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884
GITA-RAHASYA OR KARMA-YOGA
§§ 491 àsíìizar aisà gâûîî fani 2005 | बुद्धया युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥ ३९ ॥
these two, it is not proper to lament over the Atman or the Body according to the philosophy of that very Samkhya Path, or the Path of Renunciation, by considering the doctrines of which, Arjuna had come to the point of giving up warfare and starting begging. The Blessed Lord has proved to Arjuna, that happiness and pain have to be borne with an equable frame of mind; that, warfare was the only proper thing to do for Ksatriyas having regard to the rules of conduct applying to them; and that, if warfare was carried on with an equable frame of mind, a man incurs no sin whatsoever. But as Samkhya philosophy is of the opinion that it is the highest duty of everyone in this world, under any circumstances, to give up worldly life and take up Samnyasa (Renunciation), that philosophy does not solve the questions: (i) why Arjuna should not take up Samnyasa at that very moment, giving up warfare; or, (ii) why he should follow the rules of conduct laid down for his own caste; and then, the original objection of Arjuna may be said to remain unanswered Therefore, the Blessed Lord now says as follows-]
(39) This buddhi (that is, Knowlege, or argument) stated to you is according to the Samkhya (that is, the Samnyasa)-Nistha. Now hear that buddhi (that is, Knowledge) according to the (Karma-) Yoga, (which I am describing to you), being possessed of which, O Partha, you will (even without giving up Action) cast off the bonds of Action.
6
[This stanza is of very great importance in order to understand the import of the Bhagavadgita. The word Samkhya' is not to be understood here as meaning Kapila-Samkhya', or only Vedanta', nor is the word 'Yoga' to be understood as meaning 'Patañjala-Yoga'; but, Samkhya' must be taken here as meaning the Samnyasa-marga' (Path of Renunciation) and 'Yoga' as meaning the 'Karma-Yoga' (Path of Proper Action), as is clear from Gita 3. 3. These two paths are independent of
