नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः |
शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः ||३-८||
niyataṃ kuru karma tvaṃ karma jyāyo hyakarmaṇaḥ . śarīrayātrāpi ca te na prasiddhyedakarmaṇaḥ ||3-8||
3.8 Do thou perform (thy) bounden duty, for action is superior to inaction and even the maintenance of the body would not be possible for thee by inaction.
3.8 नियतम् bounden (prescribed or obligatory)? कुरु perform? कर्म action? त्वम् thou? कर्म action? ज्यायः superior? हि for? अकर्मणः than inaction? शरीरयात्रा maintenance of the body? अपि even? च and? ते thy? न not? प्रसिद्ध्येत् would be possible? अकर्मणः by inaction.Commentary Niyatam Karma is an obligatory duty which one is bound to perform. Thenonperformance of the bounden duties causes demerit. The performance of the obligatory duties is not a means for the attainment of a specific result. T
Non-dualism. The individual self and Brahman are one. The world is appearance (maya). Liberation through knowledge.
3.8 Tvam, you, O Arjuna; kuru, perform; niyatam, the obligatory; karma, duties, those daily obligatory duties (nitya-karmas) or which one is competent (according to the scriptures), and which are not heard of [although no result of daily obligatory duties is mentioned in the scriptures, still Sankaracarya holds that it is either heaven or purification of the heart, because something done must have its conseence.-Tr.] as productive of any result; hi, for, from the point of view of result; karma, action; is jyayah, superior; akarmanah, to inaction, to non-performance (of duties). Why? Ca, and; akarmanah, through inaction; api, even; te sarira-yatra, the maintenance of your body; na prasiddhyet, will not be possible. Therefore, the distinction between action and in action is abvious in this world. 'And as regards your ideea that action should not be udnertaken because it leads to bondage-that too is wrong.' How?
(Showing excerpt)
3.8 You perform the obligatory duties, for action is superior to inaction. And, through inaction, even the maintenance of your body will not be possible.
This interpretation draws on the Advaita tradition and may not represent the view of any single school. For authoritative guidance within a specific tradition, seek a qualified teacher.
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