B.G 5.02
श्री भगवानुवाच
संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ। तयोस्तु कर्मसंन्यासात् कर्मयोगो विशिष्यते ॥२॥
śrī bhagavānuvāca
saṁnyāsaḥ karmaYōgaśca niḥśreyasakarāvubhau। tayostu karmasaṁnyāsāt karmayogo viśiṣyate ॥2॥
[श्री भगवानुवाच संन्यासः कर्म योगः च निःश्रेयस करौ उभौ। तयोः तु कर्म संन्यासात् कर्म योगो विशिष्यते॥
śrī bhagavānuvāca = The revered Lord Said; saṁnyāsaḥ = renunciation; karma = deeds; Yōgaḥ = Yōga of; ca = and; niḥśreyasa = definitive good; karau = becomes; ubhau = by both;। tayoḥ = between them; tu = but; karma = actions; saṁnyāsāt = renunciation; karma yogo = the Yōga of action; viśiṣyate = is special;॥]
The revered Lord Said:
Definitve good results from both Yōga-of-action and Yōga-of-renunciation. But, between the action and renunciation, the Yōga-of-action is special.
Gīta Bhāshya 5.02
The word 'saṁnyāsa' in the current context refers to dispassion. It does not refer to monkhood.
नायं संन्यासो यत्याश्रमः-
nāyaṁ saṁnyāso yatyāśramaḥ -
[nāyaṁ = this is not; saṁnyāso = the renunciation; yatyāśramaḥ = the forth order of 'ashrama' i.e. monk hood;]
The word 'sanyasa', i.e. renunciation in the current context, does not mean monkhood, the fourth order of life.
"द्वन्द्वत्यागात् तु संन्यासात् मत्पूजैव गरीयसी॥"
इति वचनात्।
"dvandvatyāgāt tu saṁnyāsāt matpūjaiva garīyasī॥
iti vacanāt।
[dvandvatyāgāt = giving up dualities; tu = but; saṁnyāsāt = from renunciation; matpūjaiva = my worship only; garīyasī = is superior;]
[iti vacanāt = states a proverb;]
"Worship of Me is superior compared to giving up dualities because of renunciation."
- states a proverb.
"तानि वा एतान्यवराणि तपांसि न्यास एवात्यरेचयत्।"
इति च।
"tāni vā etānyavarāṇi tapāṁsi nyāsa evātyarecayat।"
iti ca।
[tāni = those; vā = or; etānyavarāṇi = these, lower; tapāṁsi = austerities; nyāsa = giveing up; evātyarecayat = indeed, he emphasized;]
[iti ca = stated thus as well;]
"He indeed advocated giving up of these lower forms of austerities."
-stated thus as well.
"संन्यासस्तु तुरीयो यो निष्क्रियाख्यः सधर्मकः। न तस्मादुत्तमो धर्मो लोके कश्चन विद्यते॥ तद्भक्तोपि हि यद्गच्छेत् तद्गृहस्थो न धार्मिकः। मद्भक्तिश्च विरक्तिस्तदधिकारो निगद्यते। यदाऽधिकारो भवति ब्रह्मचार्यपि प्रव्रजेत्॥"
इति नारदीये।
"saṁnyāsastu turīyo yo niṣkriyākhyaḥ sadharmakaḥ। na tasmāduttamo dharmo loke kaścana vidyate॥ tadbhaktopi hi yadgacchet tadgr̥hastho na dhārmikaḥ। madbhaktiśca viraktistadadhikāro nigadyate। yadā'dhikāro bhavati brahmacāryapi pravrajet॥"
iti nāradīye।
[saṁnyāsastu = but, renunciation; turīyo = the fourth state; yo = which; niṣkriyākhyaḥ = which is identified with non-activity; sadharmakaḥ = has its own virtues। na = not; tasmāduttamo = compared to it, anything superior; dharmo = duty; loke = in the world; kaścana = any other; vidyate = comes to light;॥ tadbhaktopi = even, that, devotee; hi = indeed; yadgacchet = who goes; tadgr̥hastho = that householder; na = not; dhārmikaḥ = follower of dharma;। madbhaktiśca = devotion to me, and; viraktistadadhikāro = that dispassion is his eligiability; nigadyate = is described;। yadā'dhikāro = when eligiability; bhavati = becomes; brahmacāryapi = even a celebate student; pravrajet = can take up monkhood;]
[iti nāradīye = states Naradiya Purana]
"Indeed, the fourth state, (turīya, i.e. beyond sleep, dream, and awake) which is identified with non-activity, has its own virtues. In the world, no other superior duty (dharma) comes to light compared to it. Even the householder, who is the follower of dharma, cannot go there, where the devotee goes. Dispassion is described as the eligibility to become my devotee. When a person becomes eligible, even a celibate student can take up monkhood."
-states Naradiya Purana.
"ब्रह्मचर्यादेव प्रव्रजेत्। यदहरेव विरजेत्॥"
इति च।
"brahmacaryādeva pravrajet। yadahareva virajet॥"
iti ca।
["brahmacaryādeva = from the celibate student phase, even; pravrajet = one should undertake monk hood; yadahareva = just like a day; virajet = illuminates immediately;]
[iti ca = stated thus as well;]
"Even from the celibate student phase, one can take up monkhood, just like the day that illuminates immediately."
-stated thus as well.
"संन्यासे तु तुरीये वै प्रीतिर्मम गरीयसी। येषामत्राधिकारो न तेषां कर्मेति निश्चयः॥"
इत्यादेश्च ब्राह्मे।
"saṁnyāse tu turīye vai prītirmama garīyasī। yeṣāmatrādhikāro na teṣāṁ karmeti niścayaḥ॥"
ityādeśca brāhme।
["saṁnyāse = in monkhood; tu = but; turīye = in the fourth state; vai = indeed; prītirmama = my affection; garīyasī = is superior;। yeṣāmatrādhikāro = of those who, here, entitlement; na = not; teṣāṁ = for them; karmeti = are worldly actions; niścayaḥ = conclusively;]
[ityādeśca = so it is commanded; brāhme = in Brahmanda Purana;]
"Indeed, my affection towards monastic order is greater. Certainly there is no need to engage in worldly actions for those who are eligible for the fourth order (i.e. monkhood)."
- so commanded in the Brahmanda Purana.
अतो नात्र आश्रमः संन्यास उक्तः ॥२॥
ato nātra āśramaḥ saṁnyāsa uktaḥ ॥2॥
[ato = therefore; nātra = not in this context; āśramaḥ = the order; saṁnyāsa = monk hood; uktaḥ = is stated;]
Therefore, in this context, the fourth order of life, the monkhood, is not referenced.
Gīta Tātparya 5.02
Practice of renunciation without Yōga-of-Action leads to misery.
एकपुंयोग्यौ एतौ, तयोः मध्ये योग एव विशिष्टः इति परिहाराभिप्रायः। उभौ समुच्चितौ।
ekapuṁyogyau etau, tayoḥ madhye Yōga eva viśiṣṭaḥ iti parihārābhiprāyaḥ। ubhau samuccitau।
[ekapuṁyogyau = both eligible for one purpose; etau = these two; tayoḥ =of them; madhye = between, among; Yōga = Yōga; eva = indeed; viśiṣṭaḥ = is distinguished/ special; iti = thus; parihārābhiprāyaḥ = the intended solution; ubhau = On both; samuccitau = it is said:।]
Both (renunciation and Yōga of action) are meant for that one purpose only (i.e. liberation). Indeed, among them, the Yōga of action is special and is the recommended solution. Regarding both:
"संन्यासस्तु महाबाहो दुःखमाप्तुमयोगत"
"saṁnyāsastu mahābāho duḥkhamāptumaYōgata"
["saṁnyāsastu = renunciation, but; mahābāho = O Arjuna; duḥkhamāptumaYōgata = misery is obtained, when performed without Yōga (of action)"]
"O Arjuna, practice of renunciation without Yōga-of-Action leads to misery."
इति वक्ष्यमाणत्वात् ॥२॥
iti vakṣyamāṇatvāt ॥2॥
[iti vakṣyamāṇatvāt = it is told thus (at 5.6)]
-it is told thus (at 5.6).
