B.G 2.39
एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु। बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥२-३९॥
eṣā te'bhihitā sāṅkhye buddhiryoge tvimāṁ śṛṇu। buddhyā yukto yayā pārtha karmabandhaṁ prahāsyasi ॥2-39॥
[एषा (eṣā) - this; ते (te) - to you; अभिहिता (abhihitā) - explained; साङ्ख्ये (sāṅkhye) - in Sāṅkhya; बुद्धिः (buddhiḥ) - intellect; योगे (yoge) - in Yoga; तु (tu) - but; इमां (imāṁ) - this; शृणु (śṛṇu) - hear; बुद्ध्या (buddhyā) - with intellect; युक्तः (yuktaḥ) - united; या (yā) - which; पार्थ (pārtha) - O son of Pṛthā; कर्मबन्धं (karmabandhaṁ) - bondage of actions; प्रहास्यसि (prahāsyasi) - you shall overcome;]
(This knowledge has been explained to you in the context of Sāṅkhya philosophy; now listen to it in the context of Yoga. O Arjuna, by being united with this understanding, you will be able to overcome the bondage of actions.)
The teaching so far imparted to you is called 'Sānkhya', the accurate and certain knowledge. O Partha, listen now to the exposition of 'Yōga', the means of obtaining that certain knowledge i.e. wisdom, equipped with which you will overcome bondage to the results of all actions.
Gīta Bhāshya 2.39
'Sānkhya' means certain knowledge and 'Yōga' means a practical solution. It does not refer to the independent Sānkhya and Yōga philosophies. In Mōksha-dharma section of Mahābhārata, Pancharatra is praised and independent philosophies of Sānkhya and Yōga are discouraged
साङ्ख्यं ज्ञानम्।
sāṅkhyaṁ jñānam।
[साङ्ख्यं (sāṅkhyaṁ) - knowledge; ज्ञानम् (jñānam) - wisdom;]
("Sankhya" is the knowledge or wisdom that leads to understanding the nature of reality.)
'sāṅkhya' means certain knowledge.
"शुद्धात्मतत्त्वविज्ञानं साङ्ख्यमित्यभिधीयते॥"
"śuddhātmatattvavijñānaṃ sāṅkhyamityabhidhīyate॥"
[शुद्ध (śuddha) - pure; आत्म (ātma) - self; तत्त्व (tattva) - principle; विज्ञानं (vijñānaṃ) - knowledge; साङ्ख्यम् (sāṅkhyam) - Sankhya; इति (iti) - thus; अभिधीयते (abhidhīyate) - is called;]
(The pure knowledge of the self-principle is referred to as 'Sankhya'.)
"The pure special knowledge on principles of 'atman' is called 'sāṅkhya'."
इति भगवद्वचनाद् व्यासस्मृऽतौ।
iti bhagavad-vacanād vyāsa-smṛtau।
[इति (iti) - thus; भगवत् (bhagavat) - of the Lord; वचनात् (vacanāt) - from the words; व्यास (vyāsa) - Vyasa; स्मृऽतौ (smṛtau) - in the Smriti;]
-states Smrutis composed by Vyasa.
योगः उपायः।
yogaḥ upāyaḥ।
[योगः (yogaḥ) - yoga; उपायः (upāyaḥ) - method;]
'Yoga' - is a method or means to achieve.
"दृष्टा योगाः प्रयुक्ताश्च पुंसां श्रेयःप्रसिद्धये।"
"dṛṣṭā yogāḥ prayuktāśca puṁsāṁ śreyaḥprasiddhaye।"
[दृष्टा (dṛṣṭā) - seen; योगाः (yogāḥ) - practices; प्रयुक्ताः (prayuktāḥ) - applied; च (ca) - and; पुंसाम् (puṁsām) - of men; श्रेयः (śreyaḥ) - welfare; प्रसिद्धये (prasiddhaye) - for the attainment;]
(The practices that are seen and applied lead to the welfare and success of men.)
"I practice the science of Yōga to gain decisive welfare."
इति प्रयोगाद् भागवते।
iti prayogād bhāgavate।
[इति (iti) - thus; प्रयोगात् (prayogāt) - from practice; भागवते (bhāgavate) - in the Bhagavata;]
-is the usage in Bhagavata.
नेतरौ साङ्ख्ययोगौ उपादेयत्वेन विवक्षितौ कुत्रचित् सामस्त्येन। 'कर्मयोगः ' इत्यादि प्रयोगाच्च। निन्दितत्वाच्च इतरयोः मोक्षधर्मेषु भिन्नमतत्वमुक्त्वा पञ्चरात्रस्तुत्या। वेदानां तु एकार्थत्वात् न विरोधः। पार्थक्यं तु साङ्ख्याद्यपेक्षया युक्तम्। तत्रैव चित्रशिखण्डिशास्त्रे पञ्चरात्रमूले वेदैक्योक्तेश्च। एवमेव सर्वत्र साङ्ख्ययोगशब्दार्थ उपादेयः वर्णनीयः।युक्तेश्च। ज्ञानं हि जैवमुक्तम्। उपायश्च वक्ष्यते।
netarau sāṅkhyayogau upādeyatvena vivakṣitau kutracit sāmastyena। 'karmayogaḥ ' ityādi prayogācca। ninditatvācca itarayoḥ mokṣadharmeṣu bhinnamatatvamuktvā pañcarātrastutyā। vedānāṃ tu ekārthatvāt na virodhaḥ। pārthakyaṃ tu sāṅkhyādyapekṣayā yuktam। tatraiva citraśikhaṇḍiśāstre pañcarātramūle vedaikyokteśca। evameva sarvatra sāṅkhyayogaśabdārtha upādeyaḥ varṇanīyaḥ।yukteśca। jñānaṃ hi jaivamuktam। upāyaśca vakṣyate।
[नेतरौ (netarau) - the other two; साङ्ख्ययोगौ (sāṅkhyayogau) - Sankhya and Yoga; उपादेयत्वेन (upādeyatvena) - as worthy of acceptance; विवक्षितौ (vivakṣitau) - intended; कुत्रचित् (kutracit) - somewhere; सामस्त्येन (sāmastyena) - in entirety; 'कर्मयोगः ' ('karmayogaḥ ') - 'Karma Yoga'; इत्यादि (ityādi) - etc.; प्रयोगाच्च (prayogācca) - from usage; निन्दितत्वाच्च (ninditatvācca) - and from being criticized; इतरयोः (itarayoḥ) - of the others; मोक्षधर्मेषु (mokṣadharmeṣu) - in the Moksha Dharma; भिन्नमतत्वम् (bhinnamatatvam) - difference of opinion; उक्त्वा (uktvā) - having stated; पञ्चरात्रस्तुत्या (pañcarātrastutyā) - with praise of the Pancharatra; वेदानां (vedānāṃ) - of the Vedas; तु (tu) - but; एकार्थत्वात् (ekārthatvāt) - due to having one meaning; न (na) - not; विरोधः (virodhaḥ) - contradiction; पार्थक्यम् (pārthakyaṃ) - distinction; तु (tu) - but; साङ्ख्याद्यपेक्षया (sāṅkhyādyapekṣayā) - in relation to Sankhya, etc.; युक्तम् (yuktam) - appropriate; तत्रैव (tatraiva) - there itself; चित्रशिखण्डिशास्त्रे (citraśikhaṇḍiśāstre) - in the Citra Shikhandi Shastra; पञ्चरात्रमूले (pañcarātramūle) - in the root of Pancharatra; वेदैक्योक्तेश्च (vedaikyokteśca) - and the statement of Vedic unity; एवमेव (evameva) - similarly; सर्वत्र (sarvatra) - everywhere; साङ्ख्ययोगशब्दार्थ (sāṅkhyayogaśabdārtha) - the meaning of the word Sankhya and Yoga; उपादेयः (upādeyaḥ) - should be accepted; वर्णनीयः (varṇanīyaḥ) - should be described; युक्तेश्च (yukteśca) - and appropriate; ज्ञानम् (jñānam) - knowledge; हि (hi) - indeed; जैवमुक्तम् (jaivamuktam) - liberated while living; उपायश्च (upāyaśca) - and the means; वक्ष्यते (vakṣyate) - will be stated;]
(The other two philosophies, Sankhya and Yoga, are considered worthy of acceptance in their entirety in certain contexts. The usage of terms like 'Karma Yoga' and the criticism of other views in the Moksha Dharma highlight differences of opinion, especially with the praise of the Pancharatra tradition. However, the Vedas, having a unified meaning, do not present contradictions. Distinctions are appropriate when considering Sankhya and related philosophies. In the Citra Shikhandi Shastra and the foundational texts of Pancharatra, the unity of the Vedas is affirmed. Similarly, the meanings of Sankhya and Yoga should be accepted and described appropriately everywhere. Knowledge is indeed considered liberation while living, and the means to achieve this will be explained.)
The 'Sānkhya' and 'Yōga' as independent philosophical systems are not accepted in totality by any of the Vedic testimonials. There is also usage like "Karmayōga" is other places of Bhagavad Gita which is generic. The Sānkhya and Yōga, understood as independent philosophies, is rejected in other places within Mahabharata. The Mōkshadharma section of Mahabharata expresses opposition to 'Yōga' and 'Sānkhya' as independent philosophies, while praising 'Pancharatra'. In Vedas, words 'Sānkhya' and 'Yōga' are used generically and there is no opposition for the same. The opposition stated towards 'Yōga' and 'Sānkhya' as independent philosophies are justified, given the doctrine of 'Chitrashikhandi' is praised in the same instance in 'Mōkshadharma', which derives its root from 'Pancharatra'. Thus, it is necessary to interpret the words 'Yōga' and 'Sānkhya' generically everywhere in Bhagavat Gita, and not as independent philosophical systems as it prevails today. It aligns well with the context as well. The knowledge imparted till now is regarding the liberation of the Jeeva, i.e. 'Sānkhya'. What will be described going forward is the strategy, or practical solution, to be adopted, i.e. 'Yōga'.
बुद्ध्यते अनया इति बुदि्धः। साङ्ख्यविषयो यया वाचा बुद्ध्यते सा वागभिहिता इत्यर्थः ॥३९-४०॥
buddhyate anaya iti buddhiḥ। sāṅkhyaviṣayo yayā vācā buddhyate sā vāgabhiḥitā ityarthaḥ ॥39-40॥
[बुद्ध्यते (buddhyate) - is understood; अनया (anaya) - by this; इति (iti) - thus; बुदि्धः (buddhiḥ) - intellect; साङ्ख्यविषयः (sāṅkhyaviṣayaḥ) - subject of Sāṅkhya; यया (yayā) - by which; वाचा (vācā) - speech; बुद्ध्यते (buddhyate) - is understood; सा (sā) - that; वागभिहिता (vāgabhiḥitā) - is called speech; इत्यर्थः (ityarthaḥ) - this is the meaning;]
(The intellect is what is understood by this. The subject of Sāṅkhya is that which is understood by the speech, and this is what is meant by speech.)
The word 'budhya' means that which results in knowledge. "eṣā te'bhihitā sāṅkhye" means the knowledge taught till now is 'Sānkhya'.
Gīta Tātparya 2.39
Gita refers to the original Sānkhya and Yōga (parama-sānkhya and parama-yōga) which means "accurate and certain knowledge" and "means to attain it" respectively. It is not the same as the prevailing independent philosophies of Sānkhya and Yōga.
सम्यक् ख्यातिः ज्ञानं साङ्ख्यम्। युज्यते अनेनेति योगः तदुपायः।
samyak khyātiḥ jñānaṃ sāṅkhyam। yujyate aneneti yogaḥ tadupāyaḥ।
[सम्यक् (samyak) - perfectly; ख्यातिः (khyātiḥ) - knowledge; ज्ञानं (jñānaṃ) - wisdom; साङ्ख्यम् (sāṅkhyam) - Sankhya philosophy; युज्यते (yujyate) - is united; अनेन (anena) - by this; इति (iti) - thus; योगः (yogaḥ) - Yoga; तदुपायः (tadupāyaḥ) - that means;]
(Sankhya is the philosophy of perfect knowledge. Yoga is the means by which one unites with this knowledge.)
Accurate certain knowledge is 'Sānkhya' . 'Yōga' is means to that knowledge and is the practical solution.
"सम्यक् तत्वदृशिः साङ्ख्यं योगः तत्साधनं स्मृऽतम्"
"samyak tatvadr̥śiḥ sāṅkhyaṃ yogaḥ tatsādhanaṃ smṛ'tam"
[सम्यक् (samyak) - correctly; तत्वदृशिः (tatvadr̥śiḥ) - philosophical insight; साङ्ख्यम् (sāṅkhyam) - Sankhya philosophy; योगः (yogaḥ) - Yoga; तत् (tat) - that; साधनम् (sādhanam) - means; स्मृऽतम् (smṛ'tam) - is remembered;]
(Correct philosophical insight is recognized as Sankhya, and Yoga is remembered as its means.)
"Understanding of correct governing principles is 'Sāmkhya'. 'Yōga' is the means to achieve it."
-इति शब्दनिर्णये।
-iti śabdanirṇaye।
[इति (iti) - thus; शब्द (śabda) - word; निर्णये (nirṇaye) - in the decision;]
- it is stated thus in "Shabdanirnaya" dictionary.
"ब्रह्मतर्कः तर्कशास्त्रं विष्णुना यत्समीरितम्। अक्षपादकणादौ च साङ्ख्ययोगौ च हैतुकाः। बौद्धपाशुपताद्यास्तु पाषण्डा इति कीर्तिताः। मीमांसा त्रिविधा प्रोक्ता ब्राह्मी दैवी च कार्मिकी। ब्रह्मतर्कं च मीमांसां सेवेत ज्ञानसिद्धये। वैदिकज्ञानवैरूप्यात् नान्यत् सेवेत पण्डितः॥"
"brahmatarkaḥ tarkaśāstraṃ viṣṇunā yatsamīritam। akṣapādakaṇādau ca sāṅkhyayogau ca haitukāḥ। bauddhapāśupatādyāstu pāṣaṇḍā iti kīrtitāḥ। mīmāṃsā trividhā proktā brāhmī daivī ca kārmikī। brahmatarkaṃ ca mīmāṃsāṃ seveta jñānasiddhaye। vaidikajñānavairūpyāt nānyat seveta paṇḍitaḥ॥"
[ब्रह्मतर्कः (brahmatarkaḥ) - Brahma logic; तर्कशास्त्रं (tarkaśāstraṃ) - logic science; विष्णुना (viṣṇunā) - by Vishnu; यत् (yat) - which; समीरितम् (samīritam) - was expressed; अक्षपादकणादौ (akṣapādakaṇādau) - Akshapada and Kanada; च (ca) - and; साङ्ख्ययोगौ (sāṅkhyayogau) - Sankhya and Yoga; च (ca) - and; हैतुकाः (haitukāḥ) - rationalists; बौद्धपाशुपताद्याः (bauddhapāśupatādyāḥ) - Buddhists and Shaivites; तु (tu) - but; पाषण्डाः (pāṣaṇḍāḥ) - heretics; इति (iti) - thus; कीर्तिताः (kīrtitāḥ) - are called; मीमांसा (mīmāṃsā) - Mimamsa; त्रिविधा (trividhā) - threefold; प्रोक्ता (proktā) - is said; ब्राह्मी (brāhmī) - Brahmi; दैवी (daivī) - Divine; च (ca) - and; कार्मिकी (kārmikī) - Karmic; ब्रह्मतर्कं (brahmatarkaṃ) - Brahma logic; च (ca) - and; मीमांसां (mīmāṃsāṃ) - Mimamsa; सेवेत (seveta) - should follow; ज्ञानसिद्धये (jñānasiddhaye) - for attainment of knowledge; वैदिकज्ञानवैरूप्यात् (vaidikajñānavairūpyāt) - due to distortion of Vedic knowledge; न (na) - not; अन्यत् (anyat) - other; सेवेत (seveta) - should follow; पण्डितः (paṇḍitaḥ) - a learned person;]
(Brahma logic, as expressed by Vishnu, is the science of logic. Akshapada, Kanada, Sankhya, and Yoga are considered rationalists, while Buddhists and Shaivites are labeled as heretics. Mimamsa is described as threefold: Brahmi, Divine, and Karmic. For the attainment of knowledge, one should adhere to Brahma logic and Mimamsa. A learned person should not follow anything else due to the distortion of Vedic knowledge.)
"Brahmatarka is a text of logic narrated by lord Vishnu himself. Nyāya philosophy of Akshapada, Vaisheshika philosophy of Kanada, and Sānkhya and Yōga philosophies are motivated, i.e. do not provide correct Vedic knowledge. Buddhism and Pāshupata based agamas are false doctrines. People know this well. Mīmāsa philosophy can be interpreted in three ways: pro Brahman, or pro Daivi, i.e, exalting the feminine prakrti, or pro ritualistic. Brahmatarka and Mīmāmsa philosophies must be studied to obtain knowledge. Other doctrines are opposed to Vedic knowledge and the wise do not follow them."
इत्यन्यसाङ्ख्ययोगयोः निषिद्धत्वात् नारदीये।साङ्ख्यस्य निरीश्वरत्वात् उक्तत्वाच्च इश्वरस्य। साङख्यैः योगैश्च विहितहिंसाया अपि अनर्थहेतुत्वाङ्गीकारात्। अत्र तु युद्धविधानाच्च मोक्षार्थत्वेनैव कर्मबन्धं प्रहास्यसीति।
ityanyasāṅkhyayogayoḥ niṣiddhatvāt nāradīye।sāṅkhyasya nirīśvaratvāt uktatvācca īśvarasya। sāṅkhyaiḥ yogaiśca vihitahiṁsāyā api anarthahetutvāṅgīkārāt। atra tu yuddhavidhānācca mokṣārthatvenaiva karmabandhaṁ prahāsyasīti।
[इति (iti) - thus; अन्य (anya) - other; साङ्ख्य (sāṅkhya) - Sankhya; योगयोः (yogayoḥ) - of Yoga; निषिद्धत्वात् (niṣiddhatvāt) - due to prohibition; नारदीये (nāradīye) - in the Naradiya; साङ्ख्यस्य (sāṅkhyasya) - of Sankhya; निरीश्वरत्वात् (nirīśvaratvāt) - due to atheism; उक्तत्वात् (uktatvāt) - due to being stated; च (ca) - and; ईश्वरस्य (īśvarasya) - of God; साङख्यैः (sāṅkhyaiḥ) - by Sankhyas; योगैः (yogaiḥ) - by Yogas; च (ca) - and; विहितहिंसाया (vihitahiṁsāyā) - of prescribed violence; अपि (api) - even; अनर्थहेतुत्व (anarthahetutva) - cause of harm; अङ्गीकारात् (aṅgīkārāt) - due to acceptance; अत्र (atra) - here; तु (tu) - but; युद्धविधानात् (yuddhavidhānāt) - due to the ordinance of war; च (ca) - and; मोक्षार्थत्वेन (mokṣārthatvena) - for the purpose of liberation; एव (eva) - only; कर्मबन्धं (karmabandhaṁ) - bondage of actions; प्रहास्यसि (prahāsyasi) - you will abandon; इति (iti) - thus;]
(In the Naradiya, other forms of Sankhya and Yoga are prohibited due to their atheistic nature and the acknowledgment of God. The acceptance of prescribed violence by Sankhyas and Yogas as harmful is noted. However, here, due to the ordinance of war and solely for the purpose of liberation, you will abandon the bondage of actions.)
Thus, independent Sāmkhya and Yōga philosophies are forbidden in Nārada purāna. The independent philosophies of Sānkhya and Yōga advocate the non-existence of God, while the Bhagavad Gita asserts the existence of God. Both Sānkhya and Yōga advocate non killing and passivity faced with injustice, as killing leads to destruction as per their doctrine. But Bhagavad Gita advocates the rightful war as a way to liberation by forsaking bondage to results of action.
परमसाङ्ख्ययोगयोश्च उक्तार्थत्वेनैव न विरोधः ॥३९॥
paramasāṅkhyayogayośca uktārthatvenaiva na virodhaḥ ॥39॥
[परम (parama) - supreme; साङ्ख्य (sāṅkhya) - Sankhya; योगयोः (yogayoḥ) - of Yoga; च (ca) - and; उक्त (ukta) - stated; अर्थत्वेन (arthatvena) - as the meaning; एव (eva) - indeed; न (na) - not; विरोधः (virodhaḥ) - contradiction;]
(There is indeed no contradiction between the supreme Sankhya and Yoga as they are stated to have the same meaning.)
The topics stated by Supreme Sānkhya and Yōga as per the earlier stated understanding (i.e. Sānkhya = accurate and certain knowledge; Yōga = means to attain that knowledge) are not opposed to Bhagavad Gita.
Note: Sānkhya, Yōga, Nyāya, and Vaisheshka darshanas are considered to be motivated and not accurate in their current form. The original Darshanas of Sānkhya and Yōga are termed as "Parama Sānkhya and Yōga" and are accepted. Buddhism and Pāshupata āgama are rejected as false doctrines. Mīmamsa is accepted, though has different layers of interpretation.
