Bhagavad Gita - Chapter 3 - Shloka (Verse) 8

व्याख्या--'नियतं कुरु कर्म त्वम्'--शास्त्रोंमें विहित तथा नियत--दो प्रकारके कर्मोंको करनेकी आज्ञा दी गयी है। विहित कर्मका तात्पर्य है--सामान्यरूपसे शास्त्रोंमें बताया हुआ आज्ञारूप कर्म; जैसे-- व्रत, उपवास, उपासना आदि। इन विहित कर्मोंको सम्पूर्णरूपसे करना एक व्यक्तिके लिये कठिन है। परन्तु निषिद्ध कर्मोंका त्याग करना सुगम है। विहित कर्मको न कर सकनेमें उतना दोष नहीं है जितना निषिद्ध कर्मका त्याग करनेमें लाभ है; जैसे झूठ न बोलना, चोरी न करना, हिंसा न करना इत्यादि। निषिद्ध कर्मोंका त्याग होनेसे विहित कर्म स्वतः होने लगते हैं। नियतकर्मका तात्पर्य है--वर्ण, आश्रम, स्वभाव एवं परिस्थितिके अनुसार प्राप्त कर्तव्य-कर्म; जैसे--भोजन करना, व्यापार करना, मकान बनवाना, मार्ग भूले हुए व्यक्तिको मार्ग दिखाना आदि।
कर्मयोगकी दृष्टिसे जो वर्णधर्मानुकूल शास्त्रविहित कर्तव्य-कर्म प्राप्त हो जाय, वह चाहे घोर हो या सौम्य, नियतकर्म ही है। यहाँ 'नियतं कुरु कर्म' पदोंसे भगवान् अर्जुनसे यह कहते हैं कि क्षत्रिय होनेके नाते अपने वर्णधर्मके अनुसार परिस्थितिसे प्राप्त युद्ध करना तेरा स्वाभाविक कर्म है (गीता 18। 43)। क्षत्रियके लिये युद्धरूप हिंसात्मक कर्म घोर दीखते हुए भी वस्तुतः घोर नहीं है, प्रत्युत उसके लिये वह नियतकर्म ही है। दूसरे अध्यायमें भगवान्ने कहा है कि स्वधर्म की दृष्टिसे भी युद्ध करना तेरे लिये नियतकर्म है-- 'स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि' (2। 31)। वास्तवमें तो स्वधर्म और नियतकर्म दोनों एक ही हैं। यद्यपि दुर्योधन आदिके लिये भी युद्ध वर्णधर्मके अनुसार प्राप्त कर्म है; तथापि वह अन्याययुक्त होनेके कारण नियतकर्मसे अलग है; क्योंकि वे युद्ध करके अन्यायपूर्वक राज्य छीनना चाहते हैं। अतः उनके लिये यह युद्ध नियत तथा धर्मयुक्त कर्म नहीं है।
'कर्म ज्यायो ह्यकर्मणः'--इसी अध्यायके पहले श्लोकमें (अर्जुनके प्रश्नमें) आये हुए 'ज्यायसी' पदका उत्तर भगवान् यहाँ 'ज्यायः' पदसे ही दे रहे हैं। वहाँ अर्जुनका प्रश्न है कि यदि आपको कर्मकी अपेक्षा ज्ञान श्रेष्ठ मान्य है तो मुझे घोर कर्ममें क्यों लगाते हैं? इसके उत्तरमें यहाँ भगवान् कहते हैं कि कर्म न करनेकी अपेक्षा कर्म करना ही मुझे श्रेष्ठ मान्य है। इस प्रकार अर्जुनका विचार युद्धरूप घोर कर्मसे निवृत्त होनेका है और भगवान्का विचार अर्जुनको युद्धरूप नियतकर्ममें प्रवृत्त करानेका है। इसीलिये आगे अठारहवें अध्यायमें भगवान् कहते हैं कि दोष-युक्त होनेपर भी सहज (नियत) कर्मका त्याग नहीं करना चाहिये--'सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्'(18। 48)। कारण कि इसके त्यागसे दोष लगता है एवं कर्मोंके साथ अपना सम्बन्ध भी बना रहता है। अतः कर्मका त्याग करनेकी अपेक्षा नियतकर्म करना ही श्रेष्ठ है। फिर आसक्ति-रहित होकर कर्म करना तो और भी श्रेष्ठ माना गया है; क्योंकि इससे कर्मोंके साथ सर्वथा सम्बन्ध-विच्छेद हो जाता है। अतः भगवान् इस श्लोकके पूर्वार्धमें अर्जुनको अनासक्तभावसे नियतकर्म करनेकी आज्ञा देते हैं और उत्तरार्धमें कहते हैं कि कर्म किये बिना तेरा जीवन-निर्वाह भी नहीं होगा।
कर्मयोगमें 'कर्म ज्यायो ह्यकर्मणः'--यह भगवान्का प्रधान सिद्धान्त है। इसीको भगवान्ने 'मा ते सङ्गोऽस्त्वकर्मणि' (गीता 2। 47) पदोंसे स्पष्ट किया है कि अर्जुन !तेरी कर्म न करनेमें आसक्ति न हो। कारण यह है कि कर्तव्य-कर्मोंसे जी चुरानेवाला मनुष्य प्रमाद, आलस्य और निद्रामें अपना अमूल्य समय नष्ट कर देगा अथवा शास्त्र-निषिद्ध कर्म करेगा, जिससे उसका पतन होगा।स्वरूपसे कर्मोंका त्याग करनेकी अपेक्षा कर्म करते हुए ही कर्मोंसे सम्बन्ध-विच्छेद करना श्रेष्ठ है। कारण कि कामना, वासना, फलासक्ति, पक्षपात आदि ही कर्मोंसे सम्बध जोड़ देते हैं, चाहे मनुष्य कर्म करे अथवा न करे। कामना आदिके त्यागका उद्देश्य रखकर कर्मयोगका आचरण करनेसे कामना आदिका त्याग बड़ी सुगमतासे हो जाता है।

ऐसा होनेके कारण हे अर्जुन जो कर्म श्रुतिमें किसी फलके लिये नहीं बताया गया है ऐसे जिस कर्मका जो अधिकारी है उसके लिये वह नियत कर्म है उस नियत अर्थात् नित्य कर्मका तू आचरण कर क्योंकि कर्मोंके न करनेकी अपेक्षा कर्म करना परिणाममें बहुत श्रेष्ठ है। क्योंकि कुछ भी न करनेसे तो तेरी शरीरयात्रा भी नहीं चलेगी अर्थात् तेरे शरीरका निर्वाह भी नहीं होगा। इसलिये कर्म करने और न करनेमें जो अन्तर है वह संसारमें प्रत्यक्ष है।

Having restated the superiority of the performer of action taught [previously], He concludes that its performance must be done by the qualified person with "Yata" (Therefore/Since) etc. He clarifies the very reason mentioned by stating the Lord's approval with "Karma" etc.

And for this reason also action should be done by you, He says with "Sharira" (Body...) etc. The connection is: "That controlled/ordained [action] belongs to that qualified person." Anticipating the doubt that for one qualified for [rites like] Darsha-purnamasa which yield fruits like heaven, that too might become obligatory (Nitya), he qualifies it with "Phalaya" (For fruit...).

Regarding "Nitya karma" meaning "it must be done as a rule," he states the reason with "Yata" etc. He restates the reason implied by the word "Hi" (For) with "Yasmat" (Because) etc.

He reveals the superiority of action over inaction through a question with "Katham" (How) etc. Only when there is action, through the activity of the body etc., can the body be sustained; in its absence, life itself would become difficult—stating this resultant meaning, he says "Ata" (Therefore).

Since it is so, therefore perform the "Niyatam"—the obligatory action suitable to your own Varna and Ashrama—being devoid of desire for fruit.

"Hi" (For)—because action which purifies the mind is superior to non-action.

And not only is there just an absence of mind-purification from non-action, but also the "Sharirayatra"—the maintenance of the body—would not be accomplished for you, the inactive one, through the excellent practice of your own duty.

Therefore, perform the "Niyatam" (prescribed) action—that which is befitting one's Varna and Ashrama.

"Niyatam" etc. Since it is so (as established previously), therefore you perform the "Niyatam" (prescribed) action alone, such as twilight worship (Sandhyopasana) etc. Alternatively, "Niyatam" means "by rule" (niyamena); you perform only that action which is common to both obligatory (Nitya) and desire-prompted (Kamya) duties and possesses the nature of removing sin.

"Hi" (Because), Action is indeed "Jyayaha" (superior/more praiseworthy) than "Akarma"—meaning non-performance of action through the restraint of all organs of action while being devoid of the conquest of the mind.

Moreover, for "Te"—for you, a Kshatriya—who are "Akarma" (inactive)—meaning a renouncer of all actions, even if purity of mind is present—the "Sharirayatra" (maintenance of the body) would not be accomplished. This is because there is no qualification (for a Kshatriya) in living by begging. In the sentence enjoining Renunciation, "Brahmanas, having risen above the desire for sons, wealth, and worlds, live the life of mendicants," just as in the sentence "A King desiring sovereignty should sacrifice with the Rajasuya" the word "Raja" implies a specific caste, so too the word "Brahmana" is intended in its specific literal sense. Also from the Smriti: "There are four Ashramas for the Brahmana, three for the Rajanya (Kshatriya), and two for the Vaishya."

Elsewhere too, regarding Renunciation (Parivrajya), it is said: "This Dharma, the wearing of the mark of Vishnu, belongs to the mouth-born (Brahmins). For the arm-born (Kshatriyas) and thigh-born (Vaishyas), this Dharma is not ordained."

"Niyatam" means Pervaded. Action is indeed pervaded by that which is associated with Prakriti (Nature); "being associated with Prakriti" is due to beginningless Vasanas (latent impressions). Because Action is "Sushaka" (easy to perform) due to being "Niyata" (controlled by/natural to one's nature), and because there is no possibility of negligence in it, perform Action alone. Action is "Jyayaha" (superior) to "Akarma"—meaning even to Jnana-nishtha (Steadfastness in Knowledge). Since the context began with "A person does not attain Naishkarmya..." (Gita 3.4), the word "Akarma" here refers to Jnana-nishtha. Even for one qualified for Jnana-nishtha, Karma-nishtha is indeed superior, because Jnana-nishtha is difficult to perform ("Dushaka") due to being "Aniyata" (not habitual/natural) as it was not practiced before, and because it is prone to negligence.

Moreover, while action is being performed, the contemplation of the non-doership of the Self through the knowledge of the true nature of the Self will be described immediately after; therefore, since Self-knowledge is also included within Karma-yoga, that (Karma-yoga) alone is superior. This is the meaning. The statement that Action is superior to Jnana-nishtha is logical only if there is a qualification for Jnana-nishtha.

If, having abandoned all action, you become qualified for Jnana-nishtha alone, then for you "Akarmanaha"—meaning the one established in Knowledge—even the "Sharirayatra" (maintenance of the body) which is helpful to Jnana-nishtha will not be accomplished. Until the completion of the means (Sadhana), the sustenance of the body must necessarily be done. And sustenance of the body must be done only by eating the remnants of Great Sacrifices (Mahayajnas) etc. performed with wealth earned by righteous means. This is based on Srutis like "When food is pure, the mind becomes pure; when the mind is pure, memory becomes firm" (Chandogya Upanishad 7.26.2), and it will be said later "But those sinners eat sin" (Gita 3.13). Therefore, even for the Jnana-nishtha not performing action, bodily maintenance will not succeed.

Since even for the Jnana-nishtha maintaining a body, until the completion of Sadhana, obligatory and occasional duties (Nitya-Naimittika) must necessarily be done; and since the contemplation of the true nature of the Self via the thought of the Self's non-doership is included within Karma-yoga; and since Karma-yoga is easy to perform and free from negligence for one associated with Prakriti—therefore, even for one fit for Jnana-nishtha, Karma-yoga is superior to Jnana-yoga. Therefore, the intention is: You perform Karma-yoga alone.

(Objection) If so, then since actions like earning wealth involve egoism, possessiveness, and the agitation of all senses, they will become a cause of bondage for this person through the latent impressions of action (Karma-vasana)? To this, He says (in the next verse):

Since it is so, therefore perform the "Niyatam" (prescribed)—meaning the "Nitya" (obligatory) actions like twilight worship (Sandhyopasana) etc.

"Hi" (For)—because Action is "Jyayaha" (superior/better) than "Akarma"—meaning non-performance of action.

Otherwise, for you who are "Akarma" (inactive)—meaning devoid of all actions—even the maintenance of the body would not happen.

For the word 'niyatam', rather than being an adverb [modifying the verb 'kuru'] which has little purpose, it is indeed proper for it to be an adjective of 'karma' (action) which is in the same case and has abundant purpose. And therefore, the 'niyata' (regulated/controlled) nature of action could be by nature, or by scripture, or by both. In that case, the assumption of intending both in one [word] is indeed weightier. But in [the phrase] "sharirayatra", the intention of the rule regarding scriptural action will be explained; therefore here, the quality of being 'niyata' (constant/bound) by nature is intended.

Now, showing the superiority of Karma Yoga alone through reasons like ease, freedom from negligence, and difficulty to abandon, he gives a direct answer to [the question] "If [knowledge] is superior to action" (3.1) etc., with [the verse beginning with] "Niyatam" etc.

When the difficulty of devotion to knowledge is presented, it is proper to speak of the easiness in devotion to action immediately after; intending all this, he says "Niyatam" [means] pervaded, etc. By what and based on what is the pervasion? On this he says "By one conjoined with material nature".

In the word "Akarmanah", he indicates that the negative particle refers to something other than that [action], and the case ending, being ablative, refers to a limit [of comparison], by saying "Than even devotion to knowledge". Here, how does the word "Akarma" refer to devotion to knowledge? For in "Let not your attachment be to inaction" (2.47), that very word was indeed explained as referring to the absence of action; similarly here too, when abandonment of performance is applicable, it is proper to say "therefore performance alone is superior"; on this [objection], he says "Naishkarmyam" etc. Here in the beginning, the relative gradation of Karma Yoga and Jnana Yoga was asked about, and the answer to that very thing is intended here. And it is improper for "Naishkarmya" (freedom from action), indicated as achievable by the seeker of liberation, to be merely the absence of action which is easily available in deep sleep etc.; and because in "By not commencing actions, [one does not reach] Naishkarmya", there would be the contingency of the goal being indistinguishable [from the means]. Therefore, devotion to knowledge alone is denoted here by the word "Akarma"; this is the meaning.

He states another reason which is being described for the superiority of devotion to action, with "And while action is being performed" etc. By stating the proximity with "immediately after", its being intended here is shown. He states the intended meaning for the performance of Karma Yoga even for one capable of Jnana Yoga, with "Karmana" etc. Here, the ablative "than devotion to knowledge" [implies that] a statement of superiority where the counter-correlate is not applicable would be improper; this is the idea. He states the introduction to the second half [of the verse] with "Yadi".

But here, in "Akarmanah", it is a Bahuvrihi compound. To indicate that it is in grammatical agreement with "Te" (your), it is said "Of you the non-doer, i.e., of the one devoted to knowledge". Objection: If for one who has renounced all actions even the maintenance of the body does not occur, then for one who has obtained the means, due to the natural cessation of obstacles, liberation would be obtainable without effort? Anticipating this doubt, he says "Yavat" etc. For the attainment of the fruit is not merely by entering into the means, but rather from the completion of the means; and that is not obtainable in three or four days, so that we might neglect the body. And since the completion of the means is achievable over a long time, the body must necessarily be protected for that much time. For one whose means are not yet accomplished, if he abandons that [body] out of indifference, there would even be sin (pratyavaya); this is the idea.

Let the maintenance of the body be required; still, that cannot be done for a long time by one's own will, nor is there cessation [of the body] merely by indifference; because the body has a fixed duration due to the specific originating karma (Prarabdha). And [the Smritis] declare "Marriage, birth, death etc. are predetermined by actions". Or let the maintenance of the body be by one's own will; still, that is easily possible by just any worldly action? On this, he says "Nyayarjita" (acquired by lawful means). This is the intention: The fruits of actions are of two kinds—fixed (niyata) and unfixed (aniyata). Those arising from strong curses etc. are fixed; the others are unfixed. And their 'unfixed' nature is in regard to place, time, etc., not intrinsically, by which [latter case] the contingency of fruitlessness of actions would arise. And therefore, regarding those which are 'unfixed' here, there is scope for one's own effort; regarding which there are expiations, mantras, medicines, scriptures on ethics, etc. Otherwise, even by those desiring victory faced with enemies, the four-limbed army etc. would not be adopted; nor would medicine be consumed by the sick. In the absence of doing anything by one's own will, due to the absence of natural agency, there would be no emergence of scripture either. Therefore, in this way, by you wishing to ascend to Jnana Yoga, "the subjection of the world to karma has been removed"—thus liberation established without effort would be well supported; this is the idea.

Thus, the word "Sharira" (body) indicates the natural perishability in the absence of body maintenance. By the word "Eva" (only/even), the status of restrictive injunctions regarding earning by lawful means, eating remnants of sacrifice, etc., is indicated. And with the intention that body maintenance of this kind is not to be discontinued even in the state of Bhakti Yoga achievable by Jnana Yoga, the Shruti regarding "purity of food" is cited. To make known that the scriptural meaning is intended here also, he states that it will be spoken of [later] with "But they [eat] sin". Distinguishing and taking up the reasons established before in the order present in the mind, and compiling the entire implied and literal meaning for easy grasping, he shows [it] with "Yata" (Therefore). "Karma Yoga is superior even for one qualified for devotion to knowledge, therefore you, even if qualified for Jnana Yoga, perform Karma Yoga"—either this, or "You are not currently qualified for Jnana Yoga, therefore by kaimutya (how much more so) logic, perform Karma Yoga alone"—this is the intention of the word "Tvam" (You).

अपने व्यावहारिक जीवन में नियत कर्म से हमको वे सब कर्तव्य कर्म समझने चाहिये जो परिवार कार्यालय समाज एवं राष्ट्र के व्यक्ति होने के नाते हमें करने पड़ते हैं। इस दृष्टि से अकर्म का अर्थ होगा अपने इन कर्तव्यों को कुशलता से न करना। निष्क्रियता से तो शरीर निर्वाह भी असम्भव होता है। इस प्रकार के अकर्म से राष्ट्र समाज और परिवार का नाश होता है साथ ही वह व्यक्ति स्वयं अपनी अकर्मण्यता का शिकार होकर शारीरिक अक्षमता और बौद्धिक ह्रास से कष्ट पाता है।यह धारणा गलत है कि कर्म बन्धन का कारण होते हैं इसलिये उनको नहीं करना चाहिये। क्यों

Therefore, perform the "Niyatam"—meaning scriptural action.

Because even the mere maintenance of the body depends on action.

Indicating the connection with the sentiment that "it is exactly thus" even by considering the subsequent part of the verse, he (the commentator) explains with "Ata" (Therefore).

That reason which is referred to by the word "Ata" is stated by the phrase [in the verse itself] "Action is superior" (karma jyayah) etc.

Since it is so [as stated in the previous verse], therefore, having restrained the organs of knowledge with the mind, with the organs of action, "Tvam" (You)—meaning one who has not previously performed action for the sake of purification—perform the "Niyatam" (controlled/obligatory) action. [Niyatam action is defined as] that which is devoid of any connection to fruit in its scriptural injunction, which is occasioned by a fixed cause, and which is well-known in the Sruti and Smriti as "Nitya" (obligatory).

Although the meaning "You" is obtained merely by the use of the second-person verb "Kuru" (Do!), the explicit word "Tvam" is used to convey a specific meaning [referring to the specific qualification of one whose mind is not yet pure].

Why must action be performed by one with an impure mind? "Hi" (Because), Action is indeed "Jyayaha" (better/more praiseworthy) than "Akarma"—meaning non-performance. Not only will the purification of your internal organ not succeed in the absence of action, but for you, who are "Akarma"—devoid of duties like war etc.—even the "Sharirayatra"—maintenance of the body—would not succeed "Prakarshena" (excellently/properly), meaning in the manner characterized by the livelihood of a Kshatriya. And so it has been said before.

The phrase "Api cha" (And also) is used to imply the combination [of bodily maintenance] with mind-purification.

Since the performer acting for the sake of worldly fruit does not attain the [true] fruit, while the performer acting for "My sake" (for the Lord) attains the supreme fruit (supernatural), therefore, you perform "Niyatam" action for My sake. Thus He says "Niyatam". You perform "Niyatam"—meaning Nitya (daily/constant) action in the form of My service, etc.

Based on the logic stated earlier, or because it is for My sake, Action in the form of My service etc. is "Jyayaha" (greater/superior) than "Akarma"—meaning compared even to the Knower who has renounced action.

Moreover, "Te" (Your)—the function of the body assumed for My sake, for My sport—would not succeed "Prakarshena" (excellently) if you are "Akarmana"—meaning if you are engaged in the path of Knowledge devoid of service etc.

Even in the path of Knowledge, there is a need for the body until the attainment of Knowledge, but no need after that. However, like in the path of Devotion—according to the maxim "This is the fruit of those having eyes..." (Srimad Bhagavatam 10.21.7)—[the body has a purpose]. Therefore, the sentiment is that "excellence" lies in the perfection of the function of the body along with the senses in all ways [for service].

For this very reason, to establish the Rasa (relish) of the pain of separation etc., the word "Sharira" (body) has been mentioned.

"Niyatam"—meaning obligatory (Nitya), taught by the scriptures; the action for which one is qualified, and which is not heard [in the scriptures] as leading to a specific fruit [like Kamya karma]—that is "Niyatam" karma; "Tvam" (You), O Arjuna, "Kuru" (do) that. "Yata" (Because), in terms of result, Action is "Jyayaha"—greater (superior)—"Hi" (for/since) [it is better] than "Akarmana"—meaning non-performance or non-commencement.

How [is it better]? Even "Sharirayatra"—the maintenance of the body—would not succeed for "Te" (you) if you are "Akarmana" (inactive/non-performer). Thus, the distinction between Action and Inaction is seen in the world.

And regarding your opinion that "Action should not be done because it is a cause of bondage," that too is "Asat" (incorrect). How? (He explains in the next verse).

Since you are qualified for action within the path of Karma Yoga, therefore perform the prescribed duty. That (action) is superior to inaction.

For, indeed, without action, even the maintenance of the body, etc., is not accomplished; therefore, action alone must be performed by the Bhagavadiya (one belonging to God/devotee) without attachment.

नियतम् bounden (prescribed or obligatory)? कुरु perform? कर्म action? त्वम् thou? कर्म action? ज्यायः superior? हि for? अकर्मणः than inaction? शरीरयात्रा maintenance of the body? अपि even? च and? ते thy? न not? प्रसिद्ध्येत् would be possible? अकर्मणः by inaction.Commentary Niyatam Karma is an obligatory duty which one is bound to perform. Thenonperformance of the bounden duties causes demerit. The performance of the obligatory duties is not a means for the attainment of a specific result. The performance does not cause any merit.Living itself involves several natural and unavoidable actions which have to be performed by all. It is ignorance to say? I can live doing nothing.

Tvam, you, O Arjuna; kuru, perform; niyatam, the obligatory; karma, duties, those daily obligatory duties (nitya-karmas) or which one is competent (according to the scriptures), and which are not heard of [although no result of daily obligatory duties is mentioned in the scriptures, still Sankaracarya holds that it is either heaven or purification of the heart, because something done must have its conseence.-Tr.] as productive of any result; hi, for, from the point of view of result; karma, action; is jyayah, superior; akarmanah, to inaction, to non-performance (of duties). Why? Ca, and; akarmanah, through inaction; api, even; te sarira-yatra, the maintenance of your body; na prasiddhyet, will not be possible. Therefore, the distinction between action and in action is abvious in this world.
'And as regards your ideea that action should not be udnertaken because it leads to bondage-that too is wrong.' How?

'Obligatory' (Niyatam) means 'concomitant' (Vyaptam); for action is concomitant with that which is conjoined with Prakrti or the body. The contact with Prakrti has arisen from beginingless subtle impressions (Vasanas). You must perform work, because the performance of action is easy and may not cause accidents by reason of its being obligatory. Action is superior to non-action, i.e., even to the devotee of Jnana. Because of the instruction at the beginning (of this context), 'No man experiences freedom from activity' (3.4), devotion to Jnana alone is indicated by the word, 'Non-action' (Akarma). Even in the case of one alified for devotion to Jnana, devotion to Karma indeed is better because Jnana-nistha is difficult to perform and liable to accidents, as it has not been practised previoulsy and as it does not come to one naturally. Subseently it will be described how, one with the knowledge of the true nature of the self can carry on actions along with that knowledge. Conseently, we should take the meaning here to be that, because knowledge of the self too is included in Karma Yoga, this kind of Yoga is superior.
This statement on the superiority of activity (Karma Yoga) over Jnana Yoga is valid even when there is competency for one to adopt Jnana Yoga. For, if you abandon all activities to alify yourself for Jnana Yoga, then, for you, who is thus inactive while following Jnana Yoga, even the nourishment of the body, which is necessary even for Jnana-nistha, will not be achieved. The body has to be necessarily sustained until the means are executed to the full. Performing 'great sacrifices' with the help of honestly earned wealth, the body should be sustained by consuming the remainders left after such sacrifices. This is made clear from scriptural texts like, 'When the food is pure, the Sattva (mind or inner organ) becomes pure; when the Sattva is pure, then the remembrance (meditation) will be steady' (Cha. U., 7.26.2). Sri Krsna himself will declare: 'The sinful ones who cook food for their own sake eat sin (3.13).
Conseently,even the sustenance of the body will not be possible in the case of one who practises Jnana-nistha, and does not act. In other ways also Karma Yoga is superior to Jnana Yoga even in respect of one who is alified for Jnana-nistha; for, obligatory and occasional rites like the 'great sacrifices' must be carried out by one who follows Jnana Yoga too, as he has to sustain the body until he attains perfection. Besides, the understanding of the true nature of the self is incorporated in Karma Yoga, as it involves the contemplation of the self as being a non-agent. It is also in line with the nature of life (Prakrti). Karma Yoga, is for these reasons easier and it is free from danger of downfall. Therefore, you must perform Karma Yoga only. This is the purport of the verse.
If it is contended that any action such as earning money implies 'I-ness', 'My-ness' etc., and will therefore be disturbing to the senses, and that such a person devoted often to works will be in bondage through subtle impressions of his acts, Sri Krsna says: