Bhagavad Gita - Chapter 2 - Shloka (Verse) 48

व्याख्या-- 'सङ्गं त्यक्त्वा'-- किसी भी कर्ममें किसी भी कर्मके फलमें, किसी भी देश, काल, घटना, परिस्थिति, अन्तःकरण, बहिःकरण आदि प्राकृत वस्तुमें तेरी आसक्ति न हो, तभी तू निर्लिप्ततापूर्वक कर्म कर सकता है। अगर तू कर्म, फल आदि किसीमें भी चिपक जायेगा, तो निर्लिप्तता कैसे रहेगी? और निर्लिप्तता रहे बिना वह कर्म मुक्तिदायक कैसे होगा?
'सिद्ध्यसिद्ध्योः समो भूत्वा'-- आसक्तिके त्यागका परिणाम क्या होगा? सिद्धि और असिद्धिमें समता हो जायगा।

यदि कर्मफलसे प्रेरित होकर कर्म नहीं करने चाहिये तो फिर किस प्रकार करने चाहिये इसपर कहते हैं हे धनंजय योगमें स्थित होकर केवल ईश्वरके लिय कर्म कर। उनमें भी ईश्वर मुझपर प्रसन्न हों। इस आशारूप आसक्तिको भी छोड़कर कर। फलतृष्णारहित पुरुषद्वारा कर्म किये जानेपर अन्तःकरणकी शुद्धिसे उत्पन्न होनेवाली ज्ञानप्राप्ति तो सिद्धि है और उससे विपरीत ( ज्ञानप्राप्तिका न होना ) असिद्धि है ऐसी सिद्धि और असिद्धिमें भी सम होकर अर्थात् दोनोंको तुल्य समझकर कर्म कर। वह कौनसा योग है जिसमें स्थित होकर कर्म करनेके लिये कहा है यही जो सिद्धि और असिद्धिमें समत्व है इसीको योग कहते हैं।

'If attachment to non-performance is not proper, then aiming at what should painful action be performed?' Repeating this doubt, he introduces the other verse with "Yadi" etc. Aiming at the Yoga to be described, becoming established in that, actions though painful are to be performed because they are enjoined; thus he says "Yogasthah san" etc. He shows the objective of the performance of action with "Kevalam". Meaning: Performance for the sake of the Lord, for His propitiation, without expectation of other fruits. "Then will the satisfaction of the Lord become the object of desire?" He says no with "Tatrapi". Meaning: Even when the performance of action is established for the sake of propitiating the Lord. "Abandoning attachment, perform"—this is the connection with the earlier part. Having fulfilled the expectation, he states the meaning of the word 'Siddhi' with "Phala...". Born from the reverse of that, born from the purity of Sattva. Meaning characterized by the attainment of knowledge. For one not performing action, aiming at Yoga... he reveals what is under discussion as the remainder with expectation, with "Ko 'sau" etc.

He explains this very thing with "Yogasthah". "Yogasthah"—perform actions only for the sake of the Lord. "Objection: 'Yoga is sole devotion to the Supreme Lord'—why was this meaning of the word Yoga not displayed by the Acharyas?" If you ask this: because its meaning is stated in the root text itself by "Equanimity is called Yoga". Even there, abandoning the attachment "May the Lord be pleased with me". This Bhashya is indicative of adherence to doership etc. as well. Becoming equal—devoid of joy and sorrow—in "success" which is of the nature of attainment of knowledge through purity of mind, and in "failure" which is of the opposite nature. This alone is Yoga, he says "Samatvam". "In the conquest of directions, having conquered the kings and brought wealth, it was employed by you in the Rajasuya sacrifice; similarly even now, having conquered all these, you are capable of accomplishing sacrifices etc."—indicating this, he says "O Dhananjaya".

He clarifies the previous verse with "Yogasthah". "Yogasthah"—established in the means. Abandoning "Sanga"—affection for the fruit. Due to that indeed, becoming equal in success and failure. And that indeed is the Yoga spoken by Me.

He explains this very thing with "Yogasthah". Being "Yogasthah", abandoning "Sanga"—thirst for fruit and pride of doership—perform actions for the sake of knowledge. O Dhananjaya, becoming "Sama"—devoid of joy and sorrow—in "Siddhyasiddhyoh"—in the success or failure of the fruit of action like the desire to know etc.—perform actions; this is the connection. This very equanimity in success and failure is called Yoga.

Abandoning "Sanga" in kingdom, relatives, etc., perform actions like war being "Yogasthah". Becoming "equal" in the success and failure of victory etc. included therein, perform [action]. That very "Samatvam" (equanimity) in success and failure is expressed by the word Yoga here in "Yogasthah". "Yoga"—steadiness of mind in the form of equanimity in success and failure. Why is this stated repeatedly? To this he says—

What then? "Yogasthah". Yoga is sole devotion to the Supreme Lord; established therein, perform actions. Similarly, abandoning "Sanga"—adherence to doership—perform only by taking refuge in the Lord. Becoming equal in the success and failure even of its fruit—knowledge—perform only as an offering to God. Since such "Samatvam" (equanimity) alone is called Yoga by the wise. Because it is of the nature of mental equilibrium.

यहाँ कर्मयोग का ही विशद् विवेचन किया गया है। इस श्लोकार्थ पर विचार करने से ज्ञात होगा कि अहंकार की पूर्ण निवृत्ति के बिना इस मार्ग में सफलता नहीं मिल सकती और इसकी निवृत्ति का उपाय है मन का समत्व भाव। इस श्लोक में प्रथम बार योग शब्द का प्रयोग किया गया है और यहीं पर उसकी परिभाषा भी दी है कि समत्व योग कहलाता है। इस योग में दृढ़ स्थित होने पर ही निष्काम कर्म किये जा सकते हैं।कर्मयोगी के लिये केवल इतना पर्याप्त नहीं कि सम भाव में रहकर वह कर्म करे परन्तु इस नित्य परिवर्तनशील जगत् में रहते हुये इस समभाव को दृढ़ करने का सतत प्रयत्न करे। इसके लिये उपाय है कर्मों के तात्कालिक फलों के प्रति संग (आसक्ति) का त्याग।कर्मों को कुशलतापूर्वक करने के लिए जिस संग को त्यागने के लिए यहाँ कहा गया है उसपर हम विचार करेंगे। इसके पूर्व के श्लोकों में श्रीकृष्ण ने जिन आसक्तियों का त्याग करने को कहा था वे सब संग शब्द से इंगित की गयी हैं अर्थात् विपरीत धारणायें झूठी आशायें दिवा स्वप्न कर्म फल की चिन्तायें और भविष्य में संभाव्य अनर्थों का भय इन सबका त्याग करना चाहिये। त्याज्य गुणों की इस सूची को देखकर किसी भी साधनरत सच्चे साधक को यह सब करना असम्भव ही प्रतीत होगा। परन्तु उपनिषदों के सिद्धांतों को ध्यान में रखकर और अधिक विचार करने पर हम सरलता से इस गुत्थी को सुलझा सकेंगे।उपर्युक्त सभी कष्टप्रद धारणायें एवं गुत्थियां भ्रांति जनित अहंकार की ही हैं। यह अहंकार क्या है भूतकाल की स्मृतियों और भविष्य की आशाओं की गठरी। अत अहंकारमय जीवन का अर्थ है मृत क्षणों की श्मशानभूमि अथवा काल के गर्भ में रहना जहाँ अनुत्पन्न भविष्य स्थित है। इनमें व्यस्त रहते हुये वर्तमान समय को हम खो देते हैं जो हमें कर्म करने और लक्ष्य पाने के लिये उपलब्ध होता है। वर्तमान में प्राप्त सुअवसररूपी धन का यह मूर्खतापूर्ण अपव्यय है जिसका संकेत व्यासजी इन शब्दों में करते है संग त्याग कर समत्व योग में स्थित हुये तुम कर्म करो।वर्तमान कीअग्नि में भूतभविष्य चिन्ता भय आशा इन सबको जलाकर कर्म करना स्फूर्ति और प्रेरणा का लक्षण है। इस प्रकार अहंकार के विस्मरण और कर्म करने में ही पूर्ण आनन्द है। ऐसे कर्म का फल सदैव महान् होता है।कलाकृति के निर्माण के क्षणों में अपने आप को कृति के आनन्द में निमग्न होकर कार्यरत कलाकार इस तथ्य का प्रमाण है। वैसे इसे समझने के लिए कोई महान कलाकार होने की आवश्यकता नहीं है। जीवन में किसी कार्य को पूरी लगन और उत्साह से जब हम कर रहे होते हैं उस समय यदि वहाँ कोई व्यक्ति आकर खड़ा हो जाये तब भी हमें उसका भान नहीं रहता। आनन्द की उस अनुभूति से नीचे अहंकार के स्तर पर उतर कर आगन्तुक को उत्तर देने में भी हमें कुछ समय लग जाता है।अहंकार को भूलकर जो कार्य किये जाते हैं उनमें कर्ता को यश अथवा अपयश की कोई चिन्ता नहीं रहती क्योंकि फल की चिन्ता का अर्थ है भविष्य की चिन्ता और भविष्य में रहने का अर्थ है वर्तमान को खोना। स्फूर्त जीवन का आनन्द वर्तमान के प्रत्येक क्षण में निहित होता है। कहा जाता है कि प्रत्येक क्षण का आनन्द स्वयं में परिपूर्ण है। अत भगवान् श्रीकृष्ण अर्जुन को जीवन की सभी परिस्थितियों में समान रहते हुये कर्म करने का उपदेश देते हैं।योगस्थ होकर किये कर्मों की तुलना में अन्य कर्मों के विषय में भगवान् कहते हैं

And therefore Karmani etc. Be engaged in action alone, but not in the fruits of action. Objection: When action is done, the fruit befalls inevitably?—Not so. For there, if you are pervaded by the impurity of desire for fruit, then there is causality of actions towards the fruit. That fruit which is unsought, that is knowledge; that is not for the unwilling. The attachment which is due to the absence of action, that indeed is of the nature of a deep seizure, of the nature of false knowledge; therefore it is indeed to be abandoned.

To avoid the redundancy of 'Yogasthah' by 'Karmani eva' (2.47), he says 'Purva' etc. Actions qualified by desirelessness etc. are themselves Yoga. Therefore, obtained by 'Yogasthah' itself, why is 'Kuru karmani' (Perform actions) said again? To this he says 'Yogasthah'. Meaning: practicing the means to knowledge. 'Abandoning connection to action, perform action'—this is contradictory; to this he says 'Sanga'. The explanation 'Abandoning even the intention 'May the Lord be pleased with me'' is refuted by the previous statement itself. 'Tata eva' (From that indeed)—to facilitate reference, the restatement 'Tyaktva' (having abandoned) is done. Having said two things—'Abandoning attachment' and 'Being equal in success and failure'—acceptance of only one 'Equanimity is called Yoga' is improper. In that case, there would be the contingency of abandonment of attachment not being Yoga; to this he says 'Tata', from abandonment of attachment alone. Due to the cause-and-effect relationship between these two, when the effect is grasped, the cause is grasped by implication; this is the purport. 'Objection: Who suspected a difference between Equanimity and Yoga, that their unity is stated by 'Equanimity is called Yoga'? To this he says 'Sa eva'. When 'Yogasthah' is said, 'What is Yoga?'—in this expectation, the Lord explained Yoga as 'Abandoning attachment... being equal in success and failure'. But the dull-witted might imagine these as separate adjectives; out of compassion for them, this was spoken; this is the purport. 'Sa eva' (That very thing)—which is equanimity—this is the remainder. The word Yoga is used for a part of Yoga.

He explains the previously stated itself—'O Dhananjaya, you being Yogasthah, abandoning Sanga—desire for fruit and adherence to doership—perform actions.' Because of the plural here, the singular in 'Karmani eva adhikaras te' (2.47) was generic. He states the means for abandoning attachment—'Siddhyasiddhyoh'—being equal in success and failure—abandoning joy in the success of fruit and sorrow in the failure of fruit, perform actions solely with the intellect of worshipping the Lord; this is the meaning. 'Objection: Previously action was stated by the word Yoga. But here it is said 'Perform actions being established in Yoga', so how is this to be understood?' To this he says 'Samatvam yoga uchyate'. This equanimity in success and failure is what is expressed by the word Yoga in 'Yogasthah', not action; thus there is no contradiction; this is the meaning. Here, the first half is explained by the second half, so there is no repetition—this is the path of the Bhashyakara. In 'Having made pleasure and pain equal' (2.38), the duty of war alone was stated due to context by equality in victory and defeat. But here, by renouncing all seen and unseen fruits, the duty of all action is stated; this is the distinction.

Objection: If it is just so, then what is the use of doing action? Raising this doubt, he says 'Yogasthah'. 'Yogasthah'—having the mind solely intent on the Lord, abandoning attachment, perform the actions of the previously mentioned. Meaning: Perform them as My commands. 'Siddhyasiddhyoh'—being equal in success and failure. Success is attainment of that fruit; failure is the fruit contrary to the fruit; being equal therein. 'Objection: If there is equanimity, what happens?' Hence he says 'Samatvam yoga uchyate'. There, equanimity itself is Yoga. Because it is a duty by God's command, there should be equality in its fruit or non-fruit; and that (equality) indicates devotion to God, hence it is of the nature of Yoga. Or, 'Yogasthah' means established in union with the Lord; perform actions useful therein; abandoning attachment—renouncing everything; this is the purport. By the address 'Dhananjaya', since he is a form of His own glory, his fitness for union with Himself is indicated. Moreover, in success and failure: Success is constant union (Yoga), failure is separation (Viprayoga); being equal therein... [considering] the bliss generated by the desire for knowledge of Supreme Happiness occurring after separation which occurs after union... not considering the distress in separation given by the Lord, do so. In that equanimity, it is called Yoga. 'By the connoisseurs of that Rasa'—this is to be supplied. Or by Me. Even separation given by the Lord is of the nature of supreme bliss because it is given by Him, hence it is of the nature of Yoga; this is the purport. Because it is born after union, and falls within it, and is a means to it also.

'Yogasthah'—being established in Yoga—perform actions, solely for the sake of the Lord. Even there, abandoning the 'Sanga'—attachment 'May the Lord be pleased with me'—O Dhananjaya. In action being performed by one devoid of thirst for fruit, 'success' characterized by attainment of knowledge born of purity of mind, and 'failure' born of the reverse of that; even in those two—'Siddhyasiddhyoh'—becoming 'Sama'—equal—perform actions. What is that Yoga, established in which, it is said 'Perform'? 'This very thing'—'Samatvam' (equanimity) in success and failure is called Yoga. Regarding the action for worship of God endowed with equanimity which was stated again, from this action...

Then how do I perform my duty?—if thus asked, there He says 'Yogasthah'. Yoga is of the nature of the fruit—meaning established in My Yoga. Abandoning attachment in fruits. He explains Yoga as 'Equanimity is Yoga'. And that is possible in the control of the mind; 'Do exactly thus'—in this way what was said before is supported.

योगस्थः steadfast in Yoga? कुरु perform? कर्माणि actions? सङ्गम् attachment? त्यक्त्वा having abandoned? धनञ्जय O Dhananjaya? सिद्ध्यसिद्ध्योः in success and failure? समः the smae? भूत्वा having become? समत्वम् evenness of mind? योगः Yoga? उच्यते is called.Commentary Dwelling in union with the Divine perform actions merely for Gods sake with a balanced mind in success and failure. Eilibrium is Yoga. The attainment of the knowledge of the Self through purity of heart obtained by doing actions without expectation of fruits is success (Siddhi). Failure is the nonattainment of knowledge by doing actions with expectation of fruit. (Cf.III.9IV.14IV.20).

If action is not to be undertaken by one who is under the impulsion of the fruits of action, how then are they to be undertaken? This is being stated: Yogasthah, by becoming established in Yoga; O Dhanajaya, kuru, undertake; karmani, actions, for the sake of God alone; even there, tyaktva, casting off; sangam, attachment, in the form, 'God will be pleased with me.' ['Undertake work for pleasing God, but not for propitiating Him to become favourable towards yourself.']
Undertake actions bhutva, remaining; samah, eipoised; siddhi-asidhyoh, in success and failure even in the success characterized by the attainment of Knowledge that arises from the purification of the mind when one performs actions without hankering for the results, and in the failure that arises from its opposite. [Ignorance, arising from the impurity of the mind.] What is that Yoga with regard to being established in which it is said, 'undertake'? This indeed is that: the samatvam, eanimity in success and failure; ucyate, is called; yogah, Yoga.

Abandoning the attachment to kingdom, relatives etc., and established in Yoga, engage in war and such other activities. Perform these with eanimity as regards success and failure resulting from victory etc., which are inherent in them. This eanimity with regard to success and failure is called here by the term Yoga, in the expression 'established in Yoga.' Yoga is eanimity of mind which takes the form of evenness in success and failure.
Sri Krsna explains why this is repeatedly said: