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Shloka 32

Karma-Saṃnyāsa–Karma-Yoga Saṃvāda

Renunciation and the Discipline of Action

ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्‌ । सर्वज्ञानविमूढांस्तान्‌ विद्धि नष्टानचेतस:,परंतु जो मनुष्य मुझमें दोषारोपण करते हुए मेरे इस मतके अनुसार नहीं चलते हैं, उन मूर्खोको तू सम्पूर्ण ज्ञानोंमें मोहित और नष्ट हुए ही समझ

ye tv etad abhyasūyanto nānutiṣṭhanti me matam | sarvajñāna-vimūḍhāṁs tān viddhi naṣṭān acetasaḥ ||

Ngunit yaong mga pumupuna at naghahanap ng mali sa aral na ito at hindi namumuhay ayon sa aking patnubay—alamin mong sila’y naliligaw sa lahat ng pag-unawa; wasak ang kanilang paghatol at nawala ang kanilang panloob na kamalayan.

येwho (those who)
ये:
Karta
TypePronoun
Rootयद्
FormMasculine, Nominative, Plural
तुbut
तु:
TypeIndeclinable
Rootतु
एतत्this (teaching/statement)
एतत्:
Karma
TypePronoun
Rootएतद्
FormNeuter, Accusative, Singular
अभ्यसूयन्तःcensuring, finding fault (with)
अभ्यसूयन्तः:
Karta
TypeVerb
Rootअभि+असूय (धातु: असूय्)
FormPresent active participle (शतृ), Masculine, Nominative, Plural
not
:
TypeIndeclinable
Root
अनुतिष्ठन्तिfollow, practice, carry out
अनुतिष्ठन्ति:
TypeVerb
Rootअनु+स्था (धातु: स्था)
FormPresent (लट्), Third, Plural, Parasmaipada
मेmy
मे:
Sampradana
TypePronoun
Rootअस्मद्
FormGenitive, Singular
मतम्view, doctrine, opinion
मतम्:
Karma
TypeNoun
Rootमत
FormNeuter, Accusative, Singular
सर्वज्ञानविमूढान्deluded with respect to all knowledge
सर्वज्ञानविमूढान्:
Karma
TypeAdjective
Rootसर्व+ज्ञान+विमूढ
FormMasculine, Accusative, Plural
तान्those (them)
तान्:
Karma
TypePronoun
Rootतद्
FormMasculine, Accusative, Plural
विद्धिknow, understand
विद्धि:
TypeVerb
Rootविद्
FormImperative (लोट्), Second, Singular, Parasmaipada
नष्टान्ruined, lost
नष्टान्:
Karma
TypeAdjective
Rootनष्ट (√नश्)
FormPast passive participle (क्त), Masculine, Accusative, Plural
अचेतसःunintelligent, without discernment
अचेतसः:
Karma
TypeAdjective
Rootअ+चेतस्
FormMasculine, Accusative, Plural

अजुन उवाच

K
Kṛṣṇa (implied by 'me matam')
A
Arjuna (contextual addressee)

Educational Q&A

The verse warns that rejecting a sound instruction out of fault-finding leads to comprehensive confusion: such people become incapable of right discernment and thus fail ethically and spiritually.

In the midst of the Kurukṣetra context, the speaker contrasts sincere followers of the teaching with those who criticize it and refuse to practice it, declaring the latter to be deluded and inwardly ruined.