Bhagavad Gita - Chapter 3 - Shloka (Verse) 20

व्याख्या--'कर्मणैव हि संसिद्धिमास्थिता जनकादयः'--'आदि' पद 'प्रभृति' (आरम्भ) तथा 'प्रकार' दोनोंका वाचक माना जाता है। यदि यहाँ आये 'आदि' पदको 'प्रभृति' का वाचक माना जाय तो 'जनकादयः' पदका अर्थ होगा--जिनके आदि-(आरम्भ-) में राजा जनक हैं अर्थात् राजा जनक तथा उनके बादमें होनेवाले महापुरुष। परन्तु यहाँ ऐसा अर्थ मानना ठीक नहीं प्रतीत होता; क्योंकि राजा जनकसे पहले भी अनेक महापुरुष कर्मोंके द्वारा परमसिद्धिको प्राप्त हो चुके थे; जैसे सूर्य, वैवस्वत मनु, राजा इक्ष्वाकु आदि (गीता 4। 12)। इसलिये यहाँ 'आदि' पदको 'प्रकार' का वाचक मानना ही उचित है, जिसके अनुसार 'जनकादयः'पदका अर्थ है--राजा जनक-जैसे गृहस्थाश्रममें रहकर निष्कामभावसे सब कर्म करते हुए परमसिद्धिको प्राप्त हुए महापुरुष, जो राजा जनकसे पहले तथा बादमें (आजतक) हो चुके हैं।कर्मयोग बहुत पुरातन योग है, जिसके द्वारा राजा जनक-जैसे अनेक महापुरुष परमात्माको प्राप्त हो चुके हैं। अतः वर्तमानमें तथा भविष्यमें भी यदि कोई कर्मयोगके द्वारा परमात्माको प्राप्त करना चाहे तो उसे चाहिये कि वह मिली हुई प्राकृत वस्तुओं-(शरीरादि-) को कभी अपनी और अपने लिये न माने। कारण कि वास्तवमें वे अपनी और अपने लिये हैं ही नहीं, प्रत्युत संसारकी और संसारके लिये ही हैं। इस वास्तविकताको मानकर संसारसे मिली वस्तुओंको संसारकी ही सेवामें लगा देनेसे सुगमतापूर्वक संसारसे सम्बन्ध-विच्छेद होकर परमात्मप्राप्ति हो जाती है। इसलिये कर्मयोग परमात्मप्राप्तिका सुगम, श्रेष्ठ और स्वतन्त्र साधन है--इसमें कोई सन्देह नहीं।
यहाँ 'कर्मणा एव' पदोंका सम्बन्ध पूर्वश्लोकके 'असक्तो ह्याचरन्कर्म' पदोंसे अर्थात् आसक्तिरहित होकर कर्म करनेसे है; क्योंकि आसक्तिरहित होकर कर्म करनेसे ही मनुष्य कर्मबन्धनसे मुक्त होता है, केवल कर्म करनेसे नहीं। केवल कर्म करनेसे तो प्राणी बँधता है--'कर्मणा बध्यते जन्तुः' (महा0 शान्ति0 241। 7)।गीताकी यह शैली है कि भगवान् पीछेके श्लोकमें वर्णित विषयकी मुख्य बातको (जो साधकोंके लिये विशेष उपयोगी होती है) संक्षेपसे आगेके श्लोकमें पुनः कह देते हैं, जैसे पीछेके (उन्नीसवें) श्लोकमें आसक्तिरहित होकर कर्म करनेकी आज्ञा देकर इस बीसवें श्लोकमें उसी बातको संक्षेपसे 'कर्मणा एव' पदोंसे कहते हैं। इसी प्रकार आगे बारहवें अध्यायके छठे श्लोकमें वर्णित विषयकी मुख्य बातको सातवें श्लोकमें संक्षेपसे 'मय्यावेशितचेतसाम्' (मुझमें चित्त लगानेवाले भक्त) पदसे पुनः कहेंगे।यहाँ भगवान् 'कर्मणा एव' के स्थानपर 'योगेन एव' भी कह सकते थे। परन्तु अर्जुनका आग्रह कर्मोंका स्वरूपसे त्याग करनेका होने तथा (आसक्तिरहित होकर किये जानेवाले) कर्मका ही प्रसङ्ग चलनेके कारण 'कर्मणा एव' पदोंका प्रयोग किया गया है। अतः यहाँ इन पदोंका अभिप्राय (पूर्वश्लोकके अनुसार) आसक्तिरहित होकर किये गये कर्मयोगसे ही है।वास्तवमें चिन्मय परमात्माकी प्राप्ति जड कर्मोंसे नहीं होती। नित्यप्राप्त परमात्माका अनुभव होनेमें जो बाधाएँ हैं, वे आसक्तिरहित होकर कर्म करनेसे दूर हो जाती हैं। फिर सर्वत्र परिपूर्ण स्वतःसिद्ध परमात्माका अनुभव हो जाता है। इस प्रकार परमात्मतत्त्वके अनुभवमें आनेवाली बाधाओंको दूर करनेके कारण यहाँ कर्मके द्वारा परमसिद्धि(परमात्मतत्त्व) की प्राप्तिकी बात कही गयी है।

एक और भी कारण है क्योंकि पहले जनकअश्वपति प्रभृति विद्वान् क्षत्रिय लोग कर्मोंद्वारा ही मोक्षप्राप्तिके लिये प्रवृत्त हुए थे। यहाँ इस श्लोककी व्याख्या इस प्रकार करनी चाहिये कि यदि वे जनकादि यथार्थ ज्ञानको प्राप्त हो चुके थे तब तो वे प्रारब्धकर्मा होनेके कारण लोकसंग्रहके लिये कर्म करते हुए ही अर्थात् संन्यास ग्रहण किये बिना ही परम सिद्धिको प्राप्त हुए और यदि वे जनकादि यथार्थ ज्ञानको प्राप्त नहीं थे तो वे अन्तःकरणकी शुद्धिके साधनरूप कर्मोंसे क्रमशः परम सिद्धिको प्राप्त हुए। यदि तू यह मानता हो कि आत्मतत्त्वको न जाननेवाले जनकादि पूर्वजोंद्वारा कर्तव्यकर्म किये गये हैं इससे यह नहीं हो सकता कि दूसरे आत्मज्ञानी कृतार्थ पुरुषोंको भी कर्म अवश्य करने चाहिये। तो भी तू प्रारब्धकर्मके अधीन है इसलिये तुझे लोकसंग्रहकी तरफ देखकर भी अर्थात् लोगोंकी उलटे मार्गमें जानेवाली प्रवृत्तिको निवारण करनारूप जो लोकसंग्रह है उस लोकसंग्रहरूप प्रयोजनको देखते हुए भी कर्म करना चाहिये।

Although a man of discrimination who has conquered his senses is able to remain established in Brahman constantly through hearing (scripture) etc., still, being a Kshatriya, prescribed action should not be abandoned by you; He states this with "Yasmācca" (And because). The connection is "Therefore, you too are fit to perform action."

For this reason also prescribed action must be performed by you; He states with "Loka" (World). He divides [explains] the first half [of the verse] with "Karmaṇaiva" (By action alone).

How is the attainment of perfection by Janaka and others said to be through action? For the perfection of those possessing right vision is well-known to be for those who have renounced action. There, considering the options—whether Janaka and others had attained right vision or had not attained right vision—he answers the first [option] with "Yadi" (If).

The connection is: they remained established in perfection along with action, for the sake of the welfare of the world (lokasaṅgraha). He explains "along with action" as "asaṃnyasyaiva" (indeed without renouncing) action. He states the reason for that with "Prārabdha" etc.

The meaning is: Even though Janaka and others were Knowers (Jnanis), because they were engaged for the sake of world-welfare without abandoning action due to the force of Prarabdha karma (destiny), their perfection was established through the greatness of Knowledge. Restating the second [option], he answers with the first half itself using "Atha" etc.

He raises the doubt to be refuted by the second half with "Atha" etc. He accepts the statement that "Just because action was performed by the ignorant one who has not achieved the goal, it does not mean it must be performed by the Knower who has achieved the goal" with "Tathāpi" (Even so).

Anticipating the doubt, "Then by me too, who consider myself a Knower and one who has achieved the goal, action should not be performed," he asserts that action is indeed a duty for Arjuna, through the explanation of the second half, with "Prārabdha" etc.

"Hi" (For), because Janaka and others—like Janaka and Ashvapati—attained "samsiddhi," meaning right knowledge, having become pure in mind (shuddha-sattva) "pūrveṇaiva" (by prior action) alone; this is the meaning.

Although you consider yourself indeed a right knower, still, the performance of action is indeed good; He states: Kshatriyas "āsthitāḥ" (set out/engaged) to attain "samsiddhi," i.e., liberation, through action alone; or [it means] they attained the discipline of knowledge achievable by hearing (scripture) etc.

This explanation is consistent with the previously stated "The person attains the Supreme" (3.19), hence it was abandoned by the Acharyas.

If they had attained right vision, then for the sake of "lokasangraha" (world-welfare), due to having Prarabdha karma, [they attained perfection] along with action—without renouncing. And if they had not attained right vision, then "by action" means by action which is the means for the purification of the mind.

"Action was performed as a duty by the ancients who were indeed ignorant; therefore, it is not necessary that it be performed by another who is a Knower of Truth and has achieved the goal"—if you say this; "tathāpi" (even so), being subject to Prarabdha karma, and seeing also the purpose of "lokasangraha"—the prevention of people engaging in the wrong path—you ought to perform action. This is the meaning.

He mentions that there is precedent (good conduct) as well, by the phrase "by action alone" (karmaṇaiva). The meaning is "performing action along with action itself". Having performed action, and thereafter obtained knowledge, or [attained perfection]; but not without knowledge, for their status as knowers of Truth is well-known in the Mahabharata and other texts. This is also confirmed by Sruti texts like "Knowing Him thus, one becomes immortal here" (Nrsimha Purva Tapaniya Upanishad 1.6). Here too, since actions are spoken of as a means to knowledge by the phrase "endowed with wisdom" (buddhiyukta),

and because there is no other recourse as per "There is no other path" (Svetasvatara Upanishad 3.8), there is no contradiction for others even through knowledge.

And where pilgrimage and the like are spoken of as the means of liberation—e.g., "Liberation is by knowledge of Brahman or by death at Prayaga," or "Merely by bathing in the Gomati near Krishna"—there it implies liberation from sins, etc., and is intended as eulogy (praise). Even there, in some places, it is spoken of only as a means to the knowledge of Brahman. Otherwise, having negated liberation [without knowledge], liberation without the knowledge of Brahman is not accepted in any way; as in "The liberation that results from Prayaga etc. is indeed only a means to knowledge."

Nor do the eulogistic statements about pilgrimages destroy the rule regarding knowledge stated in that context. Just as words spoken to some capable servant, "You alone are the King," "What need is there of the King," etc. As the Lord says in the Naradiya Purana: "Those statements regarding pilgrimages, etc., and those concerning rites, are merely eulogistic or are meant to delude the ignorant. Liberation is indeed from the vision of Me (knowledge), and not otherwise by any means."

Therefore, liberation is solely from direct realization (Aparoksha Jnana). Action is indeed only a means to that.

Here, He cites the conduct of the virtuous as authority with the words "by action alone" (karmaṇaiva). It was by action alone, coupled with it, that kings like Janaka—Kshatriyas like yourself—set out to attain perfection (samsiddhi), which implies steadfastness in knowledge (jnana-nishtha) achievable by hearing (shravana) and other practices; not by renunciation (sannyasa).

Anticipating the objection, "For me, whose mind is pure, there is no need for action," He speaks of "Loka..." (Lokasamgraha). Lokasamgraha means engaging the people in their own respective duties.

(Objection): If action is to be performed solely for the welfare of the world even in the absence of one's own purpose, then even wise Brahmanas could not adopt renunciation. (Reply): If you say their renunciation is to induce ascetics to accept the duties of renunciation, then that prohibition (of the staff, etc.) does not bar Arjuna either.

(Objection): If you say that a Kshatriya has no right to renunciation? (Reply): Even if there is no right to wear the insignia (like the staff), there is a right to merely abandon distracting actions, just like Bharata, Rishabha, and others. In the Vartika, it is stated: "If it is accepted that knowledge cuts off all qualifications, why is the rule of qualification forced upon the state of rising (from action)?" Thus, the right of Kshatriyas and others to Vidvat-Sannyasa (renunciation of the wise) has been established.

(Objection): Therefore, holding the world together is not the primary purpose of action? (Reply): True. But using His own example, "There is nothing for Me to do, O Partha," and because Arjuna is a qualified person (a leader/adhikari), Arjuna alone is being enjoined in this way, not merely every Kshatriya generally—may your honor be satisfied with this.

Since Karma Yoga alone is superior for the vision of the Self, even for one qualified for Jnana Yoga, therefore indeed the royal sages like Janaka and others, the foremost among the wise, attained perfection—that is, attained the Self—through Karma Yoga alone.

Thus, having first stated that for the seeker of liberation who is unfit for Jnana Yoga and thus qualified for Karma Yoga, Karma Yoga alone is to be performed; it was (subsequently) stated with reasons that even for one qualified for Jnana Yoga, Karma Yoga is superior to Jnana Yoga.

Now, it is stated that for one who is worthy of being designated as distinguished (shishta), Karma Yoga alone is to be performed in every way: "Even considering the guidance of the world (Lokasamgraha), you ought to perform action."

Here, He cites good conduct (tradition) as authority with the phrase "by action alone" (karmaṇaiva).

Regarding "karma... lokasamgraham" (action... maintenance of the world order):

Lokasamgraha means engaging people in their own duties (svadharma). "If action is performed by Me, all people will also do it; otherwise, following the example of the wise, the ignorant might abandon action"—thus, seeing even the protection of the world as a purpose, you ought to perform action alone, not abandon it. This is the meaning.

The superiority of Karma Yoga is illustrated by the practice of distinguished persons (shishta) with the phrase "by action alone" (karmaṇaiva). He shows the qualification for Jnana Yoga indicated by the word "hi" (indeed), saying "Royal Sages are the foremost among the wise." Kings are indeed of broad and unfathomable minds; further, being Rishis, they are seers of supersensuous objects; further, they are knowers of the Self; and further, due to naturally controlled senses and because of excellent innate goodness (sattva), etc., they are the foremost among them—this is the meaning.

The word "eva" (alone) in "karmaṇaiva" is intended to mean the non-cessation of Karma Yoga even for one capable of Jnana Yoga. Since the word "samsiddhi" (perfection) refers to the example "he attains the Supreme," it is stated here as "they attained the Self." And this being so, the emphasis "by action alone"—which implies independence from the previously mentioned (need for) Jnana Yoga—also becomes justified.

He summarizes what has been said to establish the connection with what follows using "Thus" (evam). By "now" (idanim), it is indicated that the text from "regarding the holding together of the world" (lokasaṅgraham) up to "the wise man acting with yoke" (3.26) is continuous.

"In every way": meaning, for the protection of the world, and to avoid the state of being fallen from both (paths)—since the sin generated by social chaos (caused by non-performance) causes a fall even from Jnana Yoga. In the construction "lokasaṅgraham api" (even lokasaṅgraham), the subordination of lokasaṅgraham might be understood; but by saying "pashyan api" (even considering), it is highlighted that lokasaṅgraham is a greater reason for the duty of action than the previously stated reasons—this construction is stated. The word "eva" should be construed with "kartum evārhasi" (you ought only to perform) to exclude Jnana Yoga—with this intention, it is said "you ought to perform action alone." Or, the "eva" in "lokasaṅgraham eva" implies the absolute necessity of lokasaṅgraham; while "karma eva" (action alone) is stated as obtained from the context. By "arhasi" (you ought/deserve), Arjuna's specific qualification as a cause for the sole performance of Karma Yoga is highlighted.

"Shrestha" (best)—per the grammatical rule 'praśasyasya śraḥ' (Ashtadhyayi 5.3.60), it means "most praiseworthy." Considering that his being "most praiseworthy" is useful for his actions being worthy of imitation by practitioners, and keeping in mind the statement to be made later "The knower of the whole should not unsettle the dull" (3.29), it is said "he is celebrated as a knower of the whole scripture and as a practitioner." For one who is a practitioner but not a knower of the whole, or one who is a knower of the whole but not a practitioner—even if having both aspects—if he is not famous, his practice is not worthy of imitation; therefore, the three terms are used to exclude such cases.

In the phrase "whatever authority (pramāṇa) he makes (kurute)," if it meant "whatever scripture he accepts as authority, the world follows that," it would be a redundancy in meaning, because "following that" takes the form of "practicing its meaning." Therefore, "kurute" should be taken in the sense of "budhyate" (understands/determines). And in the previous sentence "considering even the welfare of the world, you ought to perform action," only "you ought to perform" was said; it was not proposed that "you ought to accept scripture as authority," for which this (redundancy) would be said. In "whatever he practices" (yad yad ācharati), when the principal form of the action to be performed is specified, a desire arises regarding its mode (prakāra); therefore, it is appropriate to state that—with this intention, "yat pramāṇam" is explained as "yad aṅgayuktam" (equipped with which auxiliaries). The word "pramāṇa" here refers to the limit/measure (avadhi); and the limits of the action to be performed are indeed its auxiliary parts (angas). That is why the procedure (itikartavyatā) is metaphorically referred to by words indicating injunctions. "Yat pramāṇam" means "as it is"—the commentary of Yadavaprakasha is also to this effect. To demonstrate the natural force of the word "kurute" in this sense, it is explained as "anutiṣṭhati" (performs/practices). Otherwise, there would be an implication (lakṣaṇā) of a different meaning—this is the idea. To establish the specific meaning of "yat pramāṇam," he states the meaning of the word "tat": "tad aṅgayuktam" (equipped with those parts). Objection: If the auxiliary (anga) is indicated by the word "yat," how does the word "tat" refer to that which is qualified by the auxiliary? Solution: In this way—when it is said "he performs/practices that which is equipped with parts," the word function is "he practices that part." And since the part cannot exist separately from the whole (angi), it is established by implication that it refers to the (action) qualified by the parts.

"Therefore" (ataḥ)—this reveals the intended benefit and harm of performance and non-performance (respectively), meaning because his practice is followed by the world. "Always" (sarvadā)—meaning until the attainment of the Self. Objection: If he himself becomes liberated through Jnana Yoga, what is it to him whether the world is held together or not? To this, he says "Otherwise" (anyathā)—meaning, if Karma Yoga is abandoned thinking "I am qualified for Jnana Yoga." The word "api" in "jñānayogād api" (even from Jnana Yoga) indicates the state of being fallen from both.

प्राचीन काल में जनक और अश्वपति आदि ज्ञानी राजाओं ने भी कर्म द्वारा संसिद्धि प्राप्त की थी। कर्मयोग के द्वारा सम्यक् ज्ञानपूर्वक अनासक्ति और अर्पण की भावना से कर्म करते हुए वे बन्धनों से मुक्त हो गये। सेवा के पवित्र जीवन को जी कर जगत् के लिये उन्होंने एक आदर्श स्थापित किया।श्रीकृष्ण का कहना है कि अर्जुन पर भी जन्मजात राजकुमार होने के कारण प्रजा तथा धर्म के रक्षण का उत्तरदायित्व था जिसका निर्वाह करना उसका कर्तव्य था। प्रारब्धवशात् आसन्न युद्ध से पलायन न करके कर्तव्य का सम्मान करते हुए उसको कुशलतापूर्वक युद्ध करना चाहिए। उसकी बन्धनकारक वासनाओं के क्षय का एक मात्र यही उपाय था। राजपरिवार में जन्म लेने के कारण सामान्य व्यक्ति की अपेक्षा अर्जुन पर समाज रक्षण का उत्तरदायित्व अधिक था। इसलिए उस समय उसे युद्ध रूप कर्तव्य का निर्वाह करना अत्यावश्यक था।मरुस्थल में लता उत्पन्न नहीं होती। प्रकृति के नियमानुसार प्रत्येक प्राणी अपने लिए अनुकूल वातावरण में ही स्वयं को उपयुक्त पाता है। इस दृष्टि से अर्जुन का जन्म क्षत्रिय राज परिवार में हुआ तो स्वाभाविक है वही उसके लिये अनुकूल रहा होगा। संकटों और शत्रुओं का साहसपूर्वक सामना करने और समाज में शांति और विकास के लिये प्रयत्न करने के जीवन के लिए वह योग्य था।लोक संग्रह क्यों करना चाहिये इसका उत्तर है

"By action alone" (karmaṇaiva)—

Therefore, here, regarding perfection even while performing action, Janaka and others are the examples.

To refute the misconception that "action alone is stated as the means to liberation," he first explains the purport of "karmaṇaiva hi" (by action indeed) with "āchāro'pi" (tradition/conduct also). The implication is that this is the authority regarding the duty to perform prescribed actions. The word "api" (also) is used to combine this with the previously stated reason.

To refute the idea that the instrumental case (in karmaṇa) implies that action alone is the cause of Moksha, he explains with "karmaṇā" (along with action). (Objection): If the instrumental case is interpreted as "in association with" (sahayoga), then the sentence meaning would be "Janaka and others attained liberation along with action." But this is not proper, because just as in "the father came along with the son," the son's arrival is also understood, similarly here, it would imply that action also attains liberation? (Reply): To this he says "karma" (performing action).

Although "association" (sahayoga) is not applicable to the directly heard verb, it is indeed applicable to the implied intermediate action. Just as in "The donkey carries the load along with ten sons," it means "remaining in the company of ten sons, she alone carries the load"; similarly here, the meaning "remaining associated with action, i.e., while indeed performing action" is established. Panini, intending "association" in two ways, stated the rule for compound formation generally as "tena sahethi tulyayoge" (Ashtadhyayi 2.2.28). And this association with action is to be understood as for the purpose of increasing bliss in liberation.

(Objection): The case ending indicated by the factor of action (Kāraka vibhakti) is stronger than the case ending indicated by a specific word (Upapada vibhakti)? (Reply): True, but because of contradiction with what will be stated later, accepting this (association) meaning is proper. Or, let the instrumental case be in the sense of "instrument" (Karaṇa); even then, just as in "we live by the plough," he says "karma" implies that action is a cause for liberation through a sequence (parampara).

Or it means "attained perfection." The word "siddhi" (perfection) means knowledge, or it is an indicator (upalakṣaṇa) for it. (Objection): Why not accept the apparent meaning (that action alone gives Moksha)? To this he says "na tu" (but not). It does not mean that Janaka and others attained perfection by action alone without knowledge. "Prasiddhaṃ hi" (For it is well known)—the word "hi" implies a reason.

(Objection): Let them be knowers, but for liberation, action alone is the cause? To this he says "tamevam" (knowing Him thus) etc. Here too—in the Gita as well—in "Endowed with wisdom..." (2.51), this is the meaning. The view of the Synthesists (Samuccayavadins) is that before knowledge, action is a means to knowledge, and afterwards, it is a means to liberation; but this is not the view of those who hold action alone as the path. Nor is there any proof for that here. (Objection): Just as there are scriptures like "Knowing Him thus..." (Nrsimha Purva Tapaniya Up. 1.6, Taittiriya Aranyaka 3.1.3) for Moksha being achieved by knowledge, so too there are texts like "We drank Soma and became immortal" (Rig Veda 6.4.11, Atharvashiras Up. 3) for it being achieved by action; so how to decide? To this, relying on the strength of "having scope" (savakasha) vs "having no other scope" (niravakasha), he says "gatyantaram cha" (and there is no other way). Meaning, even in the interpretation "through knowledge," (there is no contradiction).

(Objection): But the sentences regarding action, such as "By knowledge of Brahman or...", are also absolute (niravakasha); since bathing in Tirthas etc. are mentioned there as equal to knowledge of Brahman, the aforesaid interpretation is not proper; thus there is indecision again? Anticipating this, he speaks of them having "scope" (alternate meaning) with "yatreti" (where) etc. "Tirtha etc." means bathing there etc. Liberation from sins etc. is the meaning of the word "liberation" (in those contexts). Nor is the word "liberation" (mukti) used everywhere; "liberation from samsara" is also possible. Therefore, he states another explanation: "stuti" (eulogy). Meaning, it indicates praiseworthiness, or it is a secondary usage (gauni) based on similarity to praiseworthiness. This also implies the purpose of deluding wicked people.

On what basis is this assumed? He says "tatrapi" (even there). In the very context where pilgrimage-bathing etc. are called means of liberation, the instrumentality of pilgrimage-bathing etc. (towards knowledge) is stated. Otherwise, if the liberation which is without knowledge, or the instrumentality (of action) to liberation were accepted, then due to the non-specificity of sentences, why would texts like "without knowledge of Brahman..." not be contradicted by "by knowledge of Brahman or...? To this he says "na cha" (and not). The idea is that this is said based on the distinction between extraordinary and ordinary contexts.

He gives an example: "yatha" (just as). Statements like "This is not the king, but only the servant" do not nullify the eulogies like "He alone is King" spoken in that proposal (context). That this arrangement is established by scripture is stated by "yatha" (just as). "From the vision of Me"—to convey this meaning, the word "Bhagavan" (Lord) is used. "Tirtha-adi sentences" means sentences stating that bathing in Tirthas, residing in holy places, etc., are means to Moksha. "Karma" implies sacrifices (Yajna) etc. The word "adi" (etc.) includes meditation (Dhyana) and so on. The meaning is as before. "Ajnānām" means those unfit for right knowledge. He concludes with "ata" (therefore).

(Objection): Even for the seeker of knowledge (vividishu), in order to practice hearing (shravana), reflection (manana), and meditation (nididhyasana) for attaining steadfastness in knowledge, Renunciation (Sannyasa) characterized by the abandonment of all actions is enjoined. Thus, not only does the Knower (Jnani) have no qualification for action, but even the detached seeker of knowledge implies no qualification. In that case, "by me also, who am detached and seeking knowledge, actions should indeed be abandoned"—dispelling this doubt of Arjuna, the Lord explains that a Kshatriya has no right to Sannyasa. "Janakadayah"—Janaka, Ajatashatru, and others who are famous in Sruti, Smriti, and Puranas as Kshatriya scholars (Vidvans), attained "samsiddhi"—that is, steadfastness in knowledge achievable by hearing etc.—"karmaṇaiva," along with action itself, and not along with the abandonment of action. "Hi"—since this is so, therefore you too, being a Kshatriya, whether a seeker (vividishu) or a knower (vidvan), ought to perform action—this is the connection.

In the scriptural injunction prescribing Sannyasa: "Brahmanas, having risen above the desire for sons, the desire for wealth, and the desire for worlds, then wander as mendicants," the state of being a Brahmana is intended as a requirement; just as "The King desiring sovereignty should perform the Rajasuya sacrifice," where the state of being a Kshatriya is intended. And also in the Smriti: "Four Ashramas are for the Brahmana, three for the Rajanya (Kshatriya), and two for the Vaishya." In the Purana also: "This duty of wearing the insignia of Vishnu (renunciation) belongs to the mouth-born (Brahmins); for the arm-born (Kshatriyas) and thigh-born (Vaishyas), this duty is not praised." Thus, the absence of Sannyasa for Kshatriyas and Vaishyas is stated. Therefore, it is rightly said by the Lord: "Janaka and others attained perfection by action alone."

According to the Smriti "All Dharmas depend on the King; the King is the upholder of Dharma," a Kshatriya must perform action also in his capacity as the promoter of Varna and Ashrama duties; regarding this, He says "Loka" (Lokasamgraha). Engaging people in their respective duties and turning them away from wrong paths is Lokasamgraha; even looking at that—the word "api" (also) implies looking also at the tradition of the virtuous like Janaka—you ought to perform action alone; this is the syntax. Having a body begun by actions that resulted in a Kshatriya birth, even if you are wise (Vidvan), you are fit to perform action for the sake of Lokasamgraha due to the force of Prarabdha Karma, like Janaka and others, and not to abandon it; because you have not obtained a Brahmana birth—this is the intention.

Knowing this intention of the Lord, the venerable Bhashyakara (Shankaracharya) has determined that Sannyasa is for the Brahmana alone, and not for others. As for the statement by the Vartikakara (Sureshvaracharya) that Sannyasa exists for Kshatriyas and Vaishyas as well, it should be seen as a mere "praudhivada" (bold assertion/rhetorical argument).

Thus, those performing action without attachment attained liberation; He states this with "karmaṇaiva" (by action alone). "Hi"—Certainly, by action—by unattached action—Janaka and others "āsthitāḥ," i.e., attained, "samsiddhi," i.e., liberation.

(Doubt): Janaka and others had not directly surrendered to You, so their performance (of action) even with non-attachment was appropriate. But for me, who have surrendered to You, it is not proper? Anticipating this doubt, He says "lokasaṅgraham" (maintenance of the world) etc. Even considering the maintenance of the world well, you ought only to perform action.

Here, the sentiment is this: Although it is not necessary for My devotee, still, by My command, for the sake of holding the world together, you ought to perform action indeed, and not for the sake of perfection generated by that (action). This very meaning is distinguished by the word "eva" (alone/indeed).

For, because ancient wise Kshatriyas set out to attain success (Moksha) through action alone. Who were they? Janaka and others, meaning Janaka, Ashvapati, and so on.

If they had attained perfect realization (Samyag-darshana), then because of their Prarabdha karma (karma that has begun to bear fruit), they remained established in success along with action itself, without renouncing action, for the sake of holding the world together (Lokasamgraha); this is the meaning. Alternatively, if Janaka and others had not attained perfect realization, then the verse should be interpreted as: they attained success gradually through action, which is the means for purification of the mind (Sattva-shuddhi).

Now, if you think that duty was performed by ancients like Janaka only because they were ignorant, and just by that reason, it is not necessarily to be performed by another who possesses perfect realization and has achieved the goal; even then, being under the influence of Prarabdha karma, looking only towards Lokasamgraha—Lokasamgraha means preventing people from engaging in wrong paths—seeing that alone as the purpose, you ought to perform action.

Why should Lokasamgraha be done? This is stated (next).

Here, He establishes good conduct (tradition) as authority with the phrase "by action alone" (karmaṇaiva). Janaka and others attained the state of living liberation (Jivanmukta) through action alone. Or, based on the "Logic of Separate Connection" (Samyoga-prithaktva-nyaya)—whereby action is a means for both—they attained perfection in knowledge through action.

Similarly, even if there is pride of being perfect (Siddha), action indeed comes to you as a duty.

Even for the sake of holding the world together (Lokasangraha), considering that, you ought to perform action.

कर्मणा by action? एव only? हि verily? संसिद्धिम् perfection? आस्थिताः attained? जनकादयः Janaka and others? लोकसंग्रहम् protection of the masses? एवापि only? संपश्यन् having in view? कर्तुम् to perform? अर्हसि thou shouldst.Commentary Samsiddhi is Moksha (perfection or liberation). Janaka? (Asvapati) and others had perfect knowledge of the Self? and yet they performed actions in order to set an example to the masses. They worked for the guidance of men.

Hi, for; in the olden days, the leaned Ksatriyas, janakadayah, Janaka and others such as Asvapati; asthitah, strove to attain; samsiddim, Liberation; karmana eva, through action itself.
If it be that they were possessed of the fullest realization, then the meaning is that they remained established in Liberation whlile continuing, because of past momentum, to be associated with action itself-without renouncing it-with a veiw to preventing mankind from going astray. Again, if (it be that) Janaka and others had not attained fullest realization, then, they gradually became established in Liberation through action which is a means for the purification of the mind. The verse is to be explained thus.
On the other hand, if you think, 'Obligatory duty was performed even by Janaka and others of olden days who were surely unenlightened. [Ajanadbhih: This is also translated as, 'surely because they were unenlightened'.-Tr.] There by it does not follow that action has to be undertaken by somody else who has the fullest enlightenment and has reached his Goal', nevertheless, tvam, you, who are under the influence of past actions; arhasi, ought; kartum, to perform (your duties); sampasyan api, keeping also in view; loka-sangraham, [V.S.A gives the meanings of the phrase as 'the welfare of the world', and 'propitiation of mankind'.-Tr. ] the prevention of mankind from going astray; even that purpose.
By whom, and how, is mankind to be prevented from going astray? That is being stated: [In Ast. this introductory sentence is as follows:loka-samgrahah kimartham kartavyam iti ucyate.-Tr.]

It is also declared that Karma Yoga alone Janaka and others reached perfection.
Because, Karma Yoga is the best means for securing the vision of the self even for a person who is alified for Jnana Yoga, royal sages like Janaka and others, who are foremost among the Jnanins, preferred Karma Yoga as the means for attaining perfection.
Thus, having first declared previously that Karma Yoga must be practised by an aspirant for release who is alified for Karma Yoga alone, as he is unfit for Jnana Yoga, it was next stated with reasons that, even for one who is alified for Jnana Yoga, Karma Yoga is better than Jnana Yoga Now it is going to be declared (in verses 20-26) that Karma Yoga must be performed in every way by one who is virtuous.
At least for the guidance of the world, you should do work even if there is no need of it for yourself.