श्रीमद् भगवद्गीता

मूल श्लोकः

śrī bhagavānuvāca

anāśritaḥ karmaphalaṅ kāryaṅ karma karōti yaḥ.

sa saṅnyāsī ca yōgī ca na niragnirna cākriyaḥ৷৷6.1৷৷

Sanskrit Commentary By Sri Shankaracharya

৷৷6.1৷৷ anāśritaḥ na āśritaḥ anāśritaḥ. kim? karmaphalaṅ karmaṇāṅ phalaṅ karmaphalaṅ yat tadanāśritaḥ, karmaphalatṛṣṇārahita ityarthaḥ. yō hi karmaphalē tṛṣṇāvān saḥ karmaphalamāśritō bhavati, ayaṅ tu tadviparītaḥ, ataḥ anāśritaḥ karmaphalam. ēvaṅbhūtaḥ san kāryaṅ kartavyaṅnityaṅ kāmyaviparītam agnihōtrādikaṅ karma karōti nirvartayati yaḥ kaścit īdṛśaḥ karmī sa karmyantarēbhyō viśiṣyatē ityēvamarthamāha sa saṅnyāsī ca yōgī ca iti. saṅnyāsaḥ parityāgaḥ sa yasyāsti sa saṅnyāsī ca, yōgī ca yōgaḥ cittasamādhānaṅ sa yasyāsti sa yōgī ca iti ēvaṅguṇasaṅpannaḥ ayaṅ mantavyaḥ; na kēvalaṅ niragniḥ akriya ēva saṅnyāsī yōgī ca iti mantavyaḥ. nirgatāḥ agnayaḥ karmāṅgabhūtāḥ yasmāt sa niragniḥ, akriyaśca anagnisādhanā api avidyamānāḥ kriyāḥ tapōdānādikāḥ yasya asau akriyaḥ৷৷nanu ca niragnēḥ akriyasyaiva śrutismṛtiyōgaśāstrēṣu saṅnyāsitvaṅ yōgitvaṅ ca prasiddham. katham iha sāgnēḥ sakriyasya ca saṅnyāsitvaṅ yōgitvaṅ ca aprasiddhamucyatē iti. naiṣa dōṣaḥ, kayācit guṇavṛttyā ubhayasya saṅpipādayiṣitatvāt. tat katham? karmaphalasaṅkalpasaṅnyāsāt saṅnyāsitvam, yōgāṅgatvēna ca karmānuṣṭhānāt karmaphalasaṅkalpasya ca cittavikṣēpahētōḥ parityāgāt yōgitvaṅ ca iti gauṇamubhayam; na punaḥ mukhyaṅ saṅnyāsitvaṅ yōgitvaṅ ca abhiprētamityētamarthaō darśayitumāha

Sanskrit Commentary By Sri Ramanuja

৷৷6.1৷৷śrībhagavānuvāca karmaphala svargādikam anāśritaḥ kāryaṅ karmānuṣṭhānamēva kāryaṅ sarvātmanāsmatsuhṛdbhūtaparamapuruṣārādhanarūpatayā karmaiva mama prayōjanaṅ na tatsādhyaṅ kiñcid iti yaḥ karma karōti, sa saṅnyāsī ca jñānayōganiṣṭhaśca yōgī ca karmayōganiṣṭhaśca. ātmāvalōkanarūpayōgasādhanabhūtōbhayaniṣṭha ityarthaḥ. na niragnicākriyaḥ na cōditayajñādikarmasu apravṛttaḥ, kēvalajñānaniṣṭhaḥ; tasya hi jñānaniṣṭhā ēva karmayōganiṣṭhasya tu ubhayam asti iti abhiprāyaḥ.uktalakṣaṇē karmayōgē jñānam api asti, ityāha

English Translation of Ramanuja's Sanskrit Commentary By Swami Adidevananda

6.1 The Lord said He who, without depending on such fruits of works as heaven, etc., performs them, reflecting, 'The performance of works alone is my duty (Karya). Works themselves are my sole aim, because they are a form of worship of the Supreme Person who is our Friend in every way. There is nothing other than Him to be gained by them' - such a person is a Sannyasin, i.e., one devoted to Jnana Yoga, and also a Karma Yogin, i.e., one devoted to Karma Yoga. He is intent on both these, which is the means for attaining Yoga, which is of the nature of the vision of the self. 'And not he who maintains no sacred fires and performs no works,' i.e., not he who is disinclined to perform the enjoined works such as sacrifices, etc., nor he who is devoted to mere knowledge. The meaning is that such a person is devoted only to knowledge, whereas a person who is devoted to Karma Yoga has both knowledge and works. Now Sri Krsna teaches that there is an element of knowledge in the Karma Yoga as defined above.

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

6.1 Anasritah, without depending on;-on what?-on that which is karma-phalam, the result of action- i.e. without craving for the result of action-. He who craves for the results of actions becomes dependent on the results of actions. But this person is the opposite of such a one. Hence (it is said), 'wihtout depending on the result of action. Having become so, yah he who; karoti, performs accomplishes; (karma, an action;) which is his karyam, duty, the nityakarmas such as Agnihotra etc. which are opposed to the kamya-karmas-. Whoever is a man of action of this kind is distinguished from the other men of action. In order to express this idea the Lord says, sah, he ; is a sannyasi, monk, and a yogi. Sanyyasa, means renunciation. he who is possessed of this is a sannyasi, a monk. And he is also a yogi. Yoga means concentration of mind. He who has that is a yogi. It is to be understood that this man is possessed of these alities. It is not to be understood that, only that person who does not keep a fire (niragnih) and who is actionless (akriyah) is a monk and a yogi. Niragnih is one from whom the fires [viz Garhapatya, Ahavaniya, Anvaharya-pacana, etc.], which are the accessories of rites, have bocome dissociated. By kriya are mean austerity, charity, etc. which are performed wityout fire. Akriyah, actionless, is he who does not have even such kriyas. Objection: Is it not only with regard to one who does not keep a fire and is acitonless that monasticsm and meditativeness are well known in the Vedas, Smrtis and scriptures dealing with meditation? Why are monasticism and meditativeness spoken of here with regard to one who keeps a fire and is a man of action-which is not accepted as a fact? Reply: This defect does not arise, because both are sought to be asserted in some secondary sense. Objection: How is that? Reply: His being monk is by virtue of his having given up hankering for the results of actions; and his being a man of meditation is from the fact of his doing actions as accesories to meditation or from his rejection of thoughts for the results of actions which cause disturbances in the mind. Thus both are used in a figurative sense. On the contrary, it is not that monasticism and meditativeness are meant in the primary sense. With a veiw to pointing out this idea, the Lord says: