न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् ।
कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः ॥3.5॥
Because, no one ever remains even for a moment without doing karma. For all are made to do karma under compulsion by the gunas born of Nature.
This verse is started to answer the question as to why one cannot attain the siddhi having the attribute of naishkarmya by only karma-sanyas devoid of jnana. Bhagvan answers that the reasons therefor is that one cannot remain even for a moment without doing karma. Read More »
न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते।
न च संन्यसनादेव सिद्धिं समधिगच्छति।।3.4।।
A person does not attain naishkarmya, actionlessness without engaging in karma; nor does he attain fulfilment merely through renunciation.
The reason for starting this verse was explained in 3.3 wherein Acharya mentioned two alternative reasons. Now here in 3.4 he explains that karma here means actions such as yajna etc. Performance of (such) karmas either in this life or other lives is the cause for sattva-shuddhi by way of destruction of incurred durita, sins. Read More »
लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ।
ज्ञानयोगेन सांख्यानां कर्मयोगेन योगिनाम्।।3.3।।
O unblemished one, two kinds of nishtha (commitment and the lifestyle in accordance thereto) in this world were spoken of by Me in the days of yore – by jnana-yoga, the nishtha of Samkhyas and by karma-yoga, the nishtha of Yogis.
O sinless, I have spoken about two types of nishtha for people of three varnas (Brahmana, Kshatriya and Vaishya), who are eligible for Shastra-enjoined-anushthana, at the beginning of creation after creating the living beings, with an intent of their abhyudaya (material welfare) and shreays (moksha). This was done by me, the omniscient Ishwara, seeking to create a vaidik sampradaya (tradition) for this purpose (abhyudaya and shreyas). Read More »
व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे ।
तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् ॥3.2॥
You bewilder my understanding, as it were, by a seemingly conflicting statement! Tell me for certain one of these (buddhi or karma) by which I may attain the highest Good.
(Arjuna says) Though Bhagvan speaks in a lucid and clear fashion, yet Your statements appear conflicting to me due to my own dull intellect. And therefore, it appears as if You are bewildering me.
Since You intend to remove moha from my buddhi, You cannot bewilder me. Therefore I say that You as if bewilder me. Read More »
ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन।
तत्किं कर्मणि घोरे मां नियोजयसि केशव।।3.1।।
Arjuna said – ‘O Janardana, if it be Your opinion that buddhi (=jnana) is superior to karma, then why do you urge me to terrible karma, O Keshava ?
Arjuna says to Bhagvan – ‘if in Your view buddhi i.e. jnana is superior to karma’. This itself indicates that Bhagvan does not intend to instruct the conjunction of buddhi and karma. Because otherwise the statements made by Arjuna such as ‘tell me the one means of shreyas’ ‘buddhi is superior to karma’, which distinguish buddhi from karma, will become illogical.Read More »
Chapter three starts with a detailed introduction by Shankarachrya which precedes the first shloka. The introduction is vital as it clarifies basic issues. As always, I will be sticking to only Shankar Bhashya. I will put up my comments in the post script to this post.
Bhagvan has illustrated two buddhis in Gita. One is named Samkhya-buddhi which is nivritti-vishayak i.e. it has nivritti, renunciation from action, as its content. The other is named Yoga-buddhi which is pravritti-vishayak i.e. it has pravritti, engagement into action, as its content.Read More »
एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति।
O Partha, this is the state of being established in Brahman. One does not become deluded after attaining this. Even if one is abiding in It at the hour of death, one attains Brahma-nirvan (moksha).
This verse is for praising jnana-nishtha. The situation illustrated in 2.71 is called Brahmi i.e. established in Brahman.Read More »