BG 3.26

3.26 Vidvan the enlightened man; na janayet, should not create; buddhi-bhedam, disturbance in the beliefs-disturbance in the firm belief, 'This has to be done; and the result of this action is to be reaped by me'; ajnanam, of the ignorant, of the non-discriminating one; karma-sanginam, who are attached to work. But what should he do? Himself samacaran, working, performing those very activities of the ignorant; yuktah, while remaining diligent; josayet, he should make them do; sarva-karmani, all the duties. How does an anillumined, ignorant person be come attached to actions? In reply the Lord says:

3.26 He should not bewilder the minds of the ignorant who are attached to work; rather himself performing work with devotion, he should cause others to do so.

3.26 But a wise man should not perturb the minds of the ignorant, who are attached to action; let him perform his own actions in the right spirit, with concentration on Me, thus inspiring all to do the same.

3.26 But a wise man should not perturb the minds of the ignorant, who are attached to action; let him perform his own actions in the right spirit, with concentration on Me, thus inspiring all to do the same.

3.26. Let the wise master of Yoga fulfil (or destroy) all actions by performing them all, and let him not creat any disturbance in the mind of the ingnorant persons attached to action.

3.26 He should not bewilder the minds of the ignorant who are attached to work; rather himself performing work with devotion, he should cause others to do so.

3.26 The enlightened man should not create disturbance in the beliefs of the ignorant, who are attached to work. Working, while himself remaining deligen [Some translate yuktah as, 'in the right manner'. S. takes it in the sense of Yoga-yuktah, merged in yoga.-Tr.], he should make them do [Another reading is yojayet, meaning the same as josayet.-Tr.] all the duties.

3.26 Do not bewilder the minds of ignorant aspirants by saying that there is, besides Karma Yoga, another way to the vision of the self. They cannot practise Jnana Yoga on account of their incomplete knowledge of the self, and attachment to action. They are alified for Karma Yoga because of their being fit only for activity on account of the subtle impressions of their beginningless Karma. What then follows from this? It is this: Even though one is alified for Jnana Yoga because of the complete knowledge of the self, one should do work, holding the view as said previously, that Karma Yoga by itself without Jnana Yoga is an independent means for the vision of the self. He should thus generate love for all types of activity among those who do not know the complete truth. Sri Krsna declares (in the verses 27 to 30) the way in which the self is to be contemplated on as not being an agent as reired by Karma Yoga, after demonstrating the difference between the enlightened and unenlightened among those practising Karma Yoga.

3.26 Na buddhi-etc. Himself knowing in this way, let him perform actions and let him not disturb the minds of common men. [In the last verse] reference is made 'of the ignorant person'. [The Lord] now demonstrates their ignorance -

3.26 Vidvan the enlightened man; na janayet, should not create; buddhi-bhedam, disturbance in the beliefs-disturbance in the firm belief, 'This has to be done; and the result of this action is to be reaped by me'; ajnanam, of the ignorant, of the non-discriminating one; karma-sanginam, who are attached to work. But what should he do? Himself samacaran, working, performing those very activities of the ignorant; yuktah, while remaining diligent; josayet, he should make them do; sarva-karmani, all the duties. How does an anillumined, ignorant person be come attached to actions? In reply the Lord says:

So as not to disrupt the minds of ignorant men attached to the fruitive results of prescribed duties, a learned person should not induce them to stop work. Rather, by working in the spirit of devotion, he should engage them in all sorts of activities [for the gradual development of Kṛṣṇa consciousness].