________________
pois
GITA-RAHASYA OR KARMA-YOGA
Filaaaaa quai अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि ॥ ३८॥ एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः। त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते ॥ ३९ ॥
a man, instead of acquiring success in Yoga, who has Faith, but whosc Mind, on account of his being ayatı (that is, wanting in sufficient effort, or sufficient control, as a result of his natural proclivities), has moved from the (Karma-) Yoga, (consisting of an Equable Reason)? (38) O Mightyarmed Kșsņa! is such a man, who, being encompassed by Ignorance, and not having become steady in the path of attaining the Brahman, has become bhrasta (that is, alienated) from both sides, ruined (in the middle) like a broken cloud ?
Krsna! You it is, Who must remove this doubt in my mind; because, no one other than You will be got for removing this doubt.
(39) UNIUA.
(Though in the nañ-samāsa, the prefixed nañ (i.e., a) is commonly taken to mean 'absence of', yet, as it is very often also used to denote dimunity, the word ' ayati' in the 37th stanza has to be interpreted as meaning, one who makes little, that is, insufficient effort or control'. The words“ alienated from both sides” that is, "ito bhrastas tato bhraştah” used in the 38th stanza must be taken to refer to the Karma-Yoga. If Action is performed according to the directions of the Sāstras, though desirefully, one obtains heaven; and if it is performed with a Desireless Reason, one obtains Release, without being bound by the Action; these are the two results of Karma; but, this man, who is neither here nor there, does not get the Desire-born Fruit in the shape of heaven, etc., because, that has not been his motive; and cannot also attain Release, as he has not acquired Equability of Reason. Arjuna's question is whether, in this way, heaven is lost and Release is also lost to him; whether, ghee is lost to him, as also the oil, and
