 #div class="mw-parser-output"#
#h4##span class="mw-headline" id="TEXT_39"#TEXT 39#/span##/h4#
#div class="devanagari"#
#dl##dd#एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु ।#/dd#
#dd#बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥३९॥#/dd##/dl#
#/div#
#div class="verse"#
#dl##dd#eṣā te 'bhihitā sāṅkhye#/dd#
#dd#buddhir yoge tv imāṁ śṛṇu#/dd#
#dd#buddhyā yukto yayā pārtha#/dd#
#dd#karma-bandhaṁ prahāsyasi#/dd##/dl#
#/div#
#h4##span class="mw-headline" id="SYNONYMS"#SYNONYMS#/span##/h4#
#div class="synonyms"#
#p##i#eṣā#/i#—all these; #i#te#/i#—unto you; #i#abhihitā#/i#—described; #i#śāṅkhye#/i#—by analytical study; #i#buddhiḥ#/i#—intelligence; #i#yoge#/i#—work without fruitive result; #i#tu#/i#—but; #i#imām#/i#—this; #i#śṛṇu#/i#—just hear; #i#buddhyā#/i#—by intelligence; #i#yuktaḥ#/i#—dovetailed; #i#yayā#/i#—by which; #i#pārtha#/i#—O son of Pṛthā; #i#karma-bandham#/i#—bondage of reaction; #i#prahāsyasi#/i#—you can be released from.
#/p#
#/div#
#h4##span class="mw-headline" id="TRANSLATION"#TRANSLATION#/span##/h4#
#div class="translation"#
#p#Thus far I have declared to you the analytical knowledge of sāṅkhya philosophy. Now listen to the knowledge of yoga whereby one works without fruitive result. O son of Pṛthā, when you act by such intelligence, you can free yourself from the bondage of works.
#/p#
#/div#
#h4##span class="mw-headline" id="PURPORT"#PURPORT#/span##/h4#
#div class="purport"#
#p#According to the #i#Nirukti#/i#, or the Vedic dictionary, #i#saṅkhya#/i# means that which describes phenomena in detail, and #i#saṅkhya#/i# refers to that philosophy which describes the real nature of the soul. And #i#yoga#/i# involves controlling the senses. Arjuna's proposal not to fight was based on sense gratification. Forgetting his prime duty, he wanted to cease fighting because he thought that by not killing his relatives and kinsmen he would be happier than by enjoying the kingdom by conquering his cousins and brothers, the sons of Dhṛtarāṣṭra. In both ways, the basic principles were for sense gratification. Happiness derived from conquering them and happiness derived by seeing kinsmen alive are both on the basis of personal sense gratification, for there is a sacrifice of wisdom and duty. Kṛṣṇa, therefore, wanted to explain to Arjuna that by killing the body of his grandfather he would not be killing the soul proper, and He explained that all individual persons, including the Lord Himself, are eternal individuals; they were individuals in the past, they are individuals in the present, and they will continue to remain individuals in the future, because all of us are individual souls eternally, and we simply change our bodily dress in different manners. But, actually, we keep our individuality even after liberation from the bondage of material dress. An analytical study of the soul and the body has been very graphically explained by Lord Kṛṣṇa. And this descriptive knowledge of the soul and the body from different angles of vision has been described here as #i#sāṅkhya, in#/i# terms of the #i#Nirukti#/i# dictionary. This #i#sāṅkhya#/i# has nothing to do with the #i#sāṅkhya#/i# philosophy of the atheist Kapila. Long before the imposter Kapila's #i#sāṅkhya#/i#, the #i#sāṅkhya#/i# philosophy was expounded in the #i#Śrīmad-Bhāgavatam#/i# by the true Lord Kapila, the incarnation of Lord Kṛṣṇa, who explained it to His mother, Devahūti. It is clearly explained by Him that the #i#Puruṣa#/i#, or the Supreme Lord, is active and that He creates by looking over the #i#prakṛti#/i#. This is accepted in the #i#Vedas#/i# and in the #i#Gītā#/i#. The description in the #i#Vedas#/i# indicates that the Lord glanced over the #i#prakṛti#/i#, or nature, and impregnated it with atomic individuals souls. All these individuals are working in the material world for sense gratification, and under the spell of material energy they are thinking of being enjoyers. This mentality is dragged to the last point of liberation when the living entity wants to become one with the Lord. This is the last snare of #i#māyā#/i# or sense gratificatory illusion, and it is only after many, many births of such sense gratificatory activities that a great soul surrenders unto Vāsudeva, Lord Kṛṣṇa, thereby fulfilling the search after the ultimate truth.
#$p#Arjuna has already accepted Kṛṣṇa as his spiritual master by surrendering himself unto Him: #i#śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam#/i#. Consequently, Kṛṣṇa will now tell him about the working process in #i#buddhi-yoga#/i#, or #i#karma-yoga#/i#, or in other words, the practice of devotional service only for the sense gratification of the Lord. This #i#buddhi-yoga#/i# is clearly explained in Chapter Ten, verse ten, as being direct communion with the Lord, who is sitting as Paramātmā in everyone's heart. But such communion does not take place without devotional service. One who is therefore situated in devotional or transcendental loving service to the Lord, or, in other words, in Kṛṣṇa consciousness, attains to this stage of #i#buddhi-yoga#/i# by the special grace of the Lord. The Lord says, therefore, that only to those who are always engaged in devotional service out of transcendental love does He award the pure knowledge of devotion in love. In that way the devotee can reach Him easily in the ever-blissful kingdom of God.
#$p#Thus the #i#buddhi-yoga#/i# mentioned in this verse is the devotional service of the Lord, and the word #i#sāṅkhya#/i# mentioned herein has nothing to do with the atheistic #i#sāṅkhya-yoga#/i# enunciated by the impostor Kapila. One should not, therefore, misunderstand that the #i#sāṅkhya-yoga#/i# mentioned herein has any connection with the atheistic #i#sāṅkhya#/i#. Nor did that philosophy have any influence during that time; nor would Lord Kṛṣṇa care to mention such godless philosophical speculations. Real #i#sāṅkhya#/i# philosophy is described by Lord Kapila in the #i#Śrīmad-Bhāgavatam#/i#, but even that #i#sāṅkhya#/i# has nothing to do with the current topics. Here, #i#sāṅkhya#/i# means analytical description of the body and the soul. Lord Kṛṣṇa made an analytical description of the soul just to bring Arjuna to the point of #i#buddhi-yoga#/i#, or #i#bhakti-yoga#/i#. Therefore, Lord Kṛṣṇa's #i#sāṅkhya#/i# and Lord Kapila's #i#sāṅkhya#/i#, as described in the #i#Bhāgavatam;#/i# are one and the same. They are all #i#bhakti-yoga#/i#. He said, therefore, that only the less intelligent class of men make a distinction between #i#sāṅkhya-yoga#/i# and #i#bhakti-yoga#/i#.
#$p#Of course, atheistic #i#sāṅkhya-yoga#/i# has nothing to do with #i#bhakti-yoga#/i#, yet the unintelligent claim that the atheistic #i#sāṅkhya-yoga#/i# is referred to in the #i#Bhagavad-gītā#/i#.
#$p#One should therefore understand that #i#buddhi-yoga#/i# means to work in Kṛṣṇa consciousness, in the full bliss and knowledge of devotional service. One who works for the satisfaction of the Lord only, however difficult such work may be, is working under the principles of #i#buddhi-yoga#/i# and finds himself always in transcendental bliss. By such transcendental engagement, one achieves all transcendental qualities automatically, by the grace of the Lord, and thus his liberation is complete in itself, without his making extraneous endeavors to acquire knowledge. There is much difference between work in Kṛṣṇa consciousness and work for fruitive results, especially in the matter of sense gratification for achieving results in terms of family or material happiness. #i#Buddhi-yoga#/i# is therefore the transcendental quality of the work that we perform.
#/p#
#/div#
#/div# |
#div class="mw-parser-output"#
#h4##span class="mw-headline" id="TEXT_39"#TEXT 39#/span##/h4#
#div class="devanagari"#
#dl##dd#एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु ।#/dd#
#dd#बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥३९॥#/dd##/dl#
#/div#
#div class="verse"#
#dl##dd#eṣā te 'bhihitā sāṅkhye#/dd#
#dd#buddhir yoge tv imāṁ śṛṇu#/dd#
#dd#buddhyā yukto yayā pārtha#/dd#
#dd#karma-bandhaṁ prahāsyasi#/dd##/dl#
#/div#
#h4##span class="mw-headline" id="SYNONYMS"#SYNONYMS#/span##/h4#
#div class="synonyms"#
#p##i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=eṣā&tab=syno_o&ds=1"#eṣā#/i# — all this; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=te&tab=syno_o&ds=1"#te#/i# — unto you; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=abhihitā&tab=syno_o&ds=1"#abhihitā#/i# — described; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=sāṅkhye&tab=syno_o&ds=1"#sāṅkhye#/i# — in analytical study; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=buddhiḥ&tab=syno_o&ds=1"#buddhiḥ#/i# — intelligence; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=yoge&tab=syno_o&ds=1"#yoge#/i# — in work without fruitive result; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=tu&tab=syno_o&ds=1"#tu#/i# — but; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=imām&tab=syno_o&ds=1"#imām#/i# — this; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=śṛṇu&tab=syno_o&ds=1"#śṛṇu#/i# — just hear; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=buddhyā&tab=syno_o&ds=1"#buddhyā#/i# — by intelligence; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=yuktaḥ&tab=syno_o&ds=1"#yuktaḥ#/i# — dovetailed; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=yayā&tab=syno_o&ds=1"#yayā#/i# — by which; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=pārtha&tab=syno_o&ds=1"#pārtha#/i# — O son of Pṛthā; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=karma&tab=syno_o&ds=1"#karma-#a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=bandham&tab=syno_o&ds=1"#bandham#/i# — bondage of reaction; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=prahāsyasi&tab=syno_o&ds=1"#prahāsyasi#/i# — you can be released from.
#/p#
#/div#
#h4##span class="mw-headline" id="TRANSLATION"#TRANSLATION#/span##/h4#
#div class="translation"#
#p#Thus far I have described this knowledge to you through analytical study. Now listen as I explain it in terms of working without fruitive results. O son of Pṛthā, when you act in such knowledge you can free yourself from the bondage of works.
#/p#
#/div#
#h4##span class="mw-headline" id="PURPORT"#PURPORT#/span##/h4#
#div class="purport"#
#p#According to the #i#Nirukti#/i#, or the Vedic dictionary, #i#saṅkhyā#/i# means that which describes things in detail, and #i#sāṅkhya#/i# refers to that philosophy which describes the real nature of the soul. And #i#yoga#/i# involves controlling the senses. Arjuna's proposal not to fight was based on sense gratification. Forgetting his prime duty, he wanted to cease fighting, because he thought that by not killing his relatives and kinsmen he would be happier than by enjoying the kingdom after conquering his cousins and brothers, the sons of Dhṛtarāṣṭra. In both ways, the basic principles were for sense gratification. Happiness derived from conquering them and happiness derived by seeing kinsmen alive are both on the basis of personal sense gratification, even at a sacrifice of wisdom and duty. Kṛṣṇa, therefore, wanted to explain to Arjuna that by killing the body of his grandfather he would not be killing the soul proper, and He explained that all individual persons, including the Lord Himself, are eternal individuals; they were individuals in the past, they are individuals in the present, and they will continue to remain individuals in the future, because all of us are individual souls eternally. We simply change our bodily dress in different manners, but actually we keep our individuality even after liberation from the bondage of material dress. An analytical study of the soul and the body has been very graphically explained by Lord Kṛṣṇa. And this descriptive knowledge of the soul and the body from different angles of vision has been described here as Sāṅkhya, in terms of the #i#Nirukti#/i# dictionary. This Sāṅkhya has nothing to do with Sāṅkhya philosophy of the atheist Kapila. Long before the imposter Kapila's Sāṅkhya, the Sāṅkhya philosophy was expounded in the #i#Śrīmad-Bhāgavatam#/i# by the true Lord Kapila, the incarnation of Lord Kṛṣṇa, who explained it to His mother, Devahūti. It is clearly explained by Him that the #i#puruṣa#/i#, or the Supreme Lord, is active and that He creates by looking over the #i#prakṛti#/i#. This is accepted in the #i#Vedas#/i# and in the #i#Gītā#/i#. The description in the #i#Vedas#/i# indicates that the Lord glanced over the #i#prakṛti#/i#, or nature, and impregnated it with atomic individual souls. All these individuals are working in the material world for sense gratification, and under the spell of material energy they are thinking of being enjoyers. This mentality is dragged to the last point of liberation when the living entity wants to become one with the Lord. This is the last snare of #i#māyā#/i#, or sense gratificatory illusion, and it is only after many, many births of such sense gratificatory activities that a great soul surrenders unto Vāsudeva, Lord Kṛṣṇa, thereby fulfilling the search after the ultimate truth.
#$p#Arjuna has already accepted Kṛṣṇa as his spiritual master by surrendering himself unto Him: #i#śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam#/i#. Consequently, Kṛṣṇa will now tell him about the working process in #i#buddhi-yoga#/i#, or #i#karma-yoga#/i#, or in other words, the practice of devotional service only for the sense gratification of the Lord. This #i#buddhi-yoga#/i# is clearly explained in Chapter Ten, verse ten, as being direct communion with the Lord, who is sitting as Paramātmā in everyone's heart. But such communion does not take place without devotional service. One who is therefore situated in devotional or transcendental loving service to the Lord, or, in other words, in Kṛṣṇa consciousness, attains to this stage of #i#buddhi-yoga#/i# by the special grace of the Lord. The Lord says, therefore, that only to those who are always engaged in devotional service out of transcendental love does He award the pure knowledge of devotion in love. In that way the devotee can reach Him easily in the ever-blissful kingdom of God.
#$p#Thus the #i#buddhi-yoga#/i# mentioned in this verse is the devotional service of the Lord, and the word Sāṅkhya mentioned herein has nothing to do with the atheistic #i#sāṅkhya-yoga#/i# enunciated by the imposter Kapila. One should not, therefore, misunderstand that the #i#sāṅkhya-yoga#/i# mentioned herein has any connection with the atheistic Sāṅkhya. Nor did that philosophy have any influence during that time; nor would Lord Kṛṣṇa care to mention such godless philosophical speculations. Real Sāṅkhya philosophy is described by Lord Kapila in the #i#Śrīmad-Bhāgavatam#/i#, but even that Sāṅkhya has nothing to do with the current topics. Here, Sāṅkhya means analytical description of the body and the soul. Lord Kṛṣṇa made an analytical description of the soul just to bring Arjuna to the point of #i#buddhi-yoga#/i#, or #i#bhakti-yoga#/i#. Therefore, Lord Kṛṣṇa's Sāṅkhya and Lord Kapila's Sāṅkhya, as described in the #i#Bhāgavatam#/i#, are one and the same. They are all #i#bhakti-yoga#/i#. Lord Kṛṣṇa Said, therefore, that only the less intelligent class of men make a distinction between #i#sāṅkhya-yoga#/i# and #i#bhakti-yoga#/i# (sāṅkhya-yogau pṛthag bālāḥ pravadanti na paṇḍitāḥ).
#$p#Of course, atheistic #i#sāṅkhya-yoga#/i# has nothing to do with #i#bhakti-yoga#/i#, yet the unintelligent claim that the atheistic #i#sāṅkhya-yoga#/i# is referred to in the #i#Bhagavad-gītā#/i#.
#$p#One should therefore understand that #i#buddhi-yoga#/i# means to work in Kṛṣṇa consciousness, in the full bliss and knowledge of devotional service. One who works for the satisfaction of the Lord only, however difficult such work may be, is working under the principles of #i#buddhi-yoga#/i# and finds himself always in transcendental bliss. By such transcendental engagement, one achieves all transcendental understanding automatically, by the grace of the Lord, and thus his liberation is complete in itself, without his making extraneous endeavors to acquire knowledge. There is much difference between work in Kṛṣṇa consciousness and work for fruitive results, especially in the matter of sense gratification for achieving results in terms of family or material happiness. #i#Buddhi-yoga#/i# is therefore the transcendental quality of the work that we perform.
#/p#
#/div#
#/div# |
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