VERSE 1, CHAPTER 6
He who does his bounden duty without depending on the fruit of action, he is a sannyasi (ascetic) and a yogi; not the one without fire and not the one without action
Anasritah karmaphalam karyam karma karoti yah
sa sannyasi ca yogi ca na niragnirna cakriyah
Today most people have a distorted concept of a yogi and a sannyasi. Most people believe that yogis and sannyasis are merely those who don ochre robes, remain generally inactive and secluded from society and put on unusual demonstrations in the name of religion.
This verse revolutionizes such misconceptions.
A yogi/sannyasi is not without action (na akriya). Nor is he one without fire (niragni), meaning without an ideal, a goal a common cause to work for.
Instead a yogi/sannyasi dedicates himself to a higher ideal in life and performs his obligatory duties for achieving that goal without either the least anxiety to gain it or dependence on the success of his achievement.
Both yogis and sannyasis merely do what they ought to do in life. They act on obligations, duties and responsibilities directed towards the ideal set of their intellect. They do not operate on mere likes and dislikes of the mind.
The only difference between a yogi and a sannyasi lies in their ideals. The yogi begins his spiritual journey with a limited ideal dedicated to the welfare of the society. As he advances spiritually and becomes a sannyasi, he replaces this with the absolute ideal of realising the supreme SELF within.
Inspired by their ideals both yogi and sannyasi act tirelessly, completely devoid of attachment of the fruits of their pursuits.
VERSE 2, CHAPTER 6
O Pandava, know yoga to be that which they call as sannyasa; none indeed becomes a yogi without renouncing sankalpa (thoughts).
Yam sannyasamiti prahuryogam tam viddhi Pandava
na hyasannyastasankalpo yogi bhavati kascana
Krishna tells Arjuna that yoga (Path of Action) and Sannyasa (Path of Rennunciation) are the same path.
Yoga and Sannyasa both belong to the spiritual path leading to the ultimate goal of self-realiation. Their direction is diametrically opposed to the common trend of human pursuits towards materialism and sensualism.
Yoga forms the earlier part of the spiritual path while sannyasa refers to the latter part, which culminates in the knowledge of Self.
A seeker turns away from the material and sensual world towards the spiritual goal of Self-realization.
In the very beginning of his spiritual journey the initiate still possesses many vasanas/desires. He therefore needs to follow the Path of Action (yoga) to exhaust his vasanas through actions.
As he progresses on the spiritual path, he will have freed himself from most of his vasanas and thus turned introvert. He will find himself less prone to activity and more to spiritual study, contemplation and meditation. He will then become a sannyasi (recluse). Continuing the same path, the sannyasi reaches the abode of the supreme Reality.
The verse pronounces the fundamental requirements for a yogi to start on his spiritual pilgrimage. None can follow the spiritual path without giving up his sankalpa (obsession) for the material and sensual world. The human mind continuously erupts with a lava of desires. It is constantly desiring, wishing, planning, scheming to acquire and enjoy more and more of the world. This desire lava is called sankalpa. A yogi forsakes sankalpa and reaches the higher realms of spiritual perfection.
He who does his bounden duty without depending on the fruit of action, he is a sannyasi (ascetic) and a yogi; not the one without fire and not the one without action
Anasritah karmaphalam karyam karma karoti yah
sa sannyasi ca yogi ca na niragnirna cakriyah
Today most people have a distorted concept of a yogi and a sannyasi. Most people believe that yogis and sannyasis are merely those who don ochre robes, remain generally inactive and secluded from society and put on unusual demonstrations in the name of religion.
This verse revolutionizes such misconceptions.
A yogi/sannyasi is not without action (na akriya). Nor is he one without fire (niragni), meaning without an ideal, a goal a common cause to work for.
Instead a yogi/sannyasi dedicates himself to a higher ideal in life and performs his obligatory duties for achieving that goal without either the least anxiety to gain it or dependence on the success of his achievement.
Both yogis and sannyasis merely do what they ought to do in life. They act on obligations, duties and responsibilities directed towards the ideal set of their intellect. They do not operate on mere likes and dislikes of the mind.
The only difference between a yogi and a sannyasi lies in their ideals. The yogi begins his spiritual journey with a limited ideal dedicated to the welfare of the society. As he advances spiritually and becomes a sannyasi, he replaces this with the absolute ideal of realising the supreme SELF within.
Inspired by their ideals both yogi and sannyasi act tirelessly, completely devoid of attachment of the fruits of their pursuits.
VERSE 2, CHAPTER 6
O Pandava, know yoga to be that which they call as sannyasa; none indeed becomes a yogi without renouncing sankalpa (thoughts).
Yam sannyasamiti prahuryogam tam viddhi Pandava
na hyasannyastasankalpo yogi bhavati kascana
Krishna tells Arjuna that yoga (Path of Action) and Sannyasa (Path of Rennunciation) are the same path.
Yoga and Sannyasa both belong to the spiritual path leading to the ultimate goal of self-realiation. Their direction is diametrically opposed to the common trend of human pursuits towards materialism and sensualism.
Yoga forms the earlier part of the spiritual path while sannyasa refers to the latter part, which culminates in the knowledge of Self.
A seeker turns away from the material and sensual world towards the spiritual goal of Self-realization.
In the very beginning of his spiritual journey the initiate still possesses many vasanas/desires. He therefore needs to follow the Path of Action (yoga) to exhaust his vasanas through actions.
As he progresses on the spiritual path, he will have freed himself from most of his vasanas and thus turned introvert. He will find himself less prone to activity and more to spiritual study, contemplation and meditation. He will then become a sannyasi (recluse). Continuing the same path, the sannyasi reaches the abode of the supreme Reality.
The verse pronounces the fundamental requirements for a yogi to start on his spiritual pilgrimage. None can follow the spiritual path without giving up his sankalpa (obsession) for the material and sensual world. The human mind continuously erupts with a lava of desires. It is constantly desiring, wishing, planning, scheming to acquire and enjoy more and more of the world. This desire lava is called sankalpa. A yogi forsakes sankalpa and reaches the higher realms of spiritual perfection.
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