TEXT 1
अर्जुन उवाच
ज्यायसी चेत्कर्कणस्ते मता बुद्धिर्जनार्दन।
तत्किं कर्मणि घोरे मां नियोजयसि केशव॥१॥
TRANSLATION
"Arjuna said: O Janardana, O Kesava, why do You want to engage me in this ghastly warfare, if You think that intelligence is better than fruitive work?"
PURPORT
The Supreme Personality of Godhead Sri Krsna has very elaborately described the constitution of the soul in the previous chapter, with a view to delivering His intimate friend Arjuna from the ocean of material grief. And the path of realization has been recommended: buddhi-yoga, or Krsna consciousness.
Sometimes Krsna consciousness is misunderstood to be inertia,and one with such a misunderstanding often withdraws to a secluded place to become fully Krsna conscious by chanting the holy name of Lord Krsna. But without being trained in the philosophy of Krsna consciousness, it is not advisable to chant the holy name of Krsna in a secluded place, where one may acquire only cheap adoration from the innocent public.
Arjuna also thought of Krsna consciousness or buddhi-yoga, or intelligence in spiritual advancement of knowledge, as something like retirement from active life and the practice of penance and austerity at a secluded place.
In the other words, he wanted to skillfully avoid the fighting by using Krsna consciousness as an excuse. But as a sincere student, he placed the matter before his master and questioned Krsna as to his best course of action. In answer, Lord Krsna elaborately explained karma-yoga, or work in Krsna consciousness, in this Third Chapter.
TEXT 2
व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे।
तदेकं वद निश्र्चित्य येन श्रेयोऽहमाप्नुयाम्॥२॥
TRANSLATION
"My intelligence is bewildered by Your equivocal instructions. Therefore, please tell me decisively which will be most beneficial for me."
PURPORT
In the previous chapter, as a prelude to the Bhagavad-gita, many different paths were explained, such as sankhya-yoga, buddhi-yoga, control of the senses by intelligence, work without fruitive desire, and the position of the neophyte. This was all presented unsystematically. A more organized outline of the path would be necessary for action and understanding.
Arjuna, therefore, wanted to clear up these apparently confusing matters so that any common man could accpet them without misinterpretation. Although Krsna had no intention of confusing Arjuna by any jugglery of words, Arjuna could not follow the process of Krsna consciousness--either by inertia or by active service.
In other words, by his questions he is clearing the path of Krsna consciousness for all students who seriously want to understand the mystery of the Bhagavad-gita.
TEXT 3
श्रीभगवानुवाच
लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोत्का मयानघ।
ज्ञानयोगेन सांख्यानां कर्मयोगेन योगिनाम्॥३॥
TRANSLATION
"The Supreme Personality of Godhead said: O sinless Arjuna, I have already explained that there are two classes of men who try to realize the self. Some are inclined to understand it by empirical, philosophical speculation, and others by devotional service."
PURPORT
In the Second Chapter, verse 39, the Lord explained two kinds of procedures--namely sankhya-yoga and karma-yoga, or buddhi-yoga. In this verse, the Lord explains the same more clearly. Sankhya-yoga, or the analytical study of the nature of spirit and matter, is the subject matter for persons who are inclined to speculate and understand things by experimental knowledge and philosophy.
The other class of men work in Krsna consciousness, as it is explained in the 61st verse of the Second Chapter. The Lord has explained, also in the 39th verse, that by working by the principles of buddhi-yoga, or Krsna consciousness, one can be relieved from the bonds of action; and furthermore, there is no flaw in the process.
The same principles is more clearly explained in the 61st verse--that this buddhi-yoga is to depend entirely on the Supreme (or more specifically, on Krsna), and in this way all the senses can be brought under control very easily. Therefore, both the yogas are interdependent, as religion and philosophy is sentiment, or sometimes fanaticism, while philosophy without religion is mental speculation.
The ultimate goal is Krsna, because the philosophers who are also sincerely searching after the Absolute Truth come in the end to Krsna consiousness. This is also stated in the Bhagavad-gita. The whole process is to understand the real position of the self in relation to the Superself.
The indirect process is philosophical speculation, by which, gradually, one may come to the point of Krsna consciousness; and the other process is directly connecting with everything in Krsna consciousness. Of these two, the path of Krsna consciousness is better because it does not depend on purifying the senses by a philosophical process. Krsna consciousness is itself the purifying process, and by the direct method of devotional service it is simultaneously easy and sublime.
TEXT 4
न कर्मणामनारम्भान्नैष्कर्म्यं पुरूषोऽश्रुते।
न च सन्न्यसनादेव सिद्धिं समधिगच्छति॥४॥
TRANSLATION
" Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection."
PURPORT
The renounced order of life can be accepted when one has been purified by the discharge of the prescribed form of duties which are laid down just to purify the hearts of materialists men. Without purification, one cannot attain success by abruptly adopting the fourth order of life (sannyasa). According to the empirical philosophers, simply by adopting sannyasa, or retiring from frutive activities, one at once becomes as good as Narayana. But Lord Krsna does not approve this principle. Without purification of heart, sannyasa is simply a disturbance to the social order.
On the other hand, if someone takes to the transcendental service of the Lord, even without discharging his prescribed duties, whatever he may be able to advance in the cause is accepted by the Lord (buddhi-yoga). Sv-alpam apy asya dharmasya trayate mahato bhayat. Even a slight performace of such a principle enables one to overcome great difficulties.
TEXT 5
न हि कश्र्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत्।
कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः॥५॥
TRANSLATION
" Everyone is forced to act helplessly according to the qualities he has acquired from the modes of material nature; therefore no one can refrain from doing something, not even for a moment."
PURPORT
It is not a question of embodied life, but it is the nature of the soul to be always active. Without the presence of the spirit soul, the material body cannot move. The body is only a dead vehicle to be worked by the spirit soul, which is always active and cannot stop even for a moment.
As such, the spirit soul has to be engaged in the good work of Krsna consciousness, otherwise it will be engaged in occupations dictated by illusory energy. In contact with material energy, the spirit soul acquire material modes, and to purify the soul from such affinities it is necessary to engage in the prescribed duties enjoined in the satras. But if the soul is engaged in his natural function of Krsna consciousness, whatever he is able to do is good for him.
The Srimad-Bhagavatam(1.5.17) affirms this:
tyaktva sva-dharmam caranambujah harer
bhajann apakvo 'tha patet tato yadi
yatra kva vabhadram abhud amusya kim
ko vartha apto 'bhajatam sva-dharmatah
"If someone takes to Krsna consciousness, even though he may not follow the prescribed duties in the sastras or execute the devotional service properly, and even though he may fall down from the standard, there is no less or evil for him. But if he carries out all the injunctions for purification in the sastras, what does it avail him if he is not Krsna consciousness?" So the purificatory process is necessary for reaching this point of Krsna consiousness. Therefore, sannyasa, or any purificatory process, is to help reach the ultimate goal of becoming Krsna conscious, without which everything is considered a failure.
TEXT 6
कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन्।
इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते॥६॥
TRANSLATION
" One who restrains the senses of action but whose mind dwells on sense objects certainly deludes himself and is called a pretender."
PURPORT
There are many pretenders who refuse to work in Krsna consciousness but make a show of meditation, while actually dwelling within the mind upon sense enjoyment. Such predenders may also speak on dry philosophy in order to bluff sophisticated followers, but according to this verse these are the greatest cheaters. For sense enjoyment one can act in any capacity of the social order, but if one follows the rules and regulations of his particular status, he can make gradual progress in purifying his existence.
But he who makes a show of being a yogi while actually searching for the objects of sense gratification must be called the greatest cheater, even though he sometimes speaks of philosophy. His knowledge has no value, because the effects pf such a sinful man's knowledge are taken away by the illusory energy of the Lord. Such a pretender's mind is always impure, and therefore his show of yogic meditation has no value whatsoever.
TEXT 7
यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन।
कर्मेन्द्रियैः कर्मयोगमसत्कः स विशिष्यते॥७॥
TRANSLATION
"On the other hand, if a sincere person tries to control the active senses by the mind and begins karma-yoga [in Krsna consciousness] without attachment, he is by far superior."
PURPORT
Instead of becoming of psuedo transcendentalist for the sake of wanton living and sense enjoyment, it is far better to remain in one's own business and execute the purpose of life, which is to get free from material bondage and enter into the kingdom of God. The prime svartha-gati, or goal of self-interest, is to reach Visnu.
The whole institution of varna and asrama is designed to help us reach this goal of life. A householder can also reach this destination by regulated service in Krsna consciousness. For self-realization, one can live a controlled life, as prescribed in the sastras, and continue carrying out his business without attachment, and in that way make progress.
A sincere person who follows this method is far better situated than the false pretender who adopts show-bottle spiritualism to cheat the innocent public. A sincere sweeper in the street is far better than the charlatan meditator who meditaties only for the sake of making a living.
TEXT 8
नियतं कुरू कर्म त्वं कर्म ज्यायो ह्यकर्मणः
शरीरयात्रापि च ते न प्रसिद्धयेदकर्मणः॥८॥
TRANSLATION
"Perform your prescribed duty, for doing so is better than not working. One cannot even maintain one's physical body without work. "
PURPORT
There are many pseudo meditators who misrepresent themselves as belonging to high parentage, and great professional men who falsely pose that they have sacrificed everything for the sake of advancement in spiritual life. Lord Krsna did not want Arjuna to become a pretender. Rather, the Lord desired that Arjuna perform his prescribed duties as set forth for ksatriyas.
Arjuna was a householder and a military general, and therefore it was better for him to remain as such and perform his religious duties as prescribed for the householder ksatriya. Such activities gradually cleanse the heart of a mundane man and free him from material contamination.
So-called renunciation for the purpose of maintenance is never approved by the Lord, nor by any religious scripture. After all, one has to maintain one's body and soul together by some work. Work should not be given up capriciously, without purification of materialistic propensities.
Anyone who is in the material world is certainly possessed of the impure propensity for lording it over material nature, or, in other words, for sense gratification. Such polluted propensities have to be cleared. Without doing so, through prescribed duties, one should never attempt to become a so-called transcendentalist, renouncing work and living at the cost of others.