Bhagavad Gita Chapter 2, Verse 39

English Translation

O Partha, this wisdom has been imparted to you from the standpoint of Self-realization. But listen to this (wisdom) from the standpoint of Yoga, endowed with which wisdom you will get rid of the bondage of action.

Detailed Commentary

2.39. Commentary: Regarding the verse, "Eṣā te'bhihitā sāṅkhye buddhiryoge tvimāṁ śṛṇu" (This intellect has been declared to you in Sāṅkhya; now hear of it in Yoga), the word 'tu' (but) here signifies a change of topic. Previously, Sāṅkhya was discussed; now, Yoga is the subject. The word 'eṣā' (this) refers to *samabuddhi* (equanimity of intellect), which was described in the preceding verses (eleventh to thirtieth). When there is a correct discernment between the *deha* (body) and the *ātman* (Self), the state of *samatā* (equanimity) becomes clear, for attachment to the body leads to *viṣamatā* (inequanimity or disparity). Now, hear of this very *samabuddhi* in the context of Karma Yoga. The word 'imām' (this) implies that this *samabuddhi* will now be explained in the context of Karma Yoga. How it is attained, what its nature is, and what its glory is – all this the Lord has asked Arjuna to hear. Regarding "Buddhyā yukto yayā Pārtha karmabandhaṁ prahāsyasi" (Endowed with which intellect, O Pārtha, you shall cast off the bondage of action) – Arjuna apprehended incurring sin from engaging in battle. However, in the Lord's view, sin accrues only when there are *rāga-dveṣa* (attachment and aversion), not in *samabuddhi*. Many actions of merit and demerit occur in the world, but they do not affect us if we maintain *samabuddhi* towards them. Similarly, if you remain endowed with *samabuddhi*, actions will not be binding. In the seventh verse of this chapter, Arjuna had inquired about his welfare. Therefore, the Lord is describing the principal means. First, the Lord, by explaining the means of Sāṅkhya Yoga, emphasized *kartavya-karma* (obligatory action), stating that for a *Kṣatriya*, there is no better means than righteous battle. Then He said that if battle is fought with *samabuddhi*, no sin is incurred. Now, He explains that same *samabuddhi* in Karma Yoga. A Karma Yogi performs all actions for *loka-saṅgraha* (the welfare and upliftment of the world). By performing actions for *loka-saṅgraha*, with a selfless attitude, to uphold social order (*loka-maryādā*), and to guide people onto the right path, one attains *samatā* and is freed from the bondage of *karma*. This (thirty-ninth) verse ought to have followed the thirtieth verse, as it describes two paths (*niṣṭhās*). First, from the eleventh to the thirtieth verse, *samatā* through Sāṅkhya Yoga was discussed, and now *samatā* through Karma Yoga is being discussed. Hence, the eight verses from thirty-one to thirty-eight seem out of context. However, the reason for including these eight verses is that a description of *kartavya-akartavya* (duty and non-duty) is essential before discussing *samatā* in Karma Yoga. For Arjuna, fighting is his *kartavya*, and not fighting is *akartavya*. Therefore, *samatā* is spoken of after describing *kartavya-akartavya*. First, from the eleventh to the thirtieth verse, *samatā* was explained by describing *sat-asat* (reality and unreality); then, from the thirty-first to the thirty-eighth, *kartavya-akartavya* was discussed, and from the thirty-ninth verse onwards, *samatā* in actions is explained.