applies to the philosophy of describing the true nature of the soul. Yoga involves the control of the senses. Arjuna’s idea of not fighting is based on sensual pleasure. His
down
Forgetting the main duty, he wanted to give up the war. Because he thought that he would be happier if he did not kill his relatives than if he conquered his brothers, the sons of Dhritarashtra, and enjoyed the kingdom. However, in both these paths, sensual pleasure is the basic principle. The pleasure derived from conquering them and the pleasure derived from seeing them alive are both based on sensual pleasures that sacrifice knowledge and knowledge. That is why Lord Krishna wanted to explain to Arjuna that killing the body of his grandfather was not killing the soul. He explained that all individuals, including himself, are eternally individual, that all were individuals in the past, are individuals at present, and will continue to be individuals in the future. Because we are all eternally individual souls. Even though we may change our bodies, or garments, in different ways, we actually retain our individuality even after attaining liberation from the bondage of the material body. This analytical study of the soul and the body is clearly explained by Lord Krishna. This detailed knowledge of the soul and the body from various angles is described here as Samkhya according to the Nirukti dictionary. This Samkhya has no connection with the Samkhya of the atheist Kapila. The Samkhya of the deceiver Kapila was taught in the Srimad Bhagavatam by the real Kapila, an incarnation of Lord Krishna, long before this. He explained it to his mother Devahuti. It is clearly explained by him that the Purusha is the active force, and that He creates by focusing on nature. This is accepted in the Vedas and the Gita. The Vedic description indicates that the Lord, focusing on nature, placed the individual souls in it. All those individual living entities are working in the material world for sense gratification and under the influence of Maya, they consider themselves to be enjoyers. This feeling continues until the final liberation, when the living entity desires to become one with God. This is Maya, that is, the final trap of sense gratification. Only after many, many births of such sense gratification, does a great soul take refuge in Vasudeva, that is, Lord Krishna, and succeed in his search for the ultimate truth.
Arjuna had already accepted Krishna as his guru by saying, “Sivastikāham sadhimām tvam prapannam” or by working in karma-yoga, that is, in devotional yoga, which is simply the opposite of the Lord. So Krishna is now going to tell him the process of intellectual yoga. This or that kind of interpersonal relationship with the Lord, who is present in the form of the Supreme Soul in everyone’s heart, cannot be achieved without devotional service. Therefore, the intellectual yoga of devotion is clearly explained in the tenth verse of the Fifth Chapter. Or, one who is situated in transcendental service to the Lord, that is, one who is in Krishna consciousness, can attain this state of intellectual yoga by the special grace of the Lord. That is why the Lord said that He bestows the pure knowledge of devotional service with divine love only on those who are constantly engaged in devotional service. In this way, the devotee can easily reach the Supreme Lord in the eternal blissful kingdom of God.
That is, the buddhiyoga mentioned in this verse is devotional service to the Lord; the word samkhya mentioned here has no connection with the atheistic samkhya philosophy of the deceiver Kapila. Therefore, no one should mistake the samkhya yoga mentioned here for any connection with the atheistic samkhya philosophy. Such a philosophy did not have any influence at that time; yet Lord Krishna does not mention such non-God philosophical speculations. Although the real samkhya philosophy is described by Lord Kapila in the Śrīmad-Bhāgavatam, that samkhya also has no connection with the present situation. Here samkhya is an analytical description of the body and the soul. Lord Krishna gave an analytical description of the soul only to bring Arjuna to the stage of buddhiyoga, that is, to the stage of bhaktiyoga. Therefore, the Samkhya of Lord Krishna and the Samkhya of Lord Kapila, as described in the Bhagavatam, are one and the same. They are Bhakti Yoga. That is why Lord Krishna said that only foolish people see a difference between Samkhya Yoga and Bhakti Yoga (Samkhya Yoga, prithaag balah, pravadanti na panditah).
However, atheistic Samkhya Yoga has no connection with Bhakti Yoga. But the foolish say that atheistic Samkhya Yoga is mentioned in the Bhagavad Gita.
Man should understand that work is work. No matter how difficult the work may be, buddhiyoga
Template
XML file
Song link
