एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां श्रृणु।
बुद्ध्यायुक्तो यया पार्थ कर्मबन्धं प्रहास्यसि।।2.39।।
।।2.39।।हे पार्थ यह समबुद्धि पहले सांख्ययोगमें कही गयी अब तू इसको कर्मयोगके विषयमें सुन जिस समबुद्धिसे युक्त हुआ तू कर्मबन्धनका त्याग कर देगा।
2.39 Partha, O son of Prtha (Arjuna); esa, this; buddhih, wisdom, the Knowledge which directly removes the defect (viz ignorance) that is responsible for sorrow, delusion, etc. [Mundane existence consists of attraction and repulsion, agentship and enjoyership, etc. These are the defects, and they arise from ignorance about ones Self. Enlightenment is the independent and sole cause that removes this ignorance.] constituting mundane existence; abhihita, has been imparted; te, to you; sankhye, from the standpoint of Self-realization, with regard to the discriminating knowledge of the supreme Reality. Tu, but; srnu, listen; imam, to this wisdom which will be imparted presently; yoge, from the spandpoint of Yoga, from the standpoint of the means of attaining it (Knowledge) i.e., in the context of Karma-yoga, the performance of rites and duties with detachment after destroying the pairs of opposites, for the sake of adoring God, as also in the context of the practice of spiritual absorption. As as inducement, He (the Lord) praises that wisdom: Yuktah, endowed; yaya, with which; buddhya, wisdom concerning Yoga; O Partha, prahasyasi, you will get rid of; karma-bandham, the bondage of action action is itself the bondage described as righteousness and unrighteousness; you will get rid of that bondage by the attainment of Knowledge through Gods grace. This is the idea.
2.39 Esa te etc. And this knowledge in th form of determination has been declared [to you] for your sankhya, i.e., perfect knowledge. Now, how the self-same determinate knowledge is also taught for the Yoga i.e., dexerity in action - in that manner only you must listen to by means of which determinate knowledge you shall avoid the binding nature of the actions. Truely, the actions do not themselves bind as they are insentient. Hence, it is the Self which binds Itself by means of the actions in the form of mental impressions.
2.39 Sankhya means intellect, and the truth about the Atman, which is determinable by the intellect, is Sankhyam. Concerning the nature of the self which has to be known, whatever Buddhi has to be taught, has been taught to you in the passage beginning with, It is not that I did not exist (II.12) and ending with the words, Therefore, you shall not grieve for any being (II.30). The disposition of mind (Buddhi) which is reired for the performance of works preceded by knowledge of the self and which thus constitutes the means of attaining release, that is here called by the term Yoga. It will be clearly told later on, Work done with desire for fruits is far inferior to work done with evennes of mind (II. 49). What Buddhi or attitude of mind is reired for making your act deserve the name of Yoga, listen to it now. Endowed with that knowledge, you will be able to cast away the bondage of Karma. Karma-bandha means the bondage due to Karma i.e., the bondage of Samsara. Now Sri Krsna explains the glory of works associated with the Buddhi to be described hereafter:
Eshaa te’bhihitaa saankhye buddhir yoge twimaam shrinu; Buddhyaa yukto yayaa paartha karma bandham prahaasyasi.
eṣhā—hitherto; te—to you; abhihitā—explained; sānkhye—by analytical knowledge; buddhiḥ yoge—by the yog of intellect; tu—indeed; imām—this; śhṛiṇu—listen; buddhyā—by understanding; yuktaḥ—united; yayā—by which; pārtha—Arjun, the son of Pritha; karma-bandham—bondage of karma; prahāsyasi—you shall be released from