3.18

नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन ।

न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः ॥ १८ ॥

naiva tasya kṛtenārtho

nākṛteneha kaścana

na cāsya sarva-bhūteṣu

kaścid artha-vyapāśrayaḥ

पदच्छेद: पदपरिचय: पदार्थ:  padacchedaḥ padaparicayaḥ padārthaḥ

разбиение слов, грамматика слов, значение слов

на — не; (ав)

эва — безусловно; (ав) 

тасйа — его; (тад, м, 6.1)

кр̣тена — исполнением долга; (с, 3.1)

артхах̣ — цель; (м, 1.1)

на — ни; (ав)

акр̣тена — неисполнением долга; (с, 3.1)

иха — здесь (в этом мире); (ав)

каш́чана — что-либо; (м, 1.1)

на — не; (ав)

ча — и; (ав)

асйа — его; (идам, м, 6.1)

сарва-бхӯтешу — среди всех существ; (м, 7.3)

каш́чит — какое-либо; (м, 1.1)

артха-вйапа̄ш́райах̣ — является прибежищем для достижения цели (м, 1.1)

पदार्थः padārthaḥ

इह = अस्मिन् लोके। तस्य = आत्मरतस्य पुरुषस्य। कृतेन = विहितेन। अर्थः = प्रयोजनम्। न एव = नास्ति। आकृतेन = अविहितेन। कश्चन = को ‘पि अर्थः। न = नास्ति। अस्य = अस्य पुरुषस्य। सर्व-भूतेषु = सर्वप्राणिषु। कश्चित् = कश्चन। अर्थ-व्यपाश्रयः च = प्रयोजनसम्बन्धः अपि। न = नास्ति 

iha = asmin loke; tasya = ātmaratasya puruṣasya; kṛtena = vihitena; arthaḥ = prayojanam; na eva = nāsti; ākṛtena = avihitena; kaścana = ko ‘pi arthaḥ; na = nāsti; asya = asya puruṣasya; sarva-bhūteṣu = sarvaprāṇiṣu; kaścit = kaścana; artha-vyapāśrayaḥ ca = prayojanasambandhaḥ api; na = nāsti 

अन्वय:  anvayaḥ

इह तस्य कृतेन आकृतेन कश्चन अर्थः (नास्ति)। अस्य च सर्व-भूतेषु कश्चित् अर्थ-व्यपाश्रयः (नास्ति)। 

iha tasya kṛtena ākṛtena kaścana arthaḥ (nāsti), asya ca sarva-bhūteṣu kaścid artha-vyapāśrayaḥ (nāsti).

Дословный перевод:

Здесь (в этом мире) его исполнения и неисполнения долга какой-либо выгоды (не существует).

Для него среди всех живых существ кто-либо средством для достижения цели (не является).

The Subodhinī commentary by Śrīdhara

tatra hetumāha naiveti | kṛtena karmaṇā tasya arthaḥ puṇyaṃ naivāsti | na cākṛtena kaścana ko'pi pratyavāyo'sti | nirahaṅkāratvena vidhiniṣedhātītatvāt | tathāpi tasmāttadeṣāṃ devānāṃ na priyaṃ yadetanmanuṣā viduriti śrtuermokṣe devakṛtavighnasambhavāttatparihārārthaṃ karmabhirdevāḥ sevyā ityāśaṅkyoktaṃ sarvabhūteṣu brahmādisthāvarānteṣu kaścidarthavyapāśrayaḥ āśraya eva vyapāśrayaḥ | artho mokṣa āśrayaṇīyo'sya nāstītyarthaḥ | vighnābhāvasya śrutyaivoktatvāt | tathā ca śrutiḥ tasya ha na devāśca nābhūtyā īśate ātmā hyeṣāṃ sa bhavati iti śravaṇāt | hanetyavyayamapyarthe | devā api tasyātmatattvajñasya abhūtyai brahmabhāvapratibandhāya neśate na śaknuvantīti śruterarthaḥ | devakṛtāstu vighnāḥ samyagjñānotpatteḥ prāgeva | yadetadbrahma manuṣyā vidustadeṣāṃ devānāṃ na priyamiti brahmajñānasyaiva apriyatvoktyā tatraiva vighnakartṛtvasya sūcitatvāt ||18|| 

Sanskrit Commentary By Sri Shankaracharya

||3.18|| naiva tasya paramātmarateḥ kṛtena karmaṇā arthaḥ prayojanamasti| astu tarhi akṛtena akaraṇena pratyavāyākhyaḥ anarthaḥ na akṛtena iha loke kaścana kaścidapi pratyavāyaprāptirūpaḥ ātmahānilakṣaṇo vā naiva asti| na ca asya sarvabhūteṣu brahmādisthāvarānteṣu bhūteṣu kaścit arthavyapāśrayaḥ prayojananimittakriyāsādhyaḥ vyapāśrayaḥ vyapāśrayaṇam ālambanaṃ kañcit bhūtaviśeṣamāśritya na sādhyaḥ kaścidarthaḥ asti yena tadarthā kriyā anuṣṭheyā syāt| na tvam etasmin sarvataḥsaṃplutodakasthānīye samyagdarśane vartase||yataḥ evam

English Translation Of Sri Shankaracharya's Sanskrit Commentary By Swami Gambirananda

3.18 Moreover, tasya, for him, who rejoices in the supreme Self; na, there is no; artham, concern; eva, at all; krtena, with performing action. Objection: In that case, let there be some evil called sin owing to non-performance! Reply: Iha, here, in this world; na, nor is there; for him kascana, any (concern); akrtena, with nonperfromance. Certainly there is no evil in the form of incurring sin or in the form of self-destruction. Ca, moreover; asya, for him; na asti, there is no; kascit artha-vyapasrayah sarva-bhutesu, dependence on any object, from Brahma to an unmoving thing, to serve any purpose. Vyapasrayah is the same as vyapasrayanam, dependence, which is possible of being created by action promted by necessity. (For him) there is no end to gain by depending on any praticular object, due to which there can be some action for that purpose. 'You (Arjuna) are not established in this fullest realization which is comparable to a flood all around.'

Prabhupada

Выполняя предписанные Ведами обязанности, человек, осознавший свое истинное «я», не преследует никаких целей, однако нет у него и оснований пренебрегать своими обязанностями. Живя в этом мире, он не зависит от каких-либо других существ.

व्याकरणम् vyākaraṇam - грамматика