मूल स्लोकः
व्यवसायात्मिका बुध्दिरेकेह कुरुनन्दन।
बहुशाखा ह्यनन्ताश्च बुध्दयोऽव्यवसायिनाम्।।2.41।।
English translation by Swami Sivananda
2.41 Here, O joy of the Kurus, there is but a single one-pointed determination; many-branched and endless are the thoughts of the irresolute.
English commentary by Swami Sivananda
2.41 व्यवसायात्मिका one-pointed, बुद्धिः determination, एका single, इह here, कुरुनन्दन O joy of the Kurus, बहुशाखाः many-branched, हि indeed, अनन्ताः endless, च and, बुद्धयः thoughts, अव्यवसायिनाम् of the irresoulte.Commentary: Here, in this path to Bliss there is only one thought of a resolute nature; there is single-minded determination. This single thought arises from the right source of knowledge. The student of Yoga collects all the dissipated rays of the mind. He gathers all of them through discrimination, dispassion and concentration. He is free from wavering or vacillation of the mind.The worldly-minded man who is suck in the mire of Samsara has no single-minded determination. He entertains countless thoughts. His mind is always unsteady and vacillating.If thoughts cease, Samsara also ceases. Mind generates endless thoughts and this world comes into being. Thoughts, and names and forms are inseparable. If the thoughts are controlled, the mind is controlled and the Yogi is liberated.
Hindi translation by Swami Ram Sukhdas
हे कुरुनन्दन! इस समबुद्धिकी प्राप्तिके विषयमें व्यवसायात्मिका बुद्धि एक ही होती है। अव्यवसायी मनुष्योंकी बुद्धियाँ अनन्त और बहुशाखाओंवाली ही होती हैं ।।2.41।।
Hindi commentary by Swami Ramsukhdas
व्याख्या -- व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन -- कर्मयोगी साधकका ध्येय (लक्ष्य) जिस समताको प्राप्त करना रहता है, वह समता परमात्माका स्वरूप है। उस परमात्मस्वरूप समताकी प्राप्तिके लिये अन्तःकरणकी समता साधन है, अन्तःकरणकी समतामें संसारका राग बाधक है। उस रागको हटानेका अथवा परमात्मतत्त्वको प्राप्त करनेका जो एक निश्चय है, उसका नाम है -- व्यवसायात्मिका बुद्धि। व्यवसायात्मिका बुद्धि एक क्यों होती है? कारण कि इसमें सांसारिक वस्तु, पदार्थ आदिकी कामनाका त्याग होता है। यह त्याग एक ही होता है, चाहे धनकी कामनाका त्याग करें, चाहे मान-बड़ाईकी कामनाका त्याग करें। परन्तु ग्रहण करनेमें अनेक चीजें होती है; क्योंकि एक-एक चीज अनेक तरहकी होती है; जैसे -- एक ही मिठाई अनेक तरहकी होती है। अतः इन चीजोँकी कामनाएं भी अनेक, अनन्त होती हैं।गीतामें कर्मयोग (प्रस्तुत श्लोक) और भक्तियोग (9। 30) के प्रकरणमें तो व्यवसायात्मिका बुद्धिका वर्णन आया है, पर ज्ञानयोगके प्रकरणमें व्यवसायात्मिका बुद्धिका वर्णन नहीं आया। इसका कारण यह है कि ज्ञानयोगमें पहले स्वरूपका बोध होता है, फिर उसके परिणामस्वरूप बुद्धि स्वतः एक निश्चयवाली हो जाती है और कर्मयोग तथा भक्तियोगमें पहले बुद्धिका एक निश्चय होता है, फिर स्वरूपका बोध होता है। अतः ज्ञानयोगमें ज्ञानकी मुख्यता है और कर्मयोग तथा भक्तियोगमें एक निश्चयकी मुख्यता है।बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् -- अव्यवसायी वे होते हैं, जिनके भीतर सकामभाव होता है, जो भोग और संग्रहमें आसक्त होते हैं। कामनाके कारण ऐसे मनुष्योंकी बुद्धियाँ अनन्त होती हैं और वे बुद्धियाँ भी अनन्त शाखाओंवाली होती हैं अर्थात् एक-एक बुद्धिकी भी अनन्त शाखाएँ होती हैं। जैसे, पुत्र-प्राप्ति करनी है -- यह एक बुद्धि हुई और पुत्र-प्राप्तिके लिये किसी औषधका सेवन करें, किसी मन्त्रका जप करें, कोई अनुष्ठान करें, किसी सन्तका आशीर्वाद लें आदि उपाय उस बुद्धिकी अनन्त शाखाएँ हुईँ। ऐसे ही धन-प्राप्ति करनी है -- यह एक बुद्धि हुई और धन-प्राप्तिके लिये व्यापार करें, नौकरी करें, चोरी करें, डाका डालें, धोखा दें, ठगाई करें आदि उस बुद्धिकी अनन्त शाखाएँ हुईँ। ऐसे मनुष्योंकी बुद्धिमें परमात्मप्राप्तिका निश्चय नहीं होता।सम्बन्ध -- अव्यवसायी मनुष्योंकी बुद्धियाँ अनन्त क्यों होती है -- इसका हेतु आगेके तीन श्लोकोंमें बताते हैं ।।2.41।।
Sanskrit commentary by Sri Sankaracharya
-- व्यवसायात्मिका निश्चयस्वभावा एका एव बुद्धिः इतरविपरीतबुद्धिशाखाभेदस्य बाधिका, सम्यक्प्रमाणजनितत्वात् , इह श्रेयोमार्गे हे कुरुनन्दन। याः पुनः इतरा विपरीतबुद्धयः, यासां शाखाभेदप्रचारवशात् अनन्तः अपारः अनुपरतः संसारो नित्यप्रततो विस्तीर्णो भवति, प्रमाणजनितविवेकबुद्धिनिमित्तवशाच्च उपरतास्वनन्तभेदबुद्धिषु संसारोऽप्युपरमते ता बुद्धयः बहुशाखाः बह्व्यः शाखाः यासां ताः बहुशाखाः, बहुभेदा इत्येतत्। प्रतिशाखाभेदेन हि अनन्ताश्च बुद्धयः। केषाम्? अव्यवसायिनां प्रमाणजनितविवेकबुद्धिरहितानामित्यर्थः।।येषां व्यवसायात्मिका बुद्धिर्नास्ति ते -- ।।2.41।।
English translation by Swami Gambhirananda (on Sri Sankaracharya's Sanskrit Commentary)
2.41 Kuru-nandana, O scion of the Kuru dynasty; iha, is this path to Liberation; there is only eka, a single; vyavasayatmika, one-pointed; buddhih, conviction, which has been spoken of in the Yoga of Knowledge and which has the characteristics going to be spoken of in (Karma-) yoga. It is resolute by nature and annuls the numerous branches of the other opposite thoughts, since it originates from the right source of knowledge. The right source of knowledge, viz the Vedic texts, which are above criticism. Those again, which are the other buddhayah, thoughts; they are bahu-sakhah, possessed of numerous branches, i.e. possessed of numerous variations. Owing to the influence of their many branches the worldly state becomes endless, limitless, unceasing, ever-growing and extensive. Endless, because it does not cease till the rixe of full enlightenment; limitless, because the worldly state, which is an effect, springs from an unreal source. But even the worldly state ceases with the cessation of the infinite branches of thoughts, under the influence of discriminating wisdom arising from the valid source of knowledge. (And those thoughts are) hi, indeed; anantah, innumerable under every branch. Whose thoughts? Avyavasayinam, of the irresolute ones, i.e. of those who are devoid of discriminating wisdom arising from the right source of knowledg.
Hindi translation by Sri Harikrishandas Goenka (on Sri Sankaracharya's Sanskrit Commentary)
जो यह बुद्धि सांख्यके विषयमें कही गयी है और जो योगके विषयमें अब कही जानेवाली है वह -- हे कुरुनन्दन ! इस कल्याण-मार्गमें व्यवसायात्मिका -- निश्चय स्वभाववाली बुद्धि एक ही है, यानि यथार्थ प्रमाण-जनित होनेके कारण अन्य विपरीत बुद्धियोंके शाखा-भेदोंकी बाधक है। जो इतर ( दूसरी ) बुद्धियाँ हैं, जिनके शाखाभेदके विस्तारसे संसार अनन्त, अपार और अनुपरत होता है अर्थात् निरन्तर अत्यन्त विस्तृत होता है, उन अनन्त भेदोंवाली बुद्धियोंका, प्रमाणजनित विवेक-बुद्धिके बलसे, अन्त हो जानेपर संसारका भी अन्त हो जाता है। परंतु जो अव्यवसायी हैं, जो प्रमाणजनित विवेक-बुद्धिसे रहित हैं उनकी वे बुद्धियाँ बहुत शाखा अर्थात् बहुत भेदोंवाली और प्रति-शाखाभेदसे अनन्त होती हैं ।।2.41।।
Sanskrit commentary by Sri Ramanuja
इह शास्त्रीये सर्वस्मिन् कर्मणि व्यवसायात्मिका बुद्धिः एका। मुमुक्षुणा अनुष्ठेये कर्मणि बुद्धिः व्यवसायात्मिका बुद्धिः। व्यवसायो निश्चयः, सा हि बुद्धिः आत्मयाथात्म्यनिश्चयपूर्विका। काम्यकर्मविषया तु बुद्धिः अव्यवसायात्मिका। तत्र हि कामाधिकारे देहाद् अतिरिक्तात्मास्तित्वमात्रम् अपेक्षितम्, न आत्मस्वरूपयाथात्म्यनिश्चयः; स्वरूपयाथात्म्यानिश्चये अपि स्वर्गादिफलार्थित्वतत्साधनानुष्ठान तत्फलानुभवानां संभवाद् अविरोधाच्च।सा इयं व्यवसायात्मिका बुद्धिः एकफलसाधनविषयतया एका। एकस्मै मोक्षफलाय हि मुमुक्षोः सर्वाणि कर्माणि विधीयन्ते।अतः शास्त्रार्थस्य एकत्वात् सर्वकर्मविषया बुद्धिः एका एव। यथा एकफलसाधनतया आग्नेयादीनां षण्णां सेतिकर्तव्यताकानाम् एकशास्त्रार्थतया तद्विषया बुद्धिः एका, तद्वद् इत्यर्थः।अव्यवसायिनां तु स्वर्गपुत्रपश्वन्नादिफलसाधनकर्माधिकृतानां बुद्धयः फलानन्त्याद् अनन्ताः; तत्रापि बहुशाखाः। एकस्मै फलाय चोदिते अपि दर्शपूर्णमासादौ कर्मणि'आयुराशास्ते सुप्रजस्त्वमाशास्ते' इत्याद्यवगतावान्तरफलभेदेन बहुशाखात्वं च विद्यते। अतः अव्यवसायिनां बुद्धयः अनन्ता बहुशाखाश्च।एतद् उक्तं भवति -- नित्येषु नैमित्तिकेषु कर्मसु प्रधानफलानि अवान्तरफलानि च यानि श्रूयमाणानि तानि सर्वाणि परित्यज्य मोक्षैकफलतया सर्वाणि कर्माणि एकशास्त्रार्थतया अनुष्ठेयानि। काम्यानि च स्ववर्णाश्रमोचितानि तत्तत्फलानि परित्यज्य मोक्षफलसाधनतया नित्यनैमित्तिकैः एकीकृत्य यथाबलम् अनुष्ठेयानि इति।अथ काम्यकर्माधिकृतान् निन्दति -- ।।2.41।।
English translation by Swami Adidevananda (on Sri Ramanuja's Sanskrit Commentary)
2.41 Here, i.e., in every ritual sanctioned by the scriptures, the Buddhi or disposition of mind marked by resolution, is single. The Buddhi marked by resolution is the Buddhi concerned with acts which must be performed by one desirous of release (and not any kind of work). The term 'Vyavasaya' menas unshakable conviction: this Buddhi (disposition of mind) comes out of prior determination about the true nature of the self. But the Buddhi concerning the performance of rituals of fulfill certain desires, is marked by irresolution; because here only this much knowledge of the self is sufficient --- 'the self (as an entity) exists differently from the body.' Such a general understanding is sufficient to qualify for performing acts giving fulfilment of certain desires. It does not require any definite knowledge about the true nature of the self. For, even if there is no such knowledge, desires for heaven etc., can arise, the means for their attainment can be adopted, and the experience of those fruits can take place. For this reason there is no contradiction in the teaching of the scriptures. The contradiction negated here is how can the same scriptural acts produce different results --- fulfilment of desires and liberation. The difference in the disposition of the mind accouts of it.The Buddhi (mental disposition) marked by resolution has a single aim, because it relates to the attainment of a single fruit. For, as far as one desiring release is concerned, all acts are enjoined only for the accomplishment of that single fruit. Therefore, since the purpose of the scriptures here is one only (i.e., liberation), the Buddhi regarding all rituals taught in the scriptures too is only one, as far as liberation-seekers are concerned. For example, the set of six sacrifices, beginning with Agneya with all their subsidiary processes (though enjoined in different passages) forms the subject of a single injunction, as they are all for the attainment of a single fruit. Consequently the Buddhi concerning these is one only. The meaning of the verse under discussion must be construed in the same manner. But the Buddhi of the irresolute ones who are engaged in rituals for winning such fruits as heaven, sons, cattle, food etc., are endless, frutis being endless. In rituals like Darsapurnamasa (new moon and full moon sacrifice), even though attainment of a single fruit (heaven) is enjoined, there accrues to these the character of having many branches on account of the mention of many secondary fruits as evidenced by such passages as, 'He desires a long life.' Therefore the Buddhi of irresolute ones has many branches and are endless.The purport is: In performing obligatory and occasional rituals, all fruits, primary and secondary, promised in the scriptures, should be abandoned, with the idea that release or salvation is the only purpose of all scripture-ordained rituals. These rituals should be performed without any thought of selfish gains. In addition, acts motivated by desires (Kamya-karmas) also should be performed according to one's own capacity, after abandoning all desire for fruits and with the conviction that they also, when performed in that way, form the means for attainment of release. They should be looked upon as equal to obligatory and occasional rites suited to one's own station and stage in life.Sri Krsna condemns those who perform acts for the attainment of objects of desire:
Sanskrit commentary by Sri Vallabhacharya
कुत इत्यपेक्षायामाह -- व्यवसायेति। इह योगे बुद्धिरेका व्यवसायात्मिका। अफलार्थं भगवदर्थं वा कर्म किञ्चित्कर्त्तव्यमिति निश्चयरूपा बुद्धिरेकविषयत्वादेका। साङ्ख्ये तु त्रिपुटिशून्या वृत्तिः। काम्यकर्मतोऽपि भेदमाह -- अव्यवसायिनां काम्यकर्माभिनिविष्टानां तु बुद्धयो बहुशाखा अनन्ताश्चेति हि प्रसिद्धम्। वक्ष्यति चासुरसम्पत्प्रसङ्गे -- 'यक्ष्ये दास्यामि मोदिष्ये' 16।15 इत्यादि ।।2.41।।
Sanskrit commentary by Sri Madhusudan Saraswati
एतदुपपादनाय तमेतमितिवाक्यविहितानामेकार्थत्वमाह -- हे कुरुनन्दन, इह श्रेयोमार्गे'तमेतम्' इतिवाक्ये वा व्यवसायात्मिका आत्मतत्त्वनिश्चयात्मिका बुद्धिरेकैव चतुर्णामाश्रमाणां साध्या विवक्षिता,'वेदानुवचनेन' इत्यादौ तृतीयाविभक्त्या प्रत्येकं निरपेक्षसाधनत्वबोधनात्। भिन्नार्थत्वे हि समुच्चयः स्यात्। एकार्थत्वेऽपि दर्शपूर्णमासाभ्यामितिवद्वन्द्वसमासेन'यदग्नये च प्रजापतये च इतिवच्चशब्देन वा' न तथात्र किंचित्प्रमाणमस्तीत्यर्थः। सांख्यविषया योगविषया च बुद्धिरेकफलत्वादेका व्यवसायात्मिका सर्वविपरीतबुद्धीनां बाधिका निर्दोषवेदवाक्यसमुत्थत्वादितरास्त्वव्यवसायिनां बुद्धयो बाध्या इत्यर्थ इति भाष्यकृतः। अन्ये तु परमेश्वराराधनेनैव संसारं तरिष्यामीति निश्चयात्मिका एकनिष्ठैव बुद्धिरिह कर्मयोगे भवतीत्यर्थमाहुः। सर्वथापि तु ज्ञानकाण्डानुसारेण'स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्' इत्युपपन्नम्, कर्मकाण्डे पुनर्बहुशाखा अनेकभेदाः कामानामनेकभेदत्वात्, अनन्ताश्च कर्मफलगुणफलादिप्रकारोपशाखाभेदात्, बुद्धयो भवन्त्यव्यवसायिनाम्। तत्फलकामानां बुद्धीनामानन्त्यप्रसिद्धिद्योतनार्थो हिशब्दः। अतः काम्यकर्मापेक्षया महद्वैलक्षण्यं शुद्ध्यर्थकर्मणामित्यभिप्रायः ।।2.41।।
Sanskrit commentary by Sri Madhvacharya
योग इमां बुद्धिं शृण्वित्युक्तम्, बह्वयो हि बुद्धयो मतभेदात्, तत्कथमेकत्र निष्ठां करोमि? इत्यत आह -- 'व्यवसायात्मिकेति'। सम्यग्युक्तिनिर्णीतानां मतानामैक्यमेवेत्यर्थः ।।2.41।।
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