यं सन्न्यासमिति प्राहुर्योगं तं विद्धि पाण्डव ।
न ह्यसन्न्यस्तसङ्कल्पो योगी भवति कश्चन ॥
yaṁ sannyāsam iti prāhur yogaṁ taṁ viddhi pāṇḍava |
na hy asannyasta-saṅkalpo yogī bhavati kaścana ||
(Śrīmad Bhagavad-gītā: 6.2)
“Know that which they call renunciation (sannyāsa) to be yoga, O son of Pāṇḍu, since no one by whom intention has not been renounced becomes a yogī.”
Commentary
na sannyastaḥ phala-saṅkalpo yena sa karma-niṣṭho jñāna-niṣṭho vā kaścid api na hi yogī bhavati | ataḥ phala-saṅkalpa-tyāga-sāmyāt sannyāsī ca phala-saṅkalpa-tyāgād eva citta-vikṣepābhāvād yogī ca bhavaty eva sa ity arthaḥ |
(Excerpt from the Subodhinī-ṭīkā)
“Certainly no one by whom ‘intention’ (saṅkalpaḥ) upon the results [of actions] has not been ‘renounced’ (asannyasta), be one adherent to karma [i.e., trying to follow the path of karma-yoga] or adherent to jñāna [i.e., trying to follow the path of jñāna-yoga] becomes a yogī. Thus, one only becomes a sannyāsī as a result of equanimity arising from relinquishment of intention upon [the] results [of actions] and a yogī as a result of the absence of disturbance of mind specifically because of relinquishment of intention upon [the] results [of actions]. This is the meaning.”
karma-phala-tyāga eva sannyāsa-śabdārthaḥ | vastutas tathā viṣayebhyaś citta-naiścalyam eva yoga-śabdārthaḥ | tasmāt sannyāsa-yoga-śabdayor aikyārtham evāgatam ity āha yam iti | asannyasto na sannyastas tyaktaḥ saṅkalpaḥ phalākāṅkṣā viṣaya-bhoga-spṛhā yena saḥ |
(Sārārtha-varṣinī-ṭīkā)
“The meaning of the word ‘renunciation’ (sannyāsa) is relinquishment of the results of action specifically. In actuality, the meaning of the word yoga is steadiness of the mind in regard to objects of the senses (viṣaya) on account of that [i.e, of relinquishment of the results of action]. Therefore, the synonymity of the words ‘renunciation’ (sannyāsa) and yoga is verily understood. Thus, he says yam … [i.e., he speaks BG 6.2]. One by whom ‘intention’ (saṅkalpaḥ), that is, desire for [the] results [of action]—desire for enjoyment of objects of the senses—has not been ‘renounced’ (asannyasta) [does not become a yogī].”
yaṁ karma-yogam artha-tātparya-jñāḥ sannyāsṁ prāhus tam eva taṁ yogam aṣṭāṅgaṁ viddhi | he pāṇḍava! nanu siṁho mānavakaḥ ity ādau śauryādi-guṇa-sādṛśyena tathā prayogaḥ | prakṛteḥ kiṁ sādṛśyam iti cet tatrāha na hīti | asannyasta-saṅkalpaḥ kaścana kaścid jñāna-yogy aṣṭāṅga-yogī ca na bhavaty api tu sannyasta-saṅkalpa eva bhavatīty arthaḥ | sannyastaḥ parityaktaḥ saṅkalpaḥ phalecchā ca yena saḥ | tathā phala-tyāga-sādṛśyāt tṛṣṇā-rūpa-citta-vṛtti-nirodha-sādṛśyāc ca karma-yoginas tad-ubhayatvena prayogo gauṇa-vṛttyeti |
(Excerpt from the Gītā-bhūṣaṇa-ṭīkā)
“Know karma-yoga, that which knowers of the intent in meaning [in the word] call sannyāsa [i.e., jñāna-yoga], to be that very yoga, that is, aṣṭāṅga [-yoga, i.e., know all three of these yogas to be one and the same in fundamental intent], O Pāṇḍava!
“‘Well, in expressions such as, “The man is a lion,” the usage is because of similarity in qualities [between the subject and object of the comparison] such as prowess. [So,] what is the similarity in nature [in this case]?’
“If such [a question is raised], [then] to this, he speaks the second half of the verse (na hi …). Although no one who has not given up resolve becomes a jñāna-yogī or aṣṭāṅga-yogī, one who has, rather, given up resolve certainly becomes one. This is the meaning. [‘One who has given up resolve’ (asannyasta-saṅkalpo) means] One by whom resolve and desire for results has been given up, that is, rejected. Because of the similarity in renouncing results, and the similarity of ceasing of the vṛttis (fluctuations) in the mind in the form of desires [that ensues from there being no resolve for the results of karma], this usage occurs by means of the secondary vṛtti [i.e., sense of the words] because of a karma-yogī’s being possessed of both of these [i.e., both renunciation of resolve for the results of karma and the cessation of the vṛttis of desire in the mind].”