एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु ।बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि॥
eṣā te ’bhihitā sānkhyebuddhir yoge tvimāṃ śṛṇubuddhyā yukto yayā pārthakarma-bandhaṃ prahāsyasi
Word by word
The verse says
What you have heard so far is the analysis. Now hear it as practice — and with your mind joined to this, Arjuna, you will shake off the bondage of action itself.
In plain words
Krishna names what he has been doing, and announces a change.
Everything up to here was sāṅkhya — the analysis, the account of what is real. Now comes yoga — the practice.
The book has two halves and this is the seam.
Where you've felt this · in study
Someone explains why the technique works — the physics of it, properly, and you follow every step. Then they say: now pick it up and do it slowly a hundred times. The explanation did not replace that. It made it possible to start.
Going deeper
This verse is the structural hinge of the whole Gita, and it names its own method.
Sāṅkhya here does not mean the later philosophical school of that name. It means the analytical account — what has been laid out from verse 11 to 30 about what is real and what is not.
Buddhi-yoga is the new thing: the yoga of the discerning mind, of acting from a settled understanding rather than from craving.
The claim attached to it is enormous. Karma-bandhaṃ prahāsyasi — you will be released from the bondage of action. Not from action. From its bondage.
That distinction is everything. The problem is never that we act; it is that each act binds us to its result, which binds us to the next act, and so on for a lifetime. What Krishna is offering is not escape from the world but a way of moving inside it that does not accumulate.
Everything from here to 2.53 unpacks this, and 2.47 is its sharpest statement. When people say the Gita is a book about action, this is the verse they mean.