Gita 03.03 – Krishna’s instructions are not contradictory, but multi-level
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.
Explanation
Here, Krishna is explaining that in this world (loke ‘smin), there are two types of spiritual approaches (dvividha nishtha — “twofold faith” or “twofold disciplines”). He says, “pura prokta mayanagha” — “I have taught this before, O sinless one (Arjuna).”
The two paths are:
1. Jnana Yoga — the path of knowledge, followed by the sankhyas (those inclined toward contemplation and renunciation).
2. Karma Yoga — the path of selfless action, followed by the yogis (those engaged in action with devotion and detachment).
Krishna begins answering Arjuna’s question about which path he should follow. Arjuna had asked for a clear direction, and Krishna is explaining that while there may seem to be different instructions, they are not contradictory — they are progressive paths suitable for different temperaments and stages of spiritual development.
Our faith determines our actions. Faith is not limited to a religious context; it applies to everyday life as well.
For example, imagine a bomb has been placed in a public area. Most ordinary people, upon learning this, would panic and flee in fear—possibly causing a stampede. Their immediate reaction is driven by the instinct for safety. However, a trained security professional, someone with knowledge of how bombs work, might respond differently. Observing the situation, they may assess that the bomb can be safely defused. Because of their understanding, they are able to stay calm and even approach the bomb.
The key difference here is faith—not blind belief, but a confidence rooted in knowledge. The professional’s actions differ because their faith, shaped by training and experience, tells them the situation is manageable. Let’s consider another example: someone is diagnosed with AIDS. Often, people around them may react with fear or paranoia, distancing themselves out of misunderstanding. However, a trained doctor knows that AIDS is not transmitted through casual physical contact. With this knowledge, the doctor approaches the patient without fear and offers proper treatment. While this example is different from the immediate context of the Bhagavad Gita, it illustrates a key principle: our actions are shaped by our faith, and our faith is shaped by our knowledge. Krishna, in Bhagavad Gita 3.3, explains that there are two levels of faith, which lead to two corresponding paths of action—jnana-yoga and karma-yoga. He says, “pura prokta mayanagha”—“I have spoken this before, O sinless one (Arjuna).” The word “anagha” (sinless) emphasizes Arjuna’s purity and receptiveness to spiritual instruction. Interestingly, Krishna uses a related term later in the same chapter (3.16) to describe the opposite: those who engage in vikarma (sinful action), whose lives are steeped in sin. This contrast highlights the importance of acting with the right knowledge and faith, which leads to purity, as opposed to ignorance, which leads to sinful behavior.
“Pura prokta” means “I have spoken this earlier.” So when did Krishna say this? He actually referred to it in the previous chapter, specifically in Bhagavad Gita 2.39, where he says:
“Esha te ’bhihita sankhye buddhir yoge tvimam shrinu”
— “Thus far I have explained this to you from the perspective of Sankhya (analytical knowledge). Now listen as I explain it from the perspective of Buddhi Yoga (the yoga of intelligence in action).”
He continues:
“Buddhya yukto yayā pārtha karmabandham prahāsyasi”
— “When you act with this intelligence, O Partha, you will be freed from the bondage of karma.”
Here, Krishna outlines two progressive stages:
1. Sankhya – the analytical understanding that I am not the body; I am the soul. Sankhya literally means “analysis” or “enumeration,” and traditionally it refers to the philosophical breakdown of reality into its elements. Some Sankhya philosophers focus only on the material components of the world, but Krishna refers to a holistic Sankhya—one that analyzes both matter and spirit, recognizing the soul’s distinction from the body.
2. Buddhi Yoga – the application of that knowledge through intelligent, detached action, leading to liberation from the bondage of karma.
Krishna’s teaching is not fragmented but progressive: he begins with Sankhya (theory/understanding) and leads into Buddhi Yoga (practice/action).
“Jnana-yogena sankhyanam”—this refers to those who follow the path of Jnana Yoga, the Sankhyas. After analyzing reality into its fundamental components, the Sankhyas come to understand: “I am not the body; I am the soul.” Recognizing their distinction from the material elements that make up the body, their goal becomes liberation from material existence. To avoid entanglement in karma, they renounce action and pursue transcendence. This is one category of spiritual aspirants. Krishna then speaks of another category in the same verse (Bhagavad Gita 2.39):
“Buddhi yoge tvimam shrunu” — “Now hear about Buddhi Yoga.”
Buddhi Yoga, unlike distinct paths such as Karma Yoga, Jnana Yoga, Dhyana Yoga, or Ashtanga Yoga, is not a separate school of yoga. Rather, it is a flexible and extensible term that means applying intelligence in the practice of yoga. Depending on the level of realization, Buddhi Yoga can take different forms:
– For one with knowledge of the soul (Atma Jnana) but not of God (Bhagavat Jnana), Buddhi Yoga may take the form of Karma Yoga—acting selflessly while remaining unattached.
– For one with full realization of God (Bhagavat Jnana), Buddhi Yoga culminates in Bhakti Yoga—devotional service, the highest form of yoga.
In the current context of Bhagavad Gita 3.3, when Krishna refers to “karma-yogena yoginam”, He is specifically highlighting Karma Yoga—the path of action performed with detachment—as the recommended path for most practitioners. Krishna explains that there are two main paths to liberation: Jnana Yoga (the path of knowledge) and Karma Yoga (the path of action). Through Sankhya analysis, a Jnana Yogi understands the nature of reality and eventually renounces action, realizing that action can lead to entanglement in worldly affairs. On the other hand, a Karma Yogi continues to perform actions, but without attachment to the results. Both paths, however, ultimately lead to liberation. This is a key point that Krishna emphasizes.
Krishna further explains that Karma Yoga, which involves selfless action, is actually superior to Jnana Yoga, which involves introspection but no action. He tells Arjuna that the desire for security—particularly from karmic bondage—can be achieved not only through Jnana Yoga, as Arjuna thinks, but also through Karma Yoga. Later in the text, Krishna will also introduce Bhakti Yoga, the path of devotion, and recommend it as an even more effective means to attain liberation.
Krishna begins his response to Arjuna by highlighting the multilevel nature of spiritual practice. He presents two distinct paths to transcendence: the path of action (Karma Yoga) and the path of inaction or renunciation (Jnana Yoga). It’s not simply a matter of choosing between doing something or doing nothing—these are two comprehensive approaches to spiritual growth. Krishna emphasizes that one must choose based on their own disposition and level of spiritual maturity. While both paths lead to liberation, Krishna recommends the path of Karma Yoga—engaging in action with the right attitude—over the path of renunciation.
He also clarifies that these paths correspond to different levels of faith and qualification, known in Sanskrit as Adhikar. One’s Adhikar determines which path is most suitable for them at a given stage in their spiritual journey. In everyday conversational usage, Adhikar is often translated as “right”—for example, a person born in India to Indian parents automatically gains the right to Indian citizenship, along with its associated privileges. However, in a spiritual or philosophical context, Adhikar refers to one’s qualification or eligibility. Based on our level of faith, understanding, and disposition, we become qualified—or authorized—to follow certain spiritual paths. Krishna emphasizes that spiritual practice should align with a person’s Adhikar. In Arjuna’s case, Krishna analyzes his nature and inclination to determine what path suits him best. Krishna will explain in the following verses that, for Arjuna, the path of detached action (Karma Yoga) is far more appropriate than the path of renunciation or inaction. Thank You.
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