B.G 2.39
एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु। बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥२-३९॥
eṣā te'bhihitā sāṅkhye buddhiryoge tvimāṁ śar̥ṇu। buddhyā yukto yayā pārtha karmabandhaṁ prahāsyasi ॥2-39॥
[एषा ते अभिहिता साङ्ख्ये बुद्धिः योगे तु इमां शृणु। बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि॥
eṣā te abhihitā = The teaching so far imparted to you; sāṅkhye = is Sānkhya; buddhiḥ = that which results in knowledge; yoge tu imāṁ śar̥ṇu = now listen to the exposition of Yōga; buddhyā yukto = with this wisdom; yayā = having which; pārtha = O Partha; karmabandhaṁ = the bondage to results of action; prahāsyasi = will foresake or overcome;]
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।
[sānkhyaṁ = 'sānkhya' means; jñānam = certain knowledge;]
'sāṅkhya' means certain knowledge.
"शुद्धात्मतत्त्वविज्ञानं साङ्ख्यमित्यभिधीयते॥"
"śuddhātmatattvavijñānaṁ sāṅkhyamityabhidhīyate॥"
["śuddhātmatattvavijñānaṁ = the pure special knowledge on principles of 'atman'; sāṅkhyamityabhidhīyate = is called 'sāṅkhya';]
"The pure special knowledge on principles of 'atman' is called 'sāṅkhya'."
इति भगवद्वचनाद् व्यासस्मृऽतौ।
iti bhagavadvacanād vyāsasmr̥'tau।
[iti = thus; bhagavadvacanād = statesthe lord; vyāsasmr̥'tau = and smruti's composed by Vyasa;]
-states Smrutis composed by Vyasa.
योगः उपायः।
yogaḥ upāyaḥ।
[yogaḥ = 'yōga' means; upāyaḥ = practical solution;]
"'Yōga' means practical solution"
"दृष्टा योगाः प्रयुक्ताश्च पुंसां श्रेयःप्रसिद्धये।"
"dr̥ṣṭā yogāḥ prayuktāśca puṁsāṁ śreyaḥprasiddhaye।"
[dr̥ṣṭā =seen; yogāḥ = science of Yōga; prayuktāśca = used for practice; puṁsāṁ = by men; śreyaḥprasiddhaye = to decicively gain welfare.]
"I practice the science of Yōga to gain decisive welfare."
इति प्रयोगाद् भागवते।
iti prayogād bhāgavate।
-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। vedānāṁ tu ekārthatvāt na virodhaḥ। pārthakyaṁ tu sāṅkhyādyapekṣayā yuktam। tatraiva citraśikhaṇḍiśāstre pañcarātramūle vedaikyokteśca। evameva sarvatra sāṅkhyayogaśabdārtha upādeyaḥ varṇanīyaḥ।yukteśca। jñānaṁ hi jaivamuktam। upāyaśca vakṣyate।
[netarau = not these; sāṅkhyayogau = Sānkhya and Yōga; upādeyatvena vivakṣitau = defined as useful;kutracit = anywhere; sāmastyena = entirely; 'karmayogaḥ' ityādi prayogācca = there are usages like 'Karmayōga' at other places; ninditatvācca = it is discredited; itarayoḥ = in other places; mokṣadharmeṣu = in mokshadharma; bhinnamatatvamuktvā = a different viewpoint is expressed; pañcarātrastutyā = and pancharatra is praised; vedānāṁ tu = and in Vedas; ekārthatvāt = usage as same; na virodhaḥ = thus, there is no opposition; pārthakyaṁ tu = the opposition stated (in mokshadharma); sāṅkhyādyapekṣayā = is with reference to Snkhya; yuktam = is rightly so; tatraiva = in the same senario; citraśikhaṇḍiśāstre = Chitrashikhandi doctrine; pañcarātramūle = is derived from the root of Pancharatra; vedaikyokteśca = is accepted as authentic and pro veda; evameva = this way only; sarvatra = everywhere; sāṅkhyayogaśabdārtha = usage of words 'Sānkhya' and 'Yōga'; upādeyaḥ = to be understood; varṇanīyaḥ = to be described; yukteśca = It aligns well with the context as well; jñānaṁ hi jaivamuktam = the stated knowledge till now is regarding the liberation of the Jeeva. upāyaśca vakṣyate = further, the strategy or practical solution to be adopted is taught.]
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 anayā iti budidhaḥ। sāṅkhyaviṣayo yayā vācā buddhyate sā vāgabhihitā ityarthaḥ ॥ 39-40 ॥
[buddhyate = the word 'budhya'; anayā iti = that which results in; budidhaḥ = knowledge; sāṅkhyaviṣayo yayā vācā = that which is conveyed by the topic of 'Sānkhya'; buddhyate sā = that knowledge; vāgabhihitā = is taught till now; ityarthaḥ = is the meaning;]
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 jñānaṁ sāṅkhyam। yujyate aneneti yogaḥ tadupāyaḥ।
[samyak =correct/accurate; khyātiḥ = certain; jñānaṁ = knowledge; sāṅkhyam = is Sānkhya; yujyate aneneti = its means is; yogaḥ = Yōga; tadupāyaḥ = it is practical solution;]
Accurate certain knowledge is 'Sānkhya' . 'Yōga' is means to that knowledge and is the practical solution.
"सम्यक् तत्वदृशिः साङ्ख्यं योगः तत्साधनं स्मृऽतम्"
"samyak tatvadr̥śiḥ sāṅkhyaṁ yogaḥ tatsādhanaṁ smr̥'tam"
[samyak = correct / accurate; tatvadr̥śiḥ = governing principles; sāṅkhyaṁ = is Sānkhya; yogaḥ = Yōga is; tatsādhanaṁ = the way to achieve it; smr̥'tam = it is said]
"Understanding of correct governing principles is 'Sāmkhya'. 'Yōga' is the means to achieve it."
-इति शब्दनिर्णये।
-iti śabdanirṇaye।
[iti = thus stated; śabdanirṇaye = decicive guide on words]
- 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 tarkaśāstraṁ viṣṇunā yatsamīritam। akṣapādakaṇādau ca sāṅkhyayogau ca haitukāḥ। bauddhapāśupatādyāstu pāṣaṇḍā iti kīrtitāḥ। mīmāṁsā trividhā proktā brāhmī daivī ca kārmikī। brahmatarkaṁ ca mīmāṁsāṁ seveta jñānasiddhaye। vaidikajñānavairūpyāt nānyat seveta paṇḍitaḥ॥"
[brahmatarkaḥ tarkaśāstraṁ = "Brahmatarka" is a text on logic; viṣṇunā yatsamīritam = it is narrated by lord Vishnu himself; akṣapādakaṇādau = Akshapada's Nyāya, Kanāda's Vaisheshika; ca = and; sāṅkhyayogau = independent philosophies of Sānkhya and Yōga; ca = and; haitukāḥ = are motivated; bauddhapāśupatādyāstu = Buddhism and Pāshupata based philosophies; pāṣaṇḍā = are false doctrines; iti kīrtitāḥ = thus are well known; mīmāṁsā = the Mīmāṁsā philosophy trividhā = three types; proktā = interpreted; brāhmī = pro Brahman; daivī = Pro Daivi; ca = and; kārmikī = pro ritualism; brahmatarkaṁ = Brahmatarka; ca = and; mīmāṁsāṁ = Mīmāṁsāṁ philosophies; seveta = must be studied; jñānasiddhaye = to obtain knowledge; vaidikajñānavairūpyāt = as it is opposed to Vedic knowledge; nānyat = others, not; seveta = follow; paṇḍitaḥ = the knowledgeable/ wise;]
"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 iśvarasya। sāṅakhyaiḥ yogaiśca vihitahiṁsāyā api anarthahetutvāṅgīkārāt। atra tu yuddhavidhānācca mokṣārthatvenaiva karmabandhaṁ prahāsyasīti।
[ityanyasāṅkhyayogayoḥ = thus independent Sāmkhya and Yōga philosophies; niṣiddhatvāt = are forbidden; nāradīye = in Nārada purāna;sāṅkhyasya nirīśvaratvāt = Sānkhya speaks to non-existence of God; uktatvācca iśvarasya = while the current topic asserts the existence of God; sāṅakhyaiḥ yogaiśca = both Sānkhya and Yōga; vihitahiṁsāyā api = even killing for the right cause; anarthahetutvāṅgīkārāt = leads to evil and destruction; atra tu = but here; yuddhavidhānācca = the way of war is advocated; mokṣārthatvenaiva = for the sake of liberation; karmabandhaṁ = bondage of action; prahāsyasīti = forsaking;]
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॥
[paramasāṅkhyayogayośca = the supreme Sānkhya and Yōga; uktārthatvenaiva = prescribed meaning; na virodhaḥ = is not opposed;]
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.
