3.16
एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः ।
अघायुरिन्द्रियारामो मोघं पार्थ स जीवति ॥ १६ ॥
evaṁ pravartitaṁ cakraṁ
nānuvartayatīha yaḥ
aghāyur indriyārāmo
moghaṁ pārtha sa jīvati
पदच्छेद: पदपरिचय: पदार्थ: padacchedaḥ padaparicayaḥ padārthaḥ
разбиение слов, грамматика слов, значение слов
эвам — так; (ав)
правартитам — предписанный Ведами; (с, 2.1)
чакрам — цикл; (с, 2.1) [veda-yajña-pūrvakam jagac-cakraṃ]
на — не; (ав)
анувартайати — принимает; (лаТ, Нич, 1.1) https://ashtadhyayi.com/dhatu/01.0862
иха — здесь (в этой жизни); (ав)
йах̣ — который; (йад, м, 1.1)
агха-а̄йух̣ — тот, чья жизнь полна греха; (м, 1.1)
индрийа-а̄ра̄мах̣ — находящий удовольствие в чувственных наслаждениях; (м, 1.1)
могхам — впустую; (с, 2.1)
па̄ртха — о сын Притхи (Арджуна); (м, 8.1)
сах̣ — он; (тад, м, 1.1)
джӣвати — живет (лаТ, 1.1)
पदार्थः padārthaḥ
पार्थ = अर्जुन। यः = यः पुरुषः। इह = अस्मिन् लोके। एवं = इत्थम्। प्रवर्तितं = निर्मितम्। चक्रं = कर्मचक्रम्। न अनुवर्तयति = न अनुसरति। इन्द्रियारामः = इन्द्रियेषु रममाणः। अघायुः = पापभूयिष्ठजीवितः। सः = सः पुरुषः। मोघं = वृथा। जीवति = प्राणिति
pārtha = arjuna; yaḥ = yaḥ puruṣaḥ; iha = asmin loke; evaṁ = ittham; pravartitaṁ = nirmitam; cakraṁ = karmacakram; nа аnuvartayati = na anusarati; indriyārāmaḥ = indriyeṣu ramamāṇaḥ; aghāyuḥ = pāpabhūyiṣṭhajīvitaḥ; saḥ = saḥ puruṣaḥ; moghaṁ = vṛthā; jīvati = prāṇiti
अन्वय: anvayaḥ
पार्थ ! यः इह एवं प्रवर्तितं चक्रं न अनुवर्तयति , सः इन्द्रियारामः अघायुः मोघं जीवति।
pārtha ! yaḥ iha evaṃ pravartitaṃ cakraṃ na anuvartayati, saḥ indriyārāmaḥ aghāyuḥ moghaṃ jīvati|
The Subodhinī commentary by Śrīdhara
yasmādevaṃ parameśvareṇaiva bhūtānāṃ puruṣārthasiddhaye karmādicakraṃ pravartitaṃ tasmāttadakurvato vṛthaiva jīvitamityāha evamiti | parameśvaravākyabhūtādvedākhyādbrahmaṇaḥ puruṣāṇāṃ karmaṇi pravṛttiḥ | tataḥ karmaniṣpattiḥ | tataḥ parjanyaḥ | tato'nnam | tato bhūtāni | bhūtānāṃ punastathaiva karmapravṛttiriti | evaṃ pravartitaṃ cakraṃ yo nānuvartayati nānutiṣṭhati so'ghāyuḥ | aghaṃ pāparūpamāyuryasya saḥ | yata indriyairviṣayeṣvevāramati, na tu īśvarārādhanārthe karmaṇi | ato moghaṃ vyarthaṃ sa jīvati ||16||
Sanskrit Commentary By Sri Shankaracharya
||3.16|| evam ittham īśvareṇa vedayajñapūrvakam jagaccakraṃ pravartitaṃ na anuvartayati iha loke yaḥ karmaṇi adhikṛtaḥ san aghāyuḥ aghaṃ pāpam āyuḥ jīvanaṃ yasya saḥ aghāyuḥ pāpajīvanaḥ iti yāvat| indriyārāmaḥ indriyaiḥ ārāmaḥ āramaṇam ākrīḍā viṣayeṣu yasya saḥ indriyārāmaḥ moghaṃ vṛthā he pārtha sa jīvati||tasmāt ajñena adhikṛtena kartavyameva karmeti prakaraṇārthaḥ| prāk ātmajñānaniṣṭhāyogyatāprāpteḥ tādarthyena karmayogānuṣṭhānam adhikṛtena anātmajñena kartavyamevetyetat na karmaṇāmanārambhāt ityata ārabhya śarīrayātrāpi ca te na prasidhyedakarmaṇaḥ ityevamantena pratipādya yajñārthāt karmaṇo'nyatra ityādinā moghaṃ pārtha sa jīvati ityevamantenāpi granthena prāsaṅgikam adhikṛtasya anātmavidaḥ karmānuṣṭhāne bahu kāraṇamuktam| tadakaraṇe ca doṣasaṃkīrtanaṃ kṛtam||evaṃ sthite kimevaṃ pravartitaṃ cakraṃ sarveṇānuvartanīyam āhosvit pūrvoktakarmayogānuṣṭhānopāyaprāpyām anātmavidaḥ jñānayogenaiva niṣṭhām ātmavidbhiḥ sāṃkhyaiḥ anuṣṭheyāmaprāptenaiva ityevamartham arjunasya praśnamāśaṅkya svayameva vā śāstrārthasya vivekapratipattyartham etaṃ vai tamātmānaṃ viditvā nivṛttamithyājñānāḥ santaḥ brāhmaṇāḥ mithyājñānavadbhiḥ avaśyaṃ kartavyebhyaḥ putraiṣaṇādibhyo vyutthāyātha bhikṣācaryaṃ śarīrasthitimātraprayuktaṃ caranti na teṣāmātmajñānaniṣṭhāvyatirekeṇa anyat kāryamasti ityevaṃ śrutyarthamiha gītāśāstre pratipipādayiṣitamāviṣkurvan āha bhagavān
English Translation Of Sri Shankaracharya's Sanskrit Commentary By Swami Gambirananda
3.16 O Partha, sah, he; jivati, lives; mogham, in vain; yah, who, though competent for action; na anuvartayati, does not follow; iha, here, in the world; cakram, the wheel of the world; evam, thus; pravartitam, set in motion, by God, on the basis of the Vedas and the sacrifices; aghayuh, whose life (ayuh) is sinful (agham), i.e. whose life is vile; and indriya-aramah, who indulges in the senses-who has his arama, sport, enjoyment, with objects, indriyaih, through the senses. Therefore, the gist of the topic under discussion is that action must be undertaken by one who is alified (for action) but is unenlightened. In the verses beginning from, '(A person does not attain freedom from action by adstaining from action' (4) and ending with, 'You perform the obligatory duties৷৷.And, through inaction, even the maintenance of your body will not be possible' (8), it has been proved that before one attains fitness for steadfastness in the knowledge of the Self, it is the bounden duty of a person who is alified for action, but is not enlightened, to undertake Karma-yoga for that purpose. And then, also in the verses commencing from '(This man becomes bound) by actions other than that action meant for God' (9) and ending with 'O Partha, he lives in vain,' many reasons [Such as, that it pleases God, secures the affection of the gods, and so on.] have been incidentally stated as to why a competent person has to undertake actions; and the evils arising from their non-performance have also been emphatically declared. Such being the conclusion, the estion arises whether the wheel thus set in motion should be followed by all, or only by one who is ignorant of the Self and has not attained to the steadfastness which is fit to be practised by the Sankhyas, the knowers of the Self, through the Yoga of Knowledge only, and which is acired by one ignorant of the Self through the means of the practice of Karma-yoga mentioned above? Either anticipating Arjuna's estion to this effect, or in order to make the meaning of the scripture (Gita) clearly understood, the Lord, revealing out of His own accord that the following substance of the Upanisads-Becoming freed from false knowledge by knowing this very Self, the Brahmanas renounce what is a compulsory duty for those having false knoweldge, viz, desire for sons, etc., and then lead a mendicant life just for the purpose of maintaining the body; they have no duty to perform other than steadfastness in the knowledge of the Self (cf. Br. 3.5.1)-has been presented here in the Gita, says:
Prabhupada
О Арджуна, тот, кто, получив тело человека, не совершает предписанного Ведами цикла жертвоприношений, несомненно, ведет жизнь, полную греха. Стремясь лишь к чувственным удовольствиям, такой человек проживает жизнь впустую.
व्याकरणम् vyākaraṇam - грамматика