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.
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".
Gīta Tātparya 3.03
'sāṅkhya' - Yōga that is predominantly knowledge oriented. 'yōga' - Yōga that is predominantly action oriented. 'niṣṭhā' is the determining factor for liberation.
ज्ञानप्रचुरो योगः ज्ञानयोगः। कर्मप्रचुरः अन्यः।
jñānapracurō yōgaḥ jñānayōgaḥ। karmapracuraḥ anyaḥ।
[jñānapracurō = abundant in knowledge; yōgaḥ = the Yōga; jñānayōgaḥ = is Yōga of knowledge; karmapracuraḥ = the one which is abundant in action; anyaḥ = is the other;]
The Yōga that is abundant in knowledge is Yōga of knowledge. The one which is abundant in action is the other.
"साङ्ख्या ज्ञानप्रधानत्वात् देवाश्च यतयस्तथा। मुख्यसाङ्ख्याः तत्र देवाः ज्ञानमेषां महद्यतः॥ बहुकर्मकृतोप्येते ततोपि बहुवेदनात्। मुख्यसाङ्ख्या इति ज्ञेयाः तदन्ये कर्मयोगिनः॥ ज्ञानिनोप्यतिबाहुल्यात् कर्मणः कर्मयोगिनः। नोभयं तद्विना कश्चित् पुमान् हि पुरुषार्थभाक्॥ न हि कश्चित् क्षणमपि जातु तिष्ठत्यकर्मकृत्। न च ज्ञानं विना कर्म पुरुषार्थकरं भवेत्॥"
"sāṅkhyā jñānapradhānatvāt dēvāśca yatayastathā। mukhyasāṅkhyāḥ tatra dēvāḥ jñānamēṣāṁ mahadyataḥ॥ bahukarmakr̥tōpyētē tatōpi bahuvēdanāt। mukhyasāṅkhyā iti jñēyāḥ tadanyē karmayōginaḥ॥ jñāninōpyatibāhulyāt karmaṇaḥ karmayōginaḥ। nōbhayaṁ tadvinā kaścit pumān hi puruṣārthabhāk॥ na hi kaścit kṣaṇamapi jātu tiṣṭhatyakarmakr̥t। na ca jñānaṁ vinā karma puruṣārthakaraṁ bhavēt॥"
[sāṅkhyā = are called Sākhyas; jñānapradhānatvāt = as they are predominantly knowledge oriented; dēvāśca = Dēvas, and; yatayastathā = the monks; mukhyasāṅkhyāḥ = are called Primary-sānkhyas; tatra= here; dēvāḥ = the Dēvas; jñānamēṣāṁ = as knowledge alone; mahadyataḥ = is even prominent; bahukarmakr̥tōpyētē = they are engaged in performing several actions; tatōpi = even though; bahuvēdanāt = it is filled with several miseries; mukhyasāṅkhyā = Primary-sānkhyas; iti = thus; jñēyāḥ = to be understood; tadanyē = then others are; karmayōginaḥ = Yōgis of action; jñāninōpyatibāhulyāt = even knowledgable, when predominently; karmaṇaḥ = action oriented; karmayōginaḥ = become Yōgis of action; nōbhayaṁ = not, these both; tadvinā = without these; kaścit pumān = any man; hi = certainly; puruṣārthabhāk = obtain the desirable humas goals; na = not; hi = certainly; kaścit = anyone; kṣaṇamapi = even for a moment; jātu = perhaps; tiṣṭhatyakarmakr̥t = possible to stay without action;। na = not; ca = and; jñānaṁ = knowledge; vinā = without; karma = action; puruṣārthakaraṁ = the human goals; bhavēt = becomes;]
"The Dēvas and the monks who are predominantly knowledge oriented and are called Sānkhyas. Within them, as Dēvas rely predominantly on knowledge alone, they are called "Primary-Sānkyas". Even though they are engaged in performing several actions involving miseries, they are to be understood as "Primary-Sānkyas" (mukhya-sānkyah). Others are Yōgis of action. Even the knowledgeable, when predominantly action oriented, become Yōgis of action. Certainly without these two (i.e. action and knowledge), no man attains the desirable human goals (purushartha). Perhaps, it is not possible for anyone to stay without action even for a moment. Action without knowledge cannot give the cherished human goals."
इति ब्रह्मवैवर्ते।
iti brahmavaivartē।
[iti brahmavaivartē = thus states Brahmavaivarta]
-thus states Brahmavaivarta
निष्ठा पर्यवसितिः मुक्तिः।
niṣṭhā paryavasitiḥ muktiḥ।
[niṣṭhā = 'niṣṭhā', i.e sustained honest devotion; paryavasitiḥ = is the determining factor for; muktiḥ = liberation;]
'niṣṭhā', i.e sustained honest devotion, is the determining factor for liberation.
