Verse 2.39

Sanskrit text, Unicode transliteration, Word-for-word and English translation of verse 2.39:

एषा तेऽभिहिता साङ्ख्ये बुद्धिर् योगे त्व् इमां शृणु ।
बुद्ध्या युक्तो यया पार्थ कर्म-बन्धं प्रहास्यसि ॥ ३९ ॥

eṣā te'bhihitā sāṅkhye buddhir yoge tv imāṃ śṛṇu |
buddhyā yukto yayā pārtha karma-bandhaṃ prahāsyasi || 39 ||

eṣā–this; te–to you; abhihitā–explained; sāṅkhye–regarding analytical knowledge of matter and spirit; buddhiḥ–knowledge; yoge–in bhakti-yoga; tu–but; imām–this (knowledge); śṛṇu–now hear; buddhyā–by knowledge; yuktaḥ–connected; yayā–by which; pārtha–O son of Pṛthā; karma-bandham–bondage of the material world; prahāsyasi–you shall be liberated from.

O son of Pārtha, thus far, I have explained this knowledge of sāṅkhya-yoga, but now I will impart to you knowledge pertaining to the science of bhakti-yoga, by which you will become freed from bondage to this material world.

Commentary: Sārārtha-Varṣiṇī Ṭīkā

(By Śrīla Viśvanātha Cakravartī Ṭhākura; the innermost intention of the commentary named ‘the shower of essential meanings’)

At this point Bhagavān Śrī Kṛṣṇa says, “Until now I have instructed you in spiritual realization through transcendental knowledge (jñāna-yoga). I am concluding My instructions on jñāna-yoga with this verse beginning with the word eṣā. That which properly illuminates the nature of an object is called sāṅkhya (complete knowledge). That intelligence with which you must act has been explained here by the word eṣā.

“Now hear about the intelligence required to act for spiritual realization through loving devotion (bhakti-yoga).” Śrī Kṛṣṇa’s state-ment, in which He uses the word yayā, explains that when a person is endowed with intelligence related to bhakti, he will become freed from bondage to this material world.

Commentary: Sārārtha-Varṣiṇī Prakāśikā-vṛtti

(By Śrīla Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja; the explanation that illuminates the commentary named Sārārtha-varṣiṇī)

Here, Śrī Kṛṣṇa is concluding His explanation of yoga through the principle of analysis, or sāṅkhya-yoga, and is beginning His instructions on buddhi-yoga, or bhakti-yoga. Śrīla Cakravartī Ṭhākura defines sāṅkhya-yoga as follows: “samyak khyāyate prakāśyate vastu tattvam aneneti sāṅkhyaṃ samyaj jñānam–That which properly illuminates the nature (tattva) of an object is called sāṅkhya-yoga. Sāṅkhya-yoga gives complete knowledge about the ātmā (soul) and anātmā (inert matter).”

From the verse na tv evāham (Gītā 2.12) to dehī nityam (Gītā 2.30), various facets of the science of the soul have been explained, and from svadharmam api cāvekṣya (Gītā 2.31) to sukha-duḥkhe (Gītā 2.38), knowledge of the science of what is not related to the soul, in the form of occupational duty, has been explained. When a person performs selfless action, fixing his intelligence on that which is related to bhakti, he becomes free from the bondage of action. In other words, his bondage to the illusory material world is destroyed.

This conclusion is verified in Śrī Īśopaniṣad (1.1):

īśāvāsyam idam sarvaṃ yat kiñca jagatyāṃ jagat
tena tyaktena bhuñjīthā mā gṛdhaḥ kasya svid dhanam

Everything moving and non-moving in the entire universe is pervaded and enjoyed by Parameśvara, the Supreme Controller.

All moving and non-moving objects in this world are to be enjoyed only by Parameśvara, the sole enjoyer of this world. The jīvas are the servants of Bhagavān. They should engage in service to Him, using this universe as an instrument, and they should maintain their lives by accepting His remnants. The supreme duty of the jīvas is to render loving service to Śrī Bhagavān by using His property, being devoid of a desire to accept that property as the object of their own enjoyment.

In this way, the jīvas do not become bound by their actions:

kurvann eveha karmāṇi jijīviṣec chataṃ samāḥ
evaṃ tvayi nānyatheto’sti na karma lipyate nare

Śrī Īśopaniṣad (1.2)

One may aspire to live for hundreds of years if he continuously goes on working in that way, for that sort of work will not bind him to the law of action. There is no alternative to this for man.*