“Two kinds of steadfastness in
this world were materialised in this world: through the Yoga of Knowledge for
the men of realization; through the Yoga of Action for the yogis.”
…… The Bhagavadgita III.3
“Anagha, O unblemished one, O
sinless one; [This word of address suggests that Arjuna is qualified to receive
the Lord's instruction.] dvividha, two kinds of ; nistha, steadfastness,
persistence in what is undertaken; asmin loke, in this world, for the people of
the three castes who are qualified for following the scriptures; prokta, were
spoken of; maya, by Me, the omniscient God, who had revealed for them the
traditional teachings of the Vedas, which are the means of securing prosperity
and the highest Goal; pura, in the days of yore, in the beginning the creation,
after having brought into being the creatures.
Now then, which is that
steadfastness of two kinds? In answer the Lord says: The steadfastness
jnanayogena, through the Yoga of Knowledge-Knowledge itself being the Yoga
[Here jnana, Knowledge, refers to the knowledge of the supreme Reality, and
Yoga is used in the derivative sense of 'that (Knowledge) through which one
gets united with Brahman'.]-; had been stated sankhyanam, for the men of
realization-those possessed of the Knowledge arising from the discrimination
with regard to the Self and the not-Self, those who have espoused monasticism
from the stage of Celibacy; itself, those to whom the entity presented by the
Vedantic knowledge has become fully ascertained (see Mu. 3.2.6)-,the monks who
are known as the parama-hamsas, those who are established in Brahman alone. And
the steadfastness karma-yogena, through the Yoga of Action-action itself being
the Yoga [Yoga here means 'that through which one gets united with, comes to
have, prosperity', i.e. such actions as go by the name of righteousness and are
prescribed by the scriptures.] had been stated yoginam, for the yogis, the men
of action (rites and duties). This is the idea.
Again, had it been intended or
stated or if it will be stated in the Gita by the Lord-and if it has also been
so stated in the Vedas-that Knowledge and action are to be practised in
combination by one and the same person for attaining the same human Goal, why
then should He here tell His dear supplicant Arjuna, that steadfastness in
either Knowledge or action is to be practised only by different persons who are
respectively qualified? If, on the other hand, it be supposed that the Lord's
idea is, 'After hearing about both Knowledge and action, Arjuna will himself
practise them (in combination); but, to others, I shall speak of them as being
meant to be pursued by different persons', then the Lord would be imagined to
be unreliable, being possessed of likes and dislikes! And that is untenable.
So, from no point of view
whatsoever can there be a combination of Knowledge and action. And what has
been said by Arjuna regarding superiority of Wisdom over action, that stands
confirmed for not having been refuted; and (it also stands confirmed) that steadfastness
in Knowledge is suitable for being practised by monks alone. And from the
statement that they (Knowledge and action) are to be followed by different
persons, it is understood that this has the Lord's approval.
Noticing that Arjuna had become
dejected under the impression, 'You are urging me to that very action which is
a source of bondage', and was thinking thus, 'I shall not undertake action', the
Lord said, 'Na karmanam anarambhat, not by abstaining from action,' etc.
Or:-When steadfastness in
Knowledge and steadfastness in action become incapable of being pursued
simultaneously by one and the same person owing to mutual contradiction, then,
since it may be concluded that they become the cause of attaining the human
Goal independently of each other, therefore, in order to show-that the
steadfastness in action is a means to the human Goal, not independently, but by
virtue of being instrumental in securing steadfastness in Knowledge; and that,
on the other hand, steadfastness in Knowledge, having come into being through
the means of steadfastness in action, leads to the human Goal independently
without anticipating anything else-,the Lord said:
“Seeking freedom from duties and
conducts by abstaining from duties; or by seeking fulfillment merely through renunciation,
one rarely attain success.” --- The Bhagavadgita III.4;
Purusah, a person; na does not;
asnute, attain; naiskarmyam, freedom from action, the state of being free from
action, steadfastness in the Yoga of Knowledge, i.e. the state of abiding in
one's own Self which is free from action; anarambhat, by abstaining; karmanam,
from actions-by the non-performance of actions such as sacrifices etc. which
are or were performed in the present or past lives, which are the causes of the
purification of the mind by way of attenuating the sins incurred, and which, by
being the cause of that (purification), become the source of steadfastness in
Knowledge through the generation of Knowledge, as stated in the Smrti (text),
'Knowledge arises in a person from the attenuation of sinful acts' [the whole
verse is:
Jnanam utpadyate
pumsamksayatpapasya karmanah;
Yathadarsatalaprakhye
pasyatyatmanamatmani.
'Knowledge arises....acts. One
sees the Self in oneself as does one (see oneself) in a cleaned surface of a
mirror'.-Tr.] (Mbh. Sa. 204.8). This is the import.
From the statement that one does
not attain freedom from action by abstaining from actions, it may be concluded
that one attains freedom from action by following the opposite course of
performing actions. What, again, is the reason that one does not attain freedom
from action by abstaining from actions? The answer is: Because performing
actions is itself a means to freedom from action. Indeed, there can be no
attainment of an end without (its) means. And Karma-yoga is the means to the
Yoga of Knowledge characterized by freedom from action, because it has been so
established in the Upanishads and here as well. As for the Upanishads, it has
been shown in the texts, 'The Brahmanas seek to know It through the study of
the Vedas, sacrifices, (charity, and austerity consisting in a dispassionate
enjoyment of sense-objects)' (Br. 4.4.22), etc. whch deal with the means of
realizing the goal of Knowledge under discussion, viz the Realm of the Self,
that the Yoga of Karma is a means to the Yoga of Knowledge . And even here (in
the Gita), the Lord will established that, 'But, O mighty-armed one,
renunciation is hard to attain without (Karma-)yoga' (5.6); 'By giving up
attachment, the yogis undertake work....for the purification of themselves'
(5.11); 'Sacrifice, charity and austerity are verily the purifiers of the wise'
(18.5), etc.
Is it not that in such texts as-'Extending
to all creatures immunity from fear' (Na. Par. 5.43), (one should take recourse
to freedom from action)-, it is shown that attainment of freedom from action
follows even from the renunciation of obligatory duties? And in the world, too,
it is a better known fact that freedom from action follows abstention from
actions. Hence also arises the question, 'Why should one who desires freedom
from action undertake action?'
The Divine Master admits: Na ca,
nor; samadhi-gacchati, does he attain; siddhim, fulfilment steadfastness in the
Yoga of Knowledge, characterized by freedom from action; sannyasanat eva,
merely through renunciation-even from the mere renunciation of actions; if such
acts, conducts and performances are devoid of Knowledge.
“All individuals are made to work
under the compulsions having nature driven qualities(Gunas) as no one remains
in nature for a moment without getting imparted in acts and conducts duly assigned
time to time by the Nature.”[1]
--- The Bhagavadgita (III.5)
“The word 'unenlightened' has to
be added to the sentence, since the men of realzation have been spoken of
separately in, 'who is not distracted by the three gunas (qualities)' (XIV.23).
For Karma-yoga is meant only for the unenlightened, nor for the men of
Knowledge. Karma-yoga, on the other hand, is not pertinent for the men of
Knowledge who, because of their not moving away from their own Self, are not
shaken by the gunas. This has been explained similarly in, 'he who has known
this One as indestructible' (II.21).
[1]
Hi, because; na kascit, no one; jatu, ever; tisthati, remains; api, even; for
so much time as a ksanam, moment; akarma-krt, without doing work. Why? Hi, for;
sarvah, all creatures; karyate karma, are made to work; verily avasah, under
compulsion; gunaih, by the gunas-sattva (goodness); rajas (activity), and tamas
(mental darkness); prakrti-jaih, born of Nature.