Bhagavad Gita - Chapter 2 - Shloka (Verse) 39

व्याख्या --'एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां श्रृणु' यहाँ तु पद प्रकरण-सम्बन्ध-विच्छेद करनेके लिये आया है अर्थात् पहले सांख्यका प्रकरण कह दिया, अब योगका प्रकरण कहते हैं।
यहाँ 'एषा' पद पूर्वश्लोकमें वर्णित समबुद्धिके लिये आया है। इस समबुद्धिका वर्णन पहले सांख्ययोगमें (ग्यारहवेंसे तीसवें श्लोकतक) अच्छी तरह किया गया है। देह-देहीका ठीक-ठीक विवेक होनेपर समतामें अपनी स्वतःसिद्ध स्थितिका अनुभव हो जाता है। कारण कि देहमें राग रहनेसे ही विषमता आती है। इस प्रकार सांख्ययोगमें तो समबुद्धिका वर्णन हो चुका है। अब इसी समबुद्धिको तू कर्मयोगके विषयमें सुन।
इमाम् कहनेका तात्पर्य है कि अभी इस समबुद्धिको कर्मयोगके विषयमें कहना है कि यह समबुद्धि कर्मयोगमें कैसे प्राप्त होती है? इसका स्वरूप क्या है? इसकी महिमा क्या है? इन बातोंके लिये भगवान्ने इस बुद्धिको योगके विषयमें सुननेके लिये कहा है।
'बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि'-- अर्जुनके मनमें युद्ध करनेसे पाप लगनेकी सम्भावना थी (1। 36, 45)। परन्तु भगवान्के मतमें कर्मोंमें विषमबुद्धि (रागद्वेष) होनेसे ही पाप लगता है। समबुद्धि होनेसे पाप लगता ही नहीं। जैसे, संसारमें पाप और पुण्यकी अनेक क्रियाएँ होती रहती हैं, पर उनसे हमें पाप-पुण्य नहीं लगते; क्योंकि उनमें हमारी समबुद्धि रहती है अर्थात् उनमें हमारा कोई पक्षपात, आग्रह, राग-द्वेष नहीं रहते। ऐसे ही तू समबुद्धिसे युक्त रहेगा, तो तेरेको भी ये कर्म बन्धनकारक नहीं होंगे।
इसी अध्यायके सातवें श्लोकमें अर्जुनने अपने कल्याणकी बात पूछी थी। इसलिये भगवान् कल्याणके मुख्य-मुख्य साधनोंका वर्णन करते हैं। पहले भगवान्ने सांख्ययोगका साधन बताकर कर्तव्य-कर्म करनेपर बड़ा जोर दिया कि क्षत्रियके लिये धर्मरूप युद्धसे बढ़कर श्रेयका अन्य कोई साधन नहीं है (2। 31)। फिर कहा कि समबुद्धिसे युद्ध किया जाय तो पाप नहीं लगता (2। 38)। अब उसी समबुद्धिको कर्मयोगके विषयमें कहते हैं।
कर्मयोगी लोक-संग्रहके लिये सब कर्म करता है--'लोकसंग्रहमेवापि संपश्यन्कर्तुमर्हसि' (गीता 3। 20)। लोकसंग्रहके लिये कर्म करनेसे अर्थात् निःस्वार्थभावसे लोक-मर्यादा सुरक्षित रखनेके लिये लोगोंको उन्मार्गसे
हटाकर सन्मार्गमें लगानेके लिये कर्म करनेसे समताकी प्राप्ति सुगमतासे हो जाती है। समताकी प्राप्ति होनेसे कर्मयोगी कर्मबन्धनसे सुगमतापूर्वक छूट जाता है।

क्योंकि यहाँ शास्त्रके विषयका विभाग दिखलाया जानेसे यह होगा कि आगे चलकर ज्ञानयोगेन सांख्यानां कर्मयोगेन योगिनाम् इत्यादि जो दो निष्ठाओंको बतानेवाला शास्त्र है वह सुखपूर्वक समझाया जा सकेगा और श्रोतागण भी विषयविभागपूर्वक अनायास ही उसे ग्रहण कर सकेंगे। इसलिये कहते हैं मैंने तुझसे सांख्य अर्थात् परमार्थ वस्तुकी पहिचानके विषयमें यह बुद्धि यानी ज्ञान कह सुनाया। यह ज्ञान संसारके हेतु जो शोक मोह आदि दोष हैं उनकी निवृत्तिका साक्षात् कारण है। इसकी प्राप्तिके उपायरूप योगके विषयमें अर्थात् आसक्तिरहित होकर सुखदुःख आदि द्वन्द्वोंके त्यागपूर्वक ईश्वराराधनके लिये कर्म किये जानेवाले कर्मयोगके विषयमें और समाधियोगके विषयमें इस बुद्धिको जो कि अभी आगे कही जाती है सुन रुचि बढ़ानेके लिये उस बुद्धिकी स्तुति करते हैं हे अर्जुन जिस योगविषयक बुद्धिसे युक्त हुआ तू धर्माधर्म नामक कर्मरूप बन्धनको ईश्वरकृपासे होनेवाली ज्ञानप्राप्तिद्वारा नाश कर डालेगायह अभिप्राय है।

(Objection): Since the removal of grief and delusion was stated as the purport in verses like "Looking also at your own duty" by relying on logic, that alone should have been concluded; why then is the realization of the Supreme Reality (Paramartha-darshana) being concluded [here]? To this, he speaks regarding 'Shoka' (Grief). Although the worldly logic based on Agreement and Difference (Anvaya-Vyatireka)—namely, that for one performing duties appropriate to Varna and Ashrama, heaven etc. are accomplished, and not otherwise—was shown in the past verses like "Looking also at your own duty" to remove grief and delusion (which are caused by the fear of death of kinsmen and killing of Gurus, and are obstacles to right knowledge), yet that was not stated as the primary purport; this is the meaning.

Then what was stated as the purport? He answers 'Paramartha' (Supreme Reality). The reference is made by the locative case (in the word Sankhye) to verses like "Never was I not there..." The meaning is: that which was established by "He is not born, nor does He die at any time," etc.

He states the purpose of the conclusion with 'Shastra' (Scripture). The subject matter of that (Scripture), through the (nature of) Reality, consists of two paths (Nishthas). The conclusion of the Paramartha-darshana is to demonstrate that divided subject matter by that very division; this is the meaning. (Objection): Why is the division of the Scripture's subject matter displayed here, when the understanding of that division's progression is possible later on? To this, he says 'Iha hi' (Here indeed). It means the division of the subject is indicated at the beginning for the ease of the Scripture's progression and the listener's understanding.

Having thus stated the fruitfulness of the conclusion, he introduces that very conclusion with 'Ata aha'. Having concluded the path of Knowledge (Jnana-nishtha) concerning the Supreme Reality which was spoken of, He now collects the path to be spoken of [next] with 'Yoge tu'. He praises that very understanding as possessing a specific fruit with 'Buddhya'. There, he divides the concluding section with 'Esha', etc. He excludes the interpretation of the word 'Buddhi' as referring to the internal organ (Antahkarana) by saying 'Jnanam' (Knowledge). He explains its specific fruitfulness, which is independent of auxiliaries, with 'Sakshat' (Directly). Grief and delusion—meaning attachment, aversion, agency, enjoyment, etc., which are the disastrous Samsara—its cause is the defect, one's own ignorance (Sva-ajnana). Knowledge is the independent cause for its cessation. This is because the instrumentality of knowledge in the cessation of ignorance is established by Agreement and Difference; this is the meaning.

Explaining 'Yoge tu imam', etc., he precludes the word 'Yoga' in this context from referring to the "restraint of mental modifications" (Patanjali Yoga) by saying 'Tat-prapti' (attainment of that). The knowledge suitable for liberation, which is the subject in hand, is referred to by the word 'Tat'. He reveals only the means for the rise of knowledge with 'Nihsangataya' (by non-attachment). Non-attachment is the absence of desire for fruits. He states the purpose of praising the intellect with 'Prarochanartham' (to generate interest). The praised intellect becomes worthy of faith and qualifies the practitioner; thereby the praise is meaningful.

Raising the doubt, "How can the cessation of Karmic bondage occur through an understanding regarding the performance of action? For without knowledge of Reality, it is impossible to destroy action along with its root," he says 'Ishvara' (God) [implying God's grace leads to knowledge].

This instruction is worldly logic that came up incidentally in the context of Knowledge of the Self's reality, which is the means to remove grief and delusion. Just as some people in the world, knowing their duty, perform it without harboring grief and delusion which obstruct duty, similarly, "Looking also at your own duty," you ought not to waver, overwhelmed by grief and delusion. Like "Atha chainam" (2.26), this is incidental, stated in the eight verses beginning with "Swadharmam api," but not with the purport of 'combination' (of Karma and Jnana), because the realization of the Supreme Reality is the subject matter here.

And concluding that stated realization of the Supreme Reality, He proposes to speak of 'Yoga-nishtha' (steadfastness in Yoga), which is the means to that (realization), for the sake of the purification of the mind, with 'Esha' (This).

'Esha'—This which has been declared ('abhihita') to you ('te') regarding Sankhya—regarding the discrimination of the Supreme Reality; this 'Buddhi' (Knowledge) is the direct cause for the cessation of defects like grief, delusion, etc., along with their causes. 'Yoge tu'—But concerning Yoga, meaning Karma Yoga performed for the worship of God with the abandonment of duality through non-attachment, and concerning Samadhi Yoga which is the means to attain That (Knowledge)—listen to 'Imam' (this) wisdom which will be spoken of immediately after.

He praises that (wisdom) with 'Yaya'. Endowed with which understanding regarding Yoga, you will cast off ('prahasyasi') 'Karma-bandham'—bondage in the form of action, i.e., merit and demerit—completely.

(Objection): How can there be cessation of the bondage of action through the understanding regarding Yoga? For without Knowledge of Reality, it is not possible to destroy action along with its root. (Answer): True. However, the intention is: "through the door/means of attaining Knowledge caused by the grace of God." The mention of the "door" (means) is for the purpose of praising the means to it (Yoga). Addressing him as 'Partha' implies that one endowed with this understanding will not attain a mother's womb (rebirth).

As for what has been said (by some ancients)—"You will cast off the obstruction to knowledge characterized by impurity, which is caused by action"—the idea being that the obstruction to knowledge caused by action can be removed only by action known as Dharma, whereas inquiry characterized by hearing (Shravana) etc. removes the obstruction of 'improbability' (asambhavana) etc. in one who is free from karmic obstructions through a visible means, and therefore it cannot be taught for the removal of 'bondage of action'—

That is not correct. Because there is no reason to restrict the word 'Karma'—which establishes merit and demerit that are the means to heaven and hell—or to interpret the word 'Bandha' (bondage) as merely 'Pratibandha' (obstruction).

(Objection): The cause (for such interpretation) is indeed the impossibility of destroying the bondage called merit and demerit through this (Yoga) understanding alone. (Answer): No. Because its possibility has been stated "through the means of attaining Knowledge."

Moreover, 'improbability' etc. are also rooted in the impurity of the mind caused by sin. That is why the non-arising of 'improbability' etc. in the pure-minded Vidyadhara is narrated in the Vasishtha (Yoga Vasistha). The Vivaranacharya accepted the injunction in Shravana as generating invisible results (adrishta) precisely for the removal of sins that cause 'improbability' etc. Otherwise, the removal of 'improbability' etc. could occur through the visible meaning of ordinary texts; and then the universally accepted view—that the reality of the Self is properly comprehended through the cessation of sin by the merit born of listening to Vedanta—would become meaningless.

By this, the explanation of the ancients (Prachaam)—"You will cast off 'Karma-bandham', i.e., Samsara, through the attainment of knowledge caused by God's grace"—which was criticized (by claiming it requires supplying words/ellipsis and makes the word 'karma' futile) is vindicated (i.e., the criticism is refuted). Because, just like the word 'Janma' (birth) in "Janma-bandha-vinirmuktah" (2.51), the word 'Karma' here is meaningful in conveying the nature of bondage. And since the Bhashya says "Intention" (Abhipraya), stating that it is conveying the implication, there is no fault of ellipsis (Adhyahara). And because the 'door' (means) has been stated by (the Bhashya writer) himself in "Endowed with wisdom, one casts off here both good and evil deeds" (2.50). This is the direction.

'Sankhya' is Knowledge. From the Lord's statement in Vyasa Smriti: 'The special knowledge of the pure Self-principle is called Sankhya.' 'Yoga' is means (upaya). From the usage in Bhagavatam: 'Yogas have been seen and employed for the accomplishment of men's good.' The other Sankhya and Yoga (classical schools) are not intended here as acceptable; because usages like 'Karma Yoga in entirety' are also found somewhere. And because the others are criticized in Mokshadharma; having stated their difference of opinion, and by the praise of Pancharatra (it is clear); but since Vedas have a single purport, there is no contradiction. The distinctness is appropriate relative to (counting of) Sankhya etc. And because of the statement of Vedic unity in the root of that very 'Chitrashikhandi Shastra' (Pancharatra). Exactly thus, everywhere the words Sankhya and Yoga should be described as denoting acceptable meanings. And by logic, knowledge regarding the Jiva was stated first. And the means will be stated (now). That by which it is understood is 'Buddhi'. The speech by which the subject of Sankhya is understood, that speech is spoken (by 'esha')—this is the meaning.

Thus, both of the aforementioned delusions of Arjuna have been removed. There, regarding "Whom do they cause to kill, whom does he kill?"—the impossibility of agency and causing action in the Self was stated; and the command "Therefore, engage in battle" was also stated. Since it is not possible for the non-agent, who is all-pervading like space, to be a subject of command, this appears mutually contradictory. Addressing this doubt by establishing both based on the distinction of the eligible aspirant (Adhikari-bheda), He resolves it with 'Esha te' (This to you...).
'Esha te'—This which has been declared ('abhihita') to you—stated in the context beginning from "You have grieved for those not worthy of grief" up to the point before "Looking also at your own duty." Regarding 'Sankhya'—that by which the reality of the object is 'fully recounted' (samyak khyayate) is 'Sankhya', meaning the Upanishad. The 'Buddhi' or Knowledge regarding that known Sankhya, i.e., the Upanishadic Brahman, is the remover of Samsara. The connection is: "This wisdom regarding Sankhya has been declared to you."

'Yoge' (Regarding Yoga)—regarding the subject whose characteristic will be described later as "Being equal in success and failure, equanimity is called Yoga" (2.48). The word 'tu' (but) is to indicate a distinction from the previous. And He will state later that the eligibility for the paths of Knowledge and Action belongs to different people: "O sinless one, a two-fold path was spoken of by Me in this world of yore; the path of Knowledge for the Sankhyas and the path of Action for the Yogis" (3.3). By this, the doubt regarding the 'combination' (Samucchaya) of Knowledge and Action is also cast aside.

'Imam' (This)—listen to this (wisdom) which was mentioned in the immediately preceding text "Looking also at your own duty," etc., and is being described in detail. He praises this very wisdom with a verse and a half, beginning with 'Buddhya'.

(Objection): The destruction of the bondage of action is heard to be through Self-knowledge alone—as per the Shruti "Knowing the state of the Self through penance (knowledge) alone, one is not stained by sinful action." Since Karma Yoga would surely strengthen the bondage of action, how is it said, "You will cast off the bondage of action"?

(Answer): We say this on the strength of Shruti. Thus: "All this, whatsoever moves in this moving world, is pervaded by the Lord. Through that renunciation, enjoy; do not covet anyone's wealth. Doing actions indeed, one should wish to live a hundred years here. Thus in you—not otherwise than this—action does not cling to the man." This Shruti says that since all this is supported/pervaded by the Lord, no one is capable of doing anything by their own will; therefore, being devoid of 'mine-ness' everywhere, enjoy enjoyments and perform actions solely by abandoning the pride of agentship and enjoyment. Acting thus, there is no taint of action in you, and there is no other means than this.

Therefore, just as gold and black iron (are different forms of metal, or specific modifications), similarly, action endowed with a 'specific form' (detached attitude) will become the cause for the destruction of its own kind (bondage of action). Thus, it is rightly said that even through Karma Yoga, you will cast off the bondage of action.

'Sankhya' is Buddhi (intellect); the reality of the Self to be determined by the intellect is 'Sankhya'. Regarding the reality of the Self which is to be known, the understanding (buddhi) for its knowledge which is to be expressed—starting from 'na tvevāham' (Gita 2.12) up to the end of 'tasmāt sarvāṇi bhūtāni' (Gita 2.30)—that is 'eṣā' (this one) declared. The 'Buddhi Yoga' which is to be spoken of regarding the performance of works which are the means to liberation preceded by Self-knowledge—that is here expressed by the word 'Yoga'. For it will be said 'Work is far inferior to Buddhi Yoga' (Gita 2.49). 'Tatra'—in that Yoga—the understanding which is to be spoken of, hear 'tām imām' (that very one) being spoken; endowed with which understanding you will cast off 'Karma-bandha'—bondage caused by action, i.e., bondage of Samsara. He states the greatness of action endowed with the understanding to be described—

Concluding the Yoga of Knowledge that has been taught, He introduces Karma Yoga, which is the means to it, with 'Esha te' (This to you...).

That by which the reality of the object is 'fully recounted' or illuminated is 'Sankhya', meaning Right Knowledge (Samyag-jnana). The reality of the Self that shines therein is 'Sankhya'; the understanding (Buddhi) to be practiced regarding that has been declared to you.

Even though the wisdom regarding Sankhya has been thus declared, if direct realization (Aparoksha) of the reality of the Self is not possible for you, then listen to this wisdom regarding 'Yoga'—that is, Karma Yoga—for the sake of the direct realization of the Self's reality through the purification of the inner instrument (Antahkarana).

Endowed with which wisdom, being one of purified mind through Karma Yoga offered to the Supreme Lord, you will, by the direct knowledge obtained through His grace, completely cast off (prahasyasi) the 'bondage' which is of the nature of action.

Now, he connects the beginning of the subsequent section with the primary meaning among the causes for removing grief stated in the previous section, with the word 'Evam' (Thus). By the phrase 'Tat-purvaka' (preceded by that) in the commentary, the propriety of the sequential mention of Self-knowledge and Karma Yoga is stated. Although it would be appropriate to mention Jnana Yoga (Yoga of Knowledge consisting of contemplation) immediately after the instruction on the true nature of the Self, since that (Jnana Yoga) is achievable through Karma Yoga, Karma Yoga is spoken of first. Later, however, Jnana Yoga will be described as its result in verses like "When he completely casts off desires..." (2.55). 'Vaktum' (To speak) means to expound upon the subject at hand with prominence.

He refutes the delusion that this refers to the 'Sankhya' and 'Yoga' systems which are contrary to the Vedas, as well as the delusion that the word 'Sankhya' here refers to the Jnana Yoga mentioned later in "Knowledge-Yoga for the Sankhyas" (3.3); he says 'Sankhya' (etc.). "Buddhi, mati, medha, sankhya, samvitti, upalabdhi (are synonyms)"—so say the lexicographers (Nighantukas).

Based on the Upanishadic usage "The Person is attributeless and Sankhya" (Mantropanishad 1.4), the word 'Sankhya' is appropriate for the individual Self (Atman) just as it is for the Supreme Self (Paramatman). Nor is there a contingency of inconsistency of meaning in passages like "Knowledge-Yoga for the Sankhyas" (3.3), because the word 'That' (Tat) is used everywhere in connection with the Yoga of that wisdom. Even if there is inconsistency, it is harmonized everywhere by the compatibility of the context, etc.

To indicate that the singular number is used in the sense of the class/genus, the commentary says 'Atma-tattvam' (Reality of Self). By 'Taj-jnanaya' (for the knowledge of that), it is shown that the immediate fruit is merely the 'determination' regarding it. 'Buddhi' here is intended as the intellect pregnant with decision, fruit, silent experience, logic, and reflection; thus there is no contradiction of the ends-means relationship. Alternatively, 'Buddhi' here is the decision produced by the scripture. 'Taj-jnanaya' refers to direct realization, etc.

He demarcates the section describing the Reality of the Self saying 'Na tveva' (etc.). The idea is that after that, from "Swadharmam" (2.31) onwards, only the delusions regarding Dharma/Adharma and misplaced affection are being refuted.

He explains the meaning of the word 'Noma' (?) [likely referring to a specific term in Ramanuja's bhashya like 'Yoga' or a particle] qualified by the context, with 'Atma-jnana' etc. He explains what is intended by 'Iha' (here) with 'Durena' (etc.). He explains the 'immediate mention' indicated by the demonstrative 'Imam' (this) with 'Abhidhiyamanam' (being spoken of). By this, the distinction between the intellect that has already entered (been understood) and the intellect regarding that subject which is being spoken of is also shown. Or, the meaning is: "Listen to the statement (abhidhana) which generates the understanding regarding the manner of performance."

By this, it is shown that the word 'Karma Yoga' here is also rooted in the connection with a specific understanding (Buddhi). He dispels the delusion of construing two separate actions due to the syntactic disagreement of 'Buddhya' (with intellect) and 'Yaya' (by which), by saying 'Yaya buddhya yuktah' (Endowed with which intellect).

He rejects any other compound for the word 'Karma-bandha' that would yield a non-specific meaning, by saying "Bandha by Karma" (Bondage caused by action). It is a (Instrumental) Tatpurusha compound by the rule "Tritiya tat-kritarthena..." (Panini 2.1.30). Since the primary meaning of the word 'Bandha' (physical tying) is impossible here, he states the intended meaning as 'Samsara' (transmigratory existence). By this, the delusion that one is to cast off the connection with the action being performed is also refuted (i.e., one casts off the bondage caused by action, not the action itself).

जिस प्रामाणिक विचार एवं युक्ति के द्वारा पारमार्थिक सत्य का ज्ञान होता है उसे सांख्य कहते हैं जिसका उपदेश भगवान् प्रारम्भ में ही कर चुके हैं। इस ज्ञान को प्राप्त करने से शोकमोह रूप संसार की पूर्ण निवृत्ति हो जाती है। अब श्रीकृष्ण कर्मयोग अथवा बुद्धियोग के विवेचन का आश्वासन अर्जुन को देते हैं।अनेक लोग कर्म के नियम को भूलवश भाग्यवाद समझ लेते हैं किन्तु कर्म का नियम हिन्दू धर्म का एक आधारभूत सिद्धान्त है और इसलिये हिन्दू जीवन पद्धति का अध्ययन करने वाले विद्यार्थियों के लिये इस नियम का यथार्थ ज्ञान होना नितान्त आवश्यक है। यदि एक वर्ष पूर्व मद्रास में श्री रमण राव के किये अपराध के लिये आज मुझे दिल्ली में न्यायिक दण्ड मिलता है तो इसका अर्थ यह हुआ कि उस अपराधी रमण राव और आज के सन्त चिन्मय में कुछ समानता होनी चाहिये कानून के लम्बे हाथ यह पहचान कर कि अपराधी रमण राव ही चिन्मय है दिल्ली पहुँचकर मुझे दण्ड देते हैं इसी प्रकार प्रकृति का न्याय अकाट्य है पूर्ण है। इसलिये हिन्दू मनीषियों ने यह स्वीकार किया कि वर्तमान में हम जो कष्ट भोगते हैं उनका कारण भूतकाल में किसी देश विशेष और देहविशेष में किये हुए अपराध ही हैं। इससे यह सिद्ध हुआ कि पूर्वकाल का पापी और वर्तमान का कष्ट भोगने वाला कोई एक ही होना चाहिये। इसी को शास्त्र में जीव (मन और बुद्धि) कहा है।इच्छापूर्वक किया गया प्रत्येक कर्म कर्त्ता के मन पर अपना संस्कार छोड़ता जाता है जो कर्त्ता के उद्देश्य के अनुरूप ही होता है। इन संस्कारों को ही वासना कहते हैं जिनकी निवृत्ति के लिये प्रत्येक जीव विशिष्ट देश काल और परिस्थिति में जन्म लेता है। पूर्व संचित कर्मों के अनुसार सभी जीवों को दुख कष्ट आदि भोगने पड़ते हैं। मन पर पापों के चिहनांकन पश्चात्ताप पूरित क्षणों में अश्रुजल से ही प्रच्छालित किये जा सकते हैं। परिस्थितियाँ मनुष्य को रुलाती नहीं वरन् उसकी स्वयं की पापपूर्ण प्रवृत्तियाँ ही शोक का कारण होती हैं। शुद्धांन्तकरण वाले व्यक्ति के लिये फिर दुख का कोई निमित्त नहीं रह जाता।हमारे पास किसी संगीत का ध्वनिमुद्रित रेकार्ड होने मात्र से हम संगीत नहीं सुन सकते। जब रेकार्ड प्लेयर पर उसे रखकर सुई का स्पर्श होता है तभी संगीत सुनाई पड़ता है। इसी प्रकार मन में केवल वासनायें होने से ही दुख या सुख का अनुभव नहीं होता किन्तु अहंकार की सूई का स्पर्श पाकर बाह्य जगत् में जब वे कर्म के रूप में व्यक्त होती हैं तभी विविध प्रकार के फलों की प्राप्ति का अनुभव होता है।पूर्व श्लोक में वर्णित समभाव में स्थित हुआ पुरुष सुखदुख लाभहानि और जयपराजय रूपी द्वन्द्वों से ऊपर उठकर निजानन्द में रहता है। जिस मात्रा में शरीर मन और बुद्धि के साथ हमारा तादात्म्य निवृत्त होता जायेगा उसी मात्रा में यह कर्त्तृत्व का अहंकार भी नष्ट होता जायेगा और अन्त में अहंकार के अभाव में किसके लिये कर्मफल बाकी रहेंगे अर्थात् कर्म और कर्मफल सभी समाप्त हो जाते हैं।गीता में भगवान् श्रीकृष्ण द्वारा प्रतिपादित यह सिद्धान्त कोई नया और मौलिक नहीं था। उन्होंने ईसा के जन्म के पाँच हजार वर्ष पूर्व प्राचीन सिद्धांत का केवल नवीनीकरण करके मृतप्राय धर्म को पुनर्जीवित किया जो सहस्रों वर्षों पूर्व आज भी हमारे लिये आनन्द का संदेश लिये खड़ा है।

'Sukhaduhkhe', etc.

But for you, performing actions simply because they are your own duty (Svadharma), there is never any connection with sin.

Following the conclusion of the previous section, and because it is consistent with it, 'Esha te abhihita' (This has been declared to you) is stated to promise the beginning of the subsequent section. There, to refute the impression that the words 'Sankhya' and 'Yoga' refer to the scriptures of Kapila and Patanjali, he explains 'Sankhyam' (etc.).

Why should they not be the standard meanings? To this he says, 'Netarau' (Not the others). 'Others' means those defined by those (Kapila/Patanjali) scriptures. In some Agamas, these two are indeed acceptable, because of statements like "Endowed with intelligence (buddhya)..." Therefore, (the phrase) "they are not intended here" is the remainder of the sentence to be supplied.

Since the discrimination between Nature (Prakriti) and Spirit (Purusha) stated therein is acceptable, how is this so? To this, it is said 'Samastyena' (In their entirety). If it were acceptable merely because a part of it is acceptable, then that contingency would apply to Buddhist doctrines (Saugata) as well; this is the purport.

Also for this reason 'Yoga' is not the Patanjala scripture—he says 'Karma' (Action), and because of usages like "In this very Yoga, Karma Yoga is distinguished." For the word 'Karma Yoga' does not exist in that (Patanjali's) scripture.

Not only are the 'others' not intended due to lack of acceptability, but also—he says—'Ninditatvat' (Because they are criticized). How are they criticized? To this he says 'Bhinna' (Distinct/Different). "Sankhya, Yoga, Pashupata, and the Vedaranyaka (Vedas)—these knowledges are distinct; one should not deliberate on this" (MBh 12.349.64). Having thus stated that Sankhya etc. are contradictory views, "Narayana Himself is the speaker of the entire Pancharatra; O King, among all these knowledges, this one is distinguished" (MBh 12.349.68). By thus praising Pancharatra, it implies the criticism of the contradictory ones, which serves the purpose of praising the one (Pancharatra); this is indeed well-known, this is the idea.

If so, then would there be criticism of the Vedaranyaka (Vedas) as well? To this he says 'Vedanam tu' (But of the Vedas...). Because they have the same meaning as Pancharatra. How can they have the same meaning when their distinctness is stated in "These knowledges are distinct"? To this he says 'Parthakyam tu' (But the distinctness...). By 'Yuktam' (Proper/Connected), he intends that only those (Vedas and Pancharatra) are the subject matter. And thus, in the first sentence, Pancharatra is implied by the word 'Vedaranyaka', and in the subsequent sentence, Vedaranyaka is implied by the word 'Pancharatra'; this is the purport.

Why (how) do Veda and Pancharatra have the same meaning? If you ask—it is because the meaning of the quoted Mokshadharma verses would otherwise be inexplicable.
He states another proof—'Tatraiva' (There itself). In the Mokshadharma itself—"Those ascetics known as Satya, Chitrashikhandin, having become of one mind, the supreme scripture that was spoken by them; which is equal to the four Vedas, composed on the great mountain Meru..." (MBh 12...)—by this statement of the unity of the Chitrashikhandin (Pancharatra) scripture with the Vedas, it would be inconsistent (if they were different); to this objection, he says 'Pancharatra' (Of Pancharatra...). Meaning, because it is rooted in Pancharatra. And this is well-known in the very beginning of the Vaikhanasa Samhita.

Therefore, this explanation applies by extension to "Knowledge-Yoga for the Sankhyas" (3.3), "Sankhya and Yoga are distinct, (so say) children" (5.4), etc.—he indicates this with 'Evameva' (Thus indeed). 'Shabda' (Word)—the singular is used in the sense of the class (Jati).
Also for this reason, the words 'Sankhya' and 'Yoga' here denote 'means to knowledge'—he says 'Yukteshcha' (And by logic). He shows that very logic with 'Jnanam' (Knowledge...). Here, the words Sankhya and Yoga are used for meanings that have been spoken of and will be spoken of; and the meanings spoken of and to be spoken of are indeed means to knowledge; therefore, these two are appropriate as denoting those—'Jaivam jnanam' (Knowledge of the Jiva). Meaning the reality of the Jiva. Although the reality of Ishvara was also spoken of, since it was for the sake of that (the Jiva), there is no fault.

(Objection): 'Buddhi' means knowledge, and that is generated, not 'spoken' here nor 'heard'; so how is it said "In Sankhya the Buddhi has been declared, listen to this in Yoga"? To this he says 'Budhyate' (That by which it is understood). 'Vak' (Speech/Teaching) is to be supplied. (Objection): But Sankhya is not the locus of speech, so how is the locative case used? And why is the well-known word 'Vak' abandoned for the obscure word 'Buddhi'? To this he says 'Sankhyeti' (In Sankhya...). That is Sankhya and also the subject; therefore, this is a 'locative of subject matter', he says. It is not merely indistinct speech that was spoken, but "in such a way that understanding is produced in you"—this is said to be the purpose of using the obscure word.

(Objection): "Granted that there is no sin for one fighting with the understanding of specific duty, still, the instruction of the duty to fight is not appropriate for me from You. Because by the verses beginning 'He who knows this as the slayer...' (2.19) up to 'How does that person, O Partha, cause anyone to kill, and whom does he kill?' (2.21), all action has been negated for the Knower. And the knowledge 'I am the non-agent, non-enjoyer, pure Self' and 'Having fought, I will enjoy its fruit' cannot coexist because of contradiction; the combination (Samucchaya) of Knowledge and Action is impossible like light and darkness.

And this opinion of Arjuna will become clear in 'If [knowledge] is considered superior...' (3.1). Therefore, the instruction of both Knowledge and Action to me, the same person, is not justifiable."
If this is said, (the answer is): No. Because the instruction of Knowledge and Action is justifiable based on the distinction of the state of the Knower (Vidvat) and the Non-knower (Avidvat); the Lord states this.
'Esha'—meaning, by the twenty-one verses beginning with 'Na tveva aham' (2.12); 'te'—to you, has been declared ('abhihita').

Regarding 'Sankhya'—that by which the Reality of the Supreme Self is 'fully recounted' (samyak khyayate) as being devoid of all limiting adjuncts is 'Sankhya', i.e., the Upanishad; that which is propounded by that alone through the culmination of purport is 'Sankhyah'—meaning the Upanishadic Person (Purusha). 'Buddhi' regarding that (subject)—meaning knowledge having only That as its object, which is the cause of the cessation of all disasters—has been spoken to you by Me. For one possessing such knowledge, action is never prescribed, as will be stated later: "For him there is no duty" (3.17).

But if, even though spoken by Me thus, this understanding does not arise in you due to the defect of the mind (impurity), then for the removal of that (defect) and for the sake of the direct realization of the Self, Karma Yoga alone must be performed by you. In that 'Yoga'—Karma Yoga—listen 'Tu' (now/however) to 'Imam' (this) understanding to be practiced, characterized by the abandonment of desire for fruits as mentioned in "Making pleasure and pain equal" (2.38), which will be described by Me in detail. The word 'Tu' is to indicate the distinction of its subject matter (Yoga) from the previous understanding (Sankhya). And thus, the instruction of Knowledge is for the pure-minded, and the instruction of Action is for the impure-minded—so where is the scope for contradiction due to the suspicion of 'combination' (Samucchaya)? This is the intention.

He praises the understanding regarding Yoga by stating its fruit. Endowed with which resolute understanding ('buddhya') in actions, you will 'prahasyasi'—cast off completely, in a way that the obstruction does not arise again—the 'Karma-bandham', i.e., the obstruction to knowledge characterized by impurity (ashuddhi) which is caused by action (karma-nimittam).

The idea is this: The obstruction to knowledge caused by (past) actions can be removed only by action known as Dharma. As per the Shruti: "By Dharma one drives away sin." Inquiry characterized by hearing (Shravana) etc., however, removes the obstruction of 'improbability' (asambhavana) etc. through a visible means in one who is (already) free from the obstruction of impurity (karma); therefore, it cannot be taught for the removal of 'Karma-bandha' (impurity). Therefore, because your internal organ is extremely impure, 'Action' (Karma), which is the external means (bahiranga), alone should be performed by you; right now, you do not even have the fitness for 'hearing' (Shravana) etc., let alone the fitness for Knowledge. And thus He will say "Your right is in action alone" (2.47).

By this, the objection "Why does the Lord teach the external means 'Action' to Arjuna, leaving aside the internal means 'Hearing' etc. for Sankhya-wisdom?" is refuted. regarding the explanation of the ancients (Pracham)—"You will cast off 'Karma-bandha', i.e., Samsara, through the attainment of knowledge caused by God's grace"—the fault of ellipsis (adhyahara) and the futility of the word 'Karma' must be avoided (which is why Madhusudan interprets 'Karma-bandha' as 'obstruction caused by karma/impurity' rather than 'bondage of samsara').

Thus, having taught 'Sankhya' which consists of Self-knowledge, He concludes with 'Esha' (This). This aforesaid 'Buddhi' (wisdom) regarding 'Sankhya'—which illuminates the Self and the non-Self—has been declared for the sake of your instrument (means of knowledge). Since Sankhya is of the form of the Lord's "earring" (Kundala) consisting of the sentiment of separation (viprayoga-rasa), 'health' (peace/composure) is not attained there merely by Self-knowledge related to the Lord; therefore, (only) the wisdom of Self-knowledge has been 'declared'—meaning stated.

If, even after hearing this for the sake of that Knowledge, Knowledge has not arisen in you, then delusion will be removed by Karma Yoga; therefore, listen to Karma Yoga—He says this with 'Yoge' (In Yoga...). But listen to this wisdom regarding Yoga, endowed with which wisdom, O Partha—O best of My devotees—you will 'prahasyasi'—meaning cast off—the 'bondage of action', i.e., the sin of committed actions. The 'excess' (prakarsha) implied in the casting off (in the word prahasyasi) means the non-recurrence of that state (bondage).

'Esha'—This 'buddhi'—meaning Knowledge—regarding 'Sankhya'—regarding the discrimination of the Ultimate Reality—has been 'abhihita'—declared—to 'te'—you; (this knowledge) which is the direct cause of the cessation of the defects that cause Samsara, such as grief and delusion.

'Yoge tu'—But regarding 'Yoga'—the means to attain That (knowledge); i.e., regarding Karma Yoga (performance of action) done for the worship of God, preceded by the abandonment of duality through non-attachment, and regarding Samadhi Yoga—listen to 'imam'—this—wisdom which is about to be spoken immediately.

And He praises that wisdom to generate interest (prarochanartham)—with 'Buddhya' (etc.). Endowed 'yaya'—with which—wisdom concerning Yoga, O Partha, you will 'prahasyasi'—cast off—the 'Karma-bandham'—the bondage that is action itself, known as merit and demerit. The intention is: (you will cast it off) solely through the attainment of Knowledge caused by the grace of God.

Moreover...

Thus, even though 'Sankhya' was taught for the sake of removing grief, observing that Partha's interest was not solely in that, He introduces it (Yoga) for the sake of composing the mind through the instruction of 'Atma-Yoga' (Karma Yoga), with 'Esha te' (This to you...).

'Sankhya' means the 'Sankhyana' (calculation/enumeration) of the principles of the Self and the non-Self. Having spoken of the 'Buddhi' regarding that (Sankhya) as something to be adopted—starting from "Never was I not..." (2.12) up to "Therefore, for all beings..." (2.30)—and having explained the performance of one's own duty in the middle; then again at the end, with "Making pleasure and pain equal..." (2.38), the wisdom of the Sankhya scripture was spoken by Me in a manner similar to Yoga.

'Yoge tu'—But regarding Yoga—which is of the nature of the restraint of the mind, which has the state of equilibrium as its purpose, and which depends on God—listen to 'imam' (this) wisdom which is to be described regarding it, which is approved for the practice of one's own duty. The word 'Tu' indicates a difference (from Sankhya).

Endowed with which wisdom, you will cast off the 'bondage' in the actions being performed—(bondage) which is of a dual nature, consisting of merit (Punya) and demerit (Papa).

एषा this? ते to thee? अभिहिता (is) declared? सांख्ये in Sankhya? बुद्धिः wisdom? योगे in the Yoga? तु indeed? इमाम् this? श्रृणु hear? बुद्ध्या with wisdom? युक्तः endowed with? यया which? पार्थ O Partha? कर्मबन्धम् bondage of Karma? प्रहास्यसि (thou) shalt cast off.Commentary Lord Krishna taught Jnana (knowledge) to Arjuna till now. (Sankhya Yoga is the path of Vedanta or Jnana Yoga? which treats of the nature of the Atman or the Self and the methods to attain Selfrealisation. It is not the Sankhya philosophy of sage Kapila.) He is now giving to teach Arjuna the technie or secret of Karma Yoga endowed with which he (or anybody else) can break through the bonds of Karma. The Karma Yogi should perform work without expectation of fruits of his actions? without the idea of agency (or the notin I do this)? without attachment? after annihilating or going beyond all the pairs of opposites such as heat and cold? gain and loss? victoyr and defeat? etc. Dharma and Adharma? or merit and demerit will not touch that Karma Yogi who works without attachment and egoism. The Karma Yogi consecrates all his works and their fruits as offerings unto the Lord (Isvararpanam) and thus obtains the grace of the Lord (Isvaraprasada).

Partha, O son of Prtha (Arjuna); esa, this; buddhih, wisdom, the Knowledge which directly removes the defect (viz ignorance) that is responsible for sorrow, delusion, etc. [Mundane existence consists of attraction and repulsion, agentship and enjoyership, etc. These are the defects, and they arise from ignorance about one's Self. Enlightenment is the independent and sole cause that removes this ignorance.] constituting mundane existence; abhihita, has been imparted; te, to you; sankhye, from the standpoint of Self-realization, with regard to the discriminating knowledge of the supreme Reality. Tu, but; srnu, listen; imam, to this wisdom which will be imparted presently; yoge, from the spandpoint of Yoga, from the standpoint of the means of attaining it (Knowledge) i.e., in the context of Karma-yoga, the performance of rites and duties with detachment after destroying the pairs of opposites, for the sake of adoring God, as also in the context of the practice of spiritual absorption.
As as inducement, He (the Lord) praises that wisdom: Yuktah, endowed; yaya, with which; buddhya, wisdom concerning Yoga; O Partha, prahasyasi, you will get rid of; karma-bandham, the bondage of action action is itself the bondage described as righteousness and unrighteousness; you will get rid of that bondage by the attainment of Knowledge through God's grace. This is the idea.

'Sankhya' means 'intellect,' and the truth about the Atman, which is determinable by the intellect, is 'Sankhyam'. Concerning the nature of the self which has to be known, whatever Buddhi has to be taught, has been taught to you in the passage beginning with, 'It is not that I did not exist' (II.12) and ending with the words, 'Therefore, you shall not grieve for any being' (II.30). The disposition of mind (Buddhi) which is reired for the performance of works preceded by knowledge of the self and which thus constitutes the means of attaining release, that is here called by the term Yoga. It will be clearly told later on, 'Work done with desire for fruits is far inferior to work done with evennes of mind' (II. 49). What Buddhi or attitude of mind is reired for making your act deserve the name of Yoga, listen to it now. Endowed with that knowledge, you will be able to cast away the bondage of Karma. 'Karma-bandha' means the bondage due to Karma i.e., the bondage of Samsara.
Now Sri Krsna explains the glory of works associated with the Buddhi to be described hereafter: