B.G 3.01 and 02

अर्जुन उवाच-
ज्यायसी चेत् कर्मणस्ते मता बुदि्धर्जनार्दन। तत् किं कर्मणि घोरे मां नियोजयसि केशव ॥१॥
व्यामिश्रेणैव वाक्येन बुदि्धं मोहयसीव मे। तदेकं वद निश्चित्य येन श्रेयोहमाप्नुयाम् ॥२॥

arjuna uvāca-
jyāyasī cēt karmaṇastē matā budidharjanārdana। tat kiṁ karmaṇi ghōrē māṁ niyōjayasi kēśava ॥1॥
vyāmiśrēṇaiva vākyēna budidhaṁ mōhayasīva mē। tadēkaṁ vada niścitya yēna śrēyōhamāpnuyām ॥2॥

[अर्जुन उवाच। ज्यायसी चेत् कर्मणः ते मता बुद्धिः जनार्दन। तत् किं कर्मणि घोरे मां नियोजयसि केशव॥ व्यामिश्रेण इव वाक्येन बुदि्धं मोहयसि इव मे। तत् एकं वद निश्चित्य येन श्रेयः अहम् अप्नुयाम्॥
arjuna = Arjuna; uvāca = askes; jyāyasī = superior than; cēt = if; karmaṇaḥ = acion; tē matā = your opinion; buddhiḥ = intelligence; janārdana = O Janardhana, the supporter of beings; tat = then; kiṁ = why; karmaṇi = action; ghōrē = terrible; māṁ = me; niyōjayasi = urge; kēśava = Oh Keshava, the one attracts; vyāmiśrēṇa = by these mixed; iva = these; vākyēna = statements; budidhaṁ = intellect; mōhayasi = is bewildered; iva mē = that of mine; tat = therefore; ēkaṁ = one; vada = tell; niścitya = definitively; yēna = by which; śrēyaḥ = wellbeing; aham = mine; apnuyām = is possible;]

Arjuna askes:
Oh Janārdana, the supporter of beings, if intelligence is superior to action is your opinion, why are you urging me to do this terrible action? Oh Kēshava, one who attracts, by these mixed statements, the intellect of mine is confused. Therefore, tell me definitively one thing by which wellbeing of mine is possible.

Gīta Bhāshya 3.01 and 02

The statement "inferior is the action" in 2.49 is the seed for current questioning.

[Sankara Bhasya (translated by A.M. Sastry):
If it had been meant that knowledge and action should be conjoined, then the means of salvation would be one only; and, in that case, a groundless separation of knowledge from action would have been made by Arjuna declaring knowledge to be superior to action. If the two be regarded as constituting together a single means to a single end, they cannot at the same time be regarded to be distinct as producing distinct effects. Neither could we account for what Arjuna said- "Why then dost Thou direct me to this terrible action?" - as if meaning to censure the Lord, on finding that He-for what reason Arjuna could not see clearly - had exhorted him to follow the unwholesome course of action after declaring that knowledge was superior to action.
Now, if a conjunction of knowledge with the 'smarta-karma' only were intended for all by the Lord and understood by Arjuna as so intended, how could we then justify the words of Arjuna "Why dost Thou direct me to this terrible action?".
Moreover,
No doubt the Lord speaks clearly; still, to me of dull understanding, the speech of the Lord appears to be perplexing. Thereby "Thou confuses 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 confuses 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 Blessed Lord gives the following reply, which is in conformity with the question: ]

आत्मस्वरूपं ज्ञानसाधनं चोक्तं पूर्वत्र। ज्ञानसाधनत्वेन अकर्म विनिन्द्य कर्म विधीयते उत्तराध्याये।

ātmasvarūpaṁ jñānasādhanaṁ cōktaṁ pūrvatra। jñānasādhanatvēna akarma vinindya karma vidhīyatē uttarādhyāyē।

[ātmasvarūpaṁ = the essential nature of Ātman; jñānasādhanaṁ = practice to be adopted to gain that knowledge; cōktaṁ = and, is said; pūrvatra = in the previous (chapter); jñānasādhanatvēna = in order to attain the said wisdom; akarma = inactions; vinindya = condemning; karma = action; vidhīyatē = is prescribed; uttarādhyāyē = in the next chapter;]

The essential nature of the Ātman and the practice to be adopted to gain that wisdom was described in the previous chapter. In order to attain the stated wisdom, in the next chapter, inaction is condemned and the desirable action is prescribed.

कर्मणः ज्ञानम् अत्युत्तमम् इत्यभिहितं भगवता "दूरेण ह्यवरम् कर्म" इत्यादौ। एवं चेत् किमिति कर्मणि घोरे युद्धाख्ये नियोजयसि निवृत्तधर्मान् विहाय इत्याह- ज्यायसीति।

karmaṇaḥ jñānam atyuttamam ityabhihitaṁ bhagavatā "dūrēṇa hyavaram karma" ityādau। ēvaṁ cēt kimiti karmaṇi ghōrē yuddhākhyē niyōjayasi nivr̥ttadharmān vihāya ityāha- jyāyasīti।

[karmaṇaḥ = compared to action; jñānam = the knowledge; atyuttamam = is superior; ityabhihitaṁ = thus said; bhagavatā = the lord; "dūrēṇa hyavaram karma" ityādau = in the verse 1.49 and others; ēvaṁ cēt = when said thus; kimiti = why then; karmaṇi = action; ghōrē = terrible; yuddhākhyē = war is; niyōjayasi = prescribed; nivr̥ttadharmān = renunciate duties; vihāya = leaving aside; ityāha = therefore he asks; jyāyasīti = in 'jyāyasī' verse;]

The lord has praised knowledge as superior compared to action in the verse 2.49 by stating "inferior is the action". Why then are you urging me to engage in the terrible war, leaving aside the renunciate duties? - is the question Arjuna asks in 'jyāyasī' verse.

कर्मणः सकाशात् बुद्धिः ज्यायसी चेत् ते तव मता तत्तर्हि ॥१, २॥

karmaṇaḥ sakāśāt buddhiḥ jyāyasī cēt tē tava matā tattarhi ॥1, 2॥

[karmaṇaḥ = 'karmaṇaḥ' word is used in the verse to mean action...; sakāśāt buddhiḥ jyāyasī = is inferior to intelligence; cēt tē tava matā = if so, what is your opinion; tattarhi = tell me;]

'karmaṇastē matā' word is used in the verse to mean, "If intelligence is superior to action, what is your opinion?"

Gīta Tātparya 3.01 and 02

The statement "inferior is the action" in 2.49 is the seed for current questioning.

ज्ञानं योगश्च उक्तौ तत्र। कर्मयोगं विशेषतः प्रपञ्चयति अनेन अध्यायेन। "दूरेण हि अवरं कर्म" इति प्रश्नबीजम् ॥१, २॥

jñānaṁ yōgaśca uktau tatra। karmayōgaṁ viśēṣataḥ prapañcayati anēna adhyāyēna। "dūrēṇa hi avaraṁ karma" iti praśnabījam ॥1, 2॥

[jñānaṁ = Knowledge; yōgaśca = of Yōga; uktau = are described; tatra = there; karmayōgaṁ = Yōga of action; viśēṣataḥ = specially; prapañcayati = is elaborated; anēna adhyāyēna = in the current chapter; "dūrēṇa hi avaraṁ karma" = "inferior is the action"; iti = thus stated in 2.49; praśnabījam = is the seed for current questioning;]

Yoga of Knowledge is described till now. Yōga of action is specially elaborated in the current chapter. The statement "inferior is the action" in 2.49 is the seed for current questioning.