Bhagavatgita a detailed study chapter5-yoga of renunciation

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3. jneyaH sa nithyasnnyaasee yo na dhveshti na kaankshathi

nirdhvandhvo hi mahaabaaho sukham banDhaath

 

pramuchyathe

 

 

He who does not desire, na kaankshathi nor dislikes, na dhveshti, and is ever beyond the pair of opposites, nirdhvandhavaH, is to be known as the ever renounced, nithyasannyaasee, and he is freed , pramuchyathe,easily, sukham, from the bondage, banDhaath.

 

A karmayogi who works without attachment has neither desire nor aversion. So he is to be considered as nityasannyasi., perpetually renounced. Thus doing everything with detachment he does not get bound by his works and his release from bondage is effortless.

 

Any action done with desire for the result or not done due to aversion for the same create fresh karma for which one has to experience the effect and it goes on to create bondage of life and death. When the same karma done without attachment there no fresh akarma resulting from it and hence there is no bondage from such karma.

 

4. saankhayogou prThak baalaah pravadhanthi na pandithaaH

 

Ekam api aasThithah samyak ubhayoH vindhathe phalam

 

Only the ignorant speak of the sankhya and karmayoga as being distinct from each other and not the wise. One who follows either properly gets the result of both.

 

 

 

 

5. yath saankhyaiH praapyathe sThaanam thath yogaiH api

gamyathe

 

Ekam saankhyam cha yogam cha yaH paSyathi saH paSyathi

 

 

The status which the follower of saankhya yoga attains is reached by a karmayogi also. Hence one who sees both together, alone has the right perception.

 

 

That is, saankhya and yoga which here denote, jnana yoga and Karmayoga, are not mutually exclusive and it is thought so only by the ignorant. The wise know that they are not different but both produce the same result . A karma yogi acts with detachment acquired with the knowledge that everything is transitory and in the process gains wisdom. The karma yoga is termed as yoga because it leads to real yoga, the union with the Reality. So figuratively it is also renunciation. One who renounces the result of karma gradually reaches a stage when he will renounce the karma also.

 

What is meant by these two slokas is this:

A jnani who has already mastered his senses and has acquired the knowledge that all this is Brahman, is a sannyasi on whom karma has no effect. Hence whether he does it or not is immaterial. But even the jnani may be doing karma such as maintaining his body till he is in embodiment or to set an example for others. But in either case he is a renounced soul as the karma does not affect him. When he gives up his mortal coil he attains moksha. The saints like Ramakrishna, Ramana and others are examples of this