Contents
Shri Sankara's Gita Bhashya
(Sri Sankaracharya's Commentary on the Gita)
CHAPTER -5
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Therefore, it is only the renunciation and the karma yoga engaged in by the person who has not known the Self that are (here) spoken of as leading to freedom. This renunciation of action is different from the total renunciation of action prcvionsly referred to, which is resorted to by the knower of the Self, since its scope is restricted to (the renunciation of) some action only, the idea of doership still continuing[1]. And, because this renuncia tion being associated with 'yama', 'niyama etc., is difficult to practise, while karma-yoga is easier of performance, the latter is said to be the superior. Thus, even by investigation of the meaning of the words in the (Lord's) reply, it is concluded that the view of the questioner is the same as originaily stated. In the verse, "If it be considered by Thee that Knowledge is superior to action"[2], Arjuna requested (the Lord) to tell him the better of the two - since both Knowledge and action cannot co-exist in one and the same person:; and the Lord settled the matter by stating that devotion to jñāna-yoga was meant for the Sāmkhyas, namely the sarhnyāsins, and that devotion to karma-yoga was intended for the (karma-) yogins. And, by the statement, "Neither by mere renunciation does man attain to perfection"[3], He expressed Himself in favour of renuncia tion accompanied by Knowledge as the means of attaining per fection. Karma-yoga also has been enjoined[4] as a means. Arjuna now enquires, with a view to knowing which of the two is superior - renunciation without Knowledge, or Karma-yoga - and fche difference between them.[5] |
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References and Context
- ↑ A person who has not yet realised the Self and betakes himself to the fourth religious order o( samnyosa still retains the idea of doership with reference to 'hearing' (bavaxia) and the like, prescribed for his order. He has only renounced the actions prescribed for his previous order and hence his renuncia tion is only partial. He has also to apply himself to the observance of yama, (various forms of abstentions from evil-doing) niyama (observances for the effective practice of virtues), etc prescribed for his order. (A)
- ↑ III-l
- ↑ 111-4
- ↑ (IV-42
- ↑ Arjuna's enquiry cannot relate to a comparison between Sā>ukhya (Jftānayoga) and karma-yoga, since the Lord had declared both as leading to per fection isiddhi). His question must be only for knowing whether (tt lux cuse) karma-yoga is more commendable as compared with renunciation of action. (A)