Bhagavad Gita - Daily - II CHAPTER 3-3 II

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3-3

sri-bhagavan uvacaloke 'smin dvi-vidha nistha pura prokta mayanaghajnana-yogena sankhyanam karma-yogena yoginam

The Blessed Lord said:

O sinless Arjuna, in this world, two-fold spiritual discipline (based on Nishta - the state of deep and firm conviction) has been enunciated by Me in the beginning, - the path of Knowledge for the men of renunciation (Samkhya Yogis) and the path of Action for the yogis (Karma-Yogis).

Comment:

The Karma-Yoga (Discipline of Action) and Jnana-Yoga (Discipline of Knowledge) – both these paths are pursued in this world, the fruit of both these worldly paths is one and the same (Ref. Gita 5/4-5). Though in Karma Yoga, action is the primary thing and in the Samkhya Yoga (Discipline of Knowledge), the primary thing is Viveka (wisdom of discrimination), even then both the disciplines yield the same fruit, realization of the Supreme.

1st line of the verse – Here Bhakti-Yoga (Discipline of Devotion) has not been mentioned, this proves that Karma-Yoga and Jnana-Yoga are dependent on individual effort.

2nd line of the verse - Karma-Yoga and Jnana-Yoga – both are spiritual aspirant's own nishtas (firm convictions) but the Bhakti-yoga is not devotee's own conviction but it is Bhagavad-nishta (dependence on God only). In the path of Bhakti-yoga, the aspirant is solely relying on God.

Karma-Yoga and Jnana-Yoga – both these paths are of the world (Lokik). In Karma Yoga, the world is primary and in Jnana Yoga, it is the Jiva (self) is primary. The world and the Jiva, both are of the world – `dvav imau purusau loke ksara ca ksara eva ca' (Gita 15-16: There are two types of Purushas (men) in the world – the Perishable and the Imperishable); because the world (perishable) and Jiva (Imperishable) – division of these two is well known but God is not known. God is the entity which can only be accepted with faith and cannot be known. But the Bhakti-Yoga is beyond this world (Alokik); and the individual (Jiva) - `uttamah purusas tv anyah paramatme `ty udahrath' (Gita 15-17: But distinct is the Supreme Purusha called the highest Self).

From "Gita Prabodhani" in Hindi by Swami Ramsukhdasji

--------------------Chapter 3, Verse 3 is as follows;

Shree Bhagavaana = Lord Krishna Uvaacha = said Loke = in mortal World Asmin = this Dvividhaa = two-fold Nishthaa = path (Ni + Sthaa = stable under all conditions & circumstances) / abiding faith Puraa = previously / long time ago / since time immemorial Proktaa = said / proclaimed / declared Mayaa = by Me Anagha = O sinless one! O Arjuna! Dnyana-yogena = by the path of knowledge Saankhyaanaam = of the men of contemplation / of those oriented towards thought processing activity in preference to a physical action / Dnyaana-Yogis Karmayogena = by the path of action

Yoginaam = of the men inclined to physical action / Karma-Yogis

English translation:-

The Blessed Lord said, "O sinless one (Arjuna), since time immemorial, the twofold path has been declared by Me namely the path of knowledge to the meditative ones and the path of action to the active ones."

Comment:

The word 'Asman Loke' refer to the human world; for man alone is qualified to adopt the discipline of either Jnana Yoga or Karma Yoga. The word 'Nisshta' means a state, in which a person has a deep conviction about his firm belief system. Adding the adjective 'Dvividha' (two fold) to it the Lord shows that there are two states or modes of Sadhana or spiritual discipline in this world. The Discipline of Devotion (Bhakti) is not mentioned here because it is not individual's own Nishta but it is Bhagvad Nishta (Nishta in God) only. Lord Krishna, since time immemorial, has proclaimed the two fold path, however ultimately both the folds lead to the same goal of the Self realisation. Please refer to the verse 5 in chapter 5 in Shreemad Bhagawad Geeta, wherein Lord Krishna has proclaimed, "The status which is obtained by men of knowledge and renunciation is reached by men of action as well. He, who sees that the two fold path ultimately leads to the same goal of the Self-realisation, is the real visionary." `Sankhya-Darshan' is one of the six Darshanas i.e. leading six systems of Vedanta philosophy, which stresses the Ultimate Reality and the duality in matter. Even in modern Physics, duality of light can be explained by wave theory as well as by particle theory. The name `Sankhya' has been derived from the word `Sankhyaa' i.e. counting of GuNaas i.e. characteristics of the various things and beings found in the Universe. `Sankhya-Darshan' was enunciated by Sage Kapil.

In Jnana Yoga, man starts with a belief in the identity of the individual consciousness with the Supreme consciousness and regards himself as one with Brahman (Absolute). The individual feels that it is the Gunas, born of Prakriti that move among the Gunas (III-28), he has no connection with them; he disclaims the idea of doer-ship in respect of all the activities of the body, mind and senses. He wholly renounces the feeling of egoism, the sense of possession, attachment and desire with reference to any action or its fruit. He identifies himself with Brahman, the embodiment of Truth, Knowledge and Bliss, he becomes one with It (V-24; VI-27). In Karma Yoga, the individual recognizes God as Almighty Lord, Creator, Ruler and Destroyer of the universe, and himself as a humble servant of the Lord. He performs as a matter of duty such actions as prescribed by the scriptures with due regard to one's order in society, stage in life, nature and circumstances. He does actions while renouncing the sense of possession, attachment and desire for the fruit of actions (II-47 & 48). He advances spiritually by overcoming attachment for self enjoyment and thoughts of the world (VI-4).

The two modes namely the path of knowledge and the path of action are of equal importance and value. Please note that these two folds are not mutually exclusive, on the contrary they are complimentary in nature. Knowledge is not incompatible with action. Similarly, action is not incompatible with enlightenment. The actions of the enlightened ones are devoid of the self-sense or ego and any expectations of favourable outcome and associated praise and monetary rewards.

Please refer to the verse 4 in chapter 5 in Shreemad Bhagawad Geeta, wherein Lord Krishna has proclaimed, "The ignorant ones speak of knowledge and renunciation (Sankhya) and practice of actions (Karma) as different, but not the wise ones. He who adopts well to one of the two folds i.e. Sankhya-Yoga or Karma-Yoga, he derives fruits of both". Cognising the Self through the process of discrimination (Viveka-Buddhi) and renunciation (Samyak-Nyaasa) is known as the path of knowledge. Clarity of thought and purpose is attained as one continues to discharge one's bounden duty with dispassion. The intellect clarified in such a process is able to realise the Self as a logical consequence.

Thanks & Best Regards, Shrikant Joshi

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Shree Hari

Ram Ram

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Shree Hari

Ram Ram

 

sribhagavan uvaca

 

loke'smindvividhaa nisthaa puraa proktaa mayaanagha

jnaanayogena saankhyaanaam karmayogena yoginaam

 

 

The blessed Lord said:

 

O

sinless Arjuna, in this world to achieve equanimity a twofold path has

been enunciated by Me before, the path of Knowledge, for men of

renunciation (Sankhyayogi), and the path of Action, for men of action

(Karmayogi). | 3 |

 

Comment:

 

[Arjuna did

not want to fight. So he misunderstood the term 'Buddhi' (intellect),

which stands for equanimity but he took it to mean knowledge. But the

Lord had already used the terms 'Buddhi" and 'Buddhiyoga' for

equanimity (2/39, 49 etc.) Therefore, here also Lord Krsna is

describing equanimity which can be acquired by both the Disciplines of

Knowledge and Action.]

 

'Anagha' The

question put by Arjuna, how to attain on the highest good or bliss,

shows his freedom from sin, because the keen desire to attain bliss,

destroys all the sins of a striver.

 

'Loke'smindvividhaa nisthaa pura proktaa mayaa' Here, the term 'loke' denotes human body, because both the Disciplines of Knowledge and Action can be practiced, only in human life.

 

The term 'Nisthaa' stands

for equanimity, which can be attained either through the Discipline of

Knowledge or the Discipline of Action. In order to distinguish the two, the Lord, in the Gita 2/39, declared, "This is equanimity concerning Saankhya, which has been taught to you (from the eleventh to the thirtieth verses). Now listen about equanimity concerning Yoga

(Discipline of Action) (from the thirty-ninth to the fifty-third

verses)."

The term 'puraa'

also denotes "time immemorial", as well as, the immediate past. Here it has been used in the latter sense i.e., in the preceding chapter, when doubt arose in Arjuna's mind. In both the disciplines which have

already been described in the preceding chapter, there is no mention of the renunciation of actions.

 

'Jnaanayogena saankhyaanaam' ”These

are modes of nature, (prakrti), which act on the modes (Gita 3/28) and

so a striver, is not related to them. Thus, by thinking so, when a

striver renounces the agency of doer-ship in all actions it is known

as, the Discipline of Knowledge (Jnanayoga).

 

At the

beginning of the gospel of the Gita while describing Saankhyayoga (the

Discipline of Knowledge), the Lord clarifies, the imperishable self

from the perishable body, by terming these as 'sat' (real) and 'asat'

(unreal) (Gita 2/16).

 

'Karmayogena yoginam' ”The

Discipline of Action, consists in performing one's duty according to

one's caste, stage of life, nature, circumstances, according to the

ordinance of the scriptures, renouncing attachment to it and desire for its fruit, and remaining equanimous in success and failure.

 

The Lord has primarily described the Discipline of Action, Gita 2/47-48. In Gita

2/47, there is mention of the principle of the Discipline of Action,

while in the Gita 2/48, there is description of the method of

performing action.

 

"Srimadbhagavadgita - Sadhaka-Sanjivani" in English by Swami Ramsukhdasji pg. 253-256

http://www.swamiramsukhdasji.org/swamijibooks/pustak/pustak1/html/SadhakSanjeevni/main.html

 

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