यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव।
न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन।।6.2।।
।।6.2।।हे अर्जुन लोग जिसको संन्यास कहते हैं उसीको तुम योग समझो क्योंकि संकल्पोंका त्याग किये बिना मनुष्य कोईसा भी योगी नहीं हो सकता।
6.2 Yam, that which is characterized by the giving up of all actions and their results; which prahuh, they, the knowers of the Vedas and the Smrtis, call; sannyasam iti, monasticism, in the real sense; viddhi, known; tam, that monasticism in the real sense; to be yogam, Yoga, consisting in the performance of actions, O Pandava. Accepting what kind of similarity between Karma-yoga, which is characterized by engagement (in actions), and its opposite, renunciation in the real sense, which is characterized by cessation from work, has their eation been stated? When such an apprehension arises, the answer is this; From the point of view of the agent, there does exist a simialrity of Karma-yoga with real renunciation. For he who is a monk in the real sense, from the very fact of his having given up all the means needed for accomplishing actions, gives up the thought of all actions and their results-the source of desire that leads to engagement in work. [Thoughts about an object lead to the desire for it, which in turn leads to actions for getting it. (Also see note under 4.19)] also, even while performing actions, gives up the thought for results. Pointing out this idea, the Lord says: Hi, for; kascit, nobody, no man of action whosoever; asannyasta-sankalpah, who has not given up expactaions-one by whom has not been renounced expectation, anticipation, of results;bhavati, becomes, i.e. can become; yogi, a yogi, a man of concentration, because thought of results is the cause of the disturbance of mind. Therefore, any man of action who gives up the thought of results would become a yogi, a man of concentration with an unperturbed mind, because of his having given up thought of results which is the cause of mental distractions. This is the purport. Thus, because of the similarity of real monasticism with Karma-yoga from the point of veiw of giving up by the agent, Karma-yoga is extolled as monasticism in, That which they call monasticism, know that to be Yoga, O Pandava. Since Karma-yoga, which is independent of results, is the remote help to Dhyana-yoga, therefore it has been praised as monasticism. Thereafter, now the Lord shows how Karma-yoga is helpful to Dhyana-yoga:
6.1-2 The subject matter that has been thus established in the series of the preceding chapters is summarised by a couple of verses. Anasritah etc. Yam etc. Bounden : Ordained [in the law books] according to ones caste etc. [Thus] man-lf-renunciation and man-of-Yoga are synonyms. That is why [the Lord] says, what [the learned] call renunciation etc. Therefore, without Yoga no renunciation is possible. Similarly Yoga is not possible without renouncing the intention [for fruit]. Conseently, the Yoga and renunciation are ever interlinked. The idea, suggested by not he who remains [simply] without his fires etc. is this : He remains neither without fires, nor without actions and yet he is man of renunciation, Hence this is strange. Of course, following the principle [involved in the statement] Playing dice is the kingship, without throne, and following logic it has been asserted already that renunciation is not possible for a person who remains simply without actions. Yet-
6.2 Know Karma Yoga only to be that which they call as Sannyasa i.e., as Jnana Yoga or knowledge of the real nature of the self. Sri Krsna substantiates this by the words, For no one whose delusive identification of the body with the self is not abandoned, becomes a true Karma Yogin. One whose delusion is abandoned is one by whom the delusion of identifying the self with Prakrti (body), which is in reality distinct from the self, is not rejected by the contemplation of the real nature of the self. One who is not of this kind is one whose delusion is not abandoned. One who is not of this kind cannot become a Karma Yogin of the type described here. It has already been said: He whose every undertaking is free from desire for fruits and delusive identification of the body with the self ৷৷. (4.19). Sri Krsna now teaches that by Karma Yoga alone one succeeds in Yoga without the risk of fall.
Yam sannyaasamiti praahuryogam tam viddhi paandava; Na hyasannyastasankalpo yogee bhavati kashchana.
yam—what; sanyāsam—renunciation; iti—thus; prāhuḥ—they say; yogam—yog; tam—that; viddhi—know; pāṇḍava—Arjun, the son of Pandu; na—not; hi—certainly; asannyasta—without giving up; saṅkalpaḥ—desire; yogī—a yogi; bhavati—becomes; kaśhchana—anyone