Bhagavad
Gita Chapter 2 – Sāṅkhya Yoga (सांख्ययोगः)
A Structured Analysis Based on Ramanujacharya’s Commentary
Chapter 2 serves
as the philosophical foundation of the Bhagavad
Gita. After Arjuna’s emotional collapse in Chapter 1, Sri Krishna begins
his profound teachings—first clarifying the true nature of the self (ātma), the
imperishability of the soul, and then introducing the paths of knowledge
(jñāna), action (karma), and equanimity (samatva).
From Sri
Ramanujacharya’s Viśiṣṭādvaita perspective, this chapter introduces jñāna and
karma not as separate or opposing, but as harmonized disciplines when practiced
with devotion to the Supreme Being (Bhagavān Nārāyaṇa).
Key Teachings According to Sri
Ramanuja’s Bhāṣya
1. Nature of the Ātman – The
Eternal Self
न
त्वेवाहं जातु नासं न
त्वं नेमे जनाधिपाः।
न चैव न भविष्यामः
सर्वे वयमतः परम्॥ (BG 2.12)
“Never was there a time when I did not
exist, nor you, nor these kings; nor will any of us cease to exist in the
future.”
Ramanuja’s Interpretation:
- This verse firmly establishes the eternality and
distinctness of jīvātmas.
- Unlike Advaita which interprets the individual self
as ultimately identical with Brahman, Ramanuja affirms the eternal
multiplicity of selves (nitya-bheda).
- The jīvātma is real, individual, conscious, and
always in relationship with Bhagavān (as śeṣa to śeṣi—servant
to Master).
2. The Soul Is Not the Body
अविनाशि
तु तद्विद्धि येन सर्वमिदं ततम्।
विनाशम् अव्ययस्यास्य न कश्चित्कर्तुमर्हति॥ (BG 2.17)
“Know that which pervades all this to be
imperishable. No one can bring about the destruction of this immutable being.”
Ramanuja’s View:
- The self (ātman)
is distinct from the body, mind, and senses.
- It pervades the body, yet remains unaffected by
changes to it.
- The body is perishable, but the self is immortal,
indivisible, and spiritual (śuddha-caitanya).
3. Purpose of Life – Dharma as
Loving Surrender
स्वधर्मे
निधनं श्रेयः परधर्मो भयावहः॥ (BG 3.35, referenced
from context)
Even though this
is in Chapter 3, the notion of svadharma begins in Chapter 2. Krishna reminds
Arjuna of his duty as a kṣatriya, but Ramanuja interprets this duty in light of
surrender and service to God.
- For Ramanuja, dharma is not mechanical, but a joyful
offering to Bhagavan.
- The Kṣatriya-dharma becomes a step toward karma-yoga,
when done without selfish motive and with bhagavad-prītyartham (for the
pleasure of the Lord).
4. Karma Yoga as the Path of
Devotional Action
योगस्थः
कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय।
सिद्ध्यसिद्ध्योः
समो भूत्वा समत्वं योग उच्यते॥ (BG 2.48)
“Perform your duty with steadiness in
yoga, O Arjuna, abandoning attachment, and remaining even-minded in success and
failure. This equanimity is called yoga.”
Ramanuja's
Commentary:
- Karma Yoga is not renunciation of action, but renunciation
of attachment to results, performed as worship to Bhagavān.
- Such action purifies the mind and prepares the self
for Bhakti Yoga.
- The essence of Karma Yoga is selfless action for the
Supreme, grounded in śeṣatva-jñāna (the knowledge that the soul is the
servant of God).
5. Sthitaprajña – The Stable,
God-Centered Person
प्रजहाति
यदा कामान् सर्वान्पार्थ मनोगतान्।
आत्मन्येवात्मना
तुष्टः स्थितप्रज्ञस्तदोच्यते॥ (BG
2.55)
“When a person completely gives up
desires arising in the mind, O Pārtha, and is satisfied in the Self by the
Self, then he is said to be one of steady wisdom.”
Ramanuja's
Understanding:
- The sthita-prajña is one who is deeply anchored in
devotion to Bhagavan.
- Such a person finds joy not in worldly objects, but
in loving surrender to the Divine Self (Paramātma).
- Unlike Advaita's idea of complete self-absorption,
Ramanuja’s interpretation sees inner satisfaction as the fruit of
God-centered love and the experience of Bhagavān’s grace.
Distinctive Features of
Ramanuja’s Interpretation (Viśiṣṭādvaita)
|
Topic |
Sri Ramanuja’s View |
Advaita (Shankara) |
|
Ātman |
Eternal, real, distinct,
dependent on God |
Ultimately Brahman, non-dual |
|
Jñāna Yoga |
Knowledge of the self’s
relationship with God |
Realization of identity with
Brahman |
|
Karma Yoga |
Selfless duty as service to
Bhagavan |
Preparatory path to renunciation |
|
Goal |
Loving service (kainkarya) in moksha |
Realization of impersonal Brahman |
|
Sthitaprajña |
Devotee of firm resolve,
surrendered to Bhagavan |
One free from dualities, rooted
in Self |
Conclusion: Sāṅkhya Yoga as the
Foundation of Bhakti
Sri
Ramanujacharya interprets Sāṅkhya Yoga not merely as philosophical inquiry, but
as spiritual realization of one’s dependence on Bhagavān. The chapter
transitions Arjuna from grief and delusion to clarity and purpose, laying the
groundwork for Karma Yoga, and ultimately Bhakti and Prapatti.
The teachings of
this chapter help the seeker:
- Understand the eternality of the soul,
- Accept dharma as divine duty,
- Embrace karma-yoga as devotional offering,
- And progress steadily toward complete surrender (śaraṇāgati)
to the Lord.
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