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Ch 6 · Dhyāna-Yoga
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Bhagavad Gītā Chapter 6, Verse 2: Krishna to Arjuna — Dhyāna-Yoga

Bhagavad Gītā 6.2Chapter 6 · Dhyāna-Yoga · Krishna → Arjuna · Pāṇḍava · anuṣṭubh
यं संन्यासमिति प्राहुर् योगं तं विद्धि पाण्डव ।
न ह्यसंन्यस्तसंकल्पो योगी भवति कश्चन ॥
yaṃ← yad(218 verses)accusative masculine singular nounwhich, who (relative pronoun) saṃnyāsam← saṃnyāsa(10 verses)accusative masculine singular nounrenunciation, casting off (sam- + ni- + √as 'throw down')attested in commentariesadvaitaइति प्राहुः श्रुतिस्मृतिविदः योगं कर्मानुष्ठानलक्षणं तं परमार्थसंन्यासं विद्धि जानीहि iti← iti(73 verses)thus (quotative particle) prāhu← √prāh(6 verses)past indicative 3rd person plural verbto declare, expound (variant of pravac)r yogaṃ← yoga(73 verses)accusative masculine singular nounyoga; union, discipline, application taṃ← tad(305 verses)accusative masculine singular nounthat (distal demonstrative); also 3rd-person pronoun viddhi← √vid(76 verses)present imperative 2nd person singular verbto know; to find (verbal root)attested in commentariesadvaitaजानीहिviśiṣṭādvaita। तद् उपपादयति न ह्यसंन्यस्तसंकल्पो योगी भवति कश्चन इति। आत्मयाथात्म्यानुसन्धानेन अनात्मनि प्रकृतौ आत्मसंकल्पः संन्यस्तःśuddhādvaitaयत्रत्यकर्मसु फलसङ्कल्पत्यागस्य निरूप्यमाणत्वात्advaita-bhakti। हे पाण्डव अब्रह्मदत्तं ब्रह्मदत्तमित्याह तं वयं मन्यामहे ब्रह्मदत्तसदृशोऽयमिति न्यायात्परशब्दः परत्र प्रयुज्यमानः सादृ pāṇḍava← pāṇḍava(11 verses)vocative masculine singular nounson of Pāṇḍu (the five Pāṇḍava brothers)attested in commentariesadvaita। कर्मयोगस्य प्रवृत्तिलक्षणस्य तद्विपरीतेन निवृत्तिलक्षणेन परमार्थसंन्यासेन कीदृशं सामान्यमङ्गीकृत्य तद्भाव उच्यते इत्यपadvaita-bhaktiअब्रह्मदत्तं ब्रह्मदत्तमित्याह तं वयं मन्यामहे ब्रह्मदत्तसदृशोऽयमिति न्यायात्परशब्दः परत्र प्रयुज्यमानः सादृश्यं बोधयति
na← na(252 verses)not (negation particle) hy asaṃnyasta← asaṃnyastacompound (compound member)unrelinquished (a- + sam- + nyasta)-saṃk← saṃkalpa(4 verses)nominative masculine singular nounintention, resolve (sam- + √kḷp 'arrange')alpo yogī← yogin(28 verses)nominative masculine singular nounyogi (yoga + -in 'possessor of')attested in commentariesadvaitaसमाधानवान् भवति न संभवतीत्यर्थः फलसंकल्पस्य चित्तवेक्षेपहेतुत्वात्viśiṣṭādvaitaभवति कश्चन इतिdvaitaचेत्युक्त्या प्राप्तात्यन्तभेदशङ्कानिवृत्त्यर्थमिति शेषःśuddhādvaitaन भवतिbhaktiभवति। अतः फलसंकल्पत्यागसाम्यात्संन्यासात्संन्यासी च फलसंकल्पत्यागादेव चित्तविक्षेपाभावाद्योगी च भवत्येव स इत्यर्थः।advaita-bhaktiन भवति अपितु सर्वो योगी त्यक्तफलसंकल्प bhavati← √bhū(51 verses)present indicative 3rd person singular verbto be, become; the earth (verbal root / noun)attested in commentariesadvaitaन संभवतीत्यर्थः फलसंकल्पस्य चित्तवेक्षेपहेतुत्वात्viśiṣṭādvaitaकश्चन इतिśuddhādvaita। तादृशकर्मकर्त्ता चेद्योग्येव न। तथा चेद्योग्येवेति भावः।bhakti। अतः फलसंकल्पत्यागसाम्यात्संन्यासात्संन्यासी च फलसंकल्पत्यागादेव चित्तविक्षेपाभावाद्योगी च भवत्येव स इत्यर्थः।advaita-bhaktiअपितु सर्वो योगी त्यक्तफलसंकल्प kaścana← kaścana(5 verses)nominative masculine singular nounanyone, anything (with negation: no one)attested in commentariesadvaitaकश्चिदपि कर्मी योगी समाधानवान् भवति न संभवतीत्यर्थः फलसंकल्पस्य चित्तवेक्षेपहेतुत्वात्viśiṣṭādvaitaइति। आत्मयाथात्म्यानुसन्धानेन अनात्मनि प्रकृतौ आत्मसंकल्पः संन्यस्तः परित्यक्तो येन स संन्यस्तसंकल्पः अनेवंभूतो यः स असadvaita-bhaktiकश्चिदपि योगी न भवति अपितु सर्वो योगी त्यक्तफलसंकल्प
spokensingle-voice recital; rendered via IndicF5 conditioned on a Sanskrit reference clip
meaning

What people call renunciation, Arjuna, know that to be yoga itself, for no one becomes a true yogin while still harboring desire for results.

Bhāṣyakāra purports

  • Śaṅkaraadvaita

    What the Śruti-knowers call sannyāsa (renunciation), O Pāṇḍava, know that very same to be yoga — for both share the inner act of abandoning saṅkalpa (intention toward fruit). The karma-yogī, even while performing action, renounces the saṅkalpa directed at results, exactly as the paramārtha-sannyāsī renounces all karma and its fruits entirely. No one whatsoever becomes a yogī — a mind-steadied one — while retaining unsurrendered saṅkalpa, because fruit-directed intention is itself the cause of mental distraction (citta-vikṣepa).

    divergence: Direct — Śaṅkara's commentary explicitly glosses yoga as karma-karma-phala-parityāga-lakṣaṇa and identifies the shared element as kartṛ-dvāraka-sannyāsa-sāmānya; citta-vikṣepa causation of phala-saṅkalpa stated verbatim.

  • Rāmānujaviśiṣṭādvaita

    What is called jñāna-yoga — genuine cognition of the ātman's own nature (ātma-yāthātmya) — know that to be this karma-yoga itself. For one who, through that ātmic self-recognition, has relinquished the false attribution of selfhood to inert Prakṛti, all undertakings naturally arise free of kāma-saṅkalpa. No karma-yogī in this teaching fails to fulfill that condition: 'whose every enterprise is stripped of desire-intention' (4.19) — and without such renunciation, no one can become a yogī at all.

    divergence: Direct — Rāmānuja glosses sannyāsa as ātma-yāthātmya-jñāna, and asannyasta-saṅkalpa as the one who still projects selfhood onto anātman Prakṛti; quotes BG 4.19 verbatim as supporting pramāṇa.

  • Madhvadvaita

    Even sannyāsa is subsumed within yoga — the two are not rival paths but a single upāya (means) under Hari's sovereignty. The verse encodes a precise warning: without renouncing kāma-saṅkalpa and the like, how can any aspirant qualify as a true upāyavān — one possessed of the means? The jīva, eternally distinct from Brahman, can reach Hari only through that interior relinquishment; no external gesture of renunciation suffices while desire-intention survives within.

    divergence: Direct — Madhva states sannyāso'pi yogāntarbhūta (sannyāsa is included within yoga) and asks rhetorically about the aspirant's qualification (upāyavān) should kāma-saṅkalpa remain unabandoned. Commentary is terse; the polemical edge is implicit in the framing.

  • Vallabhaśuddhādvaita

    The apparent contrast between Sāṅkhya-renunciation (atyāga) and yoga-action (tyāga) is dissolved here — both names point to a single artha: the relinquishment of phala-saṅkalpa in whatever action one performs. What the ṛṣis call sannyāsa — renunciation as a mode of being — is none other than yoga when seen from within: in yoga's actions too, phala-saṅkalpa is precisely what is being relinquished. The implication is complete: a performer of karma who surrenders fruit-intention is a yogī; a yogī is precisely that performer.

    divergence: Direct — Vallabha grounds the unity of Sāṅkhya and yoga in their shared structure of atyāga-tyāga (not-abandoning by abandoning), and the operative mechanism in the phala-saṅkalpa-tyāga within yogic action.

  • Śrīdharabhakti

    This verse secures karma-yoga's superiority by conferring on it the honorific of sannyāsa itself — the Śruti declares 'sannyāsa alone excels' (sannyāsa evātyarecayat), and Kṛṣṇa now shows that karma-yoga earns that title precisely because it too abandons phala-saṅkalpa. No karma-practitioner, no jñāna-practitioner, no one at all becomes a yogī while fruit-intention (phala-saṅkalpa) remains un-surrendered. When it is surrendered, the shared mechanism — absence of citta-vikṣepa — operates equally in both, making the sannyāsī a yogī and the karma-yogī a sannyāsī simultaneously.

    divergence: Direct — Śrīdhara quotes the Śruti sannyāsa evātyarecayat and explains the equation through phala-saṅkalpa-tyāga-sāmya (equality in fruit-intention surrender) and resulting citta-vikṣepābhāva; no HTML or JS artifacts were present in this payload entry.

  • Madhusūdanaadvaita-bhakti

    The term sannyāsa, applied to karma-yoga, operates through lakṣaṇā (secondary denotation) — specifically tadabhāvāropaṇa (superimposition of that quality) — because yoga shares the key qualifying feature: relinquishment of phala-tṛṣṇā, which is itself the third kleśa-variant called rāga. Since yoga is citta-vṛtti-nirodha, and phala-saṅkalpa is a vṛtti (a rāga-type vṛtti), the karma-yogī who abandons that vṛtti achieves, in a secondary sense, both sannyāsa and yoga simultaneously. No one can be a yogī with unsurrendered saṅkalpa — all yogīs are by definition tyakta-phala-saṅkalpa.

    divergence: Direct — Madhusūdana explicitly invokes gauṇī vṛtti (secondary denotation) and tadabhāvāropaṇa, identifies phala-saṅkalpa as the rāga-type among the five viparyaya-bhedas of Yoga-Sūtra, and connects yoga as citta-vṛtti-nirodha to validate the equation. Extended Yoga-Sūtra exposition is present in his commentary and underpins this reading.

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