Moreover,
व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे ।
तदेकं वद् निश्चित्य येन श्रेयोऽहमाप्नुयाम् ॥ २ ॥
vyāmiśreṇeva vākyena buddhiṃ mohayasīva me .
tadekaṃ vad niścitya yena śreyo’hamāpnuyām .. 2 ..
Read the commentary
No doubt the Lord speaks clearly; still, to me of dull understanding the speech of the Lord appears to be perplexing. Thereby “Thou confusest as it were my understanding.” Arjuna means—“It is not possible That thou wouldst confuse me, Thou who hast undertaken to remove my confusion? Hence I say ‘Thou confusest as it were my understanding,’“He goes on:—If Thou thinkest that knowledge and action, which are intended for two distinct classes of aspirants, cannot both be followed by one and the same person, then teach me one of the two, knowledge or action, after determining (within Thyself) that"this one alone is suited to Arjuna, and is in accordance with the state and powers of his understanding;” teach me that one of the two knowledge or action, by which I may attain bliss.
If knowledge had been intended by the Lord to be at least an accessory to devotion to action, why then should Arjuna wish to know about only one of them. It had not indeed been said by the Lord that He would teach him one only of the two, knowledge or action, but not both,—in which case alone Arjuna might ask for one only, seeing that both would not be taught to him.
The Paths of Knowledge and Action.
The Blessed Lord gives the following reply, which is in conformity with the question :