|
Chapter 2
Appendix:-If we reflect upon the expression `yoga') karmasu kausalam', it may have two meanings
- 'karmasu kausalam yogah'—skill in actions is yoga.
- 'karmasu yogah kausalam'—In action yoga is skill. If we interpret it in the first way that skill in actions is yoga, then the actions of a thief or a swindler carried out very skilfully, will be called 'Yoga'. This interpretation is not proper and moreover here is not the topic of forbidden actions. If we regard only virtuous actions to be carried out skilfully as 'Yoga', then the man will be bound being attached to the fruit of those virtuous actions—'phale sakto nibadhyate' (Gita 5/12). Therefore he will not attain equanimity and his sufferings will not perish.
In the scriptures it is mentioned—'kannana badhyate jantuh' viz., a man is bound by actions. Therefore the actions which naturally lead him to bondage, may lead him to salvation—this is indeed skill in actions. Salvation is attained by 'yoga' (equanimity), rather than by skill in actions. Yoga (equanimity) has neither its beginning nor end. But even the most virtuous actions begin and end and there is union and disunion of their fruit also. How will a person attain salvation by what begins and ends and of which there is union and disunion? How will the imperishable be attained by the perishable? Equanimity is the form of God—'nirdosam hi samam brahma' (Gita 5/19). Therefore 'yoga' is important, not aclions.
If the first interpretation is regarded as correct, even then within 'skill', equanimity or feeling of disinterest will have to be accepted. If skill in actions is yoga, then what is skill? While answering this question we'll have to say that only 'Yoga' (equanimity) is skill. In such a situation why should we not accept the direct meaning that yoga (equanimity) in actions is skill. When in the expression 'yogah karmasu kausalam' the term 'yoga' has certainly been used, then there is no need of interpreting the word 'Kuialata' (skill) as yoga.
If we reflect upon this topic, there is the reference of `Yoga' (equanimity) rather than 'skill in actions'. The Lord by declaring 'samatvam yoga ucyate' has also defined 'yoga'. Therefore in this reference 'yoga' is 'vidheya' (predicate), 'skill in actions' is not predicate. 'Yoga' (equanimity) is skill in action viz., while doing actions there should be even-mindedness, there should not be any attachment or aversion--this is skill in actions. Therefore 'yogah karmasu kauialam'—this is not the definition of Yoga, but it is the glory of 'Yoga'.
In the first half of this verse (fiftieth) the Lord has declared that a person endowed with equanimity becomes free from virtue and vice (sin). If he is freed from virtue and sift, then which action will be done with skill? Therefore freedom from virtue and sin does not mean that he does not do any action because no one under any circumstances can remain even for a moment without undertaking action (Gita 3/5). So here freedom from virtue and sin means—freedom from their fruil. In the fifty-first verse also the Lord has mentioned the renunciation of the fruit of action by the expression 'phalam tyaktva'.
|
|