gita-begin

For Eternal Beginners

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2-39


एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमाम् शृणु ।
बुद्ध्यायुक्तो यया पार्थ कर्मबन्धम् प्रहास्यसि ॥३९ ॥


eSA te'bhihitA sAGkhye buddhiryoge tvimAm zRNu |
buddhyAyukto yayA pArtha karmabandham prahAsyasi ||39 ||

पार्थ [pArtha] Arjuna, एषा बुद्धिः [eSA buddhiH] this learning साङ्ख्ये [sAGkhye] about the knowledge of the Self अभिहिता [abhihitA] has been given ते [te] to you. यया बुद्ध्या युक्तः [yayA buddhyA yuktaH] With this knowledge कर्मबन्धम् प्रहास्यसि [karmabandham prahAsyasi] you will overthrow your bonds, which are imposed by your past actions. शृणु [zRNu] Listen इमाम् [imAm] to this teaching योगे [yoge] in the form of actions that are done to attain moksha .

The word सङ्ख्या [saGkhyA] means ‘intellect’ – the capability to reason logically. The method to realize the Self through the intellect is called साङ्ख्या [sAGkhyA] over here.

The teaching required to get the nature of the Self has been given to you, starting from (2-12): ‘There was never a point in time, when I was not present’ and ending with (2-30): ‘Hence, you do not need to feel sad regarding any of the beings’. The word योग [yoga] in this Shloka refers to the work we do with the knowledge of the Self. Such work is a predecessor to the realization of the Self. It acts as a means to achieve moksha .

Outcomes of our actions do not matter when we’re aware of the Self.

In one of the following Shlokas (2-49), it is said-’Ordinary action that’s driven by desire is far inferior to actions that are done with the knowledge of the Self. That’s बुद्धियोग [buddhiyoga] , the technique of working with the knowledge of the Self for the purpose of attaining moksha , without attachment towards the outcome’.

Now, listen to the knowledge required in applying this technique. With this knowledge, you shall free yourself by your actions. This means freedom from the bonds and limitations of this world that inhibit you.

The Shlokas following the next one impart knowledge required to carry out action that leads to moksha . The next Shloka explains the greatness of such action.