SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
loke ’smin dvi-vidhā niṣṭhā
purā proktā mayānagha
‘Two kinds of Paths, for this world, O Sinless! were proclaimed by Me already, the jñāna-yoga for the Sānkhyas, and the karma-yoga for the Yogis.’
Thou hast not clearly understood what I already spoke, to the effect, that in this world, abounding as it is in differently charactered men, there are two Paths, the one of Knowledge (jñāna), and the other of work (karma), suited to the capacities of the persons concerned. Not all men, who are born in the world, are born with moksha-ambition (or taste), and able enough (at once) to embark on the Path of Knowledge; but they must perform Works without aiming for reward, performing them, too, as so many acts of Divine Worship. So done, the contaminations (or evils) of the heart get extirpated; and then the sense will not be turbulent. A man so disciplined is then able to enter on the Course of Knowledge.
That all acts constitute acts of Divine Worship will be found stated further on in verse: ‘Worshipping Him, by one’s acts, from Whom all beings derive their impulses, -by Whom all this is pervaded-, man attains perfection.’ (Bh: Gi: xviii-46)
It has already been even seen that such verses as “Right, thou have, but to work etc.,” (ii-47), ordain the performance of works with no anticipations of fruit; and then when one rises in wisdom beyond the turmoils of sense-objects, the Path of Knowledge is prescribed to him by such verses as “When one gives up all desires etc.,” (ii-55). Hence jñāna-yoga (the psychic or Knowledge-Path) was prescribed for Sāṇkhyās, and karma-yōga (Work-Path) for the Yogis.
Saṇkhyā means buddhi=Knowledge or Wisdom, or reflection, or will. Those who possess this are called Sāṇkhyas, that is those who are possessed of the wisdom concerning ātmā. (Hence the mind-training or will-training-jñāna-yoga– is for the Sāṇkhyas).
Those who are not fit for this course, are the Yogis, or those who are fit to follow Karma-yoga, or the Path of Works.
Hence there was not the least equivocation of language when it was asserted that for one who is subject to the distractions of phenomenal objects, Karma-Yoga is suited, and for one who is not so subject, jñāna-yoga is suited.
It is now shown that, even though a wish for moksha arise in the man of the world, he is, yet, not competent enough to immediately enter on the jñāna-yoga-Path:-
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