श्रीमद् भगवद्गीता

मूल श्लोकः

śrī bhagavānuvāca

lōkē.smindvividhā niṣṭhā purā prōktā mayānagha.

jñānayōgēna sāṅkhyānāṅ karmayōgēna yōginām৷৷3.3৷৷

Sanskrit Commentary By Sri Shankaracharya

৷৷3.3৷৷ lōkē asmin śāstrārthānuṣṭhānādhikṛtānāṅ traivarṇikānāṅ dvividhā dviprakārā niṣṭhā sthitiḥ anuṣṭhēyatātparyaṅ purā pūrvaṅ sargādau prajāḥ sṛṣṭvā tāsām abhyudayaniḥśrēyasaprāptisādhanaṅ vēdārthasaṅpradāyamāviṣkurvatā prōktā mayā sarvajñēna īśvarēṇa hē anagha apāpa. tatra kā sā dvividhā niṣṭhā ityāha tatra jñānayōgēna jñānamēva yōgaḥ tēna sāṅkhyānām atmānātmaviṣayavivēkavijñānavatāṅ brahmacaryāśramādēva kṛtasaṅnyāsānāṅ vēdāntavijñānasuniścitārthānāṅ paramahaṅsaparivrājakānāṅ brahmaṇyēva avasthitānāṅ niṣṭhā prōktā. karmayōgēna karmaiva yōgaḥ karmayōgaḥ tēna karmayōgēna yōgināṅ karmiṇāṅ niṣṭhā prōktā ityarthaḥ. yadi ca ēkēna puruṣēṇa ēkasmai puruṣārthāya jñānaṅ karma ca samuccitya anuṣṭhēyaṅ bhagavatā iṣṭam uktaṅ vakṣyamāṇaṅ vā gītāsu vēdēṣu cōktam , kathamiha arjunāya upasannāya priyāya viśiṣṭabhinnapuruṣakartṛkē ēva jñānakarmaniṣṭhē brūyāt? yadi punaḥ 'arjunaḥ jñānaṅ karma ca dvayaṅ śrutvā svayamēvānuṣṭhāsyati anyēṣāṅ tu bhinnapuruṣānuṣṭhēyatāṅ vakṣyāmi iti' mataṅ bhagavataḥ kalpyēta, tadā rāgadvēṣavān apramāṇabhūtō bhagavān kalpitaḥ syāt. taccāyuktam. tasmāt kayāpi yuktyā na samuccayō jñānakarmaṇōḥ৷৷yat arjunēna uktaṅ karmaṇō jyāyastvaṅ buddhēḥ tacca sthitam, anirākaraṇāt. tasyāśca jñānaniṣṭhāyāḥ saṅnyāsināmēvānuṣṭhēyatvam , bhinnapuruṣānuṣṭhēyatvavacanāt. bhagavataḥ ēvamēva anumatamiti gamyatē৷৷'māṅ ca bandhakāraṇē karmaṇyēva niyōjayasi' iti viṣaṇṇamanasamarjunam 'karma nārabhē' ityēvaṅ manvānamālakṣya āha bhagavān na karmaṇāmanārambhāt iti. athavā jñānakarmaniṣṭhayōḥ parasparavirōdhāt ēkēna puruṣēṇa yugapat anuṣṭhātumaśakyatvē sati itarētarānapēkṣayōrēva puruṣārthahētutvē prāptē karmaniṣṭhāyā jñānaniṣṭhāprāptihētutvēna puruṣārthahētutvam, na svātantryēṇa; jñānaniṣṭhā tu karmaniṣṭhōpāyalabdhātmikā satī svātantryēṇa puruṣārthahētuḥ anyānapēkṣā, ityētamarthaṅ pradarśayiṣyan āha bhagavān

Sanskrit Commentary By Sri Ramanuja

৷৷3.3৷৷śrībhagavānuvāca purā uktaṅ ca samyag avadhṛtaṅ tvayā; purā api asmin lōkē vicitrādhikārisaṅpūrṇē dvividhā niṣṭhā jñānakarmaviṣayā yathādhikāram asaṅkīrṇā ēva mayā uktā. na hi sarvō laukikaḥ puruṣaḥ saṅjātamōkṣābhilāṣaḥ tadānīm ēva jñānayōgādhikārē prabhavati, api tu anabhisaṅhitaphalēna kēvalaparamapuruṣārādhanarūpēṇa anuṣṭhitēna karmaṇā vidhvastamanōmalaḥ avyākulēndriyō jñānaniṣṭhāyām adhikarōti 'yataḥ pravṛttirbhūtānāṅ yēna sarvamidaṅ tatam. svakarmaṇā tamabhyarcya siddhiṅ vindati mānavaḥ৷৷(gītā 18.46)iti paramapuruṣārādhanaikavēṣatā karmaṇāṅ vakṣyatē.

ihāpi'karmaṇyēvādhikārastē' (gītā 2.47) ityādinā anabhisaṅhitaphalaṅ karma anuṣṭhēyaṅ vidhāya tēna viṣayavyākulatārūpamōhād uttīrṇabuddhēḥ'prajahāti yadā kāmān' (gītā 2.55) ityādinā jñānayōga uditaḥ. ataḥ sāṅkhyānām ēva jñānayōgēna sthitiḥ uktā, yōgināṅ tu karmayōgēna.saṅkhyā buddhiḥ, tadyuktāḥ sāṅkhyāḥ- ātmaikaviṣayayā buddhyā yuktāḥ sāṅkhyāḥ; atadarhāḥ karmayōgādhikāriṇō yōginaḥ. viṣayavyākulabuddhiyuktānāṅ karmayōgē adhikāraḥ, avyākulabuddhīnāṅ tu jñānayōgē adhikāra uktaḥ, sati na kiñcid iha viruddham, na api vyāmiśram abhihitam.sarvasya laukikasya puruṣasya mōkṣēcchāyāṅ saṅjātāyāṅ sahasā ēva jñānayōgō duṣkara ityāha

English Translation of Ramanuja's Sanskrit Commentary By Swami Adidevananda

3.3 The Lord said You have not properly understood what I taught you before. In this world, full of people with varying degrees of alifications, I have taught in the days of yore two ways, that of knowledge (Jnana Yoga) and that of works, according to the alifications of aspirants. There is no contradiction in this. It is not possible for all people of the world in whom the desire for release has arisen, to become capable immediately for the practice of Jnana Yoga. But he who performs the worship of the Supreme Person without desire for fruits and thery gets completely rid of inner impurities and keeps his senses unagitated - he becomes competent for the path of knowledge. That all activities are for performing the worship of the Supreme Person will be taught in the Gita verse, 'He from `whom the activities of all beings arise and by whom all this is pervaded - by worshipping Him with his duty man reaches perfection' (18.46). Earlier also performance of activities without any attachment to the fruits is enjoined by the verse beginning with. 'You have the right to work alone ৷৷.' (2.47). Next for those whose intellect has been redeemed by this kind of discipline, is enjoined Jnana Yoga by the words, 'When a man renounces all the desires ৷৷.' (2.55). Conseently, firm devotion to Jnana Yoga is taught only to the Sankhyas, i.e., those persons who are competent to follow the discipline of the knowledge of the self, and Karma Yoga to Yogins, i.e., to those competent for the path of work. Sankhya means Buddhi and those who are endowed with the Buddhi (intellectual or mental disposition) having only the self for its object, are Sankhyans. Therefore those who are not fit for this are alified for Karma Yoga. Those who are possessed of Buddhi which is agitated by objects of the senses, are the persons alified for Karma Yoga, whereas those whose Buddhi is not thus agitated, are alified for Jnana Yoga. Therefore nothing contradictory and confusing is taught. It is said in the next stanza that Jnana Yoga is difficult to practise all at once, even when the desire for release arises in any worldy person:

English Translation Of Sri Shankaracharya's Sanskrit Commentary By Swami Gambirananda

3.3 Anagha, O unblemished one, O sinless one; [This word of address suggests that Arjuna is alified 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 alified 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 alified? 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: