________________
GĪTĀ, TRANSLATION & COMMENTARY, CHAP. VI 985
stanza has been started in order to show the state reached afterwards, that is, after he has completed his training, by the man studying the Yoga, who has been described in the first part of the stanza: therefore, the word 'tasyaiva' cannot be interpreted as meaning "karmanah eva'; and even if that interpretation is taken, then, that word should be joined to the words 'kāraṇam ucyate', instead of to the word 'sama'. Then, the syntax of the sentence will run as follows, namely, śamah yogārūdhasya tasyaiva karmanah karanam uciate', which means. “the śama' now becomes the kāraņa for the Karma of the yogārūdha'. (3) The third reason for rejecting the interpretation of the commentators is as follows: according to the Path of Samnyāsa, nothing remains to be done for the yogārūdha, and all his Karma ends in 'sama'; and if this is true, the word 'kūrana' in the sentence, "the 'sama' becomes the ‘kūrana' for the yogūrūdha”, becomes totally meaningless. The word 'kūrana' is always a relative ( süpeksa ) term. As soon as you say 'kūrana' (means), there must be some kūrya' (effect) of it. But, according to the Samnyāsa doctrine, there is no more any kūrya left for the yogārūdha. If 'sama' is taken as the 'kūrana', or the means for Release, even that interpretation is not proper. Well; if it is said that sama' is the 'kūrana', that is, the means, for the Acquisition of Knowledge, then, this being a description of the yogūrūdha, that is, of one, who aas already reached the state of complete perfection, he has already acquired Knowledge by means of Karma. Then, of what is this 'sama', the 'kūrana'? The commentators of the Samnyāsa school cannot give any satisfactory solution of this question. But, if one considers the matter, disregarding the interpretation of the commentators, then, in interpreting the second part of the stanza, the word karma' in the first part of the stanza comes before the mind by reason of its proximity; and then, one gets the interpretation that: as the yogārīdha cannot escape Action for Universal Welfare (lokasamgraha), though he has no self-interest left (Gi. 3. 17-19), 'sama' now becomes the ** kārana' or the means, for him to perform that Action.
