Srimad BhagavadGita

So far, Kṛṣṇa instructed Arjuna the science of karma yoga followed by jñāna yoga and concluded it by elaborating on the greatness of jñāna yoga. Since Arjuna was not mentally inclined towards fighting the war, upon hearing this knowledge, he naturally felt that 'jñāna yoga- the path of withdrawal' was better for him to follow over 'karma yoga- the path of performance'. He therefore questions Kṛṣṇa about it in these two ślokās. Arjuna says, "O Janārdanā, Keśavā! When you opine that developing the intelligence which is resolute in soul knowledge is superior to karma yoga, why are you engaging me in this terrible war. You are confusing my intellect with your mutually contradictory statements. Tell me decisively the one path by which I certainly will attain the highest object of human pursuit."

karmaṇaḥ buddhiḥ jyāyasī cet (If you feel that jñāna yoga is better than karma yoga)

cet The term 'cet' used here conveys the meaning 'if you are certain/if you feel that'.

Q If it is asked, "Where did Kṛṣṇa say that according to HIM jñāna yoga was better than karma yoga?

A: The reply would be as follows. In the ślokās from the previous chapter that describe a sthita-prajña,

a dedicated practitioner of jñāna yoga, it is explained that practise of karma yoga leads to jñāna yoga and

this jñāna yoga further results in soul realisation. In this way Kṛṣṇa said that jñāna yoga which is the direct

means to soul realisation is better than karma yoga which is an indirect means to soul realisation.

With this in mind, Arjuna asks the below question,

tat ghore karmaṇi kiṃ māṃ niyojayasi ? (As stated, if jñāna yoga is superior to karma yoga, why do you instruct me to perform this karma yoga which is terrible as it involves activity?)'

From the above question, the thoughts running in Arjunā's mind which led to asking these questions can be analysed. These are described below in the form of an imaginary conversation between both of them for our understanding.

Arjuna: When you have stated earlier that jñāna yoga is better than karma yoga, Why do you instruct me to perform karma yoga?

Kṛṣṇa: Though jñāna yoga which is a direct means to soul realisation may be superior to karma yoga, since your eligibility is for karma yoga alone, I am prescribing it for you.

Arjuna: Karma yoga calls for involving the senses in activity and jñāna yoga calls for withdrawing the senses from activity. Since karma yoga is opposed to jñāna yoga it cannot be the means to achieve it. Therefore it is not appropriate for you to engage me in karma.

With this in mind, Arjuna asks Kṛṣṇa the above question 'tat ghore karmaṇi kiṃ māṃ niyojayasi?'. Additionally, since Kṛṣṇa explained in ślokās like yadā saṃharate B.G 2.58 that the means to achieve soul realisation is the dedicated practise of jñāna yoga which involves pulling back all the senses and the mind to avoid their movement towards their objects like sounds, forms, etc. Therefore, with this question Arjuna intends to ask Kṛṣṇa, 'When this jñāna yoga achieved by restraining the activities of the senses is the means to soul realisation, should you not engage me in this jñāna yoga which involves withdrawing the senses from all actions irrespective of whether they are performed with attachment or without. Why do you engage me in karma yoga which is opposed to soul realisation as it involves employing all the senses into action?'

Janārdana, Keśava māṃ kiṃ niyojayasi? (O Janārdana, Keśava, why do you instruct me?)

Janārdana, Keśava Bhagawān is called Janārdanā as HE is the remover of a person's 'jani' (birth).

Bhagawān is called Keśava as HE is the cause of the existence of the entire universe including Brahma and

Rudra. Arjuna is trying to reason with Kṛṣṇa, 'It does not befit YOU who is addressed by these names, to

instruct me to perform karma which has the nature to bind one to this saṃsāra.

kiṃ (why?)This question reflects Arjunā's disappointment. Arjuna is not convinced about Kṛṣṇā's

instruction to him, to fight the war.

māṃ kiṃ niyojayasi? Listed below are Arjunā's thoughts on being instructed to perform karma.

1)It does not befit you who is Janārdana and Keśavā to engage me in karma yoga which binds one to this

saṃsāra. You are Janārdana whose nature is to permanently free one from the process of birth into this

material world. Then how can you engage me in the execution of actions for the sake of awarding me one of

the rewards of this world?

2)It is famously known that YOU incarnated in Mathura city to lessen mother earth's burden by eliminating

evil people. I cannot assume that you are asking me to fight this battle and kill the evil Duryodhana, for

fulfilling that purpose of yours. Addressed as Keśavā by all, you are the father of the entire universe. You

would not deceive someone like me who has taken the shelter of your holy feet.

3)If I may assume that you wish to engage me in karmās to expedite my soul realisation, it is

not the case too. This is because it is explained earlier that diligent practice of karma yoga leads to jñāna

yoga and when one is established in jñāna yoga, the reward of soul realisation is received.

4)If I may assume that you wish to engage me in karma yoga because it is easier to practise and not

practising it is a wrongdoing, that is also not the case. This is because karma yoga which involves engaging

all the senses in performing actions is opposed to the process of attaining soul realisation where the

activities of all the senses are to be restrained. Thus this karma yoga is totally unfavourable to a seeker of

liberation like me.

5)If I may assume that you wish to engage me in this battle to set an example for the whole society

and put them on the right path, that is also not the case. This is because it is only appropriate to instruct

people about the reality and nothing else.

I am unable to understand why YOU are engaging me in an area of YOUR personal choice, even though YOU

yourself claim- mama prāṇā hi pāṇdava (I am as dear to you as your own self).

In the second ślokā, Arjuna requests Kṛṣṇa to guide him such that he may overcome his grief and achieve the best reward too.

vyāmiśreṇaiva vākyena eva me buddhiṃ mohayasi iva With these words Arjuna tells Kṛṣṇa, 'YOU say that exiting from the activities of the senses results in attaining a vision of the soul. YOU also say that indulging the senses in activity in the form of karma yoga is a means to achieve a vision of the soul. I feel that you are confusing me by making these mutually contradictory statements.'

me buddhiṃ mohayasi (you are making my intellect confused) Though the meaning is that you are

making my intellect ignorant, since the intellect which is inanimate cannot be confused, it must be

understood as 'you are confusing me'.

mohayasi iva (It appears to me that you are pushing me into a confusion) Arjuna intends to say, ' There is

no chance that you who is Omniscient (one who knows everything) and affectionate towards me would push

me into confusion. Due to my lack of good sense alone, I feel that you are making me fall into confusion.'

tat ekam vada With these words Arjuna says to Kṛṣṇa, 'O Kṛṣṇa! Unlike these mutually contradicting statements, tell me one thing decisively leaving no scope for me to feel that I am being pushed into an illusion.' Since Kṛṣṇa is already advocating karma yoga out of the the two, the words 'ekam vada' are not to be understood to mean 'Kṛṣṇa, tell me decisively one out of the two, karma or jñāna'. Arjunā's words must be understood as, 'Instead of 'vyāmiśra vākya' (contradictory statements) stated by you, O Kṛṣṇa 'ekam vada' (make one decisive statement).

yena niścitya aham śreyaḥ āpnuyām The meaning for these words must be considered along with the meaning of 'tat ekam vada' as 'O Kṛṣṇa, tell me that one thing, that statement which will help me decide what practise I must follow and attain the highest reward.' Since the omniscient Paramapuruṣa is always decisive, it is wrong to interpret the meaning by grouping the words as 'niścitya vada' (speak decisively). It must be understood as, 'O Kṛṣṇa, speak such that I may be able to decide'.