Bhagvad Gita - Chapter: 2 Sankhya Yogah

एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु |
बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ||39||

I have described the knowledge of Sankhya; now listen to the knowledge of Yoga, which frees one from the bondage of actions.

Sankhya: Analytical knowledge.
Yoga: Path of selfless action.
Bandham: Bondage.

Krishna explains that the knowledge imparted thus far is based on Sankhya philosophy (analytical understanding), but now he will speak about Karma Yoga (the path of action). By understanding and applying this wisdom, one can free oneself from the bondage of actions. This serves as a bridge between theoretical knowledge and practical application.

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नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते |
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ||40||

In this path, no effort is wasted, and no gain is ever reversed. Even a little practice protects one from great fear.

Abhikrama: Effort or endeavor.
Trayate: Protects or saves.
Bhaya: Fear or anxiety.

Krishna reassures Arjuna that no effort on this path goes to waste. Even a small amount of practice protects one from great fear and ensures spiritual progress. This teaching is meant to encourage perseverance, as the benefits of spiritual practice accumulate over time, offering protection and guidance on the journey of self-realization.

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व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन |
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ||41||

Those who are resolute have a single focus, but the minds of the irresolute are many-branched and endless.

Vyavasayatmika: Resolute or determined.
Buddhih: Intelligence or wisdom.
Bahusakha: Many-branched.

Krishna highlights that those who are resolute have a single-pointed focus on spiritual goals, while those who lack determination have a mind distracted by many desires. This contrast emphasizes the importance of concentration and inner clarity, advocating for Arjuna to cultivate unwavering focus in order to attain true understanding and wisdom.

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Sankhya Yogah - People with limited understanding are attracted to the flowery words of the Vedas, advocating various rituals and desiring the pleasures of heaven.

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चित: |
वेदवादरता: पार्थ नान्यदस्तीति वादिन: ||42||

People with limited understanding are attracted to the flowery words of the Vedas, advocating various rituals and desiring the pleasures of heaven.

Pushpitam: Flowery or pleasing.
Vedavada: Vedic arguments.
Ratah: Attached or interested.

Krishna criticizes those who are overly attached to the flowery words of the Vedas, which focus on rituals aimed at achieving pleasure and power. Such people are misled by superficial interpretations, losing sight of the true essence of spiritual wisdom. This teaching warns against being entangled in material desires disguised as spirituality.

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Sankhya Yogah - Such people are full of desires, attached to wealth and enjoyment. Their minds are captivated by these desires and they cannot understand the higher truths.

कामात्मान: स्वर्गपरा जन्मकर्मफलप्रदाम् |
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ||43||

Such people are full of desires, attached to wealth and enjoyment. Their minds are captivated by these desires and they cannot understand the higher truths.

Kamatmanah: Full of desires.
Svarga-para: Aimed at heaven.
Janma-phala-pradam: Resulting in birth.

Krishna elaborates on how such individuals are driven by desires for heaven and the fruits of their actions, leading them to indulge in elaborate rituals. Their attachment to sensory pleasures and wealth distracts them from true self-realization. This verse serves as a critique of superficial religiosity that prioritizes rituals over spiritual growth.

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Sankhya Yogah - Those who are attached to wealth and power, whose minds are stolen by these desires, lack the determination for steady meditation and self-realization.

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् |
व्यवसायात्मिका बुद्धि: समाधौ न विधीयते ||44||

Those who are attached to wealth and power, whose minds are stolen by these desires, lack the determination for steady meditation and self-realization.

Bhogaisvarya: Enjoyment and opulence.
Prasaktanam: Engaged in or attached to.
Samadhau: Concentration or meditation.

Krishna states that those whose minds are deluded by the desire for pleasure and wealth lack the determination needed for steady meditation. Their attachment to material gains obstructs their ability to focus on the ultimate goal of self-realization. This teaching underscores the need to rise above material desires to achieve inner peace and clarity.

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Sankhya Yogah - The Vedas deal with the three modes of material nature. O Arjuna, transcend these modes, free yourself from dualities, and be established in the self.

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन |
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ||45||

The Vedas deal with the three modes of material nature. O Arjuna, transcend these modes, free yourself from dualities, and be established in the self.

Trai-gunya: Three modes of nature.
Nitya-sattva-sthah: Always situated in goodness.
Nirdvandva: Free from dualities.

Krishna advises Arjuna to transcend the three modes of material nature (goodness, passion, and ignorance) that bind individuals. He encourages Arjuna to remain steadfast, free from the dualities of life, and focus on the self. This is an appeal to move beyond worldly influences and distractions to attain spiritual equanimity and self-mastery.

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