Bhagavad Gita - Chapter 3 - Shloka (Verse) 7

व्याख्या--'तु'यहाँ अनासक्त होकर कर्म करनेवालेको मिथ्याचारीकी अपेक्षा ही नहीं, प्रत्युत सांख्ययोगीकी अपेक्षा भी श्रेष्ठ बतानेकी दृष्टिसे 'तु' पद दिया गया है।'अर्जुन' अर्जुन शब्दका अर्थ होता है--स्वच्छ। यहाँ भगवान्ने 'अर्जुन' सम्बोधनका प्रयोग करके यह भाव दिखलाया है कि तुम निर्मल अन्तःकरणसे युक्त हो; अतः तुम्हारे अन्तःकरणमें कर्तव्यकर्मविषयक यह सन्देह कैसे? अर्थात् यह सन्देह तुम्हारेमें स्थिर नहीं रह सकता।

परंतु हे अर्जुन जो कर्मोंका अधिकारी अज्ञानी ज्ञानेन्द्रियोंको मनसे रोककर वाणी हाथ इत्यादि कर्मेन्द्रियोंसे आचरण करता है। किसका आचरण करता है सो कहते हैं आसक्तिरहित होकर कर्मयोगका आचरण करता है वह ( कर्मयोगी ) दूसरेकी अपेक्षा अर्थात् मिथ्याचारियोंकी अपेक्षा श्रेष्ठ है।

Having stated [in the previous verse] that the non-knower of the Self who does not perform ordained duties incurs sin (or fault) by being a hypocrite (Mithyachara)—since for one who is awake, the perception of sense-objects is inevitable—He [now] declares the distinction (superiority) of that very person who performs ordained duties and is devoid of desire for results, on account of his righteous conduct, with the verse "Yastvindriyani" (But he who controls the senses...).

He clarifies the superiority of the one performing ordained duties over the fool who renounces action, through the arrangement of words [starting with] "Yastu punah" (But he who...).

"Yah" (He who) — The ignorant one qualified for action, controlling the organs of knowledge with a mind endowed with discrimination and dispassion.

The interpretation [of manasa niyamya as] "along with the mind" (manasa saha) is plagued by distaste (is incorrect). The seed of this distaste is that it abandons the instrumental status of the mind mentioned in the previous verse and requires the superimposition (adhyahara) of the word "with" (saha).

He who, devoid of attachment to fruits, commences Karma Yoga with the organs of action, is superior to the former (the hypocrite), because he is established in the means to steadfastness in Knowledge.

Addressing him as "Arjuna," He implies: "Acting exactly in this way, you too will become one whose name is meaningful (Arjuna = pure/clear)."

(To the idea) "Even so, renunciation should be performed according to one's capacity"—He says "Karmendriyani" etc.

To show that the mind alone is the instigator, He states the logical connection through positive and negative instances (Anvaya and Vyatireka) with "Remembering with the mind" (manasa smaran - Verse 6) and "Controlling with the mind" (manasa niyamya - Verse 7).

"Karma-yoga" (mentioned in Verse 7) means action suitable to one's own Varna and Ashrama. There is no rule that it refers only to the householder's duty, because of the scriptural injunctions for Sannyasa etc., and because of the general nature of the statement.

But he who is distinct from the aforementioned "hypocrite" (Mithyachara), who is a "Purushadhaureya" (an eminent man/leader among men); having controlled the senses along with the mind—making them free from attachment and aversion—he commences Karma-yoga with the organs of action; O Arjuna,

he, being "Asakta" (unattached) to the fruits of action like heaven etc., or to worldly sense-objects like sound etc.; "therefore he excels" (vishishyate). The meaning is that he becomes superior to the former one.

Therefore, in scriptural action that is of the same class as the objects previously accustomed to, having controlled the senses with a mind engaged in the contemplation of the Self (Atmavalokana); he who commences Karma-yoga preceded by non-attachment using those very senses which are naturally inclined towards action—

he, due to the impossibility of negligence (or error), excels (vishishyate) even the person established in Knowledge (Jnana-nishtha).

The doer of action who is opposite to this (hypocrite) is superior; thus He says "Yastu" etc.

But he who, having controlled the organs of knowledge with the mind—making them inclined towards God—commences (practices) the "means" (upaya) in the form of action using the organs of action; being "Asakta"—devoid of desire for fruit—he is distinguished (superior).

The meaning is that he becomes a Knower (Jnanavan) through the purification of the mind.

Having first rejected (or set aside) the one who wishes to ascend to Jnana-yoga (immediately without preparation), He praises the Karma-yogi with the verse "Yastu" etc. Explaining the word "Atah" (Therefore) [in Ramanuja's commentary] by connecting it with the context:

Since the total restraint of senses and the commencement of Karma-yoga are mutually contradictory, to establish non-contradiction, it is said "Restraining them in scriptural action."

To demonstrate the ease of Karma-yoga by using the very reason given for the difficulty of Jnana-yoga in "Na hi kashchit" (3.5) etc.—namely the force of past habits—as being helpful for Karma-yoga, it is said "In action of the same class as objects previously accustomed to."

If previous habit is accepted as helpful, then restraining from prohibited things would be impossible due to the abundance of latent impressions (vasanas) regarding them; to remove this doubt and for the renunciation of other fruits of action, it is said "By the mind engaged in the contemplation of the Self." The idea is that since prohibited things are determined to be opposed to Self-contemplation, even the steady vasana regarding them is rejected.

He clarifies the ease intended by "with organs of action" saying "with senses naturally inclined to action."

Since non-attachment is required for the commencement of Karma-yoga, he connects the word "Asakta" (unattached) with the relative clause part, saying "Preceded by non-attachment." He shows the nature of the distinction and the limit (target) of the comparison with "Even than the Jnana-nishtha, due to the impossibility of negligence."

सरलसी प्रतीत होने वाली इन दो पंक्तियों में सही कर्म एवं जीवन जीने की कला का सम्पूर्ण ज्ञान सन्निहित है। आधुनिक जगत् को विचारों की सूत्ररूपता (अर्थात् कम शब्दों में अधिक अर्थ बताना) का ज्ञान नहीं है जबकि प्राचीन सूत्रकारों ने अपने विचारों से ऐसे भारत का निर्माण किया जहाँ आध्यात्मिक संस्कृति विकसित हुई और राष्ट्र ने स्वर्णयुग का अवलोकन किया।मन का अस्तित्व एवं पोषण पाँच ज्ञानेन्द्रियों द्वारा ग्रहण की हुई बाह्य जगत् की विषय संवेदनाओं से होता है। मन की वृत्ति इन्द्रियों के माध्यम द्वारा विषयों तक पहुँच कर उनके आकार को ग्रहण करती है जिससे उस विषय का प्रत्यक्ष ज्ञान होता है। यदि मन इन्द्रियों के साथ युक्त न हो तो विषयों के बाह्य देश में स्थित होने पर भी उनका ज्ञान संभव नहीं होता। इसीलिये अनेक बार जब हम पुस्तक के अध्ययन में एकचित्त हो जाते हैं तब समीप से किसी के पुकारने पर भी उसकी आवाज हम नहीं सुन पाते। मन की एकाग्रता के ऐसे अनेक उदाहरण हैं।इस श्लोक में साधक को मन के द्वारा इन्द्रियों को संयमित करने की सम्मति दी गयी है। इसे सफलतापूर्वक तभी किया जा सकता है जब मन को एक श्रेष्ठ दिव्य लक्ष्य की ओर प्रेरित किया जाय। केवल हठपूर्वक मन के तीव्र वेग को रोकने का प्रयत्न करना जलप्लावित नदी का प्रवाह रोकने के प्रयत्न के समान है। इसका व्यर्थ होना निश्चित है। श्रीकृष्ण आत्मसंयम का उपाय आगे बतायेंगे।मन से इन्द्रियों का संयम करना साधना का निषेधात्मक पक्ष है। हम अपने सामान्य जीवन में अपनी अधिकांश शक्ति विषयों में ही व्यय करते हैं इसलिये संयम के द्वारा इस शक्ति का अपव्यय रोक कर उसे संग्रहित करने को कहा जाता है किन्तु यदि इस संग्रहित शक्ति का उपयोग तत्काल ही श्रेष्ठ वस्तु की प्राप्ति के लिये नहीं किया जाय तो संयम के बांध को तोड़कर वह वस्तु मनुष्य के सन्तुलित व्यक्तित्व को ही प्रवाह में बहाकर ले जायेगी। श्लोक की दूसरी पंक्ति में अपनी एकत्रित शक्ति का सदुपयोग करना सिखाया गया है।इस शक्ति का उपयोग कर्मेंन्द्रियों द्वारा कर्मक्षेत्र में समुचित रूप से कर्म करने में करना चाहिये। यहाँ भी एक महत्त्वपूर्ण सावधानी रखने के लिये श्रीकृष्ण कहते हैं। कर्मयोगी को सब कर्म अनासक्त होकर करने चाहिये।यदि किसी कैमरे में साधारण कागज रखकर किसी वस्तु का चित्र खींचने का प्रयत्न किया जाय तो कितनी ही देर प्रकाशित वस्तु के सामने रखने पर भी उस कागज पर कोई चित्रण नहीं हो सकता परन्तु कागज को कैमरे के उपयुक्त बनाने पर क्षणमात्र में चित्र खींचा जा सकता है। इसी प्रकार आसक्ति से भरे मन पर विषयों के सम्बन्ध से शीघ्र ही वासनायें अंकित हो जाती हैं। इसी कारण से भगवान् कहते हैं कि हमको अनासक्त होकर कर्म करना चाहिये जिससे नये संस्कार उत्पन्न नहीं होंगे। साथहीसाथ पूर्वार्जित वासनाओं का क्षय भी हो जायेगा।गीता में इस सिद्धांत का विवेचन इतनी युक्तियुक्त एवं वैज्ञानिक पद्धति से किया गया है कि उसका अध्ययन करने वाले किसी भी विद्यार्थी को उसमें दोष देखने अथवा संदेह करने का अवसर ही नहीं मिलता।इन्द्रिय संयम से शक्ति के अपव्यय को रोक कर अनासक्त भाव से कर्मेंद्रियों के द्वारा श्रेष्ठ कर्म करने में उसका सदुपयोग करने से चित्तशुद्धि होगी। इस प्रकार जो कर्मक्षेत्र हमारे बन्धन का कारण था उसी में गीता में वर्णित जीवन की शैली अपनाते हुये कर्म करने पर वही क्षेत्र मोक्ष का साधन बन जायेगा।इसलिये

"Yastu" etc. In actions being performed (in this manner), there is no loss of Knowledge.

Because actions are being performed like a "machine-man" (automaton) while the mind is inactive (non-volitional/detached).

(Objection) Still, the mention of "Karmendriyani" (Organs of action in Verse 6) seems inconsistent, because remembering sense objects with the mind was not explicitly stated [as an issue] in the third position [discussed previously]? To this, he says "Tathapi". (The opposing view is): Although actions for bodily maintenance cannot be abandoned, one should abandon actions like Yajna (sacrifice) according to one's capacity, because it is possible. The argument is: "Scriptural injunctions do not apply to impossible subjects," therefore the word "Karma" in the Smriti must refer to actions other than those (unavoidable ones).

The resolution of this doubt is seen in this verse (Verse 6). (Objection) And the second verse (Verse 7) is useless? To this, he says "Mana eva". The Mind alone is the determinant of bondage and liberation, not the performance or non-performance of action. Therefore, control of that (Mind) is what should be done, not the renunciation of action—to make this known is the meaning.

When the mind is uncontrolled, regarding bondage, the first (Verse 6) acts as Anvaya (positive correlation), and the second (Verse 7) as Vyatireka (negative correlation). However, regarding liberation, it is the reverse. By this, the objection that "Since remembering inherently involves the mind, the word 'Manasa' (with the mind) is redundant" is also refuted.

Since in "Karma-yogena yoginam" (3.3), the context of the word "Karma-yoga" was regarding the duties of householders etc., there might be an assumption that here too it refers only to that. To refute this, he explains "Karmayogam". The meaning is that a restriction such as "only householder duties," "only hermit duties," or "only student duties" is not intended. It includes whatever is distinct from what is restricted by the term "Sannyasa" etc., and because the word "Karma-yoga" is a general term. Previously, in "Jnanayogena sankhyanam" (3.3), because the duty of the Renunciate order (Yati-ashrama) was mentioned separately, the general word was established in a specific sense. But here, there is no such thing; this is the purport.

Without renouncing all actions merely out of curiosity, one should perform only desireless actions in accordance with the scriptures for the purification of the mind.

Because—the word "tu" (but) is used to distinguish him from the renunciate with an impure mind. He who, having controlled the "senses"—meaning the organs of knowledge like ears etc.—"along with the mind" (meaning turning them away from attachment to objects like sound which are causes of sin, or controlling them with a mind endowed with discrimination); and commences—performs—"Karma Yoga"—meaning action ordained as a cause of purification—with the "organs of action" like speech, hands, etc.; being "unattached"—devoid of desire for fruits; that discriminating person "excels" (vishishyate) the other "hypocrite." Even though the effort is equal, he becomes superior by being the partaker of greater fruit.

O Arjuna, behold this wonder: that one person, restraining the organs of action but engaging the organs of knowledge, remains devoid of the human goal; while the other, restraining the organs of knowledge but engaging the organs of action, becomes a partaker of the supreme human goal.

A renouncer [endowed] with the knowledge of the true nature [of action/God] is the best; He describes the nature of that renunciation and his excellence with "Yastviti" (But he who...) etc. The word "tu" (but) excludes the view of restraining senses for worldly purposes.

He who, controlling the senses with the mind—establishing them in regulation for My sake with the mind—commences the "Yoga" of actions (karmas/kritis)—meaning union/connection with Me—using the organs of action (speech, eyes, hands, etc.); being "unattached"—meaning for the sake of My happiness alone due to the absence of desire for his own happiness—

he "excels" (vishishyate), meaning he becomes distinguished or best. This is the meaning.

"Yastu punah" — But he who is qualified for action and is ignorant (Ajna); having controlled the organs of knowledge (buddhindriyani) with the mind, O Arjuna, he commences with the organs of action (speech, hands, etc.).

What does he commence? He says: "Karma-yoga." Being "unattached"—devoid of desire for fruits; he "excels" (vishishyate)—is superior to that other "hypocrite."

Since this is so, therefore (the next verse)...

But he who, having controlled the wicked senses with a mind purified by Yoga, commences Karma-yoga with the organs of action, being unattached, is the best.

यः whose? तु but? इन्द्रियाणि the senses? मनसा by the mind? नियम्य controlling? आरभते commences? अर्जुन O Arjuna? कर्मेन्द्रियैः by the organs of action? कर्मयोगम् Karma Yoga? असक्तः unattached? सः he? विशिष्यते excels.Commentary If anyone performs actions with his organs of action (viz.? hands? feet? organ of speech? etc.) controlling the organs of knowledge by the mind? and without expectation of the fruits of the actions and without egoism? he is certainly more worthy than the other who is a hypocrite or a man of false conduct. (Cf.II.64?68IV.21).The five organs of knowledge are the eyes? the ears? the nose? the skin and the sense of taste (tongue).

Tu, but, on the other hand, O Arjuna; yah, one who is unenlightened and who is eligible for action; arabhate, engages in;-what does he engage in? the Lord says in answer-karma yogam, Karma-yoga; karma-indriyaih, with the organs of action, with speech, hands, etc.; niyamya, controlling; indriyani, the sense-organs; manasa, with the mind; and becoming asaktah unattached; [Here Ast; adds 'phalabhisandhi-varjitah, free from hankering for results'.-Tr.] sah, that one; visisyate, excels the other one, the hypocrite.
This being so, therefore,

Conseently, he who, with aspiration to have the vision of the self, directs his senses to action according to the scriptures, such action being of the same class as those which he practised earlier, and who then begins to practise Karma Yoga, after renouncing attachment, with the senses which are naturally inclined to action - he, by reason of there being no chance of errors, excels a man following Jnana Yoga, because there is no fear of a fall in his case.