3.26
न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् ।
जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन् ॥
na buddhibhedaṃ janayed ajñānāṃ karmasaṅginām
joṣayet sarvakarmāṇi vidvān yuktaḥ samācaran
śrībhagavān (श्रीभगवान्) is speaking, and he tells the wise man what not to do to the people still attached.
The verse
The wise man should not split the understanding of the ignorant who cling to action; yoked, and performing the acts himself, he should draw them into all actions.
नेपालीमा
कर्ममा टाँसिएका अज्ञानीहरूको बुझाइ ज्ञानीले फुटाउनु हुँदैन। युक्त भएर आफैँ कर्म गर्दै उसले तिनीहरूलाई सबै कर्ममा तान्नुपर्छ।
Where it sits
3.25 let the wise man's action look like the attached man's, and this verse makes that likeness a duty: talking the attached man out of his work stops the work. 3.27 says what the attached man is wrong about, without telling the wise man to announce it over the work.
Split: न + बुद्धि-भेदम् + जनयेत् + अज्ञानाम् + कर्म-सङ्गिनाम् + जोषयेत् + सर्व-कर्माणि + विद्वान् + युक्तः + समाचरन्
na + buddhi-bhedam + janayet + ajñānām + karma-saṅginām + joṣayet + sarva-karmāṇi + vidvān + yuktaḥ + samācaran
Sanskrit, in depth
The words
| देवनागरी | Word | Grammar | Sense |
|---|---|---|---|
| न | na | indeclinable | not. |
| बुद्धि-भेदम् | buddhi-bhedam | accusative | a split in understanding. |
| जनयेत् | janayet | optative, causative of jan (जन्) | he should produce. |
| अज्ञानाम् | ajñānām | genitive plural | of the ignorant. |
| कर्म-सङ्गिनाम् | karma-saṅginām | genitive plural | of those who cling to action. |
| जोषयेत् | joṣayet | optative, causative of juṣ (जुष्) | he should cause them to take to it. |
| सर्व-कर्माणि | sarva-karmāṇi | accusative plural | all actions. |
| विद्वान् | vidvān | nominative | the wise man. |
| युक्तः | yuktaḥ | nominative | yoked, steady. |
| समाचरन् | samācaran | present participle, nominative | performing. |
The phrases
न बुद्धिभेदम् जनयेत् अज्ञानाम् कर्मसङ्गिनाम् na buddhibhedaṃ janayet ajñānāṃ karmasaṅginām is the prohibition. He should not produce a split in the understanding of the ignorant who cling to action. जनयेत् + अज्ञानाम् janayet + ajñānām is janayed ajñānām (जनयेदज्ञानाम्). The m (म्) before k (क्) is the anusvāra: ajñānāṃ karma (अज्ञानां कर्म).
joṣayet sarvakarmāṇi vidvān yuktaḥ samācaran (जोषयेत् सर्वकर्माणि विद्वान् युक्तः समाचरन्) is what he does instead. The wise man, himself yoked and doing the acts, should draw them into all the actions. विद्वान् + युक्तः vidvān + yuktaḥ is vidvān yuktaḥ (विद्वान्युक्तः). The n (न्) stays before y (य्) as ny (न्य्).
Sanskrit in this line
joṣayet (जोषयेत्) and janayet (जनयेत्) are both optative causatives. One is "he should not produce." The other is "he should cause them to take to." The causative puts the wise man as the one who brings about someone else's act. samācaran (समाचरन्) is his own act, beside that, not instead of it.
Say it back
What he must not produce in them, and what he must cause. If buddhibhedam (बुद्धिभेदम्) becomes "a lecture they need," the prohibition has been reversed.