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।। हे पाण्डव जिसको (शास्त्रवित्) संन्यास कहते हैं उसी को तुम योग समझो क्योंकि संकल्पों को न त्यागने वाला कोई भी पुरुष योगी नहीं होता।।
।।6.2।। व्याख्या यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव पाँचवें अध्यायके आरम्भमें भगवान्ने बताया था कि संन्यास (सांख्ययोग) और योग (कर्मयोग) ये दोनों ही स्वतन्त्रतासे कल्याण करनेवाले हैं (5। 2) तथा दोनोंका फल भी एक ही है (5। 5) अर्थात् संन्यास और योग दो नहीं हैं एक ही हैं। वही बात भगवान् यहाँ कहते हैं कि जैसे संन्यासी सर्वथा त्यागी होता है ऐसे ही कर्मयोगी भी सर्वथा त्यागी होता है।अठारहवें अध्यायके नवें श्लोकमें भगवान्ने कहा है कि फल और आसक्तिका सर्वथा त्याग करके जो नियत कर्तव्यकर्म केवल कर्तव्यमात्र समझकर किया जाता है वह सात्त्विक त्याग है जिससे पदार्थों और क्रियाओंसे सर्वथा सम्बन्धविच्छेद हो जाता है और मनुष्य त्यागी अर्थात् योगी हो जाता है। इसी तरह संन्यासी भी कर्तृत्वाभिमानका त्यागी होता है। अतः दोनों ही त्यागी हैं। तात्पर्य है कि योगी और संन्यासीमें कोई भेद नहीं है। भेद न रहनेसे ही भगवान्ने पाँचवें अध्यायके तीसरे श्लोकमें कहा है कि रागद्वेषका त्याग करनेवाला योगी संन्यासी ही है।न ह्यसंन्यस्तसंकल्पो योगी भवति कश्चन मनमें जो स्फुरणाएँ होती हैं अर्थात् तरहतरहकी बातें याद आती हैं उनमेंसे जिस स्फुरणा(बात) के साथ मन चिपक जाता है जिस स्फुरणाके प्रति प्रियताअप्रियता पैदा हो जाती है वह संकल्प हो जाता है। उस संकल्पका त्याग किये बिना मनुष्य कोईसा भी योगी नहीं होता प्रत्युत भोगी होता है। कारण कि परमात्माके साथ सम्बन्धका नाम योग है और जिसकी भीतरसे ही पदार्थोंमें महत्त्व सुन्दर तथा सुखबुद्धि है वह (भीतरसे पदार्थोंके साथ सम्बन्ध माननेसे) भोगी ही होगा योगी हो ही नहीं सकता। वह योगी तो तब होता है जब उसकी असत् पदार्थोंमें महत्त्व सुन्दर तथा सुखबुद्धि नहीं रहती और तभी वह सम्पूर्ण संकल्पोंका त्यागी होता है तथा उसको भगवान्के साथ अपने नित्य सम्बन्धका अनुभव होता है।यहाँ कश्चन पदसे यह अर्थ भी लिया जा सकता है कि संकल्पका त्याग किये बिना मनुष्य कोईसा भी योगी अर्थात् कर्मयोगी ज्ञानयोगी भक्तियोगी हठयोगी लययोगी आदि नहीं होता। कारण कि उसका सम्बन्ध उत्पन्न और नष्ट होनेवाले जड पदार्थोंके साथ है अतः वह योगी कैसे होगा वह तो भोगी ही होगा। ऐसे भोगी केवल मनुष्य ही नहीं हैं प्रत्युत पशुपक्षी आदि भी भोगी हैं क्योंकि उन्होंने भी संकल्पोंका त्याग नहीं किया है।तात्पर्य यह निकला कि जबतक असत् पदार्थोंके साथ किञ्चिन्मात्र भी सम्बन्ध रहेगा अर्थात् अपनेआपको कुछनकुछ मानेगा तबतक मनुष्य कोईसा भी योगी नहीं हो सकता अर्थात् असत् पदार्थोंके साथ सम्बन्ध रखते हुए वह कितना हा अभ्यास कर ले समाधि लगा ले गिरिकन्दराओंमें चला जाय तो भी गीताके सिद्धान्तके अनुसार वह योगी नहीं कहा जा सकता।ऐसे तो संन्यास और योगकी साधना अलगअलग है पर संकल्पोंके त्यागमें दोनों साधन एक हैं। सम्बन्ध पूर्वश्लोकमें जिस योगकी प्रशंसा की गयी है उस योगकी प्राप्तिका उपाय आगेके श्लोकमें बताते हैं।
।।6.2।। भगवान् यहाँ पूर्वकथित विचार को ही दोहराते हैं क्योंकि कहीं ऐसा न हो कि अर्जुन को इस तथ्य विस्मरण हो जाय कि संन्यास (कर्तृत्व का त्याग) और योग(फलासक्ति का त्याग) दोनों वास्तव में एक ही हैं। योग के द्वारा संन्यास की स्थिति तक पहुँचा जाता है और मन में संन्यास की भावना के बिना योग के अभ्यास का विचार तक नहीं किया जा सकता। वास्तव में देखा जाय तो यह दोनों आध्यात्मिक पूर्णत्व रूपी सिक्के के दो पहलू हैं।भगवान् के इस कथन पर स्वाभाविक है कि अर्जुन ने उनकी ओर प्रश्नार्थक मुद्रा में देखा होगा। संन्यास और योग को एक ही कहने का क्या कारण है भगवान् स्पष्ट करते हैं कि संकल्पों का संन्यास किये बिना योगाभ्यास में दृढ़ता नहीं आ सकती और उसके अभाव में आध्यात्मिक प्रगति भी नहीं हो सकती।साधारणत मनुष्य संकल्पविकल्प किये बिना नहीं रह सकता। वह भविष्य की सुन्दरसुन्दर कल्पनाएँ करता रहता है। हम स्वयं ही किसी एक परिच्छिन्न लक्ष्य को निर्धारित करके उसे पाने के लिए योजनाएं बनाते हैं और उस पर प्रयत्नशील हो जाते हैं। परन्तु अपनी योजनाओं को पूर्णतया कार्यान्वित करने के पूर्व ही मन की कभी न थकने वाली क्रियाशील कल्पना शक्ति हमें नये लक्ष्य का निर्देश करती है जो पूर्व निर्धारित लक्ष्य से सर्वथा भिन्न होता है।जैसे ही हम उस नये लक्ष्य को पाने के लिए तत्पर हो जाते हैं उसी समय फिर यह अनोखी कल्पना शक्ति अन्य विकल्प को उपस्थित कर देती है। इस प्रकार प्रत्येक समय हमारा लक्ष्य तब तक ही निश्चित रहता है जब तक उसे पाने के लिए हम प्रयत्न आरम्भ नहीं कर देते यात्रा प्रारम्भ हुई कि गन्तव्य लुप्त।संक्षेप में विडम्बना यह है कि जब हमारे समक्ष लक्ष्य होता है तब प्रयत्न का आरम्भ नहीं और जैसे ही हम प्रयत्नशील होते हैं तो सामने कोई लक्ष्य ही नहीं दिखाई देता हमारे अन्तकरण में जो सूक्ष्म शक्ति इस उन्मत्त स्वभाव को जन्म देती है वह है निरंकुश संकल्पशक्ति।यह तो स्वत स्पष्ट हो जाता है कि जब तक हम इस विनाशकारी संकल्प शक्ति को वश में करके विनष्ट नहीं कर देते तब तक हम भौतिक और आध्यात्मिक उपलब्धि को प्राप्त नहीं कर सकते हैं। इसे समझने के लिए किसी व्याख्याकार की आवश्यकता नहीं हैं।यह कहकर कि कोई भी (कश्चन) पुरुष संकल्प के बिना योगी नहीं बन सकता भगवान् यह दर्शाते हैं कि बिना संकल्प शक्ति के विनष्ट किये इस विषय में किसी प्रकार का समझौता नहीं हो सकता।फलनिरपेक्ष कर्मयोग का अनुष्ठान ध्यानयोग का बहिरंग साधन है। अत उसकी प्रशंसा करने के पश्चात् अब भगवान् यह बताते हैं कि किस प्रकार कर्मयोग ध्यान का साधन है
6.2 That which they call monasticism, know that to be Yoa, O Pandava, For, nobody who has not given up expectations can be a yogi.
6.2 Do thou, O Arjuna, know Yoga to be that which they call renunciation; no one verily becomes a Yogi who has not renounced thoughts.
6.2. What [the learned] call renunciation, O son of Pandu, know that to be [the same as] the Yoga. For without renouncing intention [for fruit], one does not become a man of Yoga.
6.2 यम् which? संन्यासम् renunciation? इति thus? प्राहुः (they) call? योगम् Yoga? तम् that? विद्धि know? पाण्डव O Pandava? न not? हि verily? असंन्यस्तसङ्कल्पः one who has not renounced thoughts? योगी Yogi? भवति becomes? कश्चन anyone.Commentary Sankalpa is the working of the imagining faculty of the mind that makes plans for the future and guesses the results of plans so formed. No one can become a Karma Yogi who plans and schemes and expects fruits for his actions. No devotee of action who has not renounced the thought of the fruits of his actions can become a Yogi of steady mind. The thought of the fruits will certainly make the mind unsteady.Lord Krishna eulogises Karma Yoga here because it is the means or an external aid (Bahiranga Sadhana) to Dhyana Yoga. Karma Yoga is a steppingstone to Dhyana Yoga. It leads to the Yoga of Meditation in due course. In order to encourage the practice of Karna Yoga it is stated here that Karma Yoga is Sannyasa. (Cf.V.4)
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.
Sannyasa means to renounce the results of one’s actions. Yoga means to have a mind which is not agitated by the desire to enjoy sense objects. Therefore, it should be understood that both words mean the same thing. He who has not given up the desire to enjoy objects (asannyasta sankalpah) is not called a yogi.
Exactly what is a sannyasa or renunciation in abnegation and what is a yogi or one who is perfecting the science of the individual consciousness to attain the ultimate consciousness? To answer this Lord Krishna establishes that karma yoga or the performance of prescribed Vedic activities when matured into egoless actions is the same as renunciation. The Narayana Purana and other Vedic scriptures have extolled the virtues of sannyasa with statements like: Sannyasa alone excels everything and Sannyasa is to be yoga itself. But the question may be raised that if sannyasa is merely the renunciation of the rewards of action which is found also in the mature stages of karma yoga by not hankering for rewards then why should sannyasa be so glorified? It is because with sannyasa one renounces the desire for rewards for action as well as the action itself, whereas in karma yoga one renounces only the desire for reward of the action. As no one can be a renunciate or yogi without first relinquishing the desire to enjoy the rewards of action there is a common factor with both and so either can be considered a renunciate or a yogi by the cessation of craving for results and rewards. According to Pantajali all mental fluctuations become dormant as there is no reason to strive for obtaining anything.
Renunciation is also included within the developed stages of karma yoga or prescribed Vedic activities for as Lord Krishna states if desires and cravings are not abandoned then how is equanumity of actions possible? This is the underlying meaning of this verse. Now begins the summation. An advanced special attribute of karma yoga is verily the attribute of renunciation of the rewards of action. This is the purport.
Lord Krishna is declaring that what is known as sannyasa or renunciation and what is known as yoga or the science of the individual consciousness attaining communion with the ultimate consciouness are all leading to atma tattva or realisation of the soul and are only different forms of karma yoga or prescribed Vedic activities. No one can perform yoga who is infatuated by delusion. The words asannyasta-sankalpo means without renouncing the desire for rewards Without renunciation is not possible to be free from delusion for the error is there of mistaking the physical body as the atma or soul. One who by the power of self introspection gleans knowledge by meditation of the atma within the etheric heart of their physical body is freed from this delusion. No one who has failed to shake off the binding fetters of hankering for rewards and desire for sense pleasures is under the sway of delusion is never regarded as performing karma yoga nor considered a real renunciate.
Lord Krishna is declaring that what is known as sannyasa or renunciation and what is known as yoga or the science of the individual consciousness attaining communion with the ultimate consciouness are all leading to atma tattva or realisation of the soul and are only different forms of karma yoga or prescribed Vedic activities. No one can perform yoga who is infatuated by delusion. The words asannyasta-sankalpo means without renouncing the desire for rewards Without renunciation is not possible to be free from delusion for the error is there of mistaking the physical body as the atma or soul. One who by the power of self introspection gleans knowledge by meditation of the atma within the etheric heart of their physical body is freed from this delusion. No one who has failed to shake off the binding fetters of hankering for rewards and desire for sense pleasures is under the sway of delusion is never regarded as performing karma yoga nor considered a real renunciate.
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
