Cluster 0128 — BG 3.31 (ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः — Those Who Constantly Practise This Teaching of Mine)

BG-3.31

The audience-clause that completes the chapter-3 doctrine. BG-3.30 (cluster 0127) delivered the chapter's apex-imperative: renounce all actions in Me — fight without fever. BG-3.31 (this cluster) immediately addresses the question that must follow such a maximal-instruction: for whom is this operative? The answer specifies the receiver-disposition (श्रद्धावन्तः अनसूयन्तः — full of śraddhā, free of cavil) and the constancy-condition (नित्यम् अनुतिष्ठन्ति — they constantly practise) under which the result obtains (मुच्यन्ते ते अपि कर्मभिः — they too are released from karmas). Two short Marathi ovis (3.192-3.193) unfold this protasis-apodosis structure and close the chapter's main argument with the gerundival imperative हें निश्चितु करणीय गा — this is certainly to be done, friend.

Three findings worth front-loading:

The अनुपरोध double-application. Jñāneśvar renders the Sanskrit अनसूय (without-cavil) as Marathi अनुपरोध (without-obstruction). The move is subtle: he applies the negation to BOTH the teaching AND the receiver. The teaching IS अनुपरोध — it does not bind, does not provoke counter-resistance, has no hidden snag. The receiver does NOT obstruct it — does not bring cavil to its reception. The Sanskrit's single-attribute condition is unfolded into a dual-condition where teaching-and-receiver are both pre-qualified for fit. This is a Jñāneśvar interpretive-pattern worth tracking corpus-wide: Sanskrit dvandva-conditions become Marathi dual-conditions explicitly applied to both relata of the action.

The jīvanmukti-in-action paradox stated crisply. 3.193's तेही सकळ कर्मीं वर्ततु — जाण पां कर्मरहितु (they too, operating in all karmas, know-them-as karma-free) is the chapter-3 doctrinal-build's culminating crisp Marathi statement of the karma-yoga jīvanmukti paradox: act in all karmas, yet be karma-free. The Sanskrit's मुच्यन्ते ते अपि कर्मभिः is unfolded into its explicit paradoxical-structure. The same paradox is iconically pictured by BG-5.10's lotus-leaf-in-water and expanded by BG-5.7's कुर्वन् अपि न लिप्यते (acting-even, not tainted) and BG-4.20's कर्मणि अभिप्रवृत्तो अपि नैव किञ्चित्करोति (engaged-in-karma-even, does-nothing-at-all). Cluster 0128 is the FIRST Gītā-occurrence of this load-bearing paradox-formulation; chapters 4 and 5 will operate from this footing.

The gerundival closure. The Sanskrit's मुच्यन्ते is a present-passive-indicative — descriptive: they are released. Jñāneśvar adds the closing Marathi line म्हणौनि हें निश्चितु करणीय गा (therefore, this is certainly to be done, friend) — converting the descriptive-result-clause into a deontic-prescriptive-injunction. The gerundive करणीय (must-be-done) is the chapter's apex-categorical-imperative, and the closing vocative-particle गा (friend) softens the imperative into a personal-direct-address. The chapter-3 doctrinal-block closes not with a belief-statement but with a do-this command — and the audience for whom it is operative has just been named in 3.192. The two ovis are protasis + apodosis + injunction — a complete close.

Stage-thread. Both ovis tagged at karma-yoga-arc position 3, new stage-name audience-disposition. The chapter's apex-imperative landing (cluster 0127) is here paired with its audience-clause. The full thread chain through adhyāya 3 now reads: 3.78-3.80 (svadharma, cluster 0106) → 3.81-3.84 (yajña, cluster 0107) → 3.150-3.151 (niṣkāma imperative re-statement, cluster 0116) → 3.164-3.165 (loka-sangraha-preface, cluster 0120) → 3.186-3.188 + 3.190-3.191 (karma-sannyāsa-to-Me, cluster 0127) → 3.192-3.193 (audience-disposition, this cluster). BG-3.32 (next cluster) will state the counter-audience (those who cavil and do not practise are deluded-and-lost), completing the two-sided audience-clause before the kāma-cascade-appendix opens at BG-3.36.

Ovi 3.192

Original (Marathi): हें अनुपरोध मत माझें । जिहीं परमादरें स्वीकारिजे । श्रद्धापूर्वक अनुष्ठिजे । धनुर्धरा ॥१९२॥ Voice: krishna-to-arjuna (strongest-possible anchors: explicit Arjuna-vocative धनुर्धरा bow-bearer — Kṛṣṇa's direct address of Arjuna — PLUS first-person possessive मत माझें my teaching — Kṛṣṇa's self-reference as the source. Sustained Kṛṣṇa-speech continues unbroken from cluster 0127's six-ovi commentary on BG-3.30.)

Word-by-word gloss

Marathi	Meaning
हें	this
अनुपरोध	without-obstruction / non-resistance-meeting (अनु + परोध; the un-blockable / cavil-free)
मत माझें	teaching of mine / my doctrine (मत = Sanskrit मत — view, teaching, doctrine; माझें = my)
जिहीं	by-whom (relative pronoun, instrumental, those-by-whom)
परमादरें	with supreme reverence (परम + आदर — highest respect)
स्वीकारिजे	is-received / is-accepted (passive-receptive form)
श्रद्धापूर्वक	with śraddhā (śraddhā-preceded — i.e., with śraddhā as the entry-disposition)
अनुष्ठिजे	is-practised / is-constantly-performed (passive of अनु+स्था = stand-up-after, follow-through)
धनुर्धरा	O bow-bearer (Arjuna-vocative — direct Kṛṣṇa address)

Literal translation

English: "This — my teaching, the unobstructable one — those who receive it with supreme reverence and practise it constantly with śraddhā, O Dhanurdhara..."

मराठी (आधुनिक): "हे माझे मत — जे कोणत्याही अडथळ्याशिवाय (अनुपरोध) आहे — ज्यांनी परमादराने स्वीकारले आणि श्रद्धेने नित्य अनुष्ठान केले, हे धनुर्धरा..."

The ovi is one half of a single Marathi sentence whose other half is 3.193 — the protasis (if those who...) here, the apodosis (then they too...) there. The breaking-point between the two ovis is structural: 3.192 names the audience-and-disposition; 3.193 names the result-and-imperative.

Three load-bearing translation-moves to mark.

(1) अनुपरोध मत माझें — my un-obstructable teaching. The Sanskrit अनसूय (without-cavil) is a quality of the receiver: श्रद्धावन्तः अनसूयन्तः (the śraddhā-having + the non-caviling). Jñāneśvar's Marathi अनुपरोध reads as an attribute of the teaching: this teaching is un-obstructable — meaning either (a) it is itself a teaching that admits no obstruction (because it has no hidden snag, no contradiction in its operation), and/or (b) it should not be met with obstruction (the receiver should not cavil against it). The doubled-application is interpretively rich. Sanskrit dvandva-conditions Jñāneśvar repeatedly unfolds into Marathi dual-applications — see also cluster 0127's मज अर्पावीं + चित्तवृत्ति न्यासावी where the Sanskrit's single सन्न्यस्य was given two distinct targets.

(2) परमादरें स्वीकारिजे — received with supreme reverence. The Sanskrit श्रद्धावन्तः is a static-attribute (those-with-śraddhā). Jñāneśvar renders it as an act of reception: receiving-with-supreme-reverence. This is a precision-move: śraddhā is not a state one passively possesses but an operation one performs on the teaching — a way of receiving. The word स्वीकारिजे is from स्वी-कृ (make-one's-own) — the teaching is taken into oneself with reverence, made-own. This grounds the abstract śraddhā-condition in a concrete cognitive-emotional act.

(3) श्रद्धापूर्वक अनुष्ठिजे — practised with śraddhā (where śraddhā is the entry-disposition). The Sanskrit's नित्यम् अनुतिष्ठन्ति (constantly practise) is collapsed into one Marathi compound (अनुष्ठिजे) and the constancy is folded into the verb's reverential-mood. The Marathi has the receiver doing two things, not one: स्वीकार (reception) + अनुष्ठान (practise). The two correspond to the two Sanskrit conditions: श्रद्धावन्तः (those-with-śraddhā = the receivers-with-reverence) and नित्यम् अनुतिष्ठन्ति (constantly-practising = the doers-of-anushṭhāna). Disposition-of-reception + constancy-of-practice are the dual-condition.

The vocative धनुर्धरा (bow-bearer) at the close pins the address to Arjuna: this is not a generic teaching of a third-person principle but Kṛṣṇa's specific instruction TO Arjuna identifying the audience-conditions that apply to him too. The vocative-placement is the strongest possible krishna-to-arjuna anchor.

Metaphor-unfold

No extended metaphor in this ovi.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The śraddhā and the अनुपरोध are doctrinal-Vedānta receiver-conditions; no cakra/suṣumnā/kuṇḍalinī vocabulary present.

Cross-references

Internal:
developed-further from 3.186 (cluster 0127). 3.186 delivered the WHAT (offer-actions-to-Me + lodge-citta-vṛtti-in-Self); 3.192 names the WHO (those who receive-with-reverence and practise-with-śraddhā). The cluster-0127-to-0128 transition is doctrine-then-audience.
developed-further from 3.191 (cluster 0127). 3.191's निःशंकु होईं (be without doubt) is the negative receiver-condition (no-doubt); 3.192's परमादरें स्वीकारिजे + श्रद्धापूर्वक अनुष्ठिजे is the positive receiver-condition (reverence + śraddhā). The fever-is-doubt equation of 0127 is here paired with its positive-counterpart of disposition-as-receiving-reverence.
Tukaram parallel:
Tukaram 2817 — भाव-चि-कारण (bhāva-itself-is-the-cause-the-sādhana-of-mokṣa; without-bhāva, idol-rosary-paṇḍita-singing all useless). The Vārkarī-side complete restatement of 3.192's disposition-as-operative-condition. The Kṛṣṇa-side (3.192) and bhakta-side (Tukaram 2817) state the same teaching: disposition-of-the-receiver is the operative variable.
Tukaram 2448 — the foundational Name-sankīrtana-sādhana-paim-sopē abhang. Structural parallel: śraddhā-pūrvaka practice of the Name (Tukaram) and śraddhā-pūrvaka practice of this teaching of Mine (3.192) — constancy of reverential-practice as the load-bearing variable.
Source citations:
Bhagavad Gītā 3.31 — direct-paraphrase. The cluster IS the commentary on this verse.
Bhagavad Gītā 9.1 — echo. इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे — the only other Gītā-occurrence of the अनसूय-condition applied to the receiver. The 3.31 anasūya-condition is here invoked at the bhakti-yoga's most-secret-teaching opening — the receiver-condition that qualifies for both the karma-sannyāsa-to-Me (BG-3.30) and the most-secret jñāna-vijñāna (BG-9.1) is the same.
Bhagavad Gītā 4.39 — echo. श्रद्धावान् लभते ज्ञानम् — the canonical-restatement of the śraddhā-as-licensing-condition for jñāna. BG-3.31 is its first formulation as audience-clause; BG-4.39 is its next-chapter expansion.

Modern application

When you read a teaching — a piece of scripture, an instruction from a teacher, advice from someone older — and you find yourself silently negotiating with it ("this part is fine but that part is outdated"; "this works for some people but not in my situation"). The negotiation IS the अनसूय / उपरोध — the cavil at the door of reception. The ovi specifies the alternative: receive it with परमादर (supreme reverence), let it in WHOLE, and then practise it. The cavil at-the-door is the lock that keeps the teaching from operating; the reverence-at-reception is the key. This is not about credulity (the question of whether you accept a teaching at all is prior); it is about the manner of reception AFTER the decision to accept.
When you have decided to follow a discipline — a meditation practice, an ethical commitment, a relational vow — and the constancy slips (some days yes, some days no). The Sanskrit नित्यम् अनुतिष्ठन्ति and the Marathi श्रद्धापूर्वक अनुष्ठिजे together specify both axes: not just do it sometimes and not just believe in it strongly but BOTH — constantly AND with śraddhā. The diagnostic question is two-fold: have I been constant? was the constancy reverential or grudging? If either axis fails, the result-clause of 3.193 will not apply.
When a teaching from a tradition not your own — say, a Vedic prescription, a Sufi practice, a Christian discipline — comes across your path and you feel the small inner-shrinking that says this is not for me, this is foreign. The shrinking is एक रूप का परोध (one form of obstruction-at-reception). The ovi names the alternative: अनुपरोध स्वीकार — un-obstructed reception. Not assimilation, not capitulation; reception-with-reverence that allows you to test whether the teaching might be operative for your situation. The cavil-at-reception preempts the test.

Sādhanā

Today, identify ONE teaching that you have been holding at arm's length with low-grade cavil — a piece of advice from a parent, a passage of scripture you have been postponing-as-naïve, an instruction from a previous teacher you have been editing-as-you-receive. For 30 minutes, sit with it under the discipline of परमादरें स्वीकारिजे — receive it with supreme reverence, suspending the cavil, taking it in WHOLE. Do not try to argue for or against it; do not try to apply it; just receive it for the 30 minutes. The diagnostic question at the end: did the cavil keep returning? if it returned, what did it cost the reception?

Arc

Having specified the audience-disposition (reverence + śraddhā + constancy + no-cavil), Kṛṣṇa in 3.193 will state the result-clause for that audience and close the chapter's argument with the categorical-imperative हें निश्चितु करणीय गा.

Ovi 3.193

Original (Marathi): तेही सकळ कर्मीं वर्ततु । जाण पां कर्मरहितु । म्हणौनि हें निश्चितु । करणीय गा ॥१९३॥ Voice: krishna-to-arjuna (anchors: जाण पां know! [particle] — second-person imperative addressed to Arjuna; the closing vocative-particle गा friend / O — Old-Marathi direct-address particle; and the explicit करणीय गा must-be-done, friend — gerundival imperative directly addressed. Sustained Kṛṣṇa-speech.)

Word-by-word gloss

Marathi	Meaning
तेही	they too / even those (the audience of 3.192)
सकळ कर्मीं	in all karmas (locative — within the whole field of action)
वर्ततु	operate / are-active / continue-acting
जाण पां	know! (imperative + particle; "know-then" / "you-must-know")
कर्मरहितु	karma-free / free-from-karmas
म्हणौनि	therefore / thus (logical connective)
हें	this
निश्चितु	certainly / decisively / without-doubt
करणीय	must-be-done / to-be-performed (gerundive)
गा	O / friend (Old-Marathi address-particle)

Literal translation

English: "They too — though operating in all karmas — know! are karma-free; therefore this is certainly to be done, friend."

मराठी (आधुनिक): "ते सर्व कर्मांत वावरत असून — जाण की — कर्मरहित आहेत; म्हणून हे निश्चितच करण्यायोग्य आहे, मित्रा."

The ovi is the chapter-3 doctrinal-block's apex-closure. Three load-bearing moves to mark.

(1) सकळ कर्मीं वर्ततु — जाण पां कर्मरहितु — operating in all karmas — know! are karma-free. The Marathi unfolds the Sanskrit's compact मुच्यन्ते ते अपि कर्मभिः into the explicit paradoxical-structure that is the karma-yoga's jīvanmukti-doctrine. The Sanskrit's अपि (even, also, too) is doctrinally rich — it implies a comparison: they too (i.e., as some other unnamed reference-class also is released from karmas). The reference-class is the karma-sannyāsīs (those who literally abandon action) — and the अपि slips the karma-yogis into the same release-set. Jñāneśvar's तेही ... कर्मीं वर्ततु preserves this अपि's comparative-force and clarifies its implication: those who continue to act are released too. The paradox is not partial — they are not partially karma-free, less karma-bound than others — they are categorically कर्मरहितु (karma-free) DESPITE operating in all karmas. The verb वर्ततु is present-continuous (operating, going-on); the adjective कर्मरहितु is total (karma-free). The simultaneity is the doctrine.

(2) जाण पां — know! [intensive-particle]. The imperative-injunction is to recognize the paradox, not to dispute it. The Sanskrit मुच्यन्ते is a third-person-plural present-passive: they are released; the Marathi inserts an intervening imperative-to-the-listener (know-this!) that frames the result-clause as a knowledge-to-be-grasped by Arjuna. This is a Jñāneśvar conversational-marker — the Sanskrit's reported-doctrine becomes the Marathi's address-to-the-listener: Arjuna, KNOW this.

(3) म्हणौनि हें निश्चितु करणीय गा — therefore this is certainly to be done, friend. This is the chapter-3 apex-categorical-imperative. The Sanskrit BG-3.31 describes a state (those-who-do-X are-released); Jñāneśvar adds the Marathi prescribes a duty (करणीय — gerundive, deontic mood: must-be-done). The gerundival-conversion is the chapter's argumentative-closure: the listener is not told how to be released (state-description) but what to do (act-prescription). The निश्चितु (certainly, without-doubt) doubles down — there is no maybe, no condition-suspended, no other-route. And the closing गा (friend / O — the personal-address-particle of Old Marathi, equivalent to the modern hindi 'भाई' or English 'friend') softens the categorical-imperative into a personal-direct-address. The chapter's main argument closes not as cold-doctrine but as friend-to-friend insistence: this — certainly — must be done, friend.

The doctrinal-paradox सकळ कर्मीं वर्ततु — कर्मरहितु is the karma-yoga's jīvanmukti-in-action statement. The iconic extended-image for it is BG-5.10's lotus-leaf-in-water (पद्मपत्रमिवाम्भसा — like-lotus-leaf in-water — present-in-the-medium, untouched-by-the-medium); the structural-expansion is BG-5.7's कुर्वन् अपि न लिप्यते (acting-even, not-tainted); the alternative formulation is BG-4.20's कर्मणि अभिप्रवृत्तो अपि नैव किञ्चित्करोति (engaged-in-karma-even, does-nothing-at-all). Cluster 0128 is the FIRST Gītā-occurrence of this load-bearing paradox-formulation; chapters 4 and 5 will repeatedly operate from this footing.

Metaphor-unfold

No extended metaphor in this ovi. (The doctrinal-paradox सकळ कर्मीं वर्ततु — कर्मरहितु is a structural-paradox not an extended-image; the iconic image for it is BG-5.10's lotus-leaf-in-water cited as echo.)

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The karma-rahitu-while-acting is doctrinal-Vedānta jīvanmukti, not Nāth-tantric inner-yoga.

Cross-references

Internal:
developed-further from 3.192. 3.192 specified the who (those with reverence + śraddhā + no-cavil); 3.193 specifies the what-happens-to-them (operate-in-all-karmas while being karma-free) and the therefore-this-must-be-done injunction. The two ovis form a complete protasis-apodosis + injunction.
developed-further from 2.265 (cluster 0074). 2.265 (commentary on BG-2.47) first introduced the karma-yoga thesis: act, but renounce fruit. 3.193 is the chapter-3-closing statement of the same thesis with the result now made explicit and the imperative now made categorical. The arc from cluster 0074 (BG-2.47, negative permission) to cluster 0128 (BG-3.31, positive guarantee + categorical injunction) is complete.
developed-further from 3.151 (cluster 0116). 3.151 said पातले कैवल्यपद जगीं (one attains kaivalya in-this-world). 3.193's कर्मरहितु is the same end-state re-named in karma-language. The three end-state vocabularies of chapter 3 (kaivalya-pada at 3.19, sannyāsa-in-Me at 3.30, karma-release at 3.31) are now textually-witnessed.
Tukaram parallel:
Tukaram 2922 — संचित प्रारब्ध क्रियमाण सर्व झालें नारायण (samcita-prārabdha-kriyamāṇa, all became Nārāyaṇa). The Vārkarī-side completed-realization-form of 3.193's सकळ कर्मीं वर्ततु — कर्मरहितु paradox: the karma-categories themselves have collapsed into the Divine, so the actor-in-all-karmas IS the karma-free-one. Strong-parallel — the destination of 3.193's करणीय (this-must-be-done) is, in the Vārkarī testimony of 2922, all-karma-became-Nārāyaṇa.
Tukaram 2867 — ठेविलें अनंतें तैसें चि राहावें — चित्तीं असों द्यावें समाधान (whatever the Infinite has placed, just remain so; let contentment dwell in the citta). The daily-practice-form of 3.193's act-and-be-free condition.
Source citations:
Bhagavad Gītā 3.31 — direct-paraphrase. The cluster IS the commentary on this verse.
Bhagavad Gītā 5.7 — echo. योगयुक्तो ... कुर्वन्नपि न लिप्यते (yoga-yoked ... acting-even, not-tainted). BG-5.7 is the direct expansion of 3.193's paradox.
Bhagavad Gītā 5.10 — echo. ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः — लिप्यते न स पापेन पद्मपत्रमिवाम्भसा (the one who, having placed actions in Brahman, abandoned attachment, acts — is not tainted by pāpa, like a lotus-leaf by water). BG-5.10's lotus-leaf metaphor is the iconic extended-image for 3.193's compact paradox.
Bhagavad Gītā 4.20 — echo. त्यक्त्वा कर्मफलासङ्गं ... कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः. The structural-equivalent of 3.193's सकळ कर्मीं वर्ततु — कर्मरहितु.

Modern application

When you have been doing a piece of work — a project, a vocation, a daily duty — and you are caught between two false-options: either (a) you continue but feel the karma-weight of every action (decisions binding you, results haunting you, identity-burden accumulating), or (b) you try to step back, slow down, take fewer responsibilities (in the hope that less-action = less-bondage). The ovi names a third option: continue in ALL karmas (सकळ कर्मीं वर्ततु) and yet be karma-free (कर्मरहितु). The freedom is not from quantity-of-action but from the disposition-of-acting. The closing निश्चितु करणीय says: do not be persuaded that the path is to act-less; the path is to act-with-the-disposition-of-3.192.
When a friend says I want to take fewer projects so I don't get burned out and you can hear the half-truth: there IS something to honor about not over-extending, but the diagnosis is wrong — the burnout is not from quantity-of-action but from operating with a citta-disposition that binds-every-action. The 3.193 instruction sees this: the same person, with the disposition of 3.192 (reverence + śraddhā + no-cavil), could continue in all karmas and yet not accumulate bondage. The number-of-projects question is a distraction from the disposition-of-doing question.
When you encounter the suspicion (in yourself or others) that this teaching is theoretical-only — that sounds great in principle but no one actually operates this way — and you feel the doctrine slipping into the category of inspirational-not-prescriptive. The ovi's closing म्हणौनि हें निश्चितु करणीय गा — therefore this is certainly to be done, friend — is the categorical-rejection of that slide. Kṛṣṇa is not saying consider this possibility or aspire to this ideal; he is saying this must be done. The deontic-mood blocks the easy-out. The chapter does not close with a doctrine to admire; it closes with a duty to undertake.

Sādhanā

Today, pick ONE action you would normally perform with low-grade karma-weight (a meeting that drains you, a chore you resent, an obligation you postpone). Before performing it, recite to yourself the closing of this ovi: म्हणौनि हें निश्चितु करणीय गा — therefore this is certainly to be done, friend. Perform the action with the disposition of 3.192 (reverence-at-reception, śraddhā-in-practice). After completing it, notice ONE thing: did the karma-weight feel different? — not absent (the body still tired, the time still spent), but not-binding in a particular way. The single noticing is the diagnostic test of the karma-yoga-arc's chapter-3 culminating claim. If the answer is yes, you have known (per जाण पां) what the chapter-3 doctrinal-build was building toward.

Arc

The two-ovi cluster has stated the audience + result + injunction. The next cluster (BG-3.32) will state the counter-position — those who cavil at this teaching and do not practise it — completing the two-sided audience-clause before the chapter's appendix on kāma-jaya opens at BG-3.36.

Cluster summary

Core teaching. Those who receive this teaching of Mine with supreme reverence and practise it constantly with śraddhā and without cavil — they too, though they continually act in all karmas, are karma-free; therefore this is certainly to be done. BG-3.31 names the audience-disposition (śraddhā + an-asūyā) under which BG-3.30's karma-sannyāsa-to-Me becomes operative, and converts the doctrine's descriptive-result-clause into a categorical-imperative closing the chapter's main argument.
Theme tags. BG-3.31, audience-disposition, śraddhā, an-asūyā, anuparodha, jīvanmukti-in-action, karma-free-while-acting, chapter-3-categorical-closure, doctrine-audience-pair.
Contains extended metaphor. No.
Contains stage thread. karma-yoga-arc (position 3, stage-name audience-disposition — both ovis tagged).
Chapter arc position. The audience-clause completion of the chapter-3 doctrinal-block. BG-3.30 (cluster 0127) delivered the apex-imperative renounce-all-actions-in-Me-and-fight-without-fever; BG-3.31 (this cluster) immediately specifies the audience-disposition for whom that apex-imperative is operative (those with śraddhā + an-asūyā) and the result for them (they-too-released-from-karmas). The two clusters together form a doctrine + audience pair that closes the chapter's main argument before BG-3.32-43's counter-position-and-kāma-jaya-appendix.
Connects to next śloka. BG-3.32 — ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् — सर्वज्ञानविमूढांस्तान् विद्धि नष्टानचेतसः (those who, caviling at this teaching of Mine, do NOT practise it — know them as deluded-in-all-knowledge, lost, mindless). The next cluster states the CONTRA-CASE of 3.31: not the śraddhāvanto-anasūyantaḥ but the abhyasūyantaḥ-na-anutiṣṭhanti. The doctrine + audience pair of clusters 0127-0128 will be followed by the counter-audience + counter-result pair of cluster 0129, completing the two-sided audience-clause before the kāma-cascade-appendix opens at BG-3.36.