Bhagavad Gita - Chapter 5 - Shloka (Verse) 2

व्याख्या--[भगवान्के सिद्धान्तके अनुसार सांख्ययोग और कर्मयोगका पालन प्रत्येक वर्ण, आश्रम, सम्प्रदाय आदिके मनुष्य कर सकते हैं। कारण कि उनका सिद्धान्त किसी वर्ण, आश्रम, सम्प्रदाय आदिको लेकर नहीं है। इसी अध्यायके पहले श्लोकमें अर्जुनने कर्मोंका त्याग करके विधिपूर्वक ज्ञान प्राप्त करनेकी प्रचलित प्रणालीको 'कर्मसंन्यास' नामसे कहा है। परन्तु भगवान्के सिद्धान्तके अनुसार ज्ञान-प्राप्तिके लिये सांख्ययोगका पालन प्रत्येक मनुष्य स्वतन्त्रतासे कर सकता है और उसका पालन करनेमें कर्मोंका स्वरूपसे त्याग करनेकी आवश्यकता भी नहीं है। इसलिये भगवान् प्रचलित मतका भी आदर करते हुए अपने सिद्धान्तके अनुसार अर्जुनके प्रश्नका उत्तर देते हैं।]'संन्यासः'--यहाँ 'संन्यासः' पदका अर्थ 'सांख्य-योग' है, कर्मोंका स्वरूपसे त्याग नहीं। अर्जुनके प्रश्नका उत्तर देते हुए भगवान् कर्मोंके त्यागपूर्वक संन्यासका विवेचन न करके कर्म करते हुए ज्ञानको प्राप्त करनेका जो सांख्ययोगका मार्ग है, उसका विवेचन करते हैं। उस सांख्ययोगके द्वारा मनुष्य प्रत्येक वर्ण, आश्रम, सम्प्रदाय आदिमें रहते हुए प्रत्येक परिस्थितिमें स्वतन्त्रतापूर्वक ज्ञान प्राप्त कर सकता है अर्थात् अपना कल्याण कर सकता है।
सांख्ययोगकी साधनामें विवेक-विचारकी मुख्यता रहती है। विवेकपूर्वक तीव्र वैराग्यके बिना यह साधना सफल नहीं होती। इस साधनामें संसारकी स्वतन्त्र सत्ताका अभाव होकर एकमात्र परमात्मतत्त्वपर दृष्टि रहती है। राग मिटे बिना संसारकी स्वतन्त्र सत्ताका अभाव होना बहुत कठिन है। इसलिये भगवान्ने देहाभिमानियोंके लिये यह साधन क्लेशयुक्त बताया है (गीता 12। 5)। इसी अध्यायके छठे श्लोकमें भी भगवान्ने कहा है कि कर्मयोगका साधन किये बिना संन्यासका साधन होना कठिन है; क्योंकि संसारसे राग हटानेके लिये कर्मयोग ही सुगम उपाय है।
'कर्मयोगश्च'--मानवमात्रमें कर्म करनेका राग अनादिकालसे चला आ रहा है, जिसे मिटानेके लिये कर्म करना आवश्यक है (गीता 5। 3)। परन्तु वे कर्म किस भाव और उद्देश्यसे कैसे किये जायँ कि करनेका राग सर्वथा मिट जाय, उस कर्तव्य-कर्मको करनेकी कलाको 'कर्मयोग' कहते हैं। कर्मयोगमें कार्य छोटा है या बड़ा, इसपर दृष्टि नहीं रहती। जो भी कर्तव्य-कर्म सामने आ जाय, उसीको निष्कामभावसे दूसरोंके हितके लिये करना है। कर्मोंसे सम्बन्ध-विच्छेद करनेके लिये यह आवश्यक है कि कर्म अपने लिये न किये जायँ। अपने लिये कर्म न करनेका अर्थ है--कर्मोंके बदलेमें अपने लिये कुछ भी पानेकी इच्छा न होना। जबतक अपने लिये कुछ भी पानेकी इच्छा रहती है, तबतक कर्मोंके साथ सम्बन्ध बना रहता है।

अर्जुनके प्रश्नका निर्णय करनेके लिये भगवान् अपना अभिप्राय बतलाते हुए बोले संन्यास कर्मोंका परित्याग और कर्मयोग उनका अनुष्ठान करना ये दोनों ही कल्याणकारक अर्थात् मुक्तिके देनेवाले हैं। यद्यपि ज्ञानकी उत्पत्तिमें हेतु होनेसे ये दोनोंही कल्याणकारक हैं तथापि कल्याणके उन दोनों कारणोंमें ज्ञानरहित केवल संन्यासकी अपेक्षा कर्मयोग श्रेष्ठ है। इस प्रकार भगवान् कर्मयोगकी स्तुति करते हैं।

Having thus raised the question, he introduces the reply with "Svabhiprayam" (His own intent...). "Nirnayaya" (For a decision) means for the sake of removing the other's (Arjuna's) doubt through that (decision)—this is the meaning.

When the question proceeded thus, anticipating the "easiness" of Karma Yoga and wishing to state its "more praiseworthy nature," what reply did the Lord give?—anticipating this, he says "Sannyasa" (Renunciation...) etc.

He wards off the doubt of the equality of both with "Tayostu" (But of the two...) etc.

"How then is it intended that Knowledge alone is the means to Liberation?"—to this he says "Jnanotpatti" (Arising of knowledge...) etc.

"Then, is the praiseworthiness or lack of praiseworthiness of both equal?"—anticipating this, he says "Ubhau" (Both...) etc.

Wishing to express the distinction (superiority) of Karma-Sannyasa accompanied by Knowledge over Karma Yoga, he qualifies it with "Kevalat" (From mere...) etc.

Sri Bhagavan spoke the reply dispelling Arjuna's doubt—"Sannyasa" etc.

Although both are conducive to the highest good (Nishreyasa), being useful for liberation by virtue of being the cause of the arising of knowledge; still, "Tayostu" (between the two)—compared to the Renunciation of action performed by one with an impure mind and who is devoid of dispassion—Karma Yoga, which generates dispassion etc. through the purification of the mind, "Vishishyate"—is distinguished, i.e., becomes superior. Thus, He praises Karma Yoga.

This "Sannyasa" is not the Ashrama of the ascetic (Yati). Because of the statement: "My worship is indeed superior to Sannyasa which consists (merely) of the abandonment of pairs of opposites." And also: "Those other austerities are indeed inferior; Nyasa (Renunciation) alone excelled them."

"But Sannyasa is the Fourth (Turiya), which is called 'actionless' (Nishkriya) yet possesses attributes (Sadharmaka); there is no duty in the world higher than that.

For where His devotee goes, the righteous householder does not. Devotion to Me and dispassion are said to be the qualification for that." In the Naradiya Purana: "When there is qualification, even a Brahmachari (student) may renounce." And also "One should renounce from the very stage of Brahmacharya... the very day one becomes dispassionate" (Jabala Upanishad 4, Yajnavalkya Upanishad 1).

And because of statements in the Brahma Purana such as: "My love is indeed greatest in the Turiya Sannyasa; for those who have no qualification in this, there is Action—this is the decision."

Therefore, the Sannyasa of the Ashrama (stage of life) is not spoken of here.

To this, the Lord spoke the answer—"Sannyasa" etc.

Both are conducive to the highest good, by virtue of being the cause for the arising of knowledge.

Nevertheless, Karma Yoga alone is superior to the Karma-Sannyasa performed by one who is devoid of dispassion. Because it (Karma Yoga) is the cause of dispassion etc. through the purification of the mind.

The Blessed Lord said—"Sannyasa" (i.e., Knowledge Yoga) and Karma Yoga; even for one capable of Knowledge Yoga, both are independent causes of the highest good.

"Tayostu"—But of the two, Karma Yoga is indeed superior to Karma-Sannyasa, i.e., Knowledge Yoga.

For what reason? To this, He says.

Here, Sri Bhagavan spoke the answer—"Sannyasa" etc. This is the purport: "I am not prescribing Karma Yoga to the knower of the Reality of the Self who is to be known through Vedanta, because that would contradict the Renunciation (Sannyasa) stated earlier. Rather, to you who identify with the body and are possessed by this doubt caused by grief and delusion arising from the killing of kinsmen etc., I say: having cut this doubt with the sword of discriminative knowledge between the body and the Self, take refuge in Karma Yoga which becomes the means to the knowledge of the Supreme Self."

When the knowledge of the Reality of the Self arises for one whose mind is purified by Karma Yoga, then for the sake of the maturation of that (knowledge), Sannyasa was stated earlier as a limb (Anga) of steadfastness in knowledge. This being so, since there cannot be an option (Vikalpa) between the limb and the principal, both Sannyasa and Karma Yoga achieve the highest good only when combined according to the difference in stages (roles). Nevertheless, between the two, Karma Yoga is distinguished (better) compared to Karma-Sannyasa (renunciation of action without Yoga).

Now, establishing that both (Jnana Yoga and Karma Yoga) are immediate means (to liberation) because the statement of them being means (Sadvārakatva) is restricted to specific qualified aspirants; and reinforcing the duty of that (Karma Yoga) alone even for one whose impurities have been destroyed, because it is associated with easiness and speed—the Lord said "Sannyasa" etc.

Since Karma Yoga is required for one unable to practice Jnana Yoga, the statement that they are 'independent means' (Nirapeksha) is logical only for one who is capable of that (Jnana Yoga)—with this intent, (Ramanuja) said "Jnanayoga-shaktasyapi" (Even for one capable of Knowledge Yoga...).

Based on the force of the phrase "Both lead to the highest good," and by considering the statement that will be made later "Established well in even one, he obtains the fruit of both" (5.4), it is said that they are 'independent' (Nirapeksha).

This is implied by the particle "Cha" (and) as well. For a combination in the sense of 'Anvachaya' (secondary addition) or 'Itaretara-yoga' (mutual interdependence) would be contrary to the context of them being means to a distinct fruit. Therefore, "Cha" here means a 'Samuccaya' (aggregation) pregnant with distinctness and independence.

(Objection): "Then both can be adopted without restriction as one pleases; why then the praise of Karma Yoga?"—to remove this doubt, the word "Tu" (But) is used. The particle "Eva" (Alone) is used to manifest that very intent.

अर्जुन के प्रश्न से श्रीकृष्ण समझ गये किस तुच्छ अज्ञान की स्थिति में अर्जुन पड़ा हुआ है। वह कर्मसंन्यास और कर्मयोग इन दो मार्गों को भिन्नभिन्न मानकर यह समझ रहा था कि वे साधक को दो भिन्न लक्ष्यों तक पहुँचाने के साधन थे।मनुष्य की स्वाभाविक प्रवृत्ति निष्क्रियता की ओर होती है। यदि मनुष्यों को अपने स्वभाव पर छोड़ दिया जाय तो अधिकांश लोग केवल यही चाहेंगे कि जीवन में कमसेकम परिश्रम और अधिकसेअधिक आराम के साथ भोजन आदि प्राप्त हो जाय। इस अनुत्पादक अकर्मण्यता से उसे क्रियाशील बनाना उसके विकास की प्रथम अवस्था है। यह कार्य मनुष्य की सुप्त इच्छाओं को जगाने से सम्पादित किया जा सकता है। विकास की इस प्रथमावस्था में स्वार्थ से प्रेरित कर्म उसकी मानसिक एवं बौद्धिक शिथिलता को दूर करके उसे अत्यन्त क्रियाशील बना देते हैं।तदुपरान्त मनुष्य को क्रियाशील रहते हुये स्वार्थ का त्याग करने का उपदेश दिया जाता है। कुछ काल तक निष्काम भाव से ईश्वर की पूजा समझ कर जगत् की सेवा करने से उसे जो आनन्द प्राप्त होता है वही उसके लिए स्फूर्ति एवं प्रेरणा का स्रोत बन जाता है। इसी भावना को कर्मयोग अथवा यज्ञ की भावना कहा गया है। कर्मयोग के पालन से वासनाओं का क्षय होकर साधक को मानो ध्यानरूप पंख प्राप्त हो जाते हैं जिनकी सहायता से वह शांति और आनन्द के आकाश मे ऊँचीऊँची उड़ाने भर सकता है। ध्यानाभ्यास का विस्तृत विवेचन अगले अध्याय में किया गया है।उपर्युक्त विचार से हम इस निष्कर्ष पर पहुँचते हैं कि आत्मविकास के लिये तीन साधन हैं काम्य कर्म निष्काम कर्म तथा निदिध्यासन। पूर्व अध्यायों में कर्म योग का वर्णन हो चुका है और अगले अध्याय का विषय ध्यान योग है। अत इस अध्याय में अहंकार और स्वार्थ के परित्याग द्वारा कर्मों के संन्यास का निरूपण किया गया है।इस श्लोक में भगवान् ने कहा है कि कर्मसंन्यास और कर्मयोग दोनों ही कल्याणकारक हैं तथापि इन दोनों में कर्मयोग श्रेष्ठतर है। श्रीकृष्ण के इस कथन का अर्थ यह कदापि नहीं है कि वे कर्मयोग की अपेक्षा संन्यास को हीनतर बताते हैं। ऐसा समझना अपने अज्ञान का प्रदर्शन करना है अथवा अब तक किये भगवान् के उपदेश को ही नहीं समझना है। यहाँ संन्यास की अपेक्षा कर्मयोग को श्रेष्ठ कहने के अभिप्राय को हमें समझना चाहिये। विकास की जिस अवस्था में अर्जुन था उसको तथा युद्ध की विशेष परिस्थितियों को ध्यान में रखकर अर्जुन के लिए संन्यास की अपेक्षा कर्म करने का उपदेश ही उपयुक्त था। अर्थ यह हुआ कि दोनों ही श्रेयष्कर होने पर भी विशेष परिस्थितियों को देखते हुये संन्यास की अपेक्षा कर्मयोग श्रेष्ठ कहा गया है। अधिकांश लोग अर्जुन के रोग से पीड़ित होते हैं उन सबके लिए कर्मयोग ही वासना क्षय का एकमात्र उपाय है। अत यहाँ कर्मयोग को श्रेष्ठ कहने के तात्पर्य को हमको ठीक से समझना चाहिए।ऐसा क्यों इस पर कहते हैं

"Sannyasa" etc. Renunciation and the Yoga of action—here not just one is mentioned, but both. Combined, they bestow the highest good.

Since Renunciation is not possible without Yoga, Yoga is distinguished (special).

In the question sentence beginning with "Sannyasam", and in the reply sentence beginning with "Sannyasa", do the words 'Sannyasa' and 'Yoga' refer to the Ashramas of the Yati (Ascetic) and the Householder respectively? Since their forms are the abandonment of all actions and the performance of them respectively? (Answer): The statement "He is to be known as a constant Sannyasi" (5.3) is not meant to explain the (definition of the) word Sannyasa. Rather, it is meant only as a eulogy, implying "He who is a householder devoid of hatred etc., even he should be known as a Sannyasi"—therefore (Madhavacharya) said "Nayam" (This is not...).

This "Nayam" refers to the Sannyasa in the reply sentence. Because in determining the purport of the one in the question sentence, the same is accepted. And it should also be seen that "Yoga" is not the Householder Ashrama. "Why not?"—if this is asked: Here, by the phrase "Tayostu" (But of the two...), the superiority of Karma Yoga over Sannyasa is stated; and that (superiority) is possible only in our view (where Sannyasa is mere abandonment and Yoga is devotion), and impossible elsewhere (in the Ashrama view)—this is the purport.

"How is it possible in your view?"—to this he says "Dvandva" (Pairs of opposites...) etc. "Mat-puja" (My worship) means performance of action with the intellect of offering it to Me.

"Why is it impossible if the meaning is Ashrama?"—to this he says "Tani" (Those...) etc. "Tani" means the laying of sacred fires (Adhana) etc. "Atyarechayat" implies "Atyarichyata" (Excelled)—from this statement—this is the completion.

"Everything is renounced (nyasyate) in this"—therefore Brahman alone is 'Nyasa'—so say some. That is incorrect, because the statement of its superiority relative to 'austerity' (Tapas) would be incongruous. If you say the connection is that of 'means and end' (Tapas is means, Brahman is end), then since upon its (Brahman's) attainment, its superiority is established by common knowledge itself, the statement (of superiority in scripture) would be futile.

"It is improper to say the Yati Ashrama is superior to the Householder Ashrama; for the Householder Ashrama is endowed with all duties, is performed in the capable middle age, and has great fruit; whereas the Yati Ashrama is 'actionless' (Nishkriya), performed in the final stage (old age) by the blind and lame etc. who are unqualified for Householder duties, and has little fruit"—so say some. To refute this, he says "Sannyasastu" (But Sannyasa...) etc.

Although called 'Nishkriya' (actionless) due to being devoid of desire-prompted actions, it is 'Sadharmaka' (possessed of dharma/attributes). Not only is it possessed of dharma, but the fruit that one attains even by devotion to a Yati—which is to be performed in that Yati Ashrama—that fruit is not attained by all Householder duties—this is the meaning. "Brahmacharyadeva"—meaning only after leaving (completing) Brahmacharya; "Virajet"—should become dispassionate; "Tadahareva"—that very day; "Pravrajet"—he should renounce. (Jabala Up. 4, Yajnavalkya Up. 1)—this is the remainder of the Shruti text. "Karma" (mentioned in the Bhashya) refers to the other Ashramas.

He concludes what was said in "Nayam" (This is not...) etc. with "Atah" (Therefore...). Here, in the reply sentence (Sannyasa is not the Ashrama).

Thus, upon Arjuna's question, the Blessed Lord spoke the answer—

Both are conducive to the highest good (Nishreyasa), being useful for liberation by virtue of being the cause for the arising of knowledge.

"Tayostu" (But of the two)—compared to Karma-Sannyasa performed by one who is unqualified (anadhikari)—Karma Yoga "Vishishyate" (is distinguished/superior); it is "Shreyan" (better) because it produces the qualification (Adhikara).

Out of compassion, the Lord spoke the answer to this question—"Sannyasa" etc. Sannyasa is the abandonment of actions, and Karma Yoga is the performance of actions; both of these are conducive to the highest good, i.e., they bring about liberation.

Even between the two, compared to Karma-Sannyasa—meaning mere abandonment of action—Karma Yoga—meaning the performance of action by My command, without desire for fruit, and with the intellect of offering it to Me—"Vishishyate" (is distinguished); meaning it is excellent/superior.

Sannyasa is the complete abandonment of actions, and Karma Yoga is the performance of them; both of those are indeed conducive to the highest good—they effect liberation by virtue of being the cause for the arising of knowledge.

Although both are conducive to the highest good, still, "Tayostu" (but of the two)—which are causes of the highest good—Karma Yoga "Vishishyate" (is distinguished/superior) compared to "mere" Karma-Sannyasa. Thus, He praises Karma Yoga. From what reason? He says (in the next verse).

Upon this question, the Lord, causing Arjuna—a devotee established in Pushti (Grace) who had then fallen into doubt regarding both sides—to grasp the essence of Yoga and Sankhya, spoke the reply regarding the establishment in Karma Yoga which was taught earlier—"Sannyasa and Karma Yoga" etc.

O Arjuna! Although the Sannyasa of the Sankhyas and Karma Yoga, both are principally and independently means to the goal of human life (Purushartha)—there is no subsidiary-principal relationship here, for one established in even one of these attains the supreme good characterized by Liberation.

Nevertheless, compared to Karma-Sannyasa—meaning the abandonment of actions, i.e., the abandonment of everything externally—Karma Yoga "Vishishyate" (is distinguished/superior); because there is the scriptural declaration (hearing) of the performance of action even by the Knower of Truth for the sake of blessing the world. Abandonment is by the mind alone, not externally. The purport is that it is fruitful for you as well.

संन्यासः renunciation? कर्मयोगः Yoga of action? च and? निःश्रेयसकरौ leading to the highest bliss? उभौ both? तयोः of these two? तु but? कर्मसंन्यासात् than renunciation of action? कर्मयोगः Yoga of action? विशिष्यते is superior.Commentary Sannyasa (renunciation of action) and Karma Yoga (performance of action) both lead to Moksha or liberation or the highest bliss. Though both lead to Moksha? yet of the two means of attaining to Moksha? Karma Yoga is better than mere Karma Sannyasa (renunciation of action) without the knowledge of the Self.But renunciation of actions with the knowledge of the Self is decidedly superior to Karma Yoga.Moreover? Karma Yoga is easy and is therefore suitable to all. (Cf.III.3V.5VI.46)

Ubhau, both, to be sure; sannyasah, renunciation of actions; ca, and; karma-yogah, Karma-yoga-their performance-; nihsreyasa-karau, lead to Liberation. Though both lead to Liberation by virtue of being the cause of the rise of Knowledge, even then, tayoh, between the two which are the causes of Liberation; Karma-yoga, tu, however; visisyate, excels; karma-sannyasat, over mere renunciation of actions.
Thus He extols Karma-yoga. [Karma-yoga is better than renunciation of actions that is not based on Knowledge.]
Why? In answer the Lord says:

The Lord said Even while granting that some persons are competent for the practice of Jnana Yoga exclusively, it has to be conceded that renunciation, i.e., Jnana Yoga, and Karma Yoga can be practised as independent of each other in the pursuit of the highest excellence. Still, of these two, Karma Yoga excels over the renunciation of actions, i.e., Jnana Yoga.
Sri Krsna explains why this is so.