prakrtergunasammudhah sajjante gunakarmasu
tanakrtsnavido mandankrtsnavinna vicalayet
Those who are deluded by the modes of nature, remain attached to those modes and actions. Man of perfect knowledge, should not unsettle the minds of the ignorant, who know only little. 29
Prakrtergunasammudhhb sajjante gunakarmasu:-The three modes (goodness, passion and ignorance) of nature, bind a man. The mode of goodness (sattva), binds by attachment to happiness and knowledge; the mode of passion (rajasa) by attachment to action, and the mode of ignorance (tamasa) by heedlessness, indolence and sleep (Gita 14/6—8). In this verse, is a description of those ignorant people, who are deluded by the modes of nature i.e., who are bound by them, but who have
faith in the scriptures, in prescribed virtuous actions and in the fruit of those actions. These people have been called 'the ignorant people attached to action' (in the twenty-fifth and twenty-sixth verses). They are attached to actions and objects, in order to enjoy worldly and heavenly pleasures. Therefore they cannot understand the advice as to how to rise, above them. So the Lord has called them ignorant.
Tanakrtsnavido mandan:-Ignorant people, perform virtuous actions with the expectation of perishable fruits. They remain attached to the acquired materials, such as wealth etc., and have a desire to acquire the unacquired ones also. It is because of their attachment and desire, that they do not know reality about modes (objects) and actions.
Ignorant people know what prescribed actions are, and how these should be performed well, but they do not know the reality, about modes and actions. So, it has been said that they know only little_i.e., they are men of imperfect knowledge and they have been called ignorant, because they are interested in enjoying worldly pleasures and prosperity.
Krtsnavinna vicalayet:-A man of perfect knowledge, who knows the reality about the sphere of the modes and actions should not confuse the minds of the ignorant ones, otherwise they would renounce virtuous actions and would have a downfall. Such a wise man, has been called 'unattached wise man' (in the twenty-fifth verse) and 'balanced (established in the self) wise man' (in the twenty-sixth verse of this chapter).
The Lord (in the twenty-fifth verse) directed a wise man to act by using the term 'Kuryat' while in the twenty-sixth verse He ordered him to engage the ignorant men in action, by the term 'Josayet'. But the Lord, by the expression, 'Na vicalayet',', instead of ordering him, makes a bit of relaxation, by declaring, that he should not at least unsettle the minds of the ignorant, with his hints or words or actions. The reason is, that the Lord does not enforce strict discipline on the liberated souls nor do the scriptures. Actions are automatically performed, by their, so-called, bodies for the welfare of the world. An enlightened soul, whether he is a Karmayogi or a Jnanayogi,, has not the least attachment, either to actions or objects, because he knows the truth that there is no real affinity between him and actions or objects.
The ignorant, perform virtuous actions in order to gain the heaven. Therefore, the Lord has ordered the wise men, not to unsettle the minds of the ignorant people with their hints, words or actions, otherwise they would lose their faith and interest in virtuous actions, and would give these up; which would lead them to a downfall. Therefore, such people should be dissuaded from a desire for fruit, rather than from actions, prescribed by the scriptures. It is not only proper, but also indispensable, to dissuade them from desire for the fruit of action, in order to release them from the bondage of a cycle of birth and death.
Appendix:-Atjuna's question was why the Lord urged him to perform such a dreadful deed. The Lord answers his question in several ways by which He means to declare, "My aim is not to engage you in a terrible deed but I want you to renounce your affinity for actions." Karmayoga aims at renouncing affinity for actions.