammūḍhāḥ sajjante guṇa-karmasu
tān akṛitsna-vido mandān kṛitsna-vin na vichālayet
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
The man of knowledge should not confuse the mind of those men of imperfect understanding who, deluded by the Gunas of Nature, are attached to action in the material world.
In the twenty-sixth verse of this Discourse, the Lord warned the man of knowledge not to confuse the mind of the ignorant by theoretical speculations, but to show the right way by acting in the right spirit. The same idea is repeated here. The ignorant who form the majority are attached to the body and consider the qualities of Nature as their own.
Spontaneously they think that they are working and acting with the definite object of enjoyment of the fruits of work. Such people should not be confused by theorising about the actionlessness of Brahman, which they cannot easily understand. So the wise man (Vidvan, tatvavit) should show the way by himself acting without attachment, and acting always on the highest principles of righteousness. The wise have to shoulder a tremendous responsibility. His life should conform to the pattern enjoined by the Sastras, though he is himself beyond all laws, rules, and regulations.
Of imperfect understanding: Those who are attached to the body, mind, and senses, are men of imperfect knowledge. Worldly wisdom, knowledge of Sastras, learning, capacity to interpret the scripture, oratorical powers – all these and more do not qualify a man to be entitled a man of knowledge if he identifies himself with them. This identity with the body should be given up and union with the Self should be established.
Man of perfect knowledge: Perfection of knowledge consists in realising the Self, knowing which man knows everything.
The sages of yore directed their enquiring not so much to the objective world outside but to discover in themselves the secret of their being. They discovered the all-pervading Atma, and were satisfied because they realised that the whole universe is Atma and nothing else is the material and efficient cause of all that exists. They have thus become free from the delusion of the limited ego. They have become the possessors of perfect knowledge, bliss and blessedness. This should be the aim and goal of every seeker who is eager to know the Truth in the midst of the thousand and one ills and shocks of mortal life. This is the only way to peace.
Question: What are those who are attached to action?
Answer: They are dull-witted men of improper knowledge.
Question: How should the enlightened man teach them?
Answer: he should not confuse them by giving up action but set a personal example of righteous action free from attachment.