BhG 3.29

syntax

prakṛteḥ (of the nature) guṇa-sammūḍhāḥ (those bewildered by the guṇas) guṇa-karmasu (to activities of the guṇas) sajjante (they are attached).
kṛtsna-vit (one who has complete knowledge) tān (them) akṛtsna-vidaḥ (those who have incomplete knowledge) mandān (fools) na cālayet (he should not unsettle).

grammar

prakṛteḥ	–	prakṛti 6n.1 f. – of the nature, primary substance, original cause (from: pra-√kṛ – to produce);
guṇa-saṁmūḍhāḥ	–	guṇa-saṁmūḍhāḥ 1n.3 m.; TP: guṇaiḥ saṁmūḍhā iti – those bewildered by the guṇas (from: √grah – to take, guṇa – quality, virtue, thread; sam-√muh – to become confused, bewildered, stupefied, PP saṁmūḍha – bewildered);
sajjante	–	√sañj (to attach, to stick, to embrace) Praes Ā 1v.3 – they are attached;
guṇa-karmasu	–	guṇa-karma 7n.3 m.; TP: guṇānāṁ karmasu iti – in the activities of the guṇas (from: √grah – to take, guṇa – quality, virtue, thread; √kṛ – to do, karman – activity and its result);
tān	–	tat sn. 2n.3 m. – them;
akṛtsna-vidaḥ	–	akṛtsna-vit 2n.3 m.; ye ‘kṛtsnaṁ viduḥ tān – those who have incomplete knowledge (from: kṛtsna – whole; √vid – to know, to understand, -vit – suffix: who knows);
mandān	–	manda 2n.3 m. – slow, apathic, fools (from: √mand – to tarry, to pause or √mand – to rejoice, to be drunk);
kṛtsna-vit	–	kṛtsna-vit 1n.1 m.; yaḥ kṛtsnaṁ vetti saḥ – one who has complete knowledge (from: kṛtsna – whole; √vid – to know, to understand, -vit – suffix: who knows);
na	–	av. – not;
vicālayet	–	vi-√cal (to move, to shake) Pot. caus. P 1v.1 – he should cause to waver, he should unsettle;

textual variants

sajjante → majjaṃte / sajjaṃti / sajyaṃte (they sink / they move / they cling);

Śāṃkara

The key:
an excerpt from the commented verse
quotes from the scriptures
starting polemic

Now:		ye punaḥ —
Those deluded by the energies of Nature are attached to the functions of the energies. He who knows the All should not unsettle the unwise who know not the All.		prakṛter guṇa-saṃmūḍhāḥ sajjante guṇa-karmasu | tān akṛtsna-vido mandān kṛtsnavin na vicālayet ||3.29||
The foolish believe „we do action for the sake of its result.”		prakṛteḥ guṇaiḥ samyak mūḍhāḥ saṃmohitāḥ santaḥ sajjante guṇānāṃ karmasu guṇa-karmasu vayaṃ karma kurmaḥ phalāya iti |
These men who are attached to action look only to the results of their actions. The man who knows the All – the man who knows the Self – should not of himself unsettle such men, i.e., he should not disturb their conviction.		tān karma-saṅgino ’kṛtsna-vidaḥ karma-phala-mātra-darśino mandān manda-prajñān kṛtsna-vit ātma-vit svayaṃ na vicālayet buddhi-bheda-karaṇam eva cālanaṃ tan na kuryāt ity arthaḥ ||3.29||

Rāmānuja

akṛtsnavidaḥ svātmadarśanāya pravṛttāḥ prakṛtisaṃsṛṣṭatayā prakṛter guṇair yathāvasthitātmani saṃmūḍhāḥ guṇakarmasu kriyāsv eva sajjante, na tadviviktātmasvarūpe / atas te jñānayogāya na prabhavantīti karmayoga eva teṣām adhikāraḥ / evaṃbhūtāṃs tān mandān akṛtsnavidaḥ kṛtsnavit svayaṃ jñānayogāvasthānena na vicālayet / te kila mandāḥ śreṣṭhajanācārānuvartinaḥ karmayogād utthitam enaṃ dṛṣṭvā karmayogāt pracalitamanaso bhaveyuḥ / ataḥ śreṣṭhaḥ svayam api karmayoge tiṣṭhan ātmayāthātmyajñānenātmano ‚kartṛtvam anusandhānaḥ, karmayoga evātmāvalokane nirapekṣasādhanam iti darśayitvā tān akṛtsnavido joṣayed ityarthaḥ / jñānayogādhikāriṇo ‚pi jñānayogād asyaiva jyāyastvaṃ pūrvam evoktam / ato vyapadeśyo lokasaṃgrahāyaitam eva kuryāt

Śrīdhara

na buddhi-bhedam ity upasaṃharati prakṛter iti | ye prakṛter guṇaiḥ sattvādibhiḥ saṃmūḍhāḥ santaḥ guṇeṣv indriyeṣu tat-karmasu ca sajjante | tān akṛtsna-vido mandān manda-matīn kṛtsna-vit sarvajño na vicālayet

Madhusūdana

tad evaṃ vidvad-aviduṣoḥ karmānuṣṭhāna-sāmyena vidvān aviduṣo buddhi-bhedaṃ na kuryād ity uktam upasaṃharati | prakṛteḥ pūrvoktāyā māyāyā guṇaiḥ kāryatayā dharmair dehādibhir vikāraiḥ samyaṅ mūḍhāḥ svarūpāsphuraṇena tān evātmatvena manyamānās teṣām eva guṇānāṃ dehendriyāntaḥ-karaṇānāṃ karmasu vyāpāreṣu sajjante saktiṃ vayaṃ kurmas tat-phalāyeti dṛḍhatarām ātmīya-buddhiṃ kurvanti ye tān karma-saṅgino ‚kṛtsna-vido ‚nātmābhimānino madnān aśuddha-cittatvena jñā̆nādhikāram aprāptān kṛtsna-vit paripūrṇātmavit svayaṃ na vicālayet karma-śraddhāto na pracyāvayed ity arthaḥ | ye tv amandāḥ śuddhāntaḥ-karaṇās te svayam eva vivekodayena vicalanti jñānādhikāraṃ prāptā ity abhiprāyaḥ |

kṛtsnākṛtsna-śabdāv ātmānātma-paratayā śruty-arthānusāreṇa vārtika-kṛdbhir vyākhyātau –

sad evety ādi-vākyebhyaḥ kṛtsnaṃ vastu yato ‚dvayam |
sambhavas tad-viruddhasya kuto ‚kṛtsnasya vastunaḥ ||
yasmin dṛṣṭe ‚py adṛṣṭo ‚rthaḥ sa tad anyaś ca śiṣyate |
tathādṛṣṭe ‚pi dṛṣṭaḥ syād akṛtsnas tādṛg ucyate || iti |

anātmanaḥ sāvayavatvād aneka-dharmavattāc ca kenacid dharmeṇa kenacid avayavena vā viśiṣṭe tasminn ekasmin ghaṭādau jñāte ‚pi dharmāntareṇa avayavāntareṇa vā viśiṣṭaḥ sa evājñāto ‚vaśiṣyate | tad anyaś ca paṭādir ajñāto ‚ vaśiṣyata eva | tathā tasmin ghaṭādāv ajñāte ‚pi paṭādir jñātaḥ syād iti taj-jñāne ‚pi tasyānyasya cājñānāt tad-ajñāne æpy anya-jñānāc ca so ‚kṛtsna ucyate | kṛtsnas tv advaya ātmaiva taj-jñāne kasyacid avaśeṣasyābhāvād iti śloka-dvayārthaḥ

Viśvanātha

nanu yadi jīvā guṇebhyo guṇa-kāryebhyaś ca pṛthag-bhūtās tad-asambandhās tarhi kathaṃ te viṣayeṣu sajjanto dṛśyante ? tatrāha prakṛter guṇa-saṃmūḍhās tad-āveśāt prāpta-saṃmohā yathā bhūtāviṣṭo manuṣya ātmānaṃ bhūtam eva manyate, tathaiva prakṛti-guṇāviṣṭā jīvāḥ svān guṇān eva manyante | tato guṇa-karmasu guṇa-kāryeṣu viṣayeṣu sajjante | tān akṛtsna-vido manda-matīn kṛtsna-vit sarvajño na vicālayet | tvaṃ guṇebhyaḥ pṛthag-bhūto jīvo na tu guṇaḥ iti vicāraṃ prāpayituṃ na yatate, kintu guṇāveśa-nivartakaṃ niṣkāma-karmaiva kārayet | na hi bhūtāviṣṭo manuṣyaḥ na tvaṃ bhūtaḥ kintu manuṣya eva iti śata-kṛtve ‚py upadeśena na svāsthyam āpadyate, kintu tan-nivartakauṣudha-maṇi-mantrādi-prayogenaiveti bhāvaḥ

Baladeva

na buddhi-bhedaṃ janayed ity etad upasaṃharati prakṛter iti | prakṛter guṇena tat-kāryeṇāhaṅkāreṇa mūḍhā bhūtāveśa-nyāyena dehādikam evātmānaṃ manyamānā janā guṇānāṃ dehendriyāṇāṃ karmasu vyāpāreṣu sajjante | tān akṛtsna-vido ‚lpa-jñān mandān ātma-tattva-grahaṇālasān kṛtsna-vit pūrṇātma-jñāno na vicālayet guṇa-karmānyo viśuddha-caitanyānandas tvam iti tattvaṃ grāhayituṃ necchet, kintu tad-rucim anusṛtya vaidika-karmāṇi śreṇyākramād ātma-tattva-pravaṇaṃ cikīrsed iti bhāvaḥ