Verse 2

कुर्वन्नेवेह कर्माणि जिजीविषेच्छतं समाः ।
एवं त्वयि नान्यथेतोऽस्ति न कर्म लिप्यते नरे ॥ २ ॥

kurvanneveha karmāṇi jijīviṣecchataṃ samāḥ |
evaṃ tvayi nānyatheto'sti na karma lipyate nare || 2 ||

2. Should one wish to live a hundred years on this earth, he should live doing Karma. While thus, (as) man, you live, there is no way other than this by which Karma will not cling to you.

 

Shankara’s Commentary:

Com.—Thus the drift of the Vedic text is that he who knows the Atman should renounce the three-fold desire of son, etc., and save his Atman by being centred in the knowledge of the Atman (Gnananishtha). The mantras now proceed to inculcate the following for the benefit of him who does not know the Atman and is not competent to cognize the Atman as above indicated.

Kurvanneva means certainly doing, i.e., ‘only by doing.’ Karmani means ‘Agnihotara, etc.’ Jijivishet means ‘should like to live.’ Satamsamah means ‘a hundred years.’ It has been declared that that is a man’s longest life. Thus declaring agreeably to natural inclination the desire to live a hundred years, the text lays down the injunction in respect of how one should live—continually performing Karma and not otherwise. If you would thus live, content to be a man, there is no other mode of life than the one of performing Agnihotra, etc., by which bad Karma may not cling to you. Therefore, one should like to live doing Karma enjoined by the Sastras such as Agnihotra, etc. But how is this drift arrived at? By the previous mantra, Gnananishtha has been inculcated to the sanyasin. By this. Karmanistha is enjoined on those who are not able to become sanyasins. Do you not remember it was pointed out that the antithesis between Knowledge and Karma is a fact unshakable like a mountain? Here also it has been said that be who would like to live must perform Karma and that this universe must be abandoned as unreal, in the contemplation of the Lord as all, by one who would protect his Atman having renounced all and not coveting anybody’s wealth. According to the Srutis it is settled that one should not long for either life or death and should leave for the forest. There is also the injunction by which one is interdicted from returning thence—thus ordaining sanyasa.

The distinction in the results of the two courses will also be pointed out. (The Narayana Upanishad) says

“In the beginning these two roads were laid. The road through Karma and sanyasa; the latter consists in the renunciation of the threefold desire. Of these, the road through sanyasa is the preferable one.”

The Taittiriya Upanishad also says, “Renunciation (Nyasa) certainly is to be preferred.”

Bhagavan Vyasa, the preceptor of the Vedas, after much discussion told his son his firm conviction in the following text.

“These then are the two roads on which the Vedas are based. Both the courses—one which leads to Karma and the other which draws away from Karma have been explained, etc.” This division will be explained.