SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam – Original
EshA thE’bhihithA sAnkhyE budhdhir yOgE thvimAm SrNu |
budhdhyA yukthO yayA pArtha karma bandham prahAsyasi ||
word-by-word meaning
pArtha! – Oh pArtha!
sAnkhyE – In context of AthmA that is to be known
EshA budhdhi: – this intelligence
thE – for you
abhihithA – instructed.
yOgEthu – in the matter of budhdhi yOga (intellectual pursuit) which is applied for karma (actions)
imAm – intelligence (which is to be explained subsequently)
SruNu – hear;
yayA budhyA – with intelligence
yuktha: – you who are having
karma bandham – bondage in this material realm caused by karma (actions)
prahAsyasi – relinquish (listen to that)
Simple Translation
Oh pArtha! This intelligence In context of AthmA that is to be known was instructed to you. Now, hear about the intelligence (which is to be explained subsequently) in the matter of budhdhi yOga (intellectual pursuit) which is applied for karma (actions); [listen to ] that intelligence (which is to be explained subsequently) with which you can relinquish bondage in this material realm caused by karma.
Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam
‘This knowledge in sāṅkhya[2. Sāṅkhya is literally a numeral, and therefore counting. The Sāṅkhya system counts the 24 material categories, and declares ātmā the 25th spiritual category. The term therefore means ‘the counting forth of spirit as distinct from matter,’ as explained by Vijñāna Bhikshu in his commentaries on Sāṅkhya Sūtras. The same interpretation is given by Śankara in his commentaries on Bhagavad-gīta and on Vishnu-Sahasranāma-bhāshya.] has been told you; as for that of yoga[3. Wisdom or Knowledge-Yoga is the method of works without seeking reward briefly named Yoga.], hear it, united with which you shall cast off karma-bondage.’
1. Sāṅkhya is the understanding; and sāṅkhyam is the ātmā-category which is apprehensible by the understanding or one’s rational faculty. The ātmā-principle having to be understood, that understanding has been given you by which to know it, viz., beginning from:
‘Never at all was that I etc.’ (Bh: Gi: II-12) and ending with:
‘Therefore have thou no cause to grieve for any creature.’ (Bh: Gi: II-30)
2. By the term yoga is meant that understanding or wisdom one has to acquire with regard to practising of works (karm-ānushthāna), which, founded on ātmā-knowledge (sāṅkhyam), is the path to emancipation. This understanding is what is declared in:-’(Fruit-seeking) karma is far inferior to wisdom-yoga[4. Wisdom or Knowledge-Yoga is the method of works without seeking reward briefly named Yoga.].’ (Bh: Gi: ii-49). Listen then to the wisdom that is contained in this yoga, which will be explained to you. United to that wisdom, you will cut asunder all karma-bonds (or knots of action).
The virtue of work done with this wisdom is now shown:
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