Bg 3.3

śrī-bhagavān uvāca

loke ’smin dvi-vidhā niṣṭhā
purā proktā mayānagha
jñāna-yogena sāṅkhyānāṁ
karma-yogena yoginām

Word for word:

śrī–bhagavān uvāca — the Supreme Personality of Godhead said; loke — in the world; asmin — this; dvi–vidhā — two kinds of; niṣṭhā — faith; purā — formerly; proktā — were said; mayā — by Me; anagha — O sinless one; jñāna–yogena — by the linking process of knowledge; sāṅkhyānām — of the empiric philosophers; karma–yogena — by the linking process of devotion; yoginām — of the devotees.

Translation:

The Supreme Personality of Godhead said: O sinless Arjuna, I have already explained that there are two classes of men who try to realize the self. Some are inclined to understand it by empirical, philosophical speculation and others by devotional service.

In this world, which is referred to as ‘loke ’smin,’ there exist two kinds of faith, represented by the terms ‘dvi-vidhā niṣṭhā.’ These two types of faith have been previously explained by me, O sinless Arjuna. What are these two categories? They are ‘jñāna-yogena sāṅkhyānāṁ’ and ‘karma-yogena yoginām.’

Let’s delve into these two levels I’ve mentioned: jnana Yoga and Karma Yoga. Krishna has elaborated on these two levels throughout the Bhagavad Gita. One pivotal verse that signifies this transition is found in Chapter 2, Verse 39.

eṣā te ’bhihitā sāṅkhye
buddhir yoge tv imāṁ śṛṇu
buddhyā yukto yayā pārtha
karma-bandhaṁ prahāsyasi

“Until now, I have conveyed this knowledge to you through analytical study. Now, listen as I explain it in terms of working without attachment to results. O son of Pṛthā, when you act with such knowledge, you can liberate yourself from the bondage of actions.

So far, I have discussed it from the perspective of Sankya philosophy (‘eṣā te ’bhihitā sāṅkhye’). However, I will now elucidate it in the context of Buddhi Yoga. Please, hear this explanation (‘buddhir yoge tv imāṁ śṛṇu’).

When one acts in such a manner with enlightened intelligence (‘buddhyā yukto yayā pārtha’), they will break free from the shackles of karmic entanglement (‘karma-bandhaṁ prahāsyasi’). Krishna is discussing liberation from the entanglement of karma, describing the process of Karma Yoga. Now, what are these two levels?

There is the level of Karma Yoga,

And there is the level of Jnana Yoga.

I have discussed these two levels, and what determines at which level one is situated? It depends on one’s consciousness and adhikar (qualification). If a person possesses a sufficient level of detachment, they can practice Jnana Yoga. And those with the appropriate detachment for Karma Yoga can engage in its practice.

Now, let’s explore an important point that aids in understanding Srila Prabhupada’s approach to the Gita. Some ask why Srila Prabhupada translates everything in terms of Bhakti. For example, Krishna’s statement ‘karma-yogena yoginām’ is translated by Prabhupada as ‘others by devotional service.’ Karma Yoga is not devotional service, so how does Prabhupada translate it as such?”

Once, a Mayavadi questioned Srila Prabhupada, saying, “Swami Ji, in the Bhagavad Gita, there are many verses where Krishna is not mentioned, but you have included Krishna in those verses. Why did you do that?” Prabhupada responded, “You Mayavadis remove Krishna even when He is actually present. We see this in 9.34:

‘man-manā bhava mad-bhakto

mad-yājī māṁ namaskuru

mām evaiṣyasi yuktvaivaṁ

ātmānaṁ mat-parāyaṇaḥ’

Krishna uses ‘mam’ six times in this verse. A well-known Mayavadi claims that we should surrender not to Krishna but to the unborn aspect within Krishna. Prabhupada continued, ‘Even when Krishna is explicitly there, you remove Him. So, to counteract this misleading effect, I put Krishna where He is not explicitly mentioned as well.’

Prabhupada is presenting the Bhagavad Gita according to its conclusive understanding and the context. The conclusive understanding is that ultimately one should practice Bhakti Yoga, which we will discuss later. In short, the Bhagavad Gita follows its own flow but concludes in 18.67: ‘sarva-dharmān parityajya mām ekaṁ śaraṇam vraja,’ where Krishna unequivocally tells Arjuna to abandon all other forms of dharma and surrender solely to Him. This statement is categorical—Mam Ekaṁ Śaraṇam Vraja.

So Krishna is giving this as an emphatic, unambiguous, insistent conclusion of the Bhagavat Gita: Surrender unto Me and Surrender is essentially the act of Bhakti. Sarnagati is part of Bhakti, and this verse is preceded by Man Mana Bav Mad Bhakto, which is also a Bhakti verse. Thus, the conclusion of BG is Bhakti. Not only that, but we also see what Arjuna does after hearing BG. Arjuna lived as a devotee of Krishna from Mahabharat and even after hearing BG. In that sense, Arjuna did not go and practice Jnana Yoga, and he didn’t meditate on some impersonal or unborn aspect within Krishna. Instead, Arjuna followed the instruction of Krishna.

Now, when we talk about the conclusion of the Bhagavad Gita, it is Bhakti Yoga—the devotion to Krishna as the Supreme Absolute Truth. This is the conclusion. So what Srila Prabhupada is doing is giving this conclusive understanding throughout the text. Why? Because of a contextual requirement. One aspect of the contextual requirement is that Mayavadis remove Krishna even where Krishna is present. Additionally, people in Kali Yuga do not have a strong interest in spiritual matters. They may open a spiritual book and read for a few minutes due to their limited attention span. Prabhupada’s intention was that regardless of which page or purport one opens, they should grasp the essential message. Hence, Prabhupada presents Krishna’s conclusion throughout the Gita.

“‘Srila Prabhupada is fulfilling Sri Krishna’s mission, which is to ultimately inspire people to practice Bhakti. We will see this in the systematic flow of the BG. Before Krishna goes into the detailed intricacies of the subject, He ensures that readers get a crystal-clear understanding throughout the Gita. This is particularly important in Kali Yuga when people lack the patience to delve into complex philosophical intricacies. Prabhupada ensures that the essential message is accessible.

In this chapter, for instance, in 3.30, Krishna states, “mayi sarvāṇi karmāṇi, sannyasyādhyātma-cetasā,” advising us to offer all our fruits of work to Him. In the 18.46 chapter, Krishna also says, “sva-karmaṇā tam abhyarcya,” emphasizing that by performing all actions for His satisfaction, we engage in Bhakti. Thus, He clarifies that Karma Yoga ultimately culminates in Bhakti.

So, if we see the translation of Karma Yoga as Bhakti Yoga, it is not a contradiction but a fulfillment of Krishna’s eventual conclusion.

And why is Prabhupada doing this? Because he wanted to make sure that people get this message clearly. There is some academic scholar who says that Bhakti Vedanta Swami is a Bhakti fanatic—everywhere he puts Bhakti-Bhakti-Bhakti, Krishna-Krishna-Krishna. But it is not like that. Srila Prabhupada is aware of what is happening in the Bhagavad Gita. To understand how Srila Prabhupada is aware, let’s move backward and look at the second chapter of the Gita. If we look at the last verse in the second chapter of Bhagavad Gita, we will see something very interesting.”

From Srila Prabhupada Purport 2.72: “In the Second Chapter karma-yoga and jñāna-yoga have been clearly discussed, and a glimpse of bhakti-yoga has also been given, as the contents for the complete text.”

So, now if we look at what Srila Prabhupada has done, he has not just given a glimpse. In the second chapter itself, Srila Prabhupada has quoted Ambrish Maharaj’s engagement in devotional service: “Savai Manaha Krishna Padaravindavor.” So, that is not merely a glimpse of devotional service; Prabhupada has provided a quite detailed explanation of devotional service. But Prabhupada is aware that in this chapter of the Bhagavad Gita, Sri Krishna has given a glimpse. Where is that glimpse? It is in 2.61b: “yukta āsīta mat-paraḥ,” (“One who restrains his senses, keeping them under full control and fixes his consciousness upon Me, is known as a man of steady intelligence.”) So, Prabhupada is conscious that Krishna has given a glimpse, yet Prabhupada’s purport doesn’t just offer a glimpse; it provides a much more detailed picture. Why? Because he wants us not to miss the conclusion of the Bhagavad Gita. He ensures that we grasp the conclusion and remain focused on it. Thus, Srila Prabhupada aims for us to stay on course. This explains why it isn’t a simplistic translation of everything as Bhakti; there’s a deep level of thought behind it. Srila Prabhupada is aware of the flow of the Gita, and if we read his purports carefully, we can also find him discussing the flow. Alongside that, Prabhupada emphasizes the conclusion.

There are many technicalities in the Bhagavad Gita. When asked which book he would like to comment on in the future, Srila Prabhupada replied, “Bhagavad Gita.” Devotees were surprised, saying, “Prabhupada, you have already written a commentary on the Bhagavad Gita.” Prabhupada clarified, “No, there are so many Acharyas who have commented on the Bhagavad Gita, and we can present it based on their commentaries as well.” The point here is that Prabhupada desired further commentary on the Bhagavad Gita. The depth and intricacies of the Gita’s flow are fascinating. Prabhupada might have explored these intricacies in future commentaries, yet this doesn’t mean that “Bhagavad Gita As It Is” is inadequate or incomplete in leading us to the perfection of Krishna Consciousness. Prabhupada’s “Bhagavad Gita As It Is” is perfect and complete. However, in terms of delving into the profound wisdom of the Gita, there’s no limit. Each day, we can discover newer meanings and insights. If we discuss these meanings, our understanding can expand even more. Therefore, the conclusive understanding of the Bhagavad Gita that Srila Prabhupada provides in “Bhagavad Gita As It Is” is the essence.

In the purport, Srila Prabhupada emphasizes that religion without philosophy is sentiment or sometimes fanaticism, while philosophy without religion is mental speculation. The ultimate goal is Krishna, as even sincere philosophers searching for the Absolute Truth ultimately arrive at Krishna consciousness in the end.

Prabhupada’s Bhagavad Gita As It Is serves this purpose perfectly. It is voluminous, and while Prabhupada could have delved further into the intricacies, he wanted readers to focus on the essence. He emphasized Bhakti, the conclusion of the Gita, as demonstrated in examples like the Yajnik Brahman’s wives and Lord Chaitanya’s interaction with a Brahman reading the Gita in Sri Rangam.