Those whose activities are inherently protected under the secure guidance of spiritual intelligence are released from the bondage of continuous rebirth in the material existence.

Hence one should undeviatingly remain steadfast in spiritual intelligence. Although cultivating spiritual intelligence indeed takes enormous effort to achieve, once attained is not difficult to maintain.

All actions performed from the platform of spiritual intelligence are not binding and the mind is preserved in a perfectly equipoised state which can be compared to a state of a blissful genius sometimes experiences which is very wonderful.

“ज्ञानफलमाह - बुद्धियुक्त इति | मुक्तमप्यप्रियं मनुष्यादि जहाति न वृहत्कलमप्युपासनादिनिमित्तम् - न तस्य कर्मक्षीयते | अविदित्वाऽस्मिन् लोके जुहाति यजते तपस्तप्यते बहूनि वर्षसहस्राण्यन्तवदेवास्य तद् भवति || इत्यादिश्रुतिभ्यः | अतः कर्मक्षयश्रुतिरज्ञानिविषया सर्वत्र | उभयक्षयश्रुतिरपि अनिष्टविषया | न हीष्टपुण्यक्षये किञ्चित् प्रयोजनम् | नचेष्टनाशो ज्ञानिनो युक्तः | इष्टाश्च केचिद् विषयाः - स यदि पितृलोककामो भवति सङ्कल्पादेवास्य पितरः समुतिष्ठन्ति | प्रजापतेः सभाम् वेश्म प्रपद्ये | यशो हं भवामि | स्त्रीभिर्वा यानेर्वा | अस्माद्भ्येवाऽस्मनो यद्यत् कामयते तत्तत् मुजते || कामान्नी कामरूप्यनुसंचरन् | स एकधा भवति | इत्यादिश्रुतिभ्यः |” - Sri Krishna speaks of बुद्धियुक्त, yoking one's intelligence as the fruits of wisdom in this verse. Such one discards merits from primordial life even though pleasant, not those superior merits, born out of meditation. 'His actions do not degenerate', 'In the world of ignorance, whoever does sacrifices, charity, and austerity even for thousand years, they all become useless', thus in many scriptures. Hence, the ignorant is known to lose power of his actions. Scriptures also declare that both (merit and demerits) are destroyed, if (the actions have reference) to undesirable object, the proper merits get destroyed; it is not of any use. There comes no destruction of proper merits for the man of wisdom. Because some objects appear desirable (even in deliverance). If the man of wisdom desires the world of the ancestors, by his very wish, the ancestors stand before him. 'I will enter the assembly of Prajaapati', 'I will be successful among the Brahmins', 'In the company of women I will travel', 'Even the impossible things which the (delivered) Self desires, those he creates', 'Having desires, acquires the desired forms', 'He (the delivered soul) becomes of one form', these, from different Scriptures.

“बहुत्वेऽप्यात्ममुक्तस्य पुनरिष्टत्वात् कर्ममुखे न विरोधः | अनुभवशक्तिश्चेश्वरप्रसादात् ऽऽश्रुतेश्च ऽन च शरीरपातात् पूर्वमेतत् | स तत्र पर्येति, एतमानन्दमयमानमुपसङ्क्रम्य | इत्यादुत्तरत्र श्रवणात् | नचैकीभूत एव ब्रह्मणा सः | मनस्य हि परेऽज्ञाने किं न दुःखतरं भवेद् | इत्यादिनिन्दनान्मोक्षधर्म | परिहारे पृथग् भोगाभिधानाच्च | शुकदिनां पृथग् दृष्टेश्च | जगद्व्यापारवर्जम् | इत्यैश्वर्यमयादोक्तेश्च | इदं ज्ञानमपाश्रित्यमम साध्यमागताः | इति च | उपाधिनाशे नाशाच्च प्रतिविम्बस्य | नचैकीभूतस्य पृथग्ज्ञाने मानं पश्यामः | आसं दुःखी, नामम् | इति ज्ञानचिरोधाच्च ईश्वरस्य | अनेन रूपेण इति च | भेदभावात् | नच प्रतिविम्बस्य विम्बैक्यं लोके पश्यामः |” - Even if there are many forms pleasing the self, when they are desired again, the pleasures of their actions are not impossible because of the power of experiencing and Grace of the Lord. (The experience) is only before and not (in the delivered state) after the fall of the body, (this is not correct statement to make). 'He repairs to that (state)'. 'This self transcending to the blissful Self...' listening to such other replies in the Scriptures. He does not become united with Brahman. 'When the one is not aware of his true nature, how could he cease to be miserable ?' Such remarks about deliverance are discounted by clarifying separately the enjoyment (in deliverance). Even for Teachers like Shuka, the difference (between the Lord and Jiva) was visible. 'Beyond the activities of the world' by such words the extent of glory (of the Lord) is described. 'Acquiring this wisdom, similarity to Me comes about', by such words of Scripture, (the difference between the Lord and Jiva is established).

“उपाधिनाशे नाशाच्च प्रतिबिम्बस्य | नवैकीभूतस्य पृथग्ज्ञाने मानं पश्यामः | आसं दुःखी, नामम् | इति ज्ञानचिरोधाच्च ईश्वरस्य | अनेन रूपेण इति च | भेदभावात् | नच प्रतिबिम्बस्य विम्बैक्यं लोके पश्यामः | उपाधिनाशे मानं वा - मनस्य हि परेऽज्ञाने | इति दुःखात्मकत्वोक्तेश्च | यावदात्मभावित्वात् इत्युपाधिनित्वात् अभिधानच्च | अतोऽन्यवचनं प्रतीयमानमप्योपचारिकम् ||” - By destruction of उपाधि (adjuncts) the reflection also ceases to be. But they do not become united; the knowledge of the difference becomes evident. 'The pain of this one is pain for That'. Such statement about the Lord is contrary to wisdom. Because of the distinct form of the Lord. The Lord being different (from Jiva). Not even in empirical world can one perceive reflection being united with the thing reflected. There is no evidence to assume also on destruction of the of उपाधि (adjuncts). (Otherwise) how would when he is submerged in ignorance experience the Supreme One? Thus misery of the delivered Jiva is a reality. So long the Self is the misery continues to be. Thus of उपाधि (adjuncts) also is eternal. (The difference between the reflected object. bimba and the reflection, prati-bimba being real) other statements are only formal ones, like symbol.

“दृष्टाश्च ते भगवतो भिन्ना नरदेन | प्रतिमाखं च स एकधा इत्यादिपु भेदेन प्रतीयन्ते | विरोधे तु युक्तिमतामेव बलरूपम् | युक्तयश्चात्रोक्ताः मनस्य हि | इत्यादयः | अतो जले जलेकीभाववदेकीभावः || उक्तं च - यथोदकम्, यथानद्यः इत्यादि | तत्राप्यन्योन्यात्मकत्वे वृद्धयसम्भवः | अस्ति चपत् समुद्रेऽपि द्वारि | महात्वादन्यत्रादृष्टिः | ता एवापो ददौ तस्य स ऋषिः संशितव्रतः इति मार्कोर्मे समर्थानां भेदनाच्च | नैव तत् प्राप्नुवन्त्येते ब्रह्मेशानादयः सुराः | यत् ते पदम् हि कैवलम् | इति निषेधाच्च नारदीये ||” - Narada has seen them (the delivered souls) different from the Lord. 'He becomes one' in these words of the scriptures, the difference, verily, is suggested. When contradiction is seen in the statements of the scriptures, then by proper rationalization the basic principle is strengthened. By proper rationalization alone the earlier differences have been explained. (The Jiva becomes one with the Lord) like the water entering the other waters become one. Further it is said 'like the clear water entering (other) clear water, like the rivers entering the sea'. Even in those instances, if non-difference is not accepted then increase in quantum of the sea cannot be denied. The Lord is like the sea open to receive but because of its immensity, one's perception is restricted. Like the revered sage (Vasishtha) returning the water from his jar (Indra-jar to Indra), as mentioned in Maha Kurma Puraana. Which clarifies the knowledge of difference? 'Your Supreme state, known as kaivalya, cannot be attained even by Brahma, Rudra and other gods', thus in Narada Puraana having denied equality. After much deliberation, conclusion has been arrived in Moksha Dharma Chapter (of Mahabharata). By such powerful and well considered conclusion.

“सविचारश्च निर्णयः कुतो मोक्षधर्मेषु | बलवांश्च सविचारो निर्णयो वाक्यमात्रात् | अतो नान्यत् पश्यति इत्यादिपि तदधीनसत्तावाचि | अन्यथा कथमैश्वर्यादि स्यात्? न च मायामयम् इत्युक्तम् | अन्यथा कथं तत्रैव एकधा इत्यादि वृथात्? न च न ह वै सशरीरस्य इत्यादिविरोधः | वैलक्षणात् तच्छरीराणाम् ऽ अभौतिकानि हि तानि नित्योपाधिनिर्मितानि ईश्वरशक्त्या | तथाचेत्कम् - शरीरं जायते तेषां पोडश्या कल्पयेव तु | इत्यादि नारायणरामकल्पे ||” - Similarly, ‘यत्र नान्यत पश्यति’ - where nothing else is perceived, even by such words, subservience to Him is shown. Else how could He have been the Supreme? All these have not been said as something illusory. Or else, how could there be words like न एकधा - He, verily, is single, spoken? Having also said, Not, verily, so long as they have bodies. Not contradictory because of the distinctive form of bodies (of the delivered souls). Subtle are these bodies, with by the power of the Supreme Lord permanent absence of limitations. Therefore, in it is said: The bodies are formed with sixteen (distinctive) marks, in Narayana Rama Kalpa.

“वदन्ति च लौकिकद्वैलक्षण्येऽभावशब्दम् - अपहर्षमनानन्दम्, सुखदुःखबाह्यः इत्यादिपु | निरुक्त्यभावाच्च न तानि शरीराणि | तथाहि - असारीतिं तच्छरीरमभवत् इति | नहि तानि शीर्णानि भवन्ति, सर्गेऽपि नोपजायन्त इत्यादिवचनात् | साम्यात् प्रयोगः | प्रयोगाच्च - अनिन्द्रिया अनाहारा अनियन्त्राः सुगन्धनः | देहेन्द्रियामुहीनानां वैकुण्ठपुरवासिनाम् इत्यादि दृष्टदेहेष्वेव | नचपान्या गौणि मुक्तिः - | बहुनात्र किमुक्तेन यावच्छवेतं न गच्छति | योगी तावन्न मुक्तः स्यादेष शास्त्रस्य निर्णयः || इत्यादित्यपुराणे तदन्यमुक्तिनिषेधात् | ये त्वत्रैव भगवन्तं प्रविशन्ति तेऽपि पश्चात् तत्रयान्ति | योग्यत्वं चात्र विवक्षितम् | युधिष्ठिरप्रश्न इतरनिन्दनाच्च | सायुज्यं च ग्रहवत् | तदुक्तेश्च - भुञ्जते पुरुषं प्राप्य यथा देवग्रहादयः | यथा मुक्तावृत्तमायां बाह्यान् भोगांस्तु भुञ्जते || इति नारायणाष्टाक्षरकल्पे ||” - In normal parlance, due to their special nature, they (the delivered souls) are spoken as being ‘beyond pleasures, beyond bliss’ (or) ‘outside the influence of pain and pleasures’ etc. Similarly from the view-point of practice also they are said to have no body. Even in scriptures, (it is said), ‘it gets destroyed, and therefore it is known as शरीर. But the bodies (of the liberated souls) do not get destroyed in that manner. ‘Liberated souls neither are born on Creation nor cease on Dissolution’, on account of such statements. (But) because of the similarity (of the limbs etc.), it is normal to use such words. “Without bodies, without eating, without any activity, full of fragrance”, “Dwellers of Vaikuntha without having bodies and senses”. (such words used by Narada to describe liberated souls is only to show that they do not have gross body. Therefore, the liberated souls should be understood as not possessing gross body. For them there exists none other qualified liberation. “What is use of speaking more, so long as he does go to the Sveta Dwipa? One is not Yogi till he is delivered, according to the scriptures”, other forms of deliverance having been negated in Aaditya Puraana. Even those (like Sishupala) attaining the divine status go finally to that place (Shveta Dwipa), but to dwell there, special attributes are required. In reply to Yudhishthira’s query, all other states of deliverance have been rejected. Similarity (with the Lord) is the accepted norm. Even as acquiring human body one enjoys through that body even so in liberation one enjoys pleasures, thus in Narayanaashtaakshara Kalpa.

“अतोऽनिष्टस्यैव वियोगः | अदुःखम् | सर्वदुःखविवर्जिताः, अशोकमहिमम्, यत्र गत्वा न शोचति, इत्यादिभ्यः | विशेषवचनाभावाच्च | येषां त्वीषद् दृश्यते तए-। सायुज्यं प्राप्ताः | सामिप्याद्येव तेषाम् | अतः प्रारब्धकर्मशेषभावात् तद् भुक्त्वा सायुज्यं गच्छति || तच्चोक्तम् - सङ्कर्षणादयः सर्वो स्वाधिकारादन्तरम् | प्रविशन्ति परं देवं विष्णुं नास्त्यत्र संशयः || इति व्यासयोगे | अतोऽनिष्टस्यैव सर्वात्मना वियोगः | परब्रह्मत्वमिच्छामि परब्रह्मजनार्दन | इत्यादिना ब्रह्मविभिरपि प्रार्थितत्वात् | न मोक्षसदृशं किञ्चिदधिकं वा सुखम् कावचित् | ऋते वैष्णवमानन्दं वाङ्मनोऽगोचरं महात् || इत्यादेश्च ब्रह्मादिपदादप्यधिकतमं सुखं च मापक्षं इति सिद्धम् | अतो, योगाय युज्यस्व तद्धि कर्मकौशलम् ||” - Therefore, (in Vaikuntha) all undesirable merits of souls get destroyed. 'without misery' 'absence of all pains' 'the greatness of being without worry' 'going where one does not sorrow' are the statements made in scriptures (about deliverance). By making such special references, those who perceive the Lord do not attain similarity, they have only affinity. By removal of the remnants of collected karmas they enjoy closeness. Sankarshana and the others after being so qualified enter (the abode of) the Supreme Lord Sri Vishnu; of this there is no doubt, thus in Vyasa Yoga. Hence demerits get completely separated from the self. 'I desire Supreme state of Brahman, O Supreme Brahman, Sri Janardana', thus even Brahma and the others pray. Such state is not only removal of demerit but having pure state of Bliss. There is nothing similar to deliverance or superior happiness, than the all-pervading Bliss, transcending even the supreme speech or the Mind. Thus, it is established that the bliss of deliverance is superior even to the bliss of Brahma. Hence get (yourself) attuned to equanimity. Wisdom alone is the medium and that actions alone spell excellence.

49 "For, by far, O Dhanamjaya, is the action (with its fruit) inferior to the Yoga of Discernment. Seek refuge in Discernment: erring wretches are they that lust after fruits.

50 "United to this Discernment, one discards both the well-done and the ill-done of this world. Therefore, apply thyself to the Yoga. Yoga in action bespeaks craftsmanship. (273)

O Arjuna, evenness of mind is the sole essence of Yoga, wherein are naturally unity of vision (illumination) and action. Considered from the point of view of the Yoga of Discernment, performance of fruit-motived action looks inferior to that of Yoga. And yet the performance of these actions prepares the way to the Yoga of Discernment since this Yoga is the consummation reached through the performance of non-motived actions. Therefore, this Yoga of Discernment is a strong shelter, and O Arjuna, you should seek refuge in it, and rid yourself of the desire for fruit from the bottom of your heart. Those that apply themselves to this Yoga of Discernment, cross over to the other bank of mundane existence and the shackles of both merit and sin drop off from them.

'Buddhiyukto jahātīha ubhe sukṛtaduṣkṛte'—A person, endowed with equanimity, becomes free from virtue and vice like omnipresent God (Gītā 2/38).

In the state of equanimity, a man while living in the world detaches himself from the world, and remains untouched by virtues and sins, as a lotus leaf by water.

Man himself is sentient and is free from virtue and sin,

but by identifying himself with the unreal body etc., sins and virtues accrue. If he does not identify himself with the unreal, he will remain untouched by virtues and sins, and unconnected with them like the sky.

'Tasmādyogāya yujyasva'—Therefore, devote yourself to the Yoga of equanimity, viz., remain established continuously in equanimity. You cannot attain that equanimity, so long as you have attachment and aversion. You are the knower of pleasure and pain. It means, that you are different from them and you are as a onlooker, who remains equanimous. So realize that equanimity.

'Yogaḥ karmasu kauśalam'—Skill in action lies in the practice of this Yoga. Equanimity, in success and failure, is skill in action.

In this verse, Lord Kṛṣṇa has not defined Yoga, but He has explained the importance of Yoga (equanimity). If we interpret it as, 'skill in action is Yoga', it means, that the action of a thief carried out skilfully, will also be called Yoga. Therefore, this interpretation does not seem proper. Some people may define Yoga 'skill in action approved by the scriptures.' But, by doing so the people will be bound by the fruits of action and will not be able to attain equanimity. Therefore, it is proper to interpret, equanimity in action as skill or wisdom. The reason is, that he who remains even-minded while performing actions, is not bound by such actions and their fruit.

Secondly, in the first part of this verse, as well as in the previous two verses there is the reference of Yoga (Equanimity) rather than skill. So this interpretation seems to be reasonable.

Appendix—If we reflect upon the expression 'yogaḥ karmasu kauśalam', it may have two meanings—

- (i) 'karmasu kauśalam yogaḥ'—skill in actions is yoga. - (ii) 'karmasu yogaḥ kauśalam'—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' (Gītā 5/12). Therefore he will not attain equanimity and his sufferings will not perish.

In the scriptures it is mentioned—'karmaṇā badhyate jantuḥ' 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—'nirdoṣaṁ hi samaṁ brahma' (Gītā 5/19). Therefore 'yoga' is important, not actions.

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 'yogaḥ karmasu kauśalam' the term 'yoga' has certainly been used, then there is no need of interpreting the word 'Kuśalatā' (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 'samatvaṁ 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 ‘yogaḥ karmasu kauśalam’—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 sin, 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 (Gītā 3/5). So here freedom from virtue and sin means—freedom from their fruit. In the fifty-first verse also the Lord has mentioned the renunciation of the fruit of action by the expression ‘phalam tyaktvā’.

In the Gītā the term ‘Kuśala’ has also been used in the tenth verse of the eighteenth chapter. There within ‘akuśala karma’ all the actions performed with an interested motive and actions forbidden by the scriptures, have been included while within ‘kuśala karma’ all the actions done with disinterested motive and actions sanctioned by the scriptures, have been included. There is a beginning and there is an end of ‘Akuśala’ and ‘Kuśala’ actions but there is no beginning or end of ‘Yoga’. Attachment and aversion bind a man; agreeable and disagreeable actions don’t bind him. Therefore the actions, which are performed by being attached to them, may be very virtuous, will lead to bondage because by those actions even if the abode of Brahmā is attained, one has to return (Gītā 8/16). Therefore the man, who does not shun the disagreeable actions with aversion and does not perform the virtuous actions with attachment, is indeed a man of true renunciation, is intelligent, is free from doubts and is established in the self (Gītā 18/10).

The above description proves that the expression ‘yogaḥ karmasu kauśalam’ means ‘Yoga (equanimity) in actions

is skill'—this should be accepted. The Lord also orders to perform actions being steadfast in Yoga—'yogasthaḥ kuru karmāṇi' (Gītā 2/48). It means that actions are not significant but 'Yoga' (equanimity) is significant. Therefore only 'Yoga' (equanimity) in actions is skill.

Link:—The Lord now gives examples to substantiate what has been said in the preceding verse.

बुद्धियुक्तः कर्मसमत्वविषयया बुद्ध्या युक्तः बुद्धियुक्तः सः जहाति परित्यजति इह अस्मिन् लोके उभे सुकृतदुष्कृते पुण्यपापे सत्त्वशुद्धिज्ञानप्राप्तिद्वारेण यतः, तस्मात् समत्वबुद्धियोगाय युज्यस्व घटस्व । योगो हि कर्मसु कौशलम्, स्वधर्माख्येषु कर्मसु वर्तमानस्य या सिद्ध्यसिद्ध्योः समत्वबुद्धिः ईश्वरार्पितचेतस्तया तत् कौशलं कुशलभावः । तद्धि कौशलं यत् बन्धनस्वभावान्यपि कर्माणि समत्वबुद्ध्या स्वभावात् निवर्तन्ते । तस्मात्समत्वबुद्धियुक्तो भव त्वम् ॥

यस्मात् --

समत्वबुद्धिसे युक्त होकर स्वधर्माचरण करनेवाला पुरुष, जिस फलको पाता है वह सुन—

समत्वयोगविषयक बुद्धिसे युक्त हुआ पुरुष, अन्तःकरणकी शुद्धिके और ज्ञानप्राप्तिके द्वारा सुकृत- दुष्कृतको—पुण्य-पाप दोनोंको यहीं त्याग देता है, इसी लोकमें कर्मबन्धनसे मुक्त हो जाता है। इसलिये तू समत्वबुद्धिरूप योगकी प्राप्तिके लिये यत्न कर—चेष्टा कर।

क्योंकि योग ही तो कर्मोंमें कुशलता है अर्थात् स्वधर्मरूप कर्ममें लगे हुए पुरुषका जो ईश्वरसमर्पित बुद्धिसे उत्पन्न हुआ, सिद्धि-असिद्धिविषयक समत्वभाव है, वही कुशलता है।

यही इसमें कौशल है कि स्वभावसे ही बन्धन करनेवाले जो कर्म हैं वे भी समत्वबुद्धिके प्रभावसे अपने स्वभावको छोड़ देते हैं, अतः तू समत्वबुद्धिसे युक्त हो

अर्जुना समत्व चित्ताचें । तेचिं सार जाण योगाचें । जेथ मना आणि बुद्धीचें । ऐक्य आथी ॥ २७३ ॥

तो बुद्धियोग विवरितां । बहुतें पाडे पार्था । दिसे हा अरुता । कर्मभागु ॥ २७४ ॥

परि तेंचि कर्म आचरिजे । तरीच हा योगु पाविजे । जें कर्मशेष सहजे । योगस्थिति ॥ २७५ ॥

म्हणोनि बुद्धियोगु सधरु । तेथ अर्जुना होई स्थिरु । मनिं करी अव्हेरु । फळहेतूचा ॥ २७६ ॥

जे बुद्धियोगा योजिले । तेचि पारंगत जाहले । इहीं उभय संबंधी सांडिले । पापपुण्यीं ॥ २७७ ॥

(2.274) हे अर्जुन! जहाँ मन और बुद्धि की एकता होती है, और जहाँ चित्त की समता रहती है, वही योग का सार है।

(2.275) हे पार्थ! इस बुद्धि-योग का अनेक रीति से विचार करने से कर्मयोग की योग्यता कम दिखाई देती है।

(2.276) परन्तु कर्म का आचरण किया जाय तभी यह योग सिद्ध होता है, क्योंकि कर्मोत्तर स्थिति ही स्वभावतः योग की स्थिति है। (2.277) जो बुद्धि-योग में उद्यत है वे ही संसार के पार गये हैं

संगति— भगवान् ने ४८ वें श्लोक तक सकाम कर्म को निकृष्ट बतलाते हुए निष्काम कर्म की प्रशंसा की और ४९ वें श्लोक में सकाम-निष्काम दोनों प्रकार के कर्मों का निषेध करते हुए ज्ञानयोग की शरण लेने का आदेश दिया। अब ५० वें श्लोक में यह बतलाकर कि शुभ अशुभ जो भी कर्म किया जाता है उसका फल अवश्य भोगना पड़ता है उन्हें त्यागने का ही विधान करते हैं तथा बुद्धियोग की प्रशंसा करते हैं।

भावार्थ— सांख्यबुद्धियुक्त पुरुष पुण्य-पाप दोनों प्रकार के कर्मों को त्याग देता है, अतः ज्ञानयोग में ही तत्पर रहो, ज्ञानयोग ही कर्मों में कुशलता है। [अर्थात् यही कर्मबन्धन से छूटने का साधन है।]

व्याख्या— निष्काम कर्म स्वतन्त्र रूप से मुक्त नहीं कर सकता, क्योंकि उसमें ऐसी वृत्ति तो रहती ही है कि मैं निष्काम भाव से कर्म कर रहा हूँ, अतः कर्तापन रहने के कारण जन्म लेना ही पड़ता है। परन्तु बोध होने पर ऐसी वृत्ति नहीं रहती। इसीसे भगवान् कहते हैं 'योगः कर्मसु कौशलम्' अर्थात् ज्ञानयोग कर्मों में कुशलता है। अतः इस प्रकार कर्म करे जैसा कि अध्याय ५ श्लोक १०, अध्याय ५ श्लोक १२ तथा अध्याय ३ श्लोक २९ में करने को कहा है। अर्थात् जिस प्रकार जीवनमुक्त कर्म करते हैं वही श्रेष्ठ है।

प्रश्न— अशुभ कर्मों के फल की निवृत्ति तो शुभ कर्म करने से हो सकती है, परन्तु शुभ कर्मों के फल से कैसे छुटकारा मिलेगा?

उत्तर— शुभ कर्मों के फल की निवृत्ति आत्मज्ञान से होती है। वास्तव में कर्मों की आत्मनिकी निवृत्ति तो आत्मज्ञान होने पर ही होती है। कर्मों और उपासक तो केवल दुःख से ही छूट पाते हैं। सुख-दुःख दोनों से तो केवल आत्मज्ञानी ही छूटता है। इसलिये भगवान् अर्जुन से ज्ञानयोग में तत्पर होने को कह रहे हैं।

‘बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते’—समतायुक्त मनुष्य जीवित-अवस्थामें ही पुण्य-पापका त्याग कर देता है अर्थात् उसको पुण्य-पाप नहीं लगते, वह उनसे रहित हो जाता है। जैसे संसारमें पुण्य-पाप होते ही रहते हैं, पर सर्वव्यापी परमात्माको वे पुण्य-पाप नहीं लगते, ऐसे ही जो समतामें निरन्तर स्थित रहता है, उसको पुण्य-पाप नहीं लगते (गीता—दूसरे अध्यायका अङ्गतीसवाँ श्लोक)।

समता एक ऐसी विद्या है, जिससे मनुष्य संसारमें रहता हुआ ही संसारसे सर्वथा निलिप्त रह सकता है। जैसे कमलका पत्ता जलसे ही उत्पन्न होता है और जलमें ही रहता है, पर वह जलसे लिप्त नहीं होता, ऐसे ही समतायुक्त पुरुष संसारमें रहते हुए भी संसारसे निलिप्त रहता है। पुण्य-पाप उसका स्पर्श नहीं करते अर्थात् वह पुण्य-पापसे असंग हो जाता है।

* योगके बिना कर्म और ज्ञान—दोनों निरर्थक हैं, पर भक्ति निरर्थक नहीं है। कारण कि भक्तिमें भगवान्के साथ सम्बन्ध रहता है; अतः भगवान् स्वयं भक्तको योग प्रदान करते हैं—‘ददामि बुद्धियोगं तम्’ (गीता १०। १०)

वास्तवमें यह स्वयं (चेतन-स्वरूप) पुण्य-पापसे रहित है ही। केवल असत् पदार्थों—शरीरादिके साथ सम्बन्ध जोड़नेसे ही पुण्य-पाप लगते हैं। अगर यह असत् पदार्थोंके साथ सम्बन्ध न जोड़े, तो यह आकाशकी तरह निलिप्त रहेगा, इसको पुण्य-पाप नहीं लगेंगे।

‘तस्माद्योगाय युज्यस्व’—इसलिये तुम योगमें लग जाओ अर्थात् निरन्तर समतामें स्थित रहो। वास्तवमें समता तुम्हारा स्वरूप है। अतः तुम नित्य-निरन्तर समतामें ही स्थित रहते हो। केवल राग-द्वेषके कारण तुम्हारेको उस समताका अनुभव नहीं हो रहा है। अगर तुम हरदम समतामें स्थित न रहते, तो सुख और दुःखका ज्ञान तुम्हें कैसे होता; क्योंकि ये दोनों ही अलग-अलग हैं। जब इन दोनोंका तुम्हें ज्ञान होता है तो तुम इनके आने-जानेमें सदा समरूपसे रहते हो। इसी समताका तुम अनुभव करो।

‘योगः कर्मसु कौशलम्’—कर्मोंमें योग ही कुशलता है अर्थात् कर्मोंकी सिद्धि-असिद्धिमें और उन कर्मोंके फलकी प्राप्ति-अप्राप्तिमें सम रहना ही कर्मोंमें कुशलता है। उत्पत्ति-विनाशशील कर्मोंमें योगके सिवाय दूसरी कोई महत्त्वकी चीज नहीं है।

**परिशिष्ट भाव**—इस श्लोकमें आये ‘योगः कर्मसु कौशलम्’ पदोंपर विचार करें तो इनके दो अर्थ लिये जा सकते हैं—

(१) ‘कर्मसु कौशलं योगः’ अर्थात् कर्मोंमें कुशलता ही योग है।

(२) ‘कर्मसु योगः कौशलम्’ अर्थात् कर्मोंमें योग ही कुशलता है।

अगर पहला अर्थ लिया जाय कि ‘कर्मोंमें कुशलता ही योग है’ तो जो बड़ी कुशलतासे, सावधानीसे चोरी, ठगी आदि कर्म करता है, उसका कर्म ‘योग’ हो जायगा! परन्तु ऐसा मानना उचित नहीं है और यहाँ निषिद्ध कर्मोंका प्रसंग भी नहीं है। अगर यहाँ शुभ कर्मोंको ही कुशलतापूर्वक करनेका नाम ‘योग’ मानें तो मनुष्य कुशलतापूर्वक सांगोपांग किये हुए शुभ कर्मोंके फलसे बँध जायगा—‘फले सक्तो निबध्यते’ (गीता ५। १२)। अतः उसकी स्थिति समतामें नहीं रहेगी और उसके दुःखोंका नाश नहीं होगा।

शास्त्रमें आया है—‘कर्मणा बध्यते जन्तुः’ अर्थात् कर्मोंसे मनुष्य बँध जाता है। अतः जो कर्म स्वभावसे ही मनुष्यको बाँधनेवाले हैं, वे ही मुक्ति देनेवाले हो जायँ—यही वास्तवमें कर्मोंमें कुशलता है। मुक्ति योग (समता) से होती है, कर्मोंमें कुशलतासे नहीं। योग (समता) का आदि और अन्त नहीं होता। परन्तु कर्म कितने ही बढ़िया हों, उनका आरम्भ तथा अन्त होता है और उनके फलका भी संयोग तथा वियोग होता है। जिसका आरम्भ और अन्त, संयोग तथा वियोग होता है, उसके द्वारा मुक्तिकी प्राप्ति कैसे होगी? नाशवान्के द्वारा अविनाशीकी प्राप्ति कैसे होगी? समता तो परमात्माका स्वरूप है—‘निर्दोषं हि समं ब्रह्म’ (गीता ५। १९)। अतः महत्त्व योगका है, कर्मोंका नहीं।

अगर पहला अर्थ ही ठीक माना जाय तो भी ‘कुशलता’ के अन्तर्गत समता, निष्कामभावको ही लेना पड़ेगा। अगर कर्मोंमें कुशलता ही योग है तो कुशलता क्या है? इसके उत्तरमें यह कहना ही पड़ेगा कि योग (समता) ही कुशलता है। ऐसी स्थितिमें ‘कर्मोंमें योग ही कुशलता है’ ऐसा सीधा अर्थ क्यों न ले लिया जाय? जब ‘योगः कर्मसु कौशलम्’ पदोंमें ‘योग’ शब्द आया ही है, तो फिर ‘कुशलता’ का अर्थ योग लेनेकी जरूरत ही नहीं है।

अगर प्रकरणपर विचार करें तो योग (समता) का ही प्रकरण चल रहा है, कर्मोंकी कुशलताका नहीं। भगवान्

इन पदोंमें भगवान्ने योगकी परिभाषा नहीं बतायी है, प्रत्युत योगकी महिमा बतायी है। अगर इन पदोंका अर्थ ‘कर्मोंमें कुशलता ही योग है’—ऐसा किया जाय तो क्या आपत्ति है? अगर ऐसा अर्थ किया जायगा तो जो बड़ी कुशलतासे, सावधानीपूर्वक चोरी करता है, उसका वह चोरीरूप कर्म भी योग हो जायगा। अतः ऐसा अर्थ करना अनुचित है। कोई कह सकता है कि हम तो विहित कर्मोंको ही कुशलतापूर्वक करनेका नाम योग मानते हैं। परन्तु ऐसा माननेसे मनुष्य कुशलतापूर्वक सांगोपांग किये गये कर्मोंके फलमें बँध जायगा, जिससे उसकी स्थिति समतामें नहीं रहेगी। अतः यहाँ ‘कर्मोंमें योग ही कुशलता है’—ऐसा अर्थ लेना ही उचित है। कारण कि कर्मोंको करते हुए भी जिसके अन्तःकरणमें समता रहती है, वह कर्म और उनके फलमें बँधेगा नहीं। इसलिये उत्पत्ति-विनाशशील कर्मोंको करते हुए सम रहना ही कुशलता है, बुद्धिमानी है।

दूसरी बात, पीछेके दो श्लोकोंमें तथा इस श्लोकके पूर्वार्धमें भी योग (समता) का ही प्रसंग है, कुशलताका प्रसंग ही नहीं है। इसलिये भी ‘कर्मोंमें योग ही कुशलता है’—यह अर्थ लेना प्रसंगके अनुसार युक्तियुक्त है।

‘समत्वं योग उच्यते’ कहकर योगकी परिभाषा भी बता चुके हैं। अतः इस प्रकरणमें योग ही विधेय है, कर्मोंमें कुशलता विधेय नहीं है। योग ही कर्मोंमें कुशलता है अर्थात् कर्मोंको करते हुए हृदयमें समता रहे, राग-द्वेष न रहे—यही कर्मोंमें कुशलता है। इसलिये ‘योगः कर्मसु कौशलम्’—यह योगकी परिभाषा नहीं है, प्रत्युत योगकी महिमा है।

इसी (पचासवें) श्लोकके पूर्वार्धमें भगवान्ने कहा है कि समतासे युक्त मनुष्य पुण्य और पाप दोनोंसे रहित हो जाता है। अगर मनुष्य पुण्य और पाप दोनोंसे रहित हो जाय तो फिर कौन-सा कर्म कुशलतासे किया जायगा? अतः पुण्य और पापसे रहित होनेका यह अर्थ नहीं है कि वह कोई भी क्रिया नहीं करता; क्योंकि कोई भी मनुष्य किसी भी अवस्थामें क्षणमात्र भी कर्म किये बिना नहीं रह सकता (गीता—तीसरे अध्यायका पाँचवाँ श्लोक)। अतः यहाँ पुण्य और पाप दोनोंसे रहित होनेका अर्थ है—उनके फलसे रहित (मुक्त) होना। आगे इक्कावनवें श्लोकमें भी भगवान्ने ‘फलं त्यक्त्वा’ पदोंसे फलके त्यागकी बात कही है।

गीतामें ‘कुशल’ शब्दका प्रयोग अठारहवें अध्यायके दसवें श्लोकमें भी हुआ है। वहाँ ‘अकुशल कर्म’ के अन्तर्गत सकामभावसे किये जानेवाले और शास्त्रनिषिद्ध कर्म आये हैं तथा ‘कुशल कर्म’ के अन्तर्गत निष्कामभावसे किये जानेवाले शास्त्रविहित कर्म आये हैं। अकुशल और कुशल कर्मोंका तो आदि-अन्त होता है, पर योगका आदि-अन्त नहीं होता। बाँधनेवाले राग-द्वेष हैं, कुशल-अकुशल कर्म नहीं। अतः रागपूर्वक किये गये कर्म कितने ही श्रेष्ठ क्यों न हों, वे बाँधनेवाले हैं ही; क्योंकि उन कर्मोंसे ब्रह्मलोककी प्राप्ति भी हो जाय तो भी वहाँसे लौटकर पीछे आना पड़ता है (गीता—आठवें अध्यायका सोलहवाँ श्लोक)। इसलिये जो मनुष्य अकुशल कर्मका त्याग द्वेषपूर्वक नहीं करता और कुशल कर्मका आचरण रागपूर्वक नहीं करता, वही वास्तवमें त्यागी, बुद्धिमान्, सन्देहरहित और अपने स्वरूपमें स्थित है (गीता—अठारहवें अध्यायका दसवाँ श्लोक)।

उपर्युक्त विवेचनसे सिद्ध हुआ कि ‘योगः कर्मसु कौशलम्’ पदोंका अर्थ ‘कर्मोंमें योग ही कुशलता है’—ऐसा ही मानना चाहिये। भगवान् भी योगमें स्थित होकर कर्म करनेकी आज्ञा देते हैं—‘योगस्थः कुरु कर्माणि’ (२।४८)। तात्पर्य है कि कर्मोंका महत्त्व नहीं है, प्रत्युत योग (समता) का ही महत्त्व है। अतः कर्मोंमें योग ही कुशलता है।

सम्बन्ध—अब पीछेके श्लोकको पुष्ट करनेके लिये भगवान् आगेके श्लोकमें उदाहरण देते हैं।

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः ।