Arjuna said: If you consider knowledge superior to action, O Janardana, then why do you engage me in this terrible action, O Keshava?
Arjuna, confused by Krishna’s guidance on the value of intellect over action, questions why he is urged into battle. This inquiry reflects Arjuna’s inner struggle, highlighting the tension between contemplative wisdom and the active path.
My intelligence is confused by your apparently mixed words. Please tell me the one way by which I may attain the highest good.
Arjuna requests a clear answer from Krishna, feeling overwhelmed by seemingly contradictory teachings. This sets the stage for Krishna to clarify that knowledge and action are complementary, each enhancing the other.
Shri Krishna said: In this world, O sinless one, a twofold path of faith was given by Me long ago: the path of knowledge for the contemplative and the path of action for the active.
Krishna explains the twofold path for spiritual seekers: knowledge (for contemplatives) and karma yoga (for active individuals). This dual approach shows the Gita’s flexibility, accommodating various dispositions toward spiritual growth.
A person cannot attain freedom from action by merely abstaining from actions, nor can he attain perfection by merely renunciation.
Krishna emphasizes that freedom from karma is not achieved by inaction but by selfless action. Here, he dispels the notion that renunciation alone leads to enlightenment, encouraging Arjuna to embrace purposeful engagement.
No one can remain, even for a moment, without performing action; everyone is forced to act helplessly by the qualities born of nature.
Krishna states that no one can avoid action entirely, as even basic survival requires it. He implies that action driven by nature’s forces is inevitable, laying the groundwork for karma yoga’s emphasis on disciplined, selfless action.
He who restrains his organs of action but continues to dwell on the objects of the senses in his mind, is self-deluded and called a hypocrite.
Krishna warns that suppressing desires without mental control leads to hypocrisy. He cautions against false renunciation, where outward restraint hides inner attachment, advocating for sincerity and internal discipline.
But, O Arjuna, he who controls his senses by his mind and engages in Karma-yoga with the organs of action, without attachment, excels.
True renunciation, Krishna teaches, lies in engaging the senses under disciplined mind control. By linking mental discipline with purposeful action, Krishna highlights the virtues of karma yoga over mere abstention.