Shloka 3
Karma Yoga — Karma Yoga
श्रीभगवानुवाच । लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ । ज्ञानयोगेन सांख्यानां कर्मयोगेन योगिनाम् ॥ ३.३ ॥
śrībhagavān uvāca | loke'smin dvividhā niṣṭhā purā proktā mayānagha | jñānayogena sāṅkhyānāṃ karmayogena yoginām || 3.3 ||
Der Erhabene sprach: „O Sündenloser, in dieser Welt habe Ich einst eine zweifache feste Lebensdisziplin gelehrt: den Yoga der Erkenntnis (Jñāna-Yoga) für die Sāṅkhyas und den Yoga des Handelns (Karma-Yoga) für die Yogins.“
The Blessed Lord said: In this world, O sinless one, a twofold steadfast discipline was formerly taught by Me—by the Yoga of knowledge for the Sāṅkhyas, and by the Yoga of action for the Yogins.
The Lord said: In this world, a twofold commitment (niṣṭhā) was previously declared by me, O blameless one: for the Sāṅkhyas, through the discipline of knowledge; for the yogins, through the discipline of action.
Most recensions agree on the twofold niṣṭhā (jñānayoga vs karmayoga). Interpretive divergence lies in whether these are exclusive ‘paths’ for distinct communities (Sāṅkhya vs yoga practitioners) or complementary emphases within a single integrated soteriology.
FAQs
The verse frames two stable orientations for practice: reflective discernment (knowledge-discipline) and engaged, regulated action (action-discipline). Psychologically, it recognizes different temperaments—some stabilize attention through analysis and contemplation, others through purposeful duty without fixation on outcomes.
It distinguishes means rather than ultimate ends: liberation is approached either through insight into reality (often associated with Sāṅkhya-style discrimination) or through purified action that reduces attachment and clarifies understanding.
Arjuna is conflicted about whether to withdraw from action. Krishna responds by situating renunciation and action within a broader framework: both are established disciplines, and the subsequent verses argue why action (properly understood) remains necessary and constructive.
The verse can be read as endorsing multiple legitimate practice-styles: some may prioritize study, meditation, and philosophical inquiry; others may focus on ethical work, service, and responsibility—ideally with reduced ego-involvement and improved clarity.