B.G 3.03

श्रीभगवानुवाच-
लोकेस्मिन् द्विविधा निष्ठा पुरा प्रोक्ता मयानघ। ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनां ॥३॥

śrībhagavānuvāca-
lōkēsmin dvividhā niṣṭhā purā prōktā mayānagha। jñānayōgēna sāṅkhyānāṁ karmayōgēna yōgināṁ ॥3॥

[श्रीभगवानुवाच-
लोके अस्मिन् द्विविधा निष्ठा पुरा प्रोक्ता मय अनघ। ज्ञान योगेन साङ्ख्यानां कर्म योगेन योगिनां ॥३॥
śrībhagavānuvāca = the lord said; lōkē = world; asmin = in this; dvividhā = two types; niṣṭhā = sustained honest devotion; purā = previously; prōktā = prescribed; maya = by Me; anagha = Oh sinless one;। jñāna yōgēna = the Yōga of knowledge; sāṅkhyānāṁ = for Sānkhyas, who are predominently knowledge oriented; karma yōgēna = the Yōga of action; yōgināṁ = for Yōgis who are predominently action oriented.]

The Lord said:
Oh sinless one, In this world, two types of 'niṣṭhā', i.e. sustained honest devotional paths, were prescribed by Me previously. The Yōga of knowledge for Sānkhyas, those who are predominantly knowledge oriented, and the Yōga of action for Yōgis, those who are predominantly action oriented.

Gīta Bhāshya 3.03

'sāṅkhyānāṁ' - those in pursuit of knowledge, like monk Sanaka. 'yōginām' - those who are employing action, like king Janaka. 'niṣṭhā' - state of one's existence. The right to action is determined by the will of the lord.

[Sankara Bhasya (translated by A.M. Sastry):
In this world-with reference to the people of the three castes, for whom alone are intended the teachings of the sastra (Scripture),-a twofold 'nishtha' or path of devotion was taught by Me, the Omniscient Lord, when at first, at the beginning of creation, I created people and revived the tradition. Of the Vedic doctrine for teaching them the means of attaining worldly prosperity and Bliss.- What was that twofold path of devotion? - One of them was jnana-yoga, the devotion of knowledge - knowledge itself being yoga - suited to the Sankhyas, to those who possessed a clear knowledge of the Self and the not-Self, who renounced the world from the Brahmacharya (the first holy order or asrama), who determined the nature of things in the light of the Vedantic wisdom, who belonged to the highest class of samnyasins known as the Paramahamsas, whose thoughts ever dwelt on Brahman only. The other was karma-yoga, the devotion of action,- action itself being Yoga or devotion,- suited to Yogins, to karmins, to those who were inclined to action.
If it had already been taught or is going to be taught by the Lord in the Gita - and if it had been taught in the Vedas as well - that both knowledge and action should be conjoined in one and the same person as a means to one and the same end, how might the Lord teach Arjuna, who approached Him as a beloved pupil, that the two paths of knowledge and action were respectively intended for two distinct classes of aspirants? If, on the other hand, we suppose, that the Lord meant that Arjuna, after hearing Him teach knowledge and action, would devote himself, of his own accord, to both of them simultaneously conjoined, but that to others He would teach that the two paths were intended for two distinct classes of aspirants, then it would be tantamount to saying that the Lord is subject to love and hatred and that therefore He is no authority (in such matters): which is absurd. Wherefore by no argument can a conjunction of knowledge and action be proved.
The superiority of knowledge to action, referred to by Arjuna {iii. I), must be true, because there is no denial of it. And it must also be true that the path of knowledge is intended for samnyasins only. Since it has been stated that the two paths are intended for two distinct classes of aspirants, such is evidently the opinion of the Lord. Now seeing that Arjuna, afflicted as he was at heart on the ground that the Lord bad urged him to action which caused bondage, was resolved not to perform action, the Lord proceeds with iii. 4.
Or, the connection of what has gone before with the sequel may be thus stated: As devotion to knowledge and devotion to action are mutually opposed, it is impossible for one man to resort to both of them at one and the same time. From this it may follow that each leads to the goal quite independently of the other. But the truth is this: Devotion to action is a means to the end, not directly, but only as leading to devotion to knowledge; whereas the latter, which is attained by means of devotion to action, leads to the goal directly, without extraneous help. To show this, the Lord says: ]

ज्यायस्त्वेपि बुद्धेः अधिकारिकत्वात् त्वं कर्मण्यपि अधिकृतः इति तत्र नियोक्ष्यामि इत्याशयवान् भगवानाह - लोके इति।

jyāyastvēpi buddhēḥ adhikārikatvāt tvaṁ karmaṇyapi adhikr̥taḥ iti tatra niyōkṣyāmi ityāśayavān bhagavānāha - lōkē iti।

[jyāyastvēpi = even though superior; buddhēḥ = is the intellectual persuit; adhikārikatvāt = based on role; tvaṁ = of yours (Arjuna); karmaṇyapi = action only; adhikr̥taḥ = is prescribed; iti = thus; tatra = here (war); niyōkṣyāmi = employ; ityāśayavān = intending to; bhagavānāha = the lord said; - lōkē iti। = 'lōkē' verse;]

Even though the intellectual pursuit is superior, based on your role, action only is prescribed. Thus the lord said 'lōkē' verse with the intention to employ Arjuna in the war.

द्विविधाः अपि जनाः सन्ति। गृहस्थादि कर्मत्यागेन ज्ञान निष्ठाः सनकादिवत्, तत्स्था एव ज्ञाननिष्ठाश्च जनकादिवत्। मद्धर्मस्थाः एव इत्यर्थः।

dvividhāḥ api janāḥ santi। gr̥hasthādi karmatyāgēna jñāna niṣṭhāḥ sanakādivat, tatsthā ēva jñānaniṣṭhāśca janakādivat। maddharmasthāḥ ēva ityarthaḥ।

dvividhāḥ = two types; api = are even; janāḥ = people; santi = exist;। gr̥hasthādi = householders; karmatyāgēna = who have abandoned duties; jñāna = knowledghe; niṣṭhāḥ = devoted to; sanakādivat = Sanaka and such monks; tatsthā ēva = only, just those; jñānaniṣṭhāśca = and, devoted to knowledge; janakādivat = like King Janaka and others;। maddharmasthāḥ = both performing duties advocated by Me; ēva = only; ityarthaḥ = is the meaning;

Two types of people exist. Householders like king Janaka and those who have abandoned duties like monk Sanaka, that are devoted only to knowledge. They both are devoted to knowledge only, performing duties as advocated by Me - is the purport.

साङ्ख्यानां ज्ञानिनां सनकादीनाम्। योगिनाम् उपायिनां जनकादीनाम्। ज्ञाननिष्ठा अपि अधिकारिकत्वात् ईश्वरेच्छया लोकसङ्ग्रहार्थत्वाच्च ये कर्मयोग्या भवन्ति तेपि योगिनः। निष्ठा स्थितिः।

sāṅkhyānāṁ jñānināṁ sanakādīnām। yōginām upāyināṁ janakādīnām। jñānaniṣṭhā api adhikārikatvāt īśvarēcchayā lōkasaṅgrahārthatvācca yē karmayōgyā bhavanti tēpi yōginaḥ। niṣṭhā sthitiḥ।

[sāṅkhyānāṁ = 'sāṅkhyānāṁ' means; jñānināṁ = those in persuite of knowledge; sanakādīnām = like Sanaka and such monks; yōginām = 'yōginām' means; upāyināṁ = those who are employing strategy; janakādīnām = like king Janaka; jñānaniṣṭhā api = though devoted to knowledge; adhikārikatvāt = due to the eligibility arising out of the role; īśvarēcchayā = as per the will of the lord; lōkasaṅgrahārthatvācca= and for supporting the world; yē = these; karmayōgyā = elibiable for action; bhavanti = become; tēpi = they are; yōginaḥ = Yogis; niṣṭhā = 'niṣṭhā' means; sthitiḥ = state of existence;]

'sāṅkhyānāṁ' refers to those in pursuit of knowledge, like monk Sanaka. 'yōginām' refers to those who are employing strategy like king Janaka. Even though they are devoted to knowledge, due to the eligibility arising out of the role, as per the will of the lord, they become Yōgis and support the world through Yōga of action. 'niṣṭhā' refers to the state of one's existence.

त्वं तु जनकादिवत् सकर्मैव ज्ञानयोग्यः। न तु सनकादिवत् तत्त्यागेन इत्यर्थः।

tvaṁ tu janakādivat sakarmaiva jñānayōgyaḥ। na tu sanakādivat tattyāgēna ityarthaḥ।

[tvaṁ tu = therefore you are; janakādivat = like King Janaka; sakarmaiva = by performing your rightful action only; jñānayōgyaḥ = become eligible for knowledge; na tu = not by; sanakādivat = like monk Sanaka; tattyāgēna = abandoning them; ityarthaḥ = is the purport;]

Therefore, by performing your rightful actions, you become eligible for knowledge like King Janaka, not by abandoning them like monk Sanaka, is the purport.

सन्ति हि ईश्वरेच्छयैव कर्मकृतः प्रियव्रतादयोपि ज्ञानिन एव। तथाह्युक्तम् - "ईश्वरेच्छया विनिवेशितकर्माधिकारः" इति ॥३॥

santi hi īśvarēcchayaiva karmakr̥taḥ priyavratādayōpi jñānina ēva। tathāhyuktam - "īśvarēcchayā vinivēśitakarmādhikāraḥ" iti ॥3॥

[santi = exists; hi = definitevely; īśvarēcchayaiva = as per the will of lord only;karmakr̥taḥ = performing action; priyavratādayōpi = king Priyavrata and others; jñānina ēva = even the knowledgeable; tathāhyuktam = therefore it is said; īśvarēcchayā = by the will of the lord; vinivēśitakarmādhikāraḥ = right to action invested; iti = thus;]

Certainly there are kings like Priyavrata and others, who attained knowledge performing actions as per the will of the lord. Therefore, it is said "right to action invested by the will of the lord".