| 3. He should
be known as a perpetual renouncer who neither hates nor desires: for, free
from the pairs of opposites, O mightyarmed, he is easily set free from bondage.The
KarmaYogin who neither hates pain and the objects causing pain, nor desires
pleasure and the objects causing pleasure, should be known as a perpetual
renouncer (samnyasin), though he is engaged in action.Sankhya and Yoga lead
to the same goal.(Objection):Samnyasa and KarmaYoga, which are meant for
two distinct classes of people and are opposed to each other, should, properly
speaking, be mutually opposed in their results also. They should not, on
the other hand, both lead to moksha alike.(Answer):The Lord says:Children,
not the wise, speak of Sankhya and Yoga as distinct. He who is rightly devoted
to even one obtains the fruits of both.It is children who speak of Sankhya
and Yoga as producing distinct and opposite results. But the wise, men of
knowledge, believe that they produce but one harmonious result. He who rightly
observes even one of them, Sankhya or Yoga, obtains the fruits of both.
Both lead to the same result, viz moksha. Wherefore, there is no diversity
in the result.(Objection): Having started with the words Samnyasa and KarmaYoga,
how is it that He speaks of Sankhya and Yogawith which we are not at present
concernedas producing the same results 1(Answer):There is no fault here.
Arjuna indeed asked the Question with reference to simple Samnyasa and simple
KarmaYoga. But the Lord, without leaving these, has added to them some additional
conceptions of His own and has answered the question, speaking of them under
other names, Sankhya and Yoga. In the opinion of the Lord, Sanyasa and KarmaYoga
are themselves termed Sankhya and Yoga when knowledge of the Self (jnana)
and equanimity (sama·buddhitva) are added to them respectively. Hence no
irrelevant topic.How can a man obtain the results of both by the right observance
of only one ?The answer follows: |
