Bhagavad Gita - Chapter 2 - Shloka (Verse) 49

व्याख्या-- 'दूरेण ह्यवरं कर्म बुद्धियोगात्'-- बुद्धियोग अर्थात् समताकी अपेक्षा सकामभावसे कर्म करना अत्यन्त ही निकृष्ट है। कारण कि कर्म भी उत्पन्न और नष्ट होते हैं तथा उन कर्मोंके फलका भी संयोग और वियोग होता है। परन्तु योग (समता) नित्य है; उसका कभी वियोग नहीं होता। उसमें कोई विकृति नहीं होती। अतः समताकी अपेक्षा सकामकर्म अत्यन्त ही निकृष्ट हैं।

जो समत्वबुद्धिसे ईश्वराराधनार्थ किये जानेवाले कर्म हैं उनकी अपेक्षा ( सकाम कर्म निकृष्ट हैं यह दिखलाते हैं ) हे धनंजय बुद्धियोगकी अपेक्षा अर्थात् समत्वबुद्धिसे युक्त होकर किये जानेवाले कर्मोंकी अपेक्षा कर्मफल चाहनेवाले सकामी मनुष्योंद्वारा किये हुए कर्म जन्ममरण आदिके हेतु होनेके कारण अत्यन्त ही निकृष्ट हैं। इसलिये तू योगविषयक बुद्धिमें या उसके परिपाकसे उत्पन्न होनेवाली सांख्यबुद्धिमें शरण आश्रय अर्थात् अभयप्राप्तिके हेतुको पानेकी इच्छा कर। अभिप्राय यह कि परमार्थज्ञानकी शरणमें जा। क्योंकि फलतृष्णासे प्रेरित होकर सकाम कर्म करनेवाले कृपण हैं दीन हैं। श्रुतिमें भी कहा है हे गार्गी जो इस अक्षर ब्रह्मको न जानकर इस लोकसे जाता है वह कृपण है।

Why should action be performed by one established in Yoga aiming at knowledge of Truth, when its performance is easy even with desire for fruit?—raising this doubt, praising action endowed with the mentioned Yoga, he introduces the next verse with 'Yat punah'. 'Avaram karma'—is opposed to the connection with wisdom—this is the remainder. For one endowed with wisdom, he indicates the excellence dependent on Buddhi-yoga with 'Buddhi'. Since there is excellence and inferiority in action based on connection and non-connection with wisdom, he restricts what is to be done with 'Buddhau'. As to 'Performance of action is easy even with desire for fruit'—to that he says 'Kripana'. He qualifies the inferior action itself with 'Phalarthina'. 'Compared to which counterpart is this inferior?'—raising this doubt, taking the symbol, he explains with 'Buddhi' etc. He states the cause for the inferiority of action done with desire for fruit with 'Janma'. The action being inferior due to being the cause of birth etc. compared to action endowed with the wisdom of equanimity, he states the result with 'Yatah'. Wisdom regarding Yoga is 'wisdom of equanimity'. He states another meaning of the word Buddhi with 'Tatparipaka'. By the word 'Tat', action endowed with the wisdom of equanimity is grasped. Its ripening is purity of mind which is its fruit. Taking a synonym for the word 'Sharana', he states the intended meaning with 'Abhaya'. Disregarding the locative case and taking the second view, he states the sentence meaning with 'Paramartha'. He states the reason for taking refuge in such knowledge with 'Yatah'. He explains 'Phalahetutvam' with 'Phala'. Therefore, taking refuge in the knowledge of Supreme Reality alone is proper—this is to be supplied. For the wretchedness of those turned away from the knowledge of Supreme Reality, he cites Sruti as proof with 'Yo va'. This is said to be the qualification of the gross etc.

Desire-driven [action] is extremely inferior, so he says 'Durena'. 'Durena'—by a great distance; 'Avaram'—inferior—action performed with attachment to fruit; 'Buddhiyogat'—than action endowed with the wisdom of equanimity, meant for the worship of the Lord; due to being the cause of birth etc.; or than 'Buddhiyoga'—meaning the Yoga characterized by equanimity which is the means to Self-knowledge. Since it is so, therefore in 'Buddhi'—wisdom of equanimity or Sankhya wisdom; 'Sharanam'—refuge, cause of attaining fearlessness indirectly or directly; 'Anviccha'—seek (pray for). Be one who takes refuge; this is the meaning. But the meaning 'Refuge in Buddhi means the Protector, the Lord' is plagued by the assumption of a meaning not commenced and the supplying of a substantive; hence it is not displayed by the Acharyas. For which reason those doing inferior action are miserable; 'Yatah'—because; 'Phalahetavah'—possessed of thirst for fruit; from the Sruti 'He who departs from this world without knowing this Imperishable, O Gargi, he is a wretch.' Wealth was taken by you; by that Yudhishthira, with the desire for sovereignty, the Rajasuya action was performed; its fruit was experienced by you before and is present now; therefore desire-driven action is extremely low—indicating this, He addresses 'Dhananjaya'.

For this reason also, engage in Yoga— to this He says 'Durena'. 'Buddhiyogat'—from the means characterized by knowledge. 'Durena'—exceedingly. Therefore 'Buddhau sharanam'—situation in knowledge. Those for whom fruit is the motive in the doing of action are 'Phalahetavah'.

He praises this very Buddhi-yoga with 'Durena'. Action being done with desire for fruit of action; 'Buddhiyogat'—than the desireless action mentioned before; 'Durena'—by far indeed, it is well known; 'Avaram'—extremely inferior. Therefore 'Buddhau'—in the form of Yoga or in the form of Sankhya which is its fruit; for the sake of that; 'Sharanam'—protector or refuge, the Lord; 'Anviccha'—seek (pray for). Perform actions for His pleasure; this is the meaning. Because 'Phalahetavah'—those for whom fruit alone is the cause—impeller; such people possessing thirst for fruit; are 'Kripanah'—miserable. From the Sruti 'He who departs from this world without knowing this Imperishable, O Gargi, he is a wretch.'

This Buddhi-yoga, which has as its object the renunciation of the principal fruit and equanimity regarding the attainment or non-attainment of intermediate results—action other than that which is endowed with this (Buddhi-yoga) is far inferior by a great distance.

There is a great disparity in terms of superiority and inferiority between the two; action endowed with the said Buddhi-yoga dispels all worldly sorrow and grants Moksha, characterized as the supreme goal of human life, whereas the other leads to Samsara, which consists of immeasurable sorrow. Therefore, while performing action, seek refuge in the said Buddhi.

'Refuge' means an abode; the meaning is to abide in that very intellect.

'Kripanah' are those motivated by fruit; those performing actions through attachment to results become 'miserly' (wretched) beings bound to Samsara.

Action motivated by desire is extremely inferior; this is stated by the word 'durena' (by far). Buddhi-yoga is Karma Yoga performed with a resolute intellect, or that which serves as the means to knowledge (Buddhi). Compared to that, other action motivated by desire is 'durena avaram', meaning extremely inferior.

Since this is so, seek 'sharanam' (refuge/shelter), meaning Karma Yoga, in 'Buddhi' (Knowledge/Sankhya)—that is, practice it. Alternatively, it means take shelter in the Supreme Lord (Ishvara), who is the 'sharanam' (protector) accessible through the intellect.

Those who are motivated by fruit, the desire-filled men, are 'kripanah' (wretched/pitiable). As the Shruti says: "O Gargi, whoever departs from this world without knowing that Imperishable is a 'kripana' (wretched one)."

कर्मफल की चिन्ताओं से मुक्त शान्त मन से किया हुआ कर्म निश्चित रूप से चिन्तित क्षुब्ध मन से किए गये कर्म से श्रेष्ठतर होता है। इस श्लोक में प्रयुक्त बुद्धियोग शब्द से कुछ व्याख्याकारों को एक और नया योग गीता में उपदेश किया गया ज्ञात होता है। परन्तु मेरे अपने विचार के अनुसार ऐसा अर्थ खींचतान कर किया हुआ प्रतीत होता है। उपनिषदों में अन्तकरण की निश्चयात्मक वृत्ति को बुद्धि तथा संकल्पात्मक वृत्ति को मन की संज्ञा दी गयी है। संदेह और विक्षेप की स्थिति में वृत्तियों को मन कहते हैं एकाग्रता निश्चय एवं शान्ति की स्थिति में अन्तकरण की वृत्ति को बुद्धि कहा जाता है। अत बुद्धियोग का अर्थ हुआ बुद्धि के निश्चित किये अर्थ में (कार्य में) दृढ़ता से स्थिर होना। निश्चय ही दृढ़ता मन का बुद्धि के अनुशासन में रहना तथा अन्तर्बाह्य परिस्थितियों का स्वामी होना बुद्धियोग के लक्षण हैं। जीवन के परम लक्ष्य को आँखों से ओझल किये बिना प्राप्त कर्तव्यों का पालन ही बुद्धियोग है।गीता की सामान्य प्रस्तावना जिसमें व्यक्तित्व का विघटन एवं वासनाक्षय के द्वारा उसके संगठन का विवेचन किया गया है के प्रकाश में बुद्धियोग का अर्थ यह हो सकता है साधक का जीवन में बुद्धि के अनुसार रहने का सतत् प्रयत्न मन को बुद्धि के अनुशासन में लाकर उसके निर्देशानुसार काम करने के प्रयत्न को बुद्धियोग कहते हैं। इस प्रकार पूर्वार्जित वासनाओं के क्षय द्वारा अहंकार का नाश होता है और उसके नाश का अर्थ है बुद्धियोग में स्थिति। अत यहाँ अर्जुन को बुद्धि की शरण में जाने का उपदेश दिया गया है।बुद्धियोग का आश्रय ग्रहण करने में एक प्रबल कारण है। यदि मन की प्रवृत्तियों के अनुसार ही कर्म करते रहे तो चित्त में असंख्य विक्षेप तो उत्पन्न होते ही हैं परन्तु साथ ही नयीनयी वासनाओं का संचय भी होता है जिनका सघन आवरण आत्मस्वरूप पर पड़ता है। भगवान् ऐसे लोगों को कृपण कहते हैं। वास्तव में वे ही दीन हैं । इसके विपरीत बुद्धियोग में स्थित साधक निस्वार्थ भाव से कर्म करता हुआ वासनाओं के आवरण को नष्ट कर निर्मल मन से आत्मस्वरूप का साक्षात् अनुभव करता है।अब समभाव में रहकर कर्तव्य पालन करने वाले को क्या फल मिलता है वह जानो

Then what is meant by 'established in Yoga'? Perform actions while established in Yoga.

And Yoga is equanimity (samya).

(Objection): Having commenced the instruction on Yoga, why is action spoken of as inferior to Buddhi-yoga? To this, he says "itascha" (and for this reason). "Yujyasva" means strive. In the verse "Yavanartha" (2.46), it was stated to strive for Yoga because the fruit of action is small compared to the fruit of knowledge.

Here, however, another reason is stated for that very point. To reject the interpretation as a genitive compound [i.e., treating it as 'Yoga of intelligence'], he explains the word "Buddhi". The word 'lakshana' implies intrinsic nature (svarupa). The idea is that when mentioned alongside action related to human goals, it is appropriate to understand it as Knowledge (Jnana) of that very nature. [This indicates the superiority] of the Goal (Purushartha) over the Means (Upaya).

The word "dura" denotes distance (great difference); how does it fit here? To this, he explains "durena" (by far). The stated extreme inferiority of action compared to knowledge needs to be justified now; leaving that aside, why is this said in the third quarter? Indicating that this is an instruction regarding the Goal (Sadhya), he explains "atah" (therefore). [Seek] a state in Knowledge, characterized by the practice of Yoga which is the means to it.

[Thinking that] the description of those motivated by fruit as 'wretched' (kripana) is useless, he says "phalam" (fruit), etc.

(Objection): Is the performance of action itself the goal, that it is said it should always be done without fruit? According to the maxim "Even a dullard does not proceed without aiming at a purpose," it would be better to perform action with the desire for fruit. If you say this, He says no—

"buddhiyogat". Compared to desireless Karma Yoga, which is the means to Self-knowledge (Atma-buddhi), action done with intent for fruit is "durena avaram"—inferior by a great distance, meaning lowest; because it is the cause of birth and death. Or, compared to the Buddhi-yoga of the Supreme Self, all (other) action is far inferior. "Hi" (Since) this is so, O Dhananjaya, therefore seek "sharanam" (refuge) in "Buddhi"—in the knowledge of the Supreme Self which removes all evils; or (seek) desireless Karma Yoga which acts as a protector by destroying obstructing sins. "Anvichcha" means desire to do.

Those who are "phala-hetavah"—desiring fruit—and perform inferior action are "kripanah" (wretched); they are always helpless, controlled by the rotation of the water-wheel (ghati-yantra) of birth and death. It means they are extremely pitiable. As the Shruti says: "He who departs from this world without knowing that Imperishable, O Gargi, is a 'kripana'." The intention is: Do not be a 'kripana' yourself, but perform only desireless Karma Yoga which generates Self-knowledge that removes all evils.

Just as miserly people, earning wealth with great pain, cheat themselves by being unable to experience the great happiness born of charity etc., due to greed for some insignificant visible pleasure; similarly, those performing actions with great pain are cheated out of the experience of Supreme Bliss due to greed for mere trivial fruits. "Oh, such is their misfortune and stupidity"—this is implied by the word "kripana".

Objection: If it is so, then why is there not everyone's engagement therein? Raising this doubt, He says "Durena". "Dhananjaya"—O form of My glory; from the "Buddhi-yoga" fit for action "in that way" (desirelessly)—action done "by a distance"—done for the sake of fruit etc., and not as My command—that is "Avaram"—inferior; this is the meaning. "Hi"—indeed, this meaning is proper. Because of being distinct from the Lord's command, there is indeed baseness of action performed with desire for fruit. Therefore, that is fit only for the inferior common people (Prakritas), not for the excellent portions of Mine—this is made known by the address "Dhananjaya"; by that, due to the absence of qualification here, there is not the engagement of everyone; this is the purport. Since they are low, and there is non-engagement of those devoid of Sattvic qualification; and you, being My portion, are fit for Buddhi-yoga; therefore strive for Buddhi-yoga, He says "Buddhau". In "Buddhi"—for the sake of Buddhi-yoga—seek refuge in the Lord; practice it. "Objection: Even desire-driven doers desire refuge in the Lord; what is the difference here?" Raising this doubt, He says "Kripanah". "Phalahetavah"—desirous ones. "Kripanah"—greedy, miserable; this is the meaning. For I am not attained by the greedy. Therefore indeed, in the Sruti, attainment of Brahman is described only for one who has become Brahman—"Being Brahman indeed, he attains Brahman, he merges into Brahman" (Brihadaranyaka Upanishad 4.4.6).

"Durena"—by a very great distance—indeed, action performed by one seeking fruit is "avaram", meaning base or inferior; compared to "buddhiyogat"—action endowed with the wisdom of equanimity; because it (desire-prompted action) is the cause of birth, death, etc.

O Dhananjaya! Since this is so, therefore, in "Buddhi"—meaning wisdom regarding Yoga, or the Sankhya-wisdom (knowledge of the Self) born of the maturity of that (Yoga)—seek "sharanam", meaning refuge or the cause of attaining fearlessness; that is, solicit it. The meaning is: take refuge in the Knowledge of the Ultimate Reality.

Because those who perform inferior action are "kripanah"—wretched (or miserable); being "phala-hetavah"—motivated by the thirst for results. As the Shruti says: "He who departs from this world without knowing that Imperishable, O Gargi, is a 'kripana'."

Now listen to the fruit obtained by one who performs one's own duty while being endowed with the wisdom of equanimity.

Un-yoked action (action lacking Buddhi-yoga) is 'avaram'—meaning inferior or degraded—compared to the Yoga of Resolute Intellect (Vyavasaya-buddhi). Since this is so, therefore seek some 'sharanam' (refuge) in 'Buddhi'—meaning (act) for the sake of Buddhi (enlightenment) or in the subject of Buddhi; the meaning is to seek or accept shelter in Buddhi.

He demonstrates the inferiority of action (in the phrase)—there, "phala-hetavah kripana" (those motivated by fruit are wretched); those for whom fruit alone is the 'hetu' (motive/natural cause), those people are wretched; even after the fruit is obtained, they remain thirsty (full of craving) again.

दूरेण by far? हि indeed? अवरम् inferior? कर्म action or work? बुद्धियोगात् than the Yoga of wisdom? धनञ्जय O Dhananjaya? बुद्धौ in wisdom? शरणम् refuge? अन्विच्छ seek? कृपणाः wretched? फलहेतवः seekers after fruits.Commentary Action done with evenness of mind is Yoga of wisdom. The yogi who is established in the Yoga of widdom is not affected by success or failure. He does not seek fruits of his actions. He has poised reason. His reason is rooted in the Self. Action performed by one who expects fruits for his actions? is far inferior to the Yoga of wisdom wherein the seeker does not seek fruits because the former leads to bondage and is the cause of birth and death. (Cf.VIII.18).

Then again, O Dhananjaya, as against action performed with eanimity of mind for adoring God, karma, action undertaken by one longing for the results; is, hi, indeed; durena, ite, by far; avaram, inferior, very remote; buddhi-yogat, from the yoga of wisdom, from actions undertaken with eanimity of mind, because it (the former) is the cause of birth, death, etc. Since this is so, therefore, saranam anviccha, take resort to, seek shelter; buddhau, under wisdom, which relates to Yoga, or to the Conviction about Reality that arises from its (the former's) maturity and which is the cause of (achieving) fearlessness. The meaning is that you should resort to the knowledge of the supreme Goal, because those who under take inferior actions, phala-hetavah, who thirst for rewards, who are impelled by results; are krpanah, pitiable, according to the Sruti, 'He, O Gargi, who departs from this world without knowing this Immutable, is pitiable' (Br. 3.8.10). [See note under 2.7.-Tr.]

All other kinds of action are far inferior to those done with evenness of mind, which consists in the renunciation of the main result and with eanimity towards success or failure in respect of the secondary results. Between the two kinds of actions, the one with eanimity and the other with attachment, the former associated with eanimity removes all the sufferings of Samsara and leads to release which is the highest object of human existence. The latter type of actions, which is pursued with an eye on results, leads one to Samsara whose character is endless suffering. Thus when an act is being done, take refuge in Buddhi (evenness of mind). Refuge means abode. Live in that Buddhi, is the meaning. 'Miserable are they who act with a motive for results': it means, 'Those who act with attachment to the results, etc., are miserable, as they will continue in Samsara.'