B.G 3.20
कर्मणैव हि संसिद्धिमास्थिता जनकादयः। लोकसङ्ग्रहमेवापि सम्पश्यन् कर्तुमर्हसि ॥२०॥
karmaṇaiva hi saṁsiddhimāsthitā janakādayaḥ। lōkasaṅgrahamēvāpi sampaśyan kartumarhasi ॥20॥
[कर्मणा एव हि संसिद्धिम् आस्थिता जनकादयः। लोकसङ्ग्रहम् एव अपि सम्पश्यन् कर्तुम् अर्हसि॥
karmaṇā = performing prescribed duties; ēva = alone; hi = indeed; saṁsiddhim = attain perfection; āsthitā = situated in that state; janakādayaḥ = King Janaka and others; lōkasaṅgraham = towards welfare of the world; ēva = alone; api = even; sampaśyan = having an eye; kartum = to act; arhasi = you are eligiable;]
Indeed, King Janaka and others could attain perfection and be in that state by performing prescribed duties alone. You are only eligible to perform your duties, having an eye towards the welfare of the world.
Gīta Bhāshya 3.20
The knowledge of Brahman alone can give liberation. Performance of one's duties is a means to such knowledge. There are no other alternative means. 'karmaṇā' - while continuing to perform prescribed duties. Sentences that praise visiting holy places, etc. are meant to inspire ignorant towards right means, and do not directly result in liberation. King Janaka belongs to the category of Jnanins in the context of the Vedic scriptures.
आचारोपि अस्तीत्याह - कर्मणैवेति।
ācārōpi astītyāha - karmaṇaivēti।
[ācārōpi = even conduct practiced; astītyāha = are relevant, hence it is said; karmaṇaivēti। = 'karmaṇaiva' verse;]
Even the conduct practiced (by ancestors) is relevant, is indicated by 'karmaṇaiva' verse.
कर्मणा सह कर्म कुर्वन्तः एव इत्यर्थः। कर्म कृत्वैव ततो ज्ञानं प्राप्य वा। न तु ज्ञानं विना। प्रसिद्धं हि तेषां ज्ञानित्वं भारतादिषु। 'तमेवं विद्वान्' इत्यादि श्रुतिभ्यश्च। अत्रापि कर्मणां ज्ञानसाधनत्वोक्तेश्च 'बुदि्धयुक्तः' इति। गत्यन्तरं च 'नान्यः पन्थाः' इत्यस्य नास्ति। इतरेषां ज्ञानद्वारापि अविरोधः।
karmaṇā saha karma kurvantaḥ ēva ityarthaḥ। karma kr̥tvaiva tatō jñānaṁ prāpya vā। na tu jñānaṁ vinā। prasiddhaṁ hi tēṣāṁ jñānitvaṁ bhāratādiṣu। 'tamēvaṁ vidvān' ityādi śrutibhyaśca। atrāpi karmaṇāṁ jñānasādhanatvōktēśca 'budidhayuktaḥ' iti। gatyantaraṁ ca 'nānyaḥ panthāḥ' ityasya nāsti। itarēṣāṁ jñānadvārāpi avirōdhaḥ।
[karmaṇā = 'karmaṇā' means; saha karma = respective duties; kurvantaḥ = while performing; ēva ityarthaḥ = is the definitive meaning; karma = 'duties'; kr̥tvaiva = by doing only; tatō = thereafter; jñānaṁ = knowledge; prāpya vā = is obtained; na tu = without it; jñānaṁ vinā = there is no knowledge; prasiddhaṁ = famous; hi = indeed; tēṣāṁ = they being; jñānitvaṁ = knowledgeable; bhāratādiṣu = in Epic Mahabharata; 'tamēvaṁ vidvān' = "He alone is the wisest"; ityādi śrutibhyaśca = there are such Vedic testimonials as well; atrāpi = even in this conext; karmaṇāṁ = the enjoined duties; jñānasādhanatvōktēśca = is said to be a means to knowledge; 'budidhayuktaḥ' iti = in 'budidhayuktaḥ' (2.51) verse; gatyantaraṁ = another path; ca = and; 'nānyaḥ panthāḥ' = 'there is no other path'; ityasya = it suggests; nāsti = non-existence; itarēṣāṁ = even in other places; jñānadvārāpi = with knowledge as means; avirōdhaḥ = is not opposed;]
'karmaṇā' word's definitive meaning is 'while continuing to perform respective duties'. Knowledge is got only after performing the duties. Without it, there is no knowledge. They (king Janaka and others) are famous indeed as knowledgeable (jñānin) in the epic Mahabharata. "He alone is the wisest" - there are such Vedic testimonials as well. Even in Gīta verse 2.51 'budidhayuktaḥ', the enjoined duties are said as a means to knowledge. The Vedic testimonial "nānyaḥ panthāḥ" i.e. "there is no other means", rejects any other path. There is no opposition elsewhere to obtain liberation with the help of knowledge.
यत्र च तीर्थाद्येव मुक्तिसाधनमुच्यते-
yatra ca tīrthādyēva muktisādhanamucyatē -
[yatra = where; ca = and; tīrthādyēva = visiting holy places; muktisādhanamucyatē = is recommended as means to liberation:]
and, where visiting holy places is recommended as a means to liberation:
"ब्रह्मज्ञानेन वा मुक्तिः प्रयागमरणेन वा। अथवा स्नानमात्रेण गोमत्यां कृष्णसन्निधौ॥"
"brahmajñānēna vā muktiḥ prayāgamaraṇēna vā। athavā snānamātrēṇa gōmatyāṁ kr̥ṣṇasannidhau॥"
["brahmajñānēna = by the knowledge of Brahman; vā = or; muktiḥ = liberation; prayāgamaraṇēna = through death at Prayag; vā = or; athavā = or; snānamātrēṇa = by mere bathing; gōmatyāṁ = in the river Gomati; kr̥ṣṇasannidhau = in the presense of lord Krishna;]
"Liberation can be attained either through the knowledge of Brahman or through death in Prayāga. Alternatively, by simply bathing in the river Gomati in the presence of Lord Krishna."
इत्यादौ तत्र पापादिमुक्तिः। स्तुतिपरता च। तत्रापि हि कुत्रचित् ब्रह्मज्ञानसाधनत्वमेव उच्यते अन्यथा मुक्तिं निषिद्ध्य-
ityādau tatra pāpādimuktiḥ। stutiparatā ca। tatrāpi hi kutracit brahmajñānasādhanatvamēva ucyatē anyathā muktiṁ niṣiddhya -
[ityādau = such statements; tatra = refer to; pāpādimuktiḥ = freedom from results of accumulated sins; stutiparatā ca = they are meant to praise such acts; tatrāpi = even there; hi = indeed; kutracit = to an extent; brahmajñānasādhanatvamēva = is meant to obtain the knowledge of Brahman only; ucyatē = is said; anyathā = otherwise; muktiṁ = liberation; niṣiddhya = is not possible;]
- such statements refer to freedom from results of accumulated sins. They are meant to praise such austerities. Indeed, even there, to an extent, such acts are advocated as a means to obtain the knowledge of Brahman. Without it, liberation is not possible.
"ब्रह्मज्ञानं विना मुक्तिः न कथञ्चिदपीष्यते। प्रयागादेस्तु या मुक्तिर्ज्ञानोपायत्वमेव हि॥"
"brahmajñānaṁ vinā muktiḥ na kathañcidapīṣyatē। prayāgādēstu yā muktirjñānōpāyatvamēva hi॥"
[brahmajñānaṁ = knowledge of Brahman; vinā = without; muktiḥ = liberation; na = not; kathañcidapīṣyatē = at any cost is possible; prayāgādēstu = Visiting Prayag and such acts; yā = which; muktirjñānōpāyatvamēva = are suggested to gain knowledge, as a means to liberation; hi = indeed;]
"Without the knowledge of Brahman, liberation is not possible at any cost. Indeed, visiting holy places such as Prayag are suggested to gain knowledge, as a means to liberation."
इत्यादौ। न च तीर्थस्तुतिवाक्यानि तत्प्रस्तावेप्युक्तम् ज्ञाननियमं घ्नन्ति। यथा कञ्चिद् दक्षं भृत्यं प्रत्युक्तानि -
ityādau। na ca tīrthastutivākyāni tatprastāvēpyuktam jñānaniyamaṁ ghnanti। yathā kañcid dakṣaṁ bhr̥tyaṁ pratyuktāni
[ityādau = there are such statements as well; na = not; ca = even / and; tīrthastutivākyāni = statements that praise holy places; tatprastāvēpyuktam = when presented; jñānaniyamaṁ = the rule of knowledge is a must; ghnanti = contradicts; yathā = just as; kañcid = someone; dakṣaṁ = able; bhr̥tyaṁ = servent; pratyuktāni = is addressed:]
- there are such statements as well. When statements that praise holy places are presented, they do not contradict the rule that knowledge (of Brahman) is a must (for liberation). It is similar to addressing an able servant with praise, saying:
"अयमेव हि राजा किं राज्ञा"
"ayamēva hi rājā kiṁ rājñā"
[ayamēva = this one indeed; hi = surely; rājā = is the King; kiṁ rājñā = what you say, O King?"]
"This one indeed is king. What you say, O King?"
इत्यादीनि।
ityādīni।
[ityādīni = and such other statements.]
-and such other statements.
यथाह भगवान्-
yathāha bhagavān-
[yathāha = therefore said; bhagavān = the Lord;]
Therefore, the Lord said:
"यानि तीर्थादिवाक्यानि कर्मादिविषयाणि च। स्तावकान्येव तानि स्युरज्ञानां मोहकानि वा। भवेन्मोक्षस्तु मद्दृष्टेः र्नान्यतस्तु कथञ्चन॥"
"yāni tīrthādivākyāni karmādiviṣayāṇi ca। stāvakānyēva tāni syurajñānāṁ mōhakāni vā। bhavēnmōkṣastu maddr̥ṣṭēḥ rnānyatastu kathañcana॥"
[yāni = those which; tīrthādivākyāni = statements about pilgrimage places and the like; karmādiviṣayāṇi = are topics related to performance of duties and actions; stāvakānyēva = praises, eulogies; tāni = are these; syurajñānāṁ = may be, for the ignorant; mōhakāni vā = and for the deluded; bhavēnmōkṣastu = the liberation happens; maddr̥ṣṭēḥ = by having the vision of mine; rnānyatastu = not otherwise; kathañcana = at any cost;]
"Such statements about pilgrimage places are eulogies to praise topics related to actions meant for the ignorant and deluded. The liberation happens by having the vision of mine alone, not otherwise."
इति नारदीये।
iti nāradīyē।
[iti nāradīyē = stated thus in Nāradīya Purana.]
-stated thus in Nāradīya Purana.
अतः अपरोक्षज्ञानादेव मोक्षः। कर्म तु तत्साधनमेव ॥२०॥
ataḥ aparōkṣajñānādēva mōkṣaḥ। karma tu tatsādhanamēva ॥20॥
[ataḥ = hence; aparōkṣajñānādēva = by the transendental knowledge alone; mōkṣaḥ = liberation is possible; karma = the prescribed duties; tu = are; tatsādhanamēva = means to it;]
Hence, by the transcendental knowledge alone, liberation is possible. The prescribed duties are only the means to such knowledge.
Gīta Tātparya 3.20
Sincerity towards attainment of knowledge is to perform activities as per the prescribed duties based on one's role in the society and phase of life. The ignorant must perform prescribed duties to gain knowledge. The knowledgeable must perform the prescribed duties for the welfare of the world.
सहैव कर्मणा सिद्धिमास्थिता जनकादयः। ज्ञाननिष्ठा अपि ततः कार्यं वर्णाश्रमोचितम्॥ इति च।
sahaiva karmaṇā siddhimāsthitā janakādayaḥ। jñānaniṣṭhā api tataḥ kāryaṁ varṇāśramōcitam॥ iti ca।
[sahaiva = by performing; karmaṇā = the duties; siddhimāsthitā = attained perfection;janakādayaḥ = King Janaka and the like; jñānaniṣṭhā = sincerity towards attainment of knowledge; api = is even; tataḥ = then; kāryaṁ = by performing activities; varṇāśramōcitam = as per the prescribed duties as per the phase of life and role in the society. iti ca = thus states the testimonial as well;]
King Janaka and others attained perfection by performing their respective duties. Therefore, sincerity towards attainment of knowledge is to perform activities as per the prescribed duties based on one's role in the society and phase of life (varna and ashrama). The testimonial also states the same:
अज्ञानां ज्ञानदं कर्म ज्ञानिनां लोकसङ्ग्रहात्। अद्धैव तुष्टिदं मह्यं सा मुक्तानन्दपूर्तिदा ॥२०॥
ajñānāṁ jñānadaṁ karma jñānināṁ lōkasaṅgrahāt। addhaiva tuṣṭidaṁ mahyaṁ sā muktānandapūrtidā ॥20॥
[ajñānāṁ = for the ignorant; jñānadaṁ = giver of knowledge; karma = the enjoyed duties; jñānināṁ = for the knowledgeable; lōkasaṅgrahāt = for the welfare of the world; addhaiva = immensely; tuṣṭidaṁ = satisfying; mahyaṁ = to me; sā = that; muktānandapūrtidā = giver of liberation, joy, and fulfillment;]
"For the ignorant prescribed duties result in knowledge. For the knowledgeable, it promotes the welfare of the world. It is the giver of liberation, joy, and fulfillment and is immensely satisfying to me."
