| Sr No. | KARMA-SAMNYASA | KARMA YOGA |
|---|---|---|
| 1 | Release is obtained only by Knowledge of the Atman, and not by Karma. The happiness of heaven obtained by credulously performing sacrificial ritual, is inconstant. | Release is obtained onluy by Knowledge of the Atman, and not by Karma. The happioness of heaven, obtained by credulously performing sacrificial ritual is inconstant. |
| 2 | In order to acquire the Knowledge of the Atman, the Mind must be made steady, desireless, apathetic, and equable by means of the control of the organs. | In order to acquire the Knowledge of the Atman the Mind must be made steady, desireless, apathetic and equable by means of the control of the organs. |
| 3 | Therefore, break the bonds of the objects of pleasure, which please the organs, and be free. | Therefore, do not give up the objects which please the organs; but maintain your association with them apathetically, that is desirelessly, and test the control you have over the organs. Desirelessness does not mean inactivity, |
| 4 | Action, which is productive of Desire, is causative of pain and bondage. | If you consider in what unhappiness and bondage lies, you will see that lifeless (acetana) Karma does not bind or leave anybody ; and that the cause of bondage and unhappiness is the Desire or the hope of reward existing in the Mind of the doer. |
| 5 | Therefore, though Action has to be performed until the mind is purified, it must ultimately be given up. | Therefore, even after the purification of the Mind, perform all Action courageously and enthusiastically, giving up the Hope for Fruit. One cannot give up
Karma, even if one wishes to give it up. Karma is the Creation; and it has no rest. |
| 6 | As Karma performed in connection with sacrificial ritual does not create bondage, there is no objection to its being performed | All Actions which are performed with a desireless frame of mind or with the idea of dedicating them to the Brahman are a great during the stats of a householder. |
| 7 | As the natural needs of the Body cannot he escaped from, it Is not improper to beg, for earning one's livelihood, after haying taken Samnyasa. | Begging for earning one's subsistence is also Karma, and that too, 'disgraceful'. If this Karma is to be performed, why not perform all other Actions desirelessly ? Besides, if the state of a householder is done away with, who is going to give you food? |
| 8 | After Acquisition of Know ledge, no duty remains to you for your own benefit; and there is no necessity to act for universal welfare. | After Acquisition of Knowledge, although no duty remains to you for your own benefit, yet, you cannot escape Karma. Therefore, whatever duties are enjoined by the Sastras should be performed with a selfless (nirmama) frame of mind, saying: 'I do not want it,' and with an eye to' universal welfare. No one can escape lokasamgraha (universal welfare). For instance, see the life of the Blessed Lord Himself. |
| 9 | Nevertheless, persons of high authority may, till death, carry on their duties, after Acquisition of Knowledge, as was done by Janaka and 'Yajna' (sacrifice). Therefore, all duties, which are appropriate to one's own status in life should be performed desirelessly, as pure duties; and these should be performed continually. | According to the arrangement of the four castes, which is based on the divisions of the qualities (guna vibhaga), every one acquires by Janaka and others, but only as exceptions. |
| 10 | But in any case, Samnyasa in the shape of abandonment of Action is the best. The duties of the three other states are the means, or the preparatory stages, for the purification of the Mind; and there is an inherent opposition between Jnana and Karma. Therefore, acquire purification of the Mind as early as possible in the earlier stages of life, and after having acquired Knowledge, take ultimately to Samnyasa in the shape of Abandonment of the Action. If you have acquired purification of the Mind with birth or in young age, there is no necessity of performing the duties pertaining to the state of a householder. The true state of Samnyasa consists in the literal Abandonment of Action. | It is true that by performing the Actions pertaining to worldly life in the manner enjoined by the Sastras, one acquires the purification of the Mind. But, purification of the Mind is not the only use of Karma. Karma is necessary in order that the activities of the world should go on. In the same way, though there is an opposition between Jnana and Desire-prompted Action, there is none between Jnana and Desireless Action; and therefore, after the purification of the Mind, continue the Actions prescribed for the various castes, abandoning the hope of the Fruit of Action, and desirelessly, till death, for the benefit of the world. This is the true Samnyasa; it is neither possible nor proper, to literally abandon Karma (Action) at any time. |
| 11 | Even after Abandonment of Action, you must observe the rules of sama, dama, etc. | After Acquisition of Knowledge, take Samnyasa in the shape of Abandonment of the Fruit of Action, and observe all the rules arising as a result of Self-identification(atmaupamya), except sama, darna etc.; and perform by means of this sama or peaceful frame of mind, all the, duties enjoined by the Sastras, till death, for the purpose of universal welfare. Do not give up Desireless Action, |
| 12 | This path is eternal, and has the support of the Srutis as also of the Smrtis. | This path is eternal, and has the support of the Srutis as also of the Smrtis. |
| 13 | This path was adopted by Suka, Yajnavalkya, and others. | Vyasa, Vasistha, Jaigisavya, and others, as also Janaka, Sri Krsna and others followed this path. |