Bhagavad Gita - Chapter 12 - Shloka (Verse) 12

व्याख्या--[भगवान्ने आठवें श्लोकसे ग्यारहवें श्लोकतक एक-एक साधनमें असमर्थ होनेपर क्रमशः समर्पण-योग, अभ्यासयोग, भगवदर्थ कर्म और कर्मफल-त्याग--ये चार साधन बताये। इससे ऐसा प्रतीत होता है कि क्रमशः पहले साधनकी अपेक्षा आगेका साधन नीचे दर्जेका है, और अन्तमें कहा गया कर्मफलत्यागका साधन सबसे नीचे दर्जेका है। इस बातकी पुष्टि इससे भी होती है कि पहलेके तीन साधनोंमें भगवत्प्राप्तिरूप फलकी बात ('निवसिष्यसि मय्येव' , मामिच्छाप्तुम्' तथा 'सिद्धिमवाप्स्यसि' -- इन पदोंद्वारा) साथ-साथ कही गयी; परन्तु ग्यारहवें श्लोकमें जहाँ कर्मफलत्याग करनेकी आज्ञा दी गयी है, वहाँ उसका फल भगवत्प्राप्ति नहीं बताया गया।

अब सर्व कर्मोंके फलत्यागकी स्तुति करते हैं --, निःसंन्देह ज्ञान श्रेष्ठतर है। किससे अविवेकपूर्वक किये हुए अभ्याससे उस ज्ञानसे भी ज्ञानपूर्वक ध्यान श्रेष्ठ है? और ( इसी प्रकार ) ज्ञानयुक्त ध्यानसे भी कर्मफलका त्याग अधिक श्रेष्ठ है। पहले बतलाये हुए विशेषणोंसे युक्त पुरुषको इस कर्मफलत्यागसे तुरंत ही शान्ति हो जाती है? अर्थात् हेतुसहित समस्त संसारकी निवृत्ति तत्काल ही हो जाती है। कालान्तरकी अपेक्षा नहीं रहती। कर्मोंमें लगे हुए अज्ञानीके लिये? पूर्वोक्त उपायोंका अनुष्ठान करनेमें असमर्थ होनेपर ही? सर्वकर्मोंके फलत्यागरूप कल्याणसाधनका उपदेश किया गया है? सबसे पहले नहीं। इसलिये श्रेयो हि ज्ञानमभ्यासात् इत्यादिसे उत्तरोत्तर श्रेष्ठता बतलाकर सर्वकर्मोंके फलत्यागकी स्तुति करते हैं क्योंकि उत्तम साधनोंका अनुष्ठान करनेमें असमर्थ होनेपर यह साधन भी अनुष्ठान करने योग्य माना गया है। पू0 -- कौनसी समानताके कारण यह स्तुति की गयी हैं उ0 -- जब ( इसके हृदयमें स्थित ) समस्त कामनाएँ नष्ट हो जाती हैं इस श्रुतिसे समस्त कामनाओंके नाशसे अमृतत्वकी प्राप्ति बतलायी गयी है? यह प्रसिद्ध है। समस्त श्रौतस्मार्तकर्मोंके फलोंका नाम काम है? उनके त्यागसे ज्ञाननिष्ठ विद्वान्को तुरंत ही शान्ति मिलती है।अज्ञानीके कर्मफलत्यागमें भी सर्व कामनाओंका त्याग है ही? अतः इस सर्व कामनाओंके त्यागकी समानताके कारण रुचि उत्पन्न करनेके लिये यह सर्वकर्मफलत्यागकी स्तुति की गयी। जैसे अगस्त्य ब्राह्मणने समुद्र पी लिया था इसलिये आजकलके ब्राह्मणोंके भी ब्राह्मणत्वकी समानताके कारण स्तुति की जाती है। इस प्रकार कर्मफलके त्यागसे कर्मयोगकी कल्याणसाधनता बतलायी गयी है। यहाँ आत्मा और ईश्वरके भेदको स्वीकार करके विश्वरूप ईश्वरमें चित्तका समाधान करनारूप योग कहा है और ईश्वरके लिये कर्म करने आदिका भी उपदेश किया है। परंतु अथैतदप्यशक्तोऽसि इस कथनके द्वारा ( कर्मयोगको ) अज्ञानका कार्य सूचित करते हुए भगवान् यह दिखलाते हैं कि जो अव्यक्त अक्षरकी उपासना करनेवाले अभेददर्शी हैं उनके लिये कर्मयोग सम्भव नहीं है। साथ ही कर्मयोगियोंके लिये अक्षरकी उपासना असम्भव दिखलाते हैं। इसके सिवाय ( उन्होंने ) ते प्राप्नुवन्ति मामेव इस कथनसे अक्षरकी उपासना करनेवालोंके लिये मोक्षप्राप्तिमें स्वतन्त्रता बतलाकर तेषामहं समुद्धर्ता इस कथनसे दूसरोंके लिये परतन्त्रता अर्थात् ईश्वराधीनता दिखलायी है। क्योंकि यदि वे ( कर्मयोगी भी ) ईश्वरके स्वरूप ही माने गये हैं तब तो अभेददर्शी होनेके कारण वे अक्षरस्वरूप ही हुए? फिर उनके लिये उद्धार करनेका कथन असंगत होगा। भगवान् अर्जुनके अत्यन्त ही हितैषी हैं? इसलिये उसको सम्यक्ज्ञानसे जो मिश्रित नहीं है? ऐसे भेददृष्टियुक्त केवल कर्मयोगका ही उपदेश करते हैं। ( ज्ञानकर्मके समुच्चयका नहीं )। तथा ( यह भी युक्तिसिद्ध है कि ) ईश्वरभाव और सेवकभाव परस्परविरुद्ध है इस कारण प्रमाणद्वारा आत्माको साक्षात् ईश्वररूपजान लेनेके बाद? कोई भी? किसीका सेवक बनना नहीं चाहता।,

He states the purport of the next verse -- Idānīm iti (Now). Jñānaṁ (Knowledge) is the ascertainment of the Self by word and reason. Abhyāsaḥ (Practice) is the practice of hearing for the sake of knowledge, or the practice of meditation preceded by ascertainment. The reason for its superiority (viśiṣyamāṇatve) is its being the cause of direct realization (sākṣātkārahetutvaṁ).

He states the reason for the superiority of renunciation (tyāgasya viśiṣṭatve) -- Evam iti (Thus). The meaning is, preceded by the renunciation of action therein, so that the Lord may be pleased. The meaning is, from the renunciation spoken of, by the man (puṁsaḥ) with a controlled mind (niyatacittasya) who has the previous qualification.

He expresses what is meant by 'immediately thereafter' -- Na tu iti (Not that). And not that if the renunciation of the fruit of action instantly causes peace (sadyaḥśāntikaratve), then right knowledge alone is like that, which would contradict the established tradition of Śruti and Smṛti. To this he says -- Ajñasya iti (Of the ignorant).

Since the renunciation is stated to be superior to such meditation (tathāvidhāddhyānāt), by which there is cessation of worldly suffering (saṁsāraduḥkhopaśānteḥ) through the direct realization of reality (vastusākṣātkāradvārā) from the meditation performed (anuṣṭhitāt) for a long time (dīrgheṇa kālena) with reverence and continuity, the praise related to that (tadīyastutiḥ) is desired here, he says -- Ataś cha iti (And therefore). He states the reason there -- Saṁpanneti (Accomplished). The means (sādhanāni) attained (saṁpannāni) are Akṣara worship etc. The meaning is, because of the instruction that the subsequent means (uttarottarasya) is to be performed (anuṣṭheyatvena) in case of inability (aśaktau) to perform the preceding one (pūrvapūrvasya), and because the instruction culminates (paryavasānād) in renunciation (tyāge cha).

With what similarity (kena sādharmyeṇa) is the statement of superiority in renunciation a praise (stutitvam) towards it (taṁ prati)? He asks -- Kena iti (By what). He answers -- Yadā iti (When). Immortality (amṛtatvam) is stated from the remainder 'athamartyo mṛtobhavati' iti (then the mortal becomes immortal), iti śeṣaḥ (this is the remainder).

The purpose of the abandonment of desire (kāmaprahāṇasya) being for immortality is also established (siddham) in 'athākamayamāna' etc., he says -- Tat iti (That). Even though the renunciation of desire is the cause of immortality, how is the renunciation of the fruit of action its cause? Having entertained this doubt, he says -- Kāmāś cha iti (And desires).

If peace is attained only (eva śāntiḥ chet) from the renunciation of the fruit of action, then steadfastness in knowledge is neglected, having entertained this doubt, he says -- Tatyāge cha iti (And in that renunciation). Still, how is the praise of the renunciation of the fruit of action for the ignorant? Having entertained this doubt, he says -- Iti sarva iti (Thus all). Since there is no difference (aviśeṣāt) in the nature of renunciation (tyāgatva) between the renunciation of the knowledgeable person (vidyāvataḥ tyāgavat) and the renunciation of the ignorant person (avidvat tyāgasya api), the statement of superiority is proper, thus he concludes the praise -- Iti, tat sāmānyāt iti (Thus, due to its similarity).

Why is the praise? Having entertained this doubt, he says, to create an interest (ruchim utpādya) in renunciation and to make one engage in it (pravartayitum) -- Prarocanārtha iti (For the sake of eulogy).

He clarifies the praise of renunciation with an example -- Yathā iti (As). If the renunciation of the fruit is the cause of welfare, then the accomplishment of the renunciation of the fruit is sufficient (alam) even by the renunciation of action, and there is no need for the performance of action, having entertained this doubt, he says -- Evaṁ karma iti (Thus action). The meaning is, since the performance of action, having abandoned the desire for the fruit and having dedicated it to the Lord, is intended to be the cause of welfare (śreyaḥhetutayā vivakṣitatvāt), there is no futility in the performance (nānuṣṭhānānarthakyam).

Now he praises the renunciation of the fruit of all actions for the sake of its necessity -- Śreyo hi iti (It is certainly better). Jñānaṁ (Knowledge) in the form of the ascertainment of the Self by scripture and reason (śrutiyuktibhyāmāniścayarupaṁ) from the practice of hearing for the sake of knowledge (jñānārthāchchravaṇābhyāsāt) preceded by discrimination (vivekapūrvakāt) is śreyaḥ (better), praśasyataraṁ (more commendable). Dhyānaṁ (Meditation) preceded by knowledge (jñānapūrvakaṁ) even from knowledge devoid of deep contemplation (nididhyāsanaśūnyāj jñānāt api) is viśiṣyate (distinguished), praśasyam bhavati (becomes commendable). Karmaphalatyāgaḥ (Renunciation of the fruit of action) is viśiṣyate (distinguished) api (even) dhyānāt (from meditation).

Or else, jñānaṁ (knowledge) produced from hearing and reflection (śravaṇamananajaṁ), which is indirect (parokṣaṁ), from practice (nididhyāsanāt) is śreyaḥ (better). Dhyānaṁ (Meditation) -- hearing, chanting etc. of Viṣṇu -- is viśiṣyate (distinguished) api (even) jñānāt (from knowledge). Karmaphalatyāgaḥ (Renunciation of the fruit of action) is even tataḥ api (from that). Iti (This) tat etat (is that which) is arucigrastam (afflicted with aversion). The seed of aversion (arucibījaṁ tu) is the established fame (śraśyaprasiiddhiḥ) of deep contemplation (nididhyāsanasya) being superior to indirect knowledge etc.

Evam (Thus), the peace (śāntiḥ), the cessation (upaśamaḥ) of saṁsārasya (worldly existence) with its cause (sahetukasya), of the self-controlled person (ātmavataḥ) who has taken refuge in My Yoga, syāt (occurs) anantaram eva (immediately thereafter). Na tu (And not that) it requires kālāntaram (a different time).

Now, if it is said that the established traditions of Śruti and Smṛti contradict this, such as 'evam tarati śokam ātmavit' (Thus the knower of the Self crosses sorrow), 'tameva viditvāti mṛtyum eti' (Knowing Him alone, one transcends death), 'nānyaḥ panthā vidyate' (There is no other path for liberation), 'jñānād eva tu kaivalyam' (But liberation is only from knowledge), 'ṛte jñānānna mokṣaḥ' (No liberation without knowledge), 'yadā charmavad ākāśaṁ veṣṭayiṣyanti mānavaḥ. tadā devam avijñāya duḥkhasyān̐to bhaviṣyati' (When men will roll up the sky like a hide, then, without knowing God, there will be an end to sorrow), 'na hi jñānena sadṛśaṁ pavitram iha vidyate' (There is certainly nothing as pure as knowledge here), 'jñānaṁ labdhvā parāṁ śāntim acireṇa adhigacchati' (Having obtained knowledge, one attains supreme peace quickly), iti chet (if so)? Na (No).

Because the present statement (prakṛtavacanasya) is for the purpose of eulogy (stutipararvāt). Since the instruction culminates (upadeśaparyavasānād) in renunciation (tyāge cha), because of the instruction (upadeśāt) that the subsequent means (uttarottarasya) is to be performed (anuṣṭheyatvena) when there is inability (aśaktau) to perform the preceding means (pūrvapūrvasya) among the means such as Akṣara worship etc., the renunciation of the fruit of all actions is instructed and praised (stūyate) for the sake of engaging (pravṛttyartham) the ignorant person (ajñasya) engaged in action, who is unable (aśaktasya) to perform the previously instructed means.

Since the attainment of peace (śānteḥ) anantaraṁ (after) the renunciation of desires (kāmānāṁ) and the fruits of all actions (sarvakarmaphalānāṁ) of the wise person (viduṣaḥ) who is steadfast in meditation (dhyānaniṣṭhasya) is stated (uktatvāt) by the Śruti and Smṛti such as 'yadā sarve pramucyate kāmā ye'sya hṛdi sthitāḥ. atha martyō'mṛto bhavaty atra brahma samaśnute' (When all the desires resting in his heart are released, then the mortal becomes immortal; he attains Brahman here), 'prajahāti yadā kāmān sarvān pārtha/mano-gatān. ātman ye vā/ātmanā tuṣṭaḥ stitaprajña stadochyate' (O Pārtha, when one abandons all desires residing in the mind, contented in the Self by the Self, then one is called 'sthitaprajña'), the praise of the renunciation of the fruit of action (karmaphalasaṁnyāsastutiḥ) is for the purpose of eulogy (prarocanārthā) due to the similarity (sāmānyāt) of the renunciation of all desired actions (sarvakāmyakarmatyāgasāmānyāt) even in the renunciation of all actions done by the ignorant (ajñakṛtasarvakarmatyāgasyāpi). Yathā (Just as) brāhmaṇāḥ (Brāhmaṇas) itādīṁtanā (of today) are stūyante (praised) due to the generality of Brāhmaṇahood (brāhmaṇatvasāmānyād) because the ocean was drunk (samudraḥ pītaḥ) by the Brāhmaṇa Agastya (agastyena brāhmaṇena), or (vā) because the earth was made kṣatriya-less (niḥkṣatrā pṛthivī kṛtā) twenty-one times (ekaviṁśativāraṁ) by the Brāhmaṇa Parashurāma (parśurāmeṇa brāhmaṇena).

Jñānam eva (Knowledge alone) is viśiṣyate (distinguished) from practice preceded by ignorance. Dhyānam (Meditation) with knowledge (sajñānam) is distinguished from knowledge alone. And thus, in the Anabhimlāna śākhā of the Sāmaveda -- 'adhikāṁ kevalābhyāsāj jñānaṁ tat sahitaṁ tataḥ; dhyānaṁ tataś ca parokṣaṁ tataḥ śāntir bhaviṣyati' iti (Knowledge is superior to mere practice; meditation accompanied by that is superior to that; and then direct realization; after that there will be peace).

Dhyānāt (From meditation) karmaphalatyāgaḥ (the renunciation of the fruit of action) iti tu (this is, however) stutiḥ (praise). Otherwise (anyathā) kathaṁ (how) is 'asamartho'si' (you are unable) said? And it is said 'tayostu karmasaṁnyāsāt karmayogoviśiṣyate' [5.2] (But of the two, the Yoga of action is superior to the renunciation of action). And in the Kāṣāyaṇa śākhā -- 'sarvādhi kaṁ dhyānam udāharanti dhyānādhikē jñāna-bhaktī parātman; karmāphalā kāṅkṣaṁ atho virāga styāgaś ca na jñāna-kalāphalārhāś ca' iti cha (They quote meditation as the highest; knowledge and devotion to the Supreme Self are superior to meditation. Action without desire for fruit, then detachment and renunciation are not worthy of the fruit of the art of knowledge). Even when the statements are similar (vākyasāmye api), the absence of purport (tātparyābhāva) is understood in the other (itaratra) because of the statement that it is for the incapable person (asamarthaviṣayatvokteḥ). And the praise of renunciation (tyāgastutiḥ) is yukta (appropriate) because of its being the cause of the attainment of meditation etc.

Dhyānaṁ (Meditation) accompanied by the renunciation of the fruit (phalatyāgayuktaṁ) is adhikaṁ (superior) to mere meditation (kevaladhyānāt). And Dhyānayukta tyāgaḥ eva cha (Meditation accompanied by renunciation itself) is uktaḥ (spoken of) atra (here). Otherwise (anyathā) kathaṁ (how) is 'tyāgāc chāntiranantaram' iti ucyate (peace immediately follows renunciation) said? And kathaṁ cha (how) is there ādhikyam (superiority) dhyānāt (to meditation)? And thus, in the Gaupavana śākhā -- 'dhyānāt tu kevalāt tyāga yuktum tat adhikaṁ bhavet' iti (But from mere meditation, that accompanied by renunciation is superior). Na hi (It is certainly not) that muktiḥ bhavati (liberation occurs) anantaram eva (immediately after) tyāga mātrāt (mere renunciation). Cha (And) bhavati (it occurs) dhyānayuktāt (from that accompanied by meditation).

Kevala tyāga stutiḥ (The praise of mere renunciation) bhavati (occurs) evam api (even thus). Yathā (Just as) from the statement 'anenayukto jetā' (one accompanied by this is the conqueror), na anyathā' iti (not otherwise).

He praises this very renunciation (imameva tyāgaṁ) as the root of all human goals -- Śreyo hi iti (It is certainly better). Jñānaṁ (Knowledge) produced from hearing and reflection (śravaṇamananajaṁ), which is indirect (parokṣaṁ), from practice (nididhyāsanāt) is śreyaḥ (better). Dhyānaṁ (Meditation) -- hearing, chanting etc. of Viṣṇu -- is viśiṣyate (distinguished) api (even) jñānāt (from knowledge). Karmaphalatyāgaḥ (Renunciation of the fruit of action) is śreyān (more commendable) tataḥ api (even from that). Yasmāt (Because) śāntiḥ (peace), mokṣaḥ (liberation) asti (is) anantaram (immediately after), avyavadhānena (without interruption), through the production of purification of mind etc. Atra (Here) bāhyaṁ sādhanam (the external means) is ucyate (said) praśastam (to be commendable) pūrvapūrvāpekṣayā (compared to the preceding one) sukkaratvāt (because of its ease) for the excess of engagement (pravṛttyatiśayāya) therein.

Or else, jñānaṁ (knowledge) produced from the practice of hearing etc., which is in the nature of ascertainment of truth (tattvaniścayātmakaṁ), is śreyaḥ (better). Dhyānaṁ (Meditation) for the direct realization (sākṣātkārārthaṁ) of the known object (jñātasyārthasya) is śreyaḥ (better) tataḥ api (even from that). Karmaphalatyāgaḥ (Renunciation of the fruit of action) is tataḥ api (even from that). Yogi hi (The Yogi indeed) is proktaḥ (said) to be 'prajahāti yadaa kāmān' (when he abandons desires). Ayam api (This person also) jahāti eva kāmān (certainly abandons desires) karmaphalatyāgena (by the renunciation of the fruit of action), iti (thus) stūyate (is praised) iti (as) samaḥ (equal) tena (to him).

Jñānam eva (Knowledge alone) of the direct realization of that (tad-āparokṣyaṁ) preceded by the contemplation of the true nature of the Imperishable (akṣarayāthātmyānusandhānapūrvakaṁ) from the harsh form (karkaśarūpāt) of the practice of memory devoid of extreme love (atyarthaprītivirahitāt) is viśiṣyate (distinguished) ātma hitatve (in terms of benefit to the Self). Ātmadhyānam eva (Meditation on the Self alone), which is the means to that, whose form is not accomplished (aniṣpannarūpāt) api (even) ātma āparokṣya jñānāt (from the direct knowledge of the Self), is viśiṣyate (distinguished) ātma hitatve (in terms of benefit to the Self). Karma eva (Action alone) performed (anuṣṭhitaṁ) by the renunciation of the fruit (phala tyāgena), which is the means to that, whose form is not accomplished (aniṣpannarūpāt) api (even) tad dhyānāt (from that meditation), is viśiṣyate (distinguished).

Śāntiḥ (Peace) manasaḥ (of the mind) bhaviṣyati (will occur) anantaram eva (immediately after) the action performed (anuṣṭhitāt karmaṇaḥ) without desiring the fruit (anabhisaṁhitaphalāt) due to the destruction of sins (nirastapāpatayā). Ātmadhyānaṁ (Meditation on the Self) saṁpatsyate (will be accomplished) manasi śānte (when the mind is peaceful). Jñānaṁ (Knowledge) dhyānāt (from meditation), cha (and) tadāparokṣyaṁ (direct realization of that) jñānāt (from knowledge), cha (and) parā bhaktiḥ (supreme devotion) tadāparokṣyāt (from that direct realization). Iti (This means) that steadfastness in the Self (ātmaniṣṭhā eva) is śreyasī (more commendable) for one unable to practice the Yoga of devotion (bhaktiyogābhyāsāśaktasya). And for one steadfast in the Self (ātmaniṣṭhasya api) whose mind is unpeaceful (aśāntamanasaḥ), steadfastness in action (karmaniṣṭhā eva) whose fruit is not desired (anabhisaṁhitaphala) and which has inherent self-knowledge (antargatātmajñāna), is śreyasī (more commendable) for the attainment of steadfastness, this is the meaning.

He states the praiseworthy qualities (upādeyān guṇān) of one steadfast in action without desired fruit (anabhisaṁhitaphalakarmaniṣṭhasya).

He praises that renunciation of fruit -- Śreyo hi iti (It is certainly better).

...

saṁsāraśāntiḥ (the peace of the world) bhavati (occurs) samanantaram eva (immediately thereafter).

Atha (Now), for the cessation of distress

(khedanivṛttyartham)

caused by the lack of capacity

(anadhikāra)

...

'itibhaktiyogaabhyāsaasaktasya'

iti (thus

of one unable

to practice the Yoga

of devotion).

भ्रमित शिष्य को उपदेश देते समय गुरु के लिए यह पर्याप्त नहीं है कि वह केवल दार्शनिक सत्यों का नाम निर्देश कर उनकी गणना करें। आवश्यकता होती है उन विचारों के एक ऐसी सुन्दर संयोजना की? जिससे विद्यार्थी को सभी विचार पुष्पगुच्छ के समान एक ही स्थान पर प्राप्त हो जायें। इससे तत्त्व को समझने में सहायता मिलती है। भगवान् श्रीकृष्ण के प्रवचन का विचाराधीन श्लोक एक ऐसा ही उदाहरण विशेष है? जिसमें अब तक किये सैद्धांतिक विवेचन को एक सुसंयोजित विचार पद्धति से प्रस्तुत किया गया है।इस श्लोक में सैद्धांतिक विचारों को उनके महत्त्व की दृष्टि से उतरते क्रम में रखा गया है। एक बार यदि साधना के इस सोपान को साधक भली भाँति समझ लेता है और इस सोपान पर आरोहण व अवरोहण की कला भी सीख लेता है? तो यह माना जा सकता है कि उसने इस अध्याय के विवेचित सभी महत्त्वपूर्ण विषयों को पूर्णरूप से समझ लिया है।अभ्यास से ज्ञान श्रेष्ठ है आध्यात्मिक साधनाएं केवल शारीरिक क्रियायें नहीं हैं? वरन् उनका प्रय़ोजन हमारे मन और बुद्धि को अर्थात् हमारे आन्तरिक व्यक्तित्व को सुगठित करना है। शरीर से की जाने वाली भक्ति साधना को अन्तकरण का सहयोग तब तक नहीं मिलेगा? जब तक कि साधक को उसके द्वारा की जा रही साधना का सम्यक् ज्ञान नहीं होता। शारीरिक क्रियाओं को मन का भक्तिभावनापूर्ण सहयोग प्राप्त कराने के पूर्व बुद्धि का परिवर्तन अत्यावश्यक होता है। हम जिसका अभ्यास कर रहे हैं और उसका प्रयोजन क्या है? इसका पूर्ण ज्ञान होना योग को सफल बनाने के लिए अपरिहार्य है। इसलिए यहाँ कहा गया है कि केवल यन्त्रवत् साधनाभ्यास करने की अपेक्षा उसके मनोवैज्ञानिक? बौद्धिक और आध्यात्मिक आशयों का ज्ञान होना अधिक श्रेष्ठ और महत्त्वपूर्ण है।ज्ञान से श्रेष्ठ ध्यान है श्रवणादि साधनों से प्राप्त किये गये ज्ञान पर ध्यान करना उस ज्ञान से अधिक श्रेष्ठ है। आध्यात्मिक साधनाओं की प्रक्रिया और प्रय़ोजन के शास्त्रीय ज्ञान को समझने की अपेक्षा उन्हें सीखना अधिक सरल होता है। श्रवण से प्राप्त ज्ञान को आत्मसात् करने के लिए उस पर विचारपूर्वक मनन और ध्यान की आवश्यकता होती है। शास्त्रवाक्यों के केवल शाब्दिक अर्थ को जानने से यह कार्य सम्पादित नहीं हो सकता। इसलिए मनन और निदिध्यासन अनिवार्य़ होते हैं। केवल श्रवण से किये गये ज्ञान से आत्मसात् किया हुआ ज्ञान निश्चित ही अधिक श्रेष्ठ होता है उसे आत्मसात् करने का साधन ध्यान है? इसलिए महत्व के अनुक्रम में ध्यान को ज्ञान की अपेक्षा अधिक श्रेष्ठ कहा गया है।ध्यान से भी श्रेष्ठ कर्मफल त्याग है वर्तमान में प्राप्त ज्ञान की परिसीमा के परे सुदूर स्थित श्रेष्ठतर ज्ञान को प्राप्त करने के लिए उड़ान भरने का बुद्धि का प्रयत्न ही ध्यान कहलाता है। इस उड़ान के लिए बुद्धि के पास शक्ति और सन्तुलन का होना आवश्यक है। उस व्यक्ति के लिए ध्यान का अभ्यास असंभव है? जिसके मन की शक्ति और स्थिरता? भावी फलों की चिन्ता व कल्पना के कारण छिन्नभिन्न हो गयी होती हैं। पूर्व श्लोक की व्याख्या में हम देख चुके हैं कि किस प्रकार भविष्य के प्रति हमारी चिन्ता और व्याकुलता? वर्तमान में कार्य करने की हमारी क्षमता को नष्ट कर देती हैं। सभी कर्मफल भविष्य में ही आते हैं और इनकी चिन्ता करने का अर्थ है? असंख्य म्ाानसिक विक्षेपों को आमन्त्रित करना। इस प्रकार विक्षुब्ध अन्तकरण से कोई भी साधक शास्त्र प्रतिपादित सत्य पर न मनन कर सकता है और न ध्यान। इसलिए यहाँ भगवान् श्रीकृष्ण कर्मफल त्याग को श्रेष्ठ स्थान प्रदान करते हैं।अपने कथन पर टिप्पणी को जोड़ते हुए भगवान् कहते हैं कि? त्याग से तत्काल शान्ति मिलती है। हिन्दू धर्म में संन्यास का वास्तविक अर्थ यह है कि इन्द्रियों का विषयों के साथ सम्पर्क होने से उत्पन्न होने वाले सुख भोग की बन्धनकारक आसक्तियों को त्याग देना।इस त्याग के परिणामस्वरूप साधक को अन्तकरण की प्रभावशाली शान्ति और स्थिरता प्राप्त होती है। ऐसे शान्त वातावरण में बुद्धि शास्त्र के ज्ञान पर मनन करके उसमें वर्णित आत्मविकास के साधनों को सम्यक् प्रकार से समझ पाती है और इस प्रकार ज्ञानपूर्वक ध्यान का अभ्यास करने पर साधक को निश्चित ही सफलता मिलती है।अब? अक्षर और अव्यक्त की उपासना करने वाले ज्ञानी भक्तजनों के आंतरिक लक्षण? अगले श्लोक में बताये जा रहे हैं? जो साधकों के लिए पूर्णत्व प्राप्ति के उपायभूत साक्षात् साधन हैं

That purport is summarized -- Śreya iti (Better). Jñānam (Knowledge) in the nature of penetration (āveśātmakam)

...

knowledge in the nature of penetration alone is pradhānam (primary) sarvamūlatvāt (because it is the root of everything).

Nanu (Is it not that) jñānam (knowledge) is the means (sādhanaṁ) abhyāsasya (of practice)? Tat kathaṁ (Then how) is it śreyaḥ (superior) tataḥ (to that)? Iti ata āha (For this reason he says) -- Ajñāna iti (Ignorance). Eva iti (The word 'eva') means kevalam (only). That dhyānaṁ (meditation) viśiṣyate (is superior) jñānāt (to knowledge) is asat (false). Because of the possibility (sambhavāt) of knowledge (jñānasya) being accompanied by meditation (sādhyānasya api), cha (and) because of the possibility (sambhavāt) of meditation (dhyānasya) preceded by ignorance (ajñānapūrvasya cha). Iti ata āha (For this reason he says) -- Jñānamātrāt iti (From knowledge alone). He strengthens the meaning obtained by reasoning (upapattilabham artham) api (even) śrutyā (by scripture) -- Tathā cha iti (And thus). Tat sahitaṁ (That accompanied) is dhyānam (meditation) accompanied by knowledge (jñānasahitaṁ). Tatas (Than that) jñānamātrāt (mere knowledge) it is adhikam (superior).

He explains that dhyānāt (than meditation) karmaphalatyāgaḥ (the renunciation of the fruit of action) viśiṣyate (is superior), in order to negate a misunderstanding (anyathāpratītinirāsāya) -- Dhyānāt iti (Than meditation). Praśastatvam eva (Superiority alone) tyāgasya (of renunciation) is lakṣyate (implied) anena (by this). Na (Not) tātparyaṁ (the purport) pratīte arthe (is in the apparent meaning), this is the meaning. Kutaḥ iti ata āha (Why, for this reason he says) -- Anyathā iti (Otherwise). 'Athaetadapia sˊ aktaḥasikartu m˙ [12.11]' (Now, if you are unable to do even this). Kathaṁ (How) is karmaphalatyāgaḥ (the renunciation of the fruit of action) aśaktasya (of the incapable person) api (even) karmayoge (in the Yoga of action) which is inferior (pratyavare) dhyānāt (to meditation), upadiśyate (instructed) anyathā (otherwise) sati ādhikye (when there is superiority) dhyānāt (to meditation), this is the meaning.

Karmayogaḥ api (The Yoga of action also) viśiṣyate (is superior) karmasaṁnyāsāt (to the renunciation of action) -- the renunciation of attachment to the fruit of action (karmaphalarāgasaṁnyāsāt). Kim uta (What then to say of) dhyānayogaḥ (the Yoga of meditation)? It is sarvādhikam (superior to all) karma ādi (action etc.) which will be spoken of. Virāgaḥ (Detachment) parātman (in the Supreme Self) is the absence of good superimposition (śobhanādhyāsābhāvaḥ). Nanu (Is it not that) 'tayostu' (But of those two) is sarvādhikam (the highest)? Iti chet (If this is so), kathaṁ (how) is the absence of purport (tātparyābhāvaḥ) of the sentence 'dhyanāt' iti (than meditation) in its own meaning (sve arthe) explained (vyākhyātaḥ) virodhena (by the contradiction) tat (of that), api (even though) tayoḥ (those two) are vākyatvāt (sentences)? Iti ata āha (For this reason he says) -- Vākye iti (Sentence). The meaning is, prābalyāt (due to strength) upapattisāhityena (by being accompanied by reason) api (even) sāmye (when there is similarity) vākyatvena (due to being sentences).

Cha (And) anantaraṁ (after) yukti (reasoning) for the apparent meaning (pratīte arthe) of the sentence 'dhyanāt' iti (than meditation) itaratra (in the other), he says -- Dhyānādi iti (Meditation etc.). Tyāgaḥ hi (Renunciation indeed) ucyate (is spoken of) kārṇatvena (as the cause) prāptau (in the attainment) dhyāna jñāna nivṛtta karma anuṣṭhāna (of the performance of action ceased by meditation and knowledge) in 'parīkṣyalokān' ityādau (examining the worlds etc.). Na cha (And not that) sādhanaṁ (the means) is śreyaḥ (superior) phalāt (to the fruit). Ataḥ api (For this reason also) iyaṁ stutiḥ eva (this is praise only), this is the meaning. Anena (By this) lakṣyārthaḥ api (the implied meaning also) bhavāti uktaḥ (is stated) niṣkṛṣya (by extracting it). He explains by another method (prakārāntareṇa) -- Kevala iti (Only). Dhyānāt (From meditation) rahitat (devoid of) tyāga (renunciation).

Nanu (Is it not that) kutaḥ (why) is there niścayam (determination) kevalasya (of only) 'dhyanāt' iti (than meditation)? Cha kutaḥ (And why) is there upaskāraḥ (enhancement) tyāgasya (of renunciation) tat sahita dhyāna lakṣṇaḥ (characterized by meditation accompanied by it) vā (or) of karmaphalatyāgaḥ (renunciation of the fruit of action) dhyānasāhityena (by its being accompanied by meditation)? Iti ata āha (For this reason he says) prajñāpūrvakaṁ (with a declaration) -- Dhyāna iti (Meditation). He suggests the two types (prakāradvayaṁ sūcayati) spoken of by the two types of statements (dvividhoktyā): 'tyāgayuktaṁ dhyānaṁ' (meditation accompanied by renunciation), 'dhyānayuktaḥtyāgaḥ' iti (renunciation accompanied by meditation). Anyathā (Otherwise), in the acceptance of mere renunciation (kevalatyāgāṅgīkāre), anyathā (otherwise) vartate (is present) api (even) atra (here) in 'kathaṁ cha' (and how).

Na kevalam (Not only) is ayam arthaḥ (this meaning) siddhaḥ (established) anyathānupapattyā (by impossibility otherwise). Kim tarhi (But what) is it? Iti āha (He says) api (even) śrutyā (by scripture) -- Tathā cha iti (And thus). He establishes the first impossibility otherwise (ādyām anyathānupapattim upapādayati) -- Na hi iti (Certainly not). The sense is, due to contradiction with the scripture (śrutivirodhāt) which says 'tataścha parokṣyam' iti ukta (and from that direct realization). Kathaṁ etat (How is this) anupapattyabhāvaḥ (absence of impossibility) ukta aṅgīkāre (in the acceptance of what is said)? Iti ata āha (For this reason he says) -- Bhavati cha iti (And it occurs). Saṁbandhaḥ (The connection) is 'tyāgāt' (from renunciation). The sense is, by the intervention (vyavadhānena) of jñānamātra (mere knowledge). The second impossibility (dvitīyā anupapattiḥ tu) is established (upapāditā eva) by 'tayostu' [15.2] (But of those two).

Nanu (Is it not that) kevalatyāgaḥ (mere renunciation) is vihitaḥ (prescribed) anena (by this) 'athaetadapia sˊ aktaḥasi' [12.11] (Now, if you are unable to do even this)? Tat prarocanāya (For the praise of that) tasya stutiḥ ('śreyohi' [12.12] iti (is certainly better, this) is upakrāntā (begun). Na cha (And not that) kevalatyāgastutiḥ (the praise of mere renunciation) labhyate (is obtained) vyākhyāne (in the explanation) that dhyānam (meditation) yuktaṁ (accompanied) tat phalatyāga (by the renunciation of that fruit) is adhikam (superior) kevaladhyānāt (to mere meditation). Kintu (But) dhyānasya eva (of meditation itself) tad yuktasya (accompanied by that). Ataḥ (Therefore), pūrvam eva vyākhyānaṁ (the former explanation alone) is yuktam (appropriate) pūrvasaṅgatvāt (because it is connected with the former), na tu (and not) dvitīyaṁ (the second) asaṅgateḥ (due to irrelevance). Iti ata āha (For this reason he says) -- Kevala iti (Only). Yathā (Just as) the praise of the servant (bhṛtyasya stutiḥ) is obtained (labhyate) ukte (when it is said) 'anenabhṛtyenayuktaḥrājā ripuṇām jetā (the king accompanied by this servant is the conqueror of enemies), na anyathā' iti (not otherwise). Tathā evam api (So in this way also) kevalatyāgastutiḥ (the praise of mere renunciation) is yukta (appropriate) api (even) asmin vyākhyāne (in this explanation). The meaning is, because the help of that (tat sāhāyyasya) is stated (uktatvāt) as the cause (hetutvena) in the superiority (ādhikye) dhyānasya (of meditation) to another meditation (dhyānāntarāt).

Now, since the instruction of means culminates (sādhanavidhānaparyavasānād) here (atra eva), he praises this (imaṁ) renunciation of the fruit of all actions (sarvakarmaphalatyāgaṁ) -- Śreyo hi iti (It is certainly better). Hi eva (Indeed) jñānaṁ (Knowledge), the ascertainment of the Self by word and reason (śabdayuktibhyāmātmaniścayaḥ), is śreyaḥ (superior), praśasyataraṁ (more commendable) abhyāsāt (than practice) -- than the practice of hearing for the sake of knowledge. Dhyānaṁ (Meditation), named deep contemplation (nididhyāsanaṁ saṁjñaṁ), viśiṣyate (is superior), bhavati atiśayitaṁ (becomes excessive) api (even) jñānāt (to knowledge) -- to knowledge accomplished by hearing and reflection. Because it is the immediate cause (sākṣātkārāvyavahitahetutvāt) of direct realization.

Tathā evaṁ (That thus) dhyānaṁ (meditation) is sarvasādhanaśreṣṭhaṁ (the best of all means). Karmaphalatyāgaḥ (The renunciation of the fruit of action) done by the ignorant (ajñakṛtaḥ) is stūyate (praised) tatas api (as superior) atiśayitvena (by its superiority) -- Dhyānāt iti (Than meditation). Dhyānāt karmaphalatyāgaḥ viśiṣyate iti (The renunciation of the fruit of action is superior to meditation) is anuṣajyate (is supplied). Śāntiḥ (Peace), upaśamaḥ (cessation) sahetukasya (of the world) saṁsārasya (with its cause) anantaraṁ (immediately after), avyavadhānena (without interruption), tyāgāt (from the renunciation) sarvakarmaphalatyāgāt (of the fruit of all actions) kṛtāt (done) puṁsā (by the person) niyatacittena (with controlled mind), na tu (and not that) it expects kālāntaram (another time).

Atra (Here) in the Śrutis such as 'yadā sarvepramucyante kāmā ye' syahṛdiśritāḥ. Athamartyo ’mṛtobhavatyatra brahmasamaśnute' ityādi (When all desires resting in his heart are released, then the mortal becomes immortal, here he attains Brahman, etc.), cha (and) in the definitions of the sthitaprajña such as 'prajahāti yadau kāmān sarvān' ityādi (When he abandons all desires, etc.), the fact that the renunciation of all desires (sarvakāmatyāgasya) is the means to immortality (amṛtatvasādhanatvam) is inherent (antargataṁ). Cha (And) karmaphalāni (the fruits of action) are kāmāḥ (desires). Tat tyāgaḥ api (The renunciation of that also) is stūyate (praised) phalena (with the fruit) sarvakāmatyāgasya (of the renunciation of all desires) sāmānyāt (due to the similarity) kāmatyāgatva (of being renunciation of desire). Tathāvat (Just as) brāhmaṇāḥ (Brāhmaṇas) idānīṁtanā api (even of today) are stūyante (praised) apariyameya parākramatvena (as having immeasurable prowess) sāmānyāt (due to the similarity) brāhmaṇatva (of Brāhmaṇahood) iti (thus) yathā (as) samudraḥ pītaḥ (the ocean was drunk) agastyena brāhmaṇena (by the Brāhmaṇa Agastya), vā (or) yathā (as) pṛthivī kṛtā (the earth was made) niḥkṣatrā (kṣatriya-less) ekaviṁśativāraṁ (twenty-one times) jāmadagnyena brāhmaṇena (by the Brāhmaṇa Jāmadagnya).

He states the nature of the subsequently enjoined duties (uttarottarakarttavyānāṁ) spoken of thus (evamuktānām) -- Śreya iti (Better). Jñānaṁ (Knowledge) is śreyaḥ (better) abhyāsāt (than practice) -- which is of the nature of remembrance (anusmaraṇarūpāt) only by the attraction of the mind (kevalacittākarṣaṇena). Śreṣṭham (It is superior), this is the meaning. Ataḥ (Therefore) jñānayuktaḥ abhyāsaḥ (practice accompanied by knowledge) is uttamaḥ (best), this is the sense.

Dhyānaṁ (Meditation) -- which is of the nature of contemplation on My form (matsvarūpānucintanātmakam) -- is viśiṣṭaṁ bhavati (is distinguished) kevalāt jñānāt (from knowledge alone), this is the meaning. Tena (By that) dhyānam uttamam (meditation is best) yuktam (accompanied) jñānābhyāsa (by knowledge and practice), this is the sense.

Karmaphalatyāgaḥ (Renunciation of the fruit of action) is uttamaḥ (best) kevalāt dhyānāt (than meditation alone). Tena (By that) matkarma karaṇam (the performance of My action) madarthaka (for My sake) sahitaṁ (accompanied) jñāna, abhyāsa, dhyāna (by knowledge, practice, meditation) is uttamam (best), this is the meaning. Yataḥ evam (Since it is so), ataḥ (therefore) śāntiḥ (peace) -- in the form of abiding in My devotion (madbhaktisthitirūpā) -- bhavet (should be) śīghram eva (immediately) anantaraṁ (after) tādṛśa tyāgāt (that kind of renunciation), this is the remainder.

'Better' indeed means more praiseworthy is knowledge. Than what? Than practice performed without discrimination. Better even than that knowledge is meditation accompanied by knowledge. Better than the meditation of a man of knowledge is the renunciation of the fruits of action—"is distinguished" is supplied here. Thus, from the renunciation of action-fruits (possessed of the aforementioned qualifications), peace—the cessation of transmigratory existence along with its cause—ensues immediately; it does not depend on a lapse of time.

For the ignorant person engaged in action, who is unable to practice the previously taught means, the renunciation of the fruit of all actions is taught as a means to the highest good (not at the very beginning). And therefore, by the teaching of successive superiority in "Knowledge is indeed better than practice," the renunciation of the fruits of all actions is praised; because it is heard as something to be practiced when one is unable to practice the accomplished means. By what common property is this praise [justified]? It is well known that immortality is declared to follow the abandonment of all desires, as in "When all [desires] are liberated..." (Katha Upanishad 6.14). And all desires are the fruits of actions prescribed by Sruti and Smriti. Since upon their abandonment, peace follows immediately for the wise man established in meditation, the renunciation of fruits of action by the ignorant person shares a commonality with the renunciation of all desires; because of that commonality, this praise of renunciation of all action-fruits is for the purpose of inducing interest. Just as modern Brahmins are praised because Agastya, a Brahmin, drank the ocean, based on the commonality of Brahminhood, thus, through the renunciation of the fruits of action, the status of Karma Yoga as a means to the highest good has been stated.

And here, relying on the distinction between the Self and Ishvara, the Yoga characterized by fixing the mind on the Cosmic-formed Ishvara has been spoken of; as well as the performance of actions for the sake of Ishvara, etc. By the statement "If you are unable to do even this" (Gita 12.11), suggesting the effect of ignorance, He shows that Karma Yoga is not appropriate for the worshipper of the Imperishable who sees non-difference; likewise, the worship of the Imperishable is not appropriate for the Karma Yogi. Having stated the independence of the worshippers of the Imperishable in attaining Liberation via "They reach Me alone" (Gita 12.4), He showed the dependence on Ishvara of the others due to their lack of independence via "For them, I am the deliverer" (Gita 12.7). For if they were considered to be the very Self of Ishvara due to seeing non-difference, then they are indeed of the nature of the Imperishable; thus, the statement about the act of delivering would be inappropriate regarding them.

And since the Lord is indeed extremely well-wishing towards Arjuna, He teaches him Karma Yoga, which is not connected with right vision and involves the view of duality. Nor does anyone, having known the Self as Ishvara through valid means of knowledge, wish to enter into a subordinate relationship to anyone; because of contradiction. Therefore, in order to describe the direct cause of immortality, sanctified by virtues like "He who hates no being" (Gita 12.13), belonging to the worshippers of the Imperishable, the Sannyasins established in right realization who have abandoned all desires, He proceeds —

He praises this very renunciation of fruits, etc. — with 'Better indeed'.

Superior to the practice mentioned before is all-knowledge preceded by instruction accompanied by reasoning; superior to that is meditation—constant service; and superior to that is renunciation of fruit; immediately after that, peace—composure indeed—occurs; thus it is distinguished.

For peace is of the nature of the mind's quietude in gain and loss, victory and defeat; and from that comes fulfillment—this meaning is established.

श्रेयः better? हि indeed? ज्ञानम् knowledge? अभ्यासात् than practice? ज्ञानात् than knowledge? ध्यानम् meditation? विशिष्यते excels? ध्यानात् than meditation? कर्मफलत्यागः the renunciation of the fruits of actions? त्यागात् from renunciation? शान्तिः peace? अनन्तरम् immediately.Commentary Theoretical or indirect knowledge of Brahman gained from the scriptures is better than the practice (of restraining the modifications of the mind or worship of idols or selfmortification for the purpose of control of the mind and the senses) accompained with ignorance. Meditation is better than theoretical knowledge. Renunciation of the fruits of actions is bettern than meditation. Renunciation of the fruits of all actions as a means to the attainment of supreme peace or Moksha is merely eulogised here by the declaration of the superiority of one over the other to encourage Arjuna (and other spiritual aspirants) to practise Nishkama Karma Yoga? to create a strong desire in them to take up the Yoga of selfless action? in the same manner as by saying that the ocean was drunk by the Brahmana sage Agastya even the Brahmanas of this age are extolled because they are also Brahmanas.Desire is an enemy of peace. Desire causes restlessness of the mind. Desire is the source of all human miseries? sorrows and troubles. Stop the play of desire through discrimination? dispassion and eniry into the nature of the Self then you will enjoy supreme peace.Renunciation of the fruits of actions? is prescribed for the purification of the aspirants heart. It annihlates desire? the enemy of wisdom. The sage? too? renounces the fruits of actions. It has become natural to him to do so.

Jnanam, knowledge; [Firm conviction about the Self arrived at through Vedic texts and reasoning.] is hi, surely; sreyah, superior; -to what?-abhyasat, to practice [Practice-repeated effort to ascertain the true meaning of Vedic texts, in order to acire knowledge.] which is not preceded by discrimination. Dhyanam, meditation, undertaken along with knowledge; visisyate, surpasses even jnanat, that knowledge. Karma-phala-tyagah, renunciation of the results of works; excels even dhyanat, meditation associated with knowledge. ('Excels' has to be supplied.) Tyagat, from this renunciation of the results of actions, in the way described before; [By dedicating all actions to God with the idea, 'May God be pleased.'] santih, Peace, the cessation of transmigratory existence together with its cause; follows anantaram, immediately; not that it awaits another accasion.
Should the unenlightened person engaged in works be unable to practise the disciplines enjoined earlier, then, for him has been enjoined renunciation of the results of all works as a means to Liberation. But this has not been done at the very beginning. And for this reason renunciation of the results of all works has been praised in, 'Knowledge is surely superior to practice,' etc. by teaching about the successive excellence. For it has been taught as being fit to be adopted by one in case he is unable to practise the disciplines already presented [Presented from verse 3 onwards.]
Objection: From what similarly does the eulogy follow?
Reply: In the verse, 'When all desires clinging to one's heart fall off' (Ka, 2.3.14), it has been stated that Immortality results from the rejection of all desires. That is well known. And 'all desires' means the 'result of all rites and duties enjoined in the Vedas and Smrtis'. From the renunciation of these, Peace surely comes immediately to the enlightened man who is steadfast in Knowledge.
There is a similarity between renunciation of all desires and renunciation of the results of actions by an unenlightened person. Hence, on account of that similarity this eulogy of renunciation of the results of all actions is meant for rousing interest. As for instance, by saying that the sea was drunk up by the Brahmana Agastya, the Brahmanas of the present day are also praised owing to the similarity of Brahminhood. In this way it was been said that Karma-yoga becomes a means for Liberation,since it involves renunciaton of the rewards of works.
Here, again, the Yoga consisting in the concentration of mind on God as the Cosmic Person, as also the performance of actions etc. for God, have been spoken of by assuming a difference between God and Self. In, 'If you are unable to do even this' (11) since it has been hinted that it (Karma-yoga) is an effect of ignorance, therefore the Lord is pointing out that Karma-yoga is not suitable for the meditator on the Immutable, who is aware of idenity (of the Self with God). The Lord is similarly pointing out the impossibility of a karma-yogin's meditation on the Immutable.
In (the verse), 'they৷৷.attain Me alone' (4), having declared that those who meditate on the Immutable are independent so far as the attainment of Liberation is concerned, the Lord has shown in, '৷৷.I become the Deliverer' (7), that others have no independence; they are dependent on God. For, if they (the former) be considered to have become identified with God, they would be the same as the Immutable on account of (their) having realized non-difference. Conseently, speaking of them as objects of the act of deliverance will become inappropriate!
And, since the Lord in surely the greatest well-wisher of Arjuna, He imparts instructions only about Karma-yoga, which involves perception of duality and is not associated with full Illumination. Also, no one who has realized his Self as God through valid means of knowledge would like subordination to another, since it involves a contradiction. Therefore, with the idea, 'I shall speak of the group of virtues (as stated in), "He hwo is not hateful towards any creature," etc. which are the direct means to Immortality, to those monks who meditate on the Immutable,who are steadfast in full enlightenment and have given up all desires,' the Lord proceeds:

More than the practice of remembrance (of the Lord), which is difficult in the absence of love for the Lord, the direct knowledge of the self, arising from the contemplation of the imperishable self (Aksara), is conducive to the well-being of the self. Better than the imperfect knowledge of the self, is perfect meditation on the self, as it is more conducive to the well-being of the self. More conducive than imperfect meditation (i.e., meditation unaccompanied with renunciation), is the activity performed with renunciation of the fruits.
It is only after the annihilation of sins, through the performance of works accompanied by renounciation of fruits, that peace of mind is attained. When the mind is at peace, perfect meditation on the self is possible. From meditation results the direct realisation of the self. From the direct realisation of the self results supreme devotion. It is in this way that Atmanistha or devotion to the individual self becomes useful for a person who is incapable of practising loving devotion to the Supreme Being. And for one practising the discipline for attaining the self (Jnana Yoga) without acisition of perfect tranillity of mind, disinterested activity (Karma Yoga), including in it meditation on the self, is the better path for the knowledge of the self. [Thus the steps are performance of works without desire for fruits, eanimity of mind, meditation on the self, self-realisation, and devotion to the Lord.]
Now Sri Krsna enumerates the attributes reired of one intent on performance of disinterested activity: