Bhagavad Gita - Chapter 5 - Shloka (Verse) 6

व्याख्या--'संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः'--सांख्ययोगकी सफलताके लिये कर्मयोगका साधन करना आवश्यक है; क्योंकि उसके बिना सांख्य-योगकी सिद्धि कठिनतासे होती है। परन्तु कर्मयोगकी सिद्धिके लिये सांख्ययोगका साधन करनेकी आवश्यकता नहीं है। यही भाव यहाँ 'तु' पदसे प्रकट किया गया है।सांख्ययोगीका लक्ष्य परमात्मतत्त्वका अनुभव करना होता है। परन्तु राग रहते हुए इस साधनके द्वारा परमात्मतत्त्वके अनुभवकी तो बात ही क्या है, इस साधनका समझमें आना भी कठिन हैराग मिटानेका सुगम उपाय है--कर्मयोगका अनुष्ठान करना। कर्मयोगमें प्रत्येक क्रिया दूसरोंके हितके लिये ही की जाती है। दूसरोंके हितका भाव होनेसे अपना राग स्वतः मिटता है। इसलिये कर्मयोगके आचरणद्वारा राग मिटाकर सांख्ययोगका साधन करना सुगम पड़ता है। कर्मयोगका साधन किये बिना सांख्ययोगका सिद्ध होना कठिन है।

जो वैदिक ( निष्काम ) कर्मयोग है वह तो उसी ज्ञानयोगका साधन होनेके कारण गौणरूपसे योग और संन्यास कहा जाने लगा है। वह उसीका साधन कैसे है सो कहते हैं बिना कर्मयोगके पारमार्थिक संन्यास प्राप्त होना कठिन है दुष्कर है। तथा फल न चाहकर ईश्वरसमर्पणके भावसे किये हुए वैदिक कर्मयोगसे युक्त हुआ ईश्वरके स्वरूपका मनन करनेवाला मुनि ब्रह्मको अर्थात् परमात्मज्ञाननिष्ठारूप पारमार्थिक संन्यासको शीघ्र ही प्राप्त कर लेता है इसलिये मैंने कहा कि कर्मयोग श्रेष्ठ है। परमात्मज्ञानका सूचक होनेसे प्रकरणमें वर्णित संन्यास ही ब्रह्म नामसे कहा गया है तथा संन्यास ही ब्रह्म है और ब्रह्म ही पर है इस श्रुतिसे भी यही बात सिद्ध होती है।

"If the attainment of the highest good is desired even for the performers of action (only) through the door of Sannyasa preceded by stated Knowledge, then the superiority of Sannyasa alone is established (and not of Yoga)"—he raises this objection with "Evam tarhi" (In that case...). "If Sannyasa is superior, the statement praising Karma Yoga is inappropriate"—he says this with "Katham tarhi" (How then...).

Reminding of the previously stated intent alone, (Shankara) gives the solution with "Shrinu" (Listen...) etc. "The statement of the superiority of Karma Yoga"—is what is referred to by "Tatra" (There/In that matter). He states that very reason with "Tvaya" (By you...) etc. "Kevalam" (Merely) means devoid of special knowledge—this is the purport. "Which one of the two is better"—here the word "iti" (thus) should be supplied.

"Following your question, a reply corresponding to that—without regard to Knowledge, that Yoga is superior to mere Sannyasa devoid of that (Knowledge)—was stated by Me as mentioned"—he says this with "Tadanurupam" (Corresponding to that...). "Then what kind is the Sannyasa that depends on Knowledge?"—anticipating this, he says "Jnana" etc.

(Objection): "Then how is the word 'Yoga' or the word 'Sannyasa' used for Karma Yoga?" To that he says "Yastu" (But that which...). "Tadarthyat"—meaning, because it is subsidiary/auxiliary to Supreme Knowledge. He establishes that very 'being for the sake of that' preceded by a question—with "Katham" (How...) etc. Having presented the 'negative logic' (Vyatireka)—that in the absence of performance of action, due to the absence of purification of intellect, there is no attainment of Supreme Sannyasa which is of the nature of Right Knowledge—he presents the 'positive logic' (Anvaya) with "Yoga" etc. "Paramarthikah"—meaning of the nature of Right Knowledge. Thinking that the attainment of the effect is illogical in the absence of the causal aggregate, he says "Dukham" (Misery/Hard...) etc. He explains "Yogayukta" with "Vaidikena" (By Vedic...). "Of the nature of the Lord"—(what kind?)—"with attributes" (Savisesha/Saguna)—this is the completion.

Taking the word 'Brahman' which is to be explained, he explains with "Prakrita" (The one under discussion...) etc. He states the reason for the usage of the word 'Brahman' there (for Sannyasa) with "Paramatma" (Supreme Self...) etc. The word "Lakshana" means the subject that indicates/leads to knowledge. He cites the Taittiriya Shruti as proof for the usage of the word 'Brahman' in the sense of Sannyasa—with "Nyasa" etc. "How is the word Brahman, which denotes Hiranyagarbha, used for Sannyasa, since the supremacy of both is equal?"—to this he says "Brahma hi" etc. When the word 'Brahman' refers to Sannyasa, he states the resultant meaning of the sentence with "Brahma" etc. Just as the streams of a river are inclined towards the low ground, similarly, for one whose impurities (Kashaya) have been completely ripened (destroyed) by actions, the senses which were engaged everywhere become inclined towards the investigation of the Innermost Self, the Kutastha, from whom all else has been negated.

He states the conclusion regarding Karma Yoga being the means to the attainment of Supreme Sannyasa with "Atah" (Therefore...).

(Objection): "In this way, Sannyasa is indeed superior to Karma Yoga (since it is the direct means); so how was it said that 'But of the two, Karma Yoga is superior to Karma Sannyasa'?"—Anticipating this doubt—"Superiority was propounded by Me for that Karma Yoga which purifies and accomplishes Liberation through the attainment of Knowledge via Sannyasa, compared to 'mere' Sannyasa (abandonment of action) performed by one with an impure mind and devoid of establishment in Knowledge; but not compared to the Sannyasa accompanied by establishment in Knowledge, expressed by the word 'Sankhya', and performed by one with a purified mind. Therefore, because it is the means for 'him' (the impure seeker), Karma Yoga is superior"—with this intent, He says "Sannyasa" etc.

"Sannyasastu"—But the 'Supreme Sannyasa' accompanied by establishment in Knowledge; "Ayogatah"—without Yoga; "Aptum"—to attain; is "Dukham"—difficult/impossible—this is the meaning. "Yogena"—with Vedic Karma Yoga which is in the form of offering to God and desireless; "Yuktah"—endowed/joined; the "Muni"—one habituated to contemplating the nature of the God with attributes (Saguna Ishvara); "Brahma"—the Supreme Sannyasa characterized by establishment in the Knowledge of the Supreme Self; "Nachirena"—soon/quickly; "Adhigacchati"—attains. Because it is characterized by Supreme Knowledge, the Sannyasa under discussion is called 'Brahman'—according to the Shruti "Nyasa (Renunciation) is Brahman; Brahman is indeed the Supreme."

(Objection): "Why is Sannyasa not performed first even by one with an impure mind, since it is necessary as the cause of establishment in Knowledge?"—to this He says "Sannyasastu" (But Renunciation...) etc. The Sannyasa performed out of sheer stubbornness (Hatha) without Yoga becomes only "for attaining misery." Because, due to the impure mind, its fruit—establishment in Knowledge—is impossible. And due to disqualification (abandonment) of the purifying action, being fallen from both Action and Brahman (Knowledge), one would fall into supreme danger.

Or (alternatively)—"Ayogatah": here the suffix 'tasi' is in the sense of the Locative case. "In Ayoga" (In the absence of Yoga), Sannyasa becomes "Dukham aptum" (to attain misery). In Ayoga—in the absence of Yoga—distinct from the well-known (true) Sannyasa—"Heedless, with minds turned outward, backbiters, eager for quarrels... even Sannyasis are seen whose intentions are corrupted by destiny"—such Sannyasa described by the Vartikakara (Suresvaracharya) (occurs). It becomes for attaining misery—"of the nature of hell"—this is the completion. The purport is that it results in hell, and does not bring about the state of unsurpassed Bliss which is invariably concomitant with the cessation of evil (suffering).

(Objection): "Then, let the fruit come from that absolutely required Yoga alone (without Sannyasa)?"—He says no (to this implication). "Yogayuktah"—The Muni (contemplative one), through the purification of the mind (sattva), becoming a Sannyasi; "Brahma"—(the Supreme) characterized by Truth, Knowledge etc.; "Nachirena"—soon; "Adhigacchati"—attains, due to the absence of obstacles. (The interpretation of 'Adhigacchati' as) "Directly realizes" was ignored by the commentators because it is easy/obvious. Addressing as "Mahabaho" (O Mighty-armed), He implies: "Your qualification is in the action of war alone, which is achievable by a mighty-armed one, not in Sannyasa."

And for this reason also Yoga is better than Sannyasa—He says this with "Sannyasastu" (But Renunciation...) etc. In the absence of Yoga, the fruit of Liberation etc. does not occur; therefore, only the "misery" of conquering desires etc. becomes his (the mere renunciant's) lot. For only Liberation etc. is indeed the (true) fruit. Any other fruit of that (renunciation), being insignificant, is indeed "no fruit" at all—this is the intent. And that has been stated in the Padma Purana: "But that which is without the fruit of Liberation is not spoken of as a fruit."

However, for that which is fit for a 'Great Fruit' (Moksha), a small fruit is indeed not a fruit at all; just as a fistful of rice (is no return) for a ruby. And if conjoined with Yoga, Sannyasa yields the Great Fruit—He says this with "Yogayukta" (Endowed with Yoga...) etc. "Muni" means Sannyasi. And that has been stated: "He indeed is named a 'Muni' in the world who is devoid of desire and anger."

(Objection): "In this way, two paths would be stated for the attainment of the Indeterminate State; and that contradicts the Shruti 'No other path exists for going there'"—anticipating this doubt, He says "Sannyasastu" etc. "Sannyasa" means Naishkarmya (Actionlessness). "Ayogatah"—without Yoga; "Avaptum"—to attain; is "Dukham"—difficult, O Mighty-armed one.

This is the meaning: Even Indeterminate Samadhi (Nirvikalpa Samadhi) is merely the means for the comprehension of the meaning of the sentence "That Thou Art" (Tat Tvam Asi), and is not itself the ultimate Goal of human life (Purushartha); therefore, since there is no "second path" (as Samadhi is a means to Knowledge), there is no contradiction with the cited Shruti.

By the very Shruti "Having become calm, self-controlled, withdrawn, patient, and collected (Samahita), one sees the Self in the Self alone," it is shown that Samadhi (implied by 'collected'), like Shama etc., is for the sake of the vision of the Self. And thus, the word 'Samahita' has been explained by the Vartikakara (Suresvaracharya):

"Those actions regarding the performance or non-performance of which the agent has 'independence' (Svatantrya), those very actions are prohibited here by (the prescription of) Shama etc. (But) regarding those actions where there is 'non-independence' (Asvatantrya) concerning performance or non-performance—(Question): Is their restraint now enjoined by the statement 'Samahita'? (Answer: No). 'Non-independence' means needing the instruction of the Guru. In which actions? In the restraint of the transaction of the Means of Knowledge (Mana) and the Object of Knowledge (Meya). (The method is): Having condensed the aggregate of senses, placing them in the steady intellect, abandoning objects and memories of them, one should remain in accordance with Consciousness (Chit). This means/method is established in all Vedantas; for the sake of the arising of the knowledge of the meaning of sentences like 'Tat Tvam Asi', (it should be done) with reverence."

Having thus stated the negative logic (that Sannyasa without Yoga is hard), He states the positive logic with "Yogayukta" etc. The "Muni"—meaning the Sannyasi (endowed with Yoga)—attains Brahman "Nachirena"—very quickly, merely by hearing the sentence (Vakya-shravana); but not the mere Sannyasi. As it is said: "Nor does one attain perfection merely by Renunciation."

"Sannyasa"—meaning Knowledge Yoga (Jnana Yoga)—is impossible to attain "Ayogatah"—without Karma Yoga.

"Yogayuktah"—endowed with Karma Yoga; he who is himself a "Muni"—given to contemplation of the Self; having easily accomplished Karma Yoga, "Nachirena eva"—in a very short time indeed; "Brahma adhigacchati"—attains the Self.

The meaning is: One endowed with (only) Knowledge Yoga accomplishes Knowledge Yoga with great difficulty; and because it is accomplished with difficulty and obtained with difficulty, he attains the Self "Chirena"—after a long time.

To the one who thinks, "If even Karma Yogis eventually become established in Knowledge only through Sannyasa, then it is proper to practice Sannyasa from the very beginning"—He says "Sannyasa" etc. "Ayogatah"—without Karma Yoga; to attain Sannyasa is a "cause of misery". The meaning is, it is impossible. Because, in the absence of mind purification, establishment in Knowledge is impossible.

"Yogayuktastu"—But the "Muni", due to being pure-minded, having become a Sannyasi, attains Brahman "Achirena eva"—very soon; i.e., knows Him directly (Aparoksha). Therefore, that Karma Yoga alone is superior to Sannyasa before the purification of the mind—which was stated earlier—is established.

That has been said by the Vartikakara: "Heedless, with minds turned outward, backbiters, eager for quarrels; even Sannyasis are seen whose intentions are corrupted by destiny."

(Objection): "How is the statement 'Karma Yoga is superior' (5.2) and the statement here about 'optionality' (5.5) consistent? For an option (Vikalpa) implies absolute equality." (Solution): In answer to this doubt—the superiority is due to 'easiness' and 'speed'; and the option is due to the absolute equality of the 'fruit'. And since they are restricted to different qualified aspirants, the difficult and slow means (Jnana Yoga) is not rendered useless—with this intent, the distinction is stated; thus (Ramanuja) says "Iyan visheshah" (This much is the distinction...).

The word "Tu" (But) refers to the mutual difference. By "Ayogatah" (Without Yoga), it is intended that without Karma Yoga, the very nature of Jnana Yoga is not accomplished; (Ramanuja) states this as "Karmayogad rite" (Without Karma Yoga...).

Just as in "The winds are capable (shakyam) of being drunk by cupped hands" (Valmiki Ramayana 4.28.8), the word "Dukham" here is in the neuter gender (grammatically treating it as a noun). Regarding the word "Muni", (Ramanuja) explains the meaning of the stem and suffix as required by the context—"Mananashilah" (One habitual to contemplation). There, on the strength of the context of investigating non-agency, the contemplation is stated to be regarding the 'Self'. "Svayam eva" (By himself alone - in Bhashya) means 'without (the separate step of) Knowledge Yoga'.

Based on the consideration of the negative logic (Vyatireka) in "It is hard to attain without Yoga," it was stated (in the positive/Anvaya): "Having accomplished Karma Yoga easily." "Nachirena" (Not-long)—If the negative particle 'Na' were connected to the verb, it might create the delusion that "Attainment would not happen even in a long time"; to dispel that, it is stated as "Nachirena" (meaning 'soon'/'in a short time'). Like "Naika" (Not one/Many), "Nachirena" is a compound usage.

To manifest that the word "Brahma" here refers to the immediate fruit of Karma Yoga which is characterized by the pure nature of the Self, (Ramanuja) said "Atmanam prapnoti" (Attains the Self). 'Attainment' here means 'Direct Realization'. By thus stating it to be the means to immediate Self-attainment, the view stated by Shankara that "the Sannyasa under discussion is called by the word Brahma" is refuted. He completes the previously stated idea by the contrast to that (Karma Yogi)—with "Jnanayogayuktah" (Endowed with Knowledge Yoga...). Knowledge Yoga, being difficult to accomplish, has a delayed fruit; whereas Karma Yoga, being easy to accomplish, has an immediate fruit—this distinction is stated by this verse.

आत्मज्ञान की साधना में कर्म के स्थान के विषय में प्राचीन ऋषिगण जिस निष्कर्ष पर पहुँचे थे भगवान् यहाँ उसका ही दृढ़ता से विशेष बल देकर प्रतिपादन कर रहे हैं। कर्मपालन के बिना वास्तविक कर्मसंन्यास असंभव है। किसी वस्तु को प्राप्त किये बिना उसका त्याग कैसे संभव होगा इच्छाओं के अतृप्त रहने से और महत्त्वाकांक्षाओं के धूलि में मिल जाने के कारण जो पुरुष सांसारिक जीवन का त्याग करता है उसका संन्यास वास्तविक नहीं कहा जा सकता।किसी धातु विशेष के बने पात्र पर मैल जम जाने पर उसे स्वच्छ एवं चमकीला बनाने के लिए एक विशेष रासायनिक घोल का प्रयोग किया जाता है। जंग (आक्साइड) की जो एक पर्त उस पात्र पर जमी होती है वह उस घोल में मिल जाती है। कुछ समय पश्चात् जब कपड़े से उसे स्वच्छ किया जाता है तब उस घोल के साथसाथ मैली पर्त भी दूर हो जाती है और फिर वहाँ स्वच्छ चमकीला और आकर्षक पात्र दिखाई देता है। मन के शुद्धिकरण की प्रक्रिया भी इसी प्रकार की है।कर्मयोग के पालन से जन्मजन्मान्तरों में अर्जित वासनाओं का कल्मष दूर हो जाता है और तब शुद्ध हुए मन द्वारा निदिध्यासन के अभ्यास से अकर्म आत्मा का अनुभव होता है और यही वास्तविक कर्मसंन्यास है। ध्यान के लिए आवश्यक इस पूर्व तैयारी के बिना यदि हम कर्मों का संन्यास करें तो शारीरिक दृष्टि से तो हम क्रियाहीन हो जायेंगे लेकिन मन की क्रियाशीलता बनी रहेगी। आंतरिक शुद्धि के लिए मन की बहिर्मुखता अनुकूल नहीं है। वास्तव में देखा जाय तो यह बहिर्मुखता ही वह कल्मष है जो हमारे दैवी सौंदर्य एवं सार्मथ्य को आच्छादित किये रहता है। प्राचीन काल के हिन्दू मनीषियों की आध्यात्मिक उन्नति के क्षेत्र में यह सबसे बड़ी खोज है।जहाँ भगवान् ने यह कहा कि कर्मयोग की भावना से कर्म किये बिना ध्यान की योग्यता अर्थात् चित्तशुद्धि नहीं प्राप्त होती वहीं वे यह आश्वासन भी देते हैं कि साधकगण उचित प्रयत्नों के द्वारा ध्यान के अनुकूल इस मनस्थिति को प्राप्त कर सकते हैं।योगयुक्त जो पुरुष सदा निरहंकार और निस्वार्थ भाव से कर्म करने में रत होता हैं उसे मन की समता तथा एकाग्रता प्राप्त होती है। साधक को ध्यानाभ्यास की योग्यता प्राप्त होने पर कर्म का प्रयोजन सिद्ध हो जाता है। ऐसे योग्यता सम्पन्न मुनि को आत्मानुभूति शीघ्र ही होती है।परमात्मा का अनुभव कब होगा इस विषय में कोई कालमर्यादा निश्चित नहीं की जा सकती। अचिरेण शब्द के प्रयोग से यही बात दर्शायी गई है।उपर्युक्त विवेचन से कर्मसंन्यास की अपेक्षा कर्म के आचरण को श्रेष्ठ कहने का कारण स्पष्ट हो जाता है।जब साधक पुरुष सम्यक् दर्शन के साधनभूत योग का आश्रय लेता है तब

"Sannyasastu" etc. The word "Tu" (But/Indeed) is in the sense of emphasis/certainty and has a different syntax order.

For one devoid of Yoga, it is indeed misery/difficult to attain Sannyasa; because according to the previous logic, actions are "hard to renounce" (Duh-sannyasatva).

But for Yogis, this is indeed easy to attain—this has been stated before.

He states the connection of "Sannyasastu" (But Renunciation...) with "Itashcha" (And for this reason also...). (Objection): Previously, no reason was stated for Yoga being better than Sannyasa (only the proposition was made); so how is it being said thus (that a reason is given now)? (Solution): Do not say so. The obstruction/objection to Sannyasa being inferior to Yoga was resolved (earlier). Now the supporting argument (Sadhaka) is being stated. A supporting argument, accompanied by the absence of obstruction, establishes a thing. Therefore, saying "Itashcha" (And for this reason...) is proper.

Previously, the quality of Sannyasa leading to the highest good was stated; now how is its quality of being a 'cause of misery' being stated? Or what supporting argument is stated by this?—to this he explains "Yoga" etc. "By mere Sannyasa characterized by the absence of performance with the intellect of offering to Vishnu"—this is the completion. By the word "Adi" (etc.), Knowledge is grasped. "Tasya"—meaning, of that mere Sannyasi.

"That Sannyasa is fruitless in the absence of Yoga"—this is not logical; because even in the absence of the fruit of Liberation etc., there is the existence of the absence of misery like immediate humiliation/trouble (of work)?—to this he says "Mokshadi" etc. Here he cites the agreement of the Purana with "Tachcha" (And that...) etc.

(Objection): Even in the absence of the fruit of Liberation, agriculture etc. are called 'fruitful' merely by grain etc. So how was it stated thus (that it is not a fruit)?—he explains this statement with "Yattu" etc. Meaning: That which is fit to accomplish a 'Great Fruit' (but yields a small one is fruitless). The mention of "Moksha etc." is made only in relation to the context—this is the purport.

(Objection): By this, the superiority of Yoga over Sannyasa has been established; then what is the use of the second half (of the verse)?—to this he says "Mahaphalashcha" (And of Great Fruit...) etc. That from which the fruit is 'Great' is so called. The inferiority of Sannyasa to that (Yoga) is sought to be proved by it being a subsidiary to Yoga. And that is established by Anvaya (positive) and Vyatireka (negative) logic. There, having stated the 'Vyatireka' (misery without Yoga) by the first half, he states the 'Anvaya' (attainment with Yoga) by this (second half)—this is the meaning. (Objection): But Yoga is also exactly like this (needs knowledge)? (Solution): True, still there is a distinction because it (Sannyasa/Knowledge) comes 'at the end' (Charama-bhavi).

(Objection): Here (in the second half), a word denoting Sannyasa is not heard; so how is it said thus (that Sannyasa becomes fruitful)?—to this he says "Munih" etc. "How does the word Muni denote Sannyasa characterized by the abandonment of desire?"—to this he says "Tachcha" (And that...) etc.

(Objection): "Why is Sannyasa not performed first even by one with an impure mind, since it is necessary as the cause of establishment in Knowledge?"—if this is asked, He says "Ayogatah".

"Yoga"—which is the purifier of the mind, the scriptural action; "without" (antarena) that; the Sannyasa which is performed merely out of stubbornness (Hatha), becomes only "for attaining misery". Because, due to the impure mind, its fruit—establishment in Knowledge—is impossible; and due to disqualification (abandonment) of the purifying action, being fallen from both Action and Brahman (Knowledge), one would fall into supreme danger.

"Karmayogayuktah"—But he who, due to having a pure mind, is a "Muni"—contemplative one—having become a Sannyasi; "Brahma"—the Self characterized by Truth, Knowledge etc.; "Nachirena"—very soon; "Adhigacchati"—realizes directly, due to the absence of obstacles.

And this was stated earlier itself: "A man does not attain freedom from action by non-commencement of actions, nor does he attain perfection merely by Renunciation" (3.4). Therefore, even though there is unity of fruit, the statement made earlier that "Karma Yoga is superior to Karma Sannyasa" (5.2) is established as logical.

If both have a single fruit, why is there a duality of forms?—anticipating this doubt, He says "Sannyasastu" (But Renunciation...) etc.

O Mighty-armed one, Sannyasa, however, "Ayogatah"—without Yoga; "Aptum"—to attain; is "Dukham"—meaning, it is of the nature of misery.

Here is the purport: Since Sannyasa, which is of the nature of Sankhya, is of the form of 'Separation' (Viprayoga), and Yoga is of the form of 'Union' (Samyoga); and since Separation is preceded by Union, without Yoga (Union), that (Separation) cannot be established; therefore, it is stated as having two forms—this is the meaning.

Moreover, since the Lord is of the nature of Rasa (Divine Essence), and Rasa has two forms (Union and Separation), if He were not described by (both, i.e., if described by only) one form, He would indeed be incomplete—this is the meaning.

Since without Union, the second (Separation) is not established, therefore, being "Yogayuktah"—endowed with Union; becoming a "Munih"—taking sole refuge in silence/contemplation during Separation; "Achirena"—very soon; "Adhigacchati"—he attains; "Brahman"—the All-pervading Divine Play (Leela)—meaning he obtains It.

"Sannyasastu"—Meaning the Supreme (Paramarthika) Renunciation; O Mighty-armed one; is "Dukham aptum"—difficult to attain; "Ayogatah"—without Yoga. "Yogayuktah"—endowed with Vedic Karma Yoga which is in the form of offering to the Lord and is independent of fruits; "Munih"—he is a Muni because of "Manana" (contemplation) on the nature of the Lord; "Brahma"—The Sannyasa under discussion is called 'Brahman' because it is characterized by establishment in the Knowledge of the Supreme Self—according to the Shruti "Nyasa is Brahman; Brahman is indeed the Supreme" (Mahanarayana Up. 21.2);—he "Adhigacchati"—attains; that "Brahman"—i.e., Supreme Renunciation characterized by establishment in Supreme Knowledge; "Nachirena"—very soon.

Therefore, it was said by Me that "Karma Yoga is superior."

(Introduction to next verse): When again this person, as a means to the attainment of Right Knowledge...

Moreover, regarding the action intended by Sankhya—"Perfection is attained here indeed by Yoga even without Sannyasa, but not for the Sannyasi without Yoga"—with this intent, He says "Sannyasastu" etc.

O Mighty-armed one, Renunciation of action, however, is of the nature of misery to attain "without Yoga" (Yoga-vyatirekena).

For Yoga is Equanimity (Samatvam). Without performance (of action) with establishment in that (Yoga), whose Sannyasa (renunciation) would it be? For the abandonment of what has not been done is not logical, since it is already established (as non-existent).

Even the Muni of the Sankhya path attains Brahman soon only if he is "Yoga-yukta" (endowed with Yoga), not otherwise—this is My opinion.

संन्यासः renunciation? तु but? महाबाहो O mightyarmed? दुःखम् hard? आप्तुम् to attain? अयोगतः without Yoga? योगयुक्तः Yogaharmonised? मुनिः Muni? ब्रह्म to Brahman? नचिरेण ickly? अधिगच्छति goes.Commentary Muni is one who does Manana (meditation or reflection). Yoga is performance of action without selfish motive as an offering unto the Lord.Brahman here signifies renunciation or Sannyasa because renunciation consists in the knowledge of the Self. A Muni? the sage of meditation? the Yogaharmonised? i.e.? purified by the performance of action? ickly attains Brahman? the true renunciation which is devotion to the knowledge of the Self. Therefore Karma Yoga is better. It is easy for a beginner. It prepares him for the higher Yoga by purifying his mind.

Tu, but, O mighty-armed one; sannyasah, renunciation, in the real sense; duhkham aptum, is hard to attain; ayogatah, without (Karma-) yoga. Munih, the meditative man-the word muni being derived in the sense of one who meditates on the real nature of God; yoga-yuktah, eipped with yoga, with Vedic Karma-yoga in the form of dedication to God without thought of results (for oneself); adhigacchati, attains; brahma, Brahman; na cirena, without delay, very ickly. Therefore it was said by Me, 'Karma-yoga excels'. [Karma-yoga leads to enlightenment through the stages of attenuation of attachment, withdrawal of the internal and external organs from their objects, and their inclination towards the indwelling Self. (Also see Commentary on 5.12).]
The monasticism under discussion is called Brahman because it leads to knowledge of the supreme Self, as stated in the Upanisad, 'Nyasa (monasticism) is Brahman. Brahman is verily the supreme' (Ma. Na. 21.2) Brahman means monasticism in the real sense, consisting in steadfastness to the knowledge of the supreme Self.

Renunciation, i.e., Jnana Yoga, cannot be attained without Yoga, i.e., Karma Yoga. A person following Yoga, i.e., following Karma Yoga, being himself a Muni, i.e., one engaged in the contemplation of self, after practising Karma Yoga reaches with ease the Brahman i.e., attains the self soon, i.e., in a short time. But one following Jnana Yoga by itself, completes Jnana Yoga with great difficulty only. On account of this great difficulty, he attains the self after a long period only.