Self-Control - 06 - 02

The Shloka

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यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव ।

न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन ॥

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Yaṁ saṁnyāsamiti prāhur yogaṁ taṁ viddhi pāṇḍava ।

Na hyasaṁnyasta-saṅkalpo yogī bhavati kaścana ॥

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Meaning / Summary

This shloka is highly significant as it clarifies the true essence of sannyasa (renunciation) and yoga, aligning them closely. It dispels the common misconception that sannyasa implies merely giving up external actions or withdrawing from society. Instead, Krishna emphasizes that true renunciation is an internal state – the abandonment of selfish desires and the attachment to the results of one’s actions. It highlights that the path of yoga (Karma Yoga) is not separate from the ideal of sannyasa; in fact, the internal detachment central to yoga is precisely what constitutes true renunciation. Without giving up the ‘saṅkalpa’ or the intention driven by personal gain, one cannot genuinely be a yogi.

What they call renunciation (sannyasa), know that to be yoga, O Pandava. For no one becomes a yogi who has not renounced selfish desires.

In this verse, Krishna tells Arjuna that what is commonly understood as renunciation (sannyasa) is essentially the same as yoga. He explains that true renunciation is not about abandoning actions themselves, but about renouncing the desires and intentions behind those actions, especially those driven by self-interest. Therefore, one cannot truly be called a yogi if they have not given up their selfish desires and mental resolutions for personal gain.

This verse from the Bhagavad Gita serves as a profound redefinition of two key spiritual concepts: ‘sannyasa’ (renunciation) and ‘yoga’ (spiritual discipline). Krishna addresses Arjuna, stating, ‘That which they call renunciation, know that to be yoga, O Pandava.’ This line immediately challenges the conventional understanding of sannyasa, which often involved physically abandoning all worldly duties, family, and possessions to become an ascetic. Krishna suggests that the true spirit of sannyasa is not about external acts of withdrawal, but an internal state of being. He equates it with ‘yoga,’ specifically Karma Yoga, the path of selfless action. The essence is to perform one’s duties and actions without attachment to the results, offering them as a spiritual act rather than for personal gain or ego satisfaction. The second part of the verse reinforces this: ‘For no one becomes a yogi who has not renounced selfish desires.’ Here, Krishna introduces ‘saṅkalpa,’ which refers to the mental resolve, intention, or desire for a particular outcome or fruit of one’s actions. A ‘yogi’ is one who is united with the Divine, acting in harmony with cosmic law. Such a state cannot be achieved if the mind is constantly preoccupied with personal desires and the anticipation of rewards. The true yogi, therefore, is one who has transcended the binding nature of selfish intentions, not necessarily one who has stopped all activity. It is the detachment from ‘my’ desires and ‘my’ results that makes one a true renunciant and a true yogi. This shloka thus advocates for engaged detachment – participating actively in the world but with an inner freedom from ego-driven motivation.

Sentence - 1

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यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव ।

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Meaning

That which they call renunciation (sannyasa), know that to be yoga, O Pandava.

Meaning of Words

यं	Yaṁ	That which
संन्यासम्	Saṁnyāsam
Renunciation, abandonment Sannyasa traditionally refers to the act of giving up worldly life, material possessions, and attachments, often becoming a monk or ascetic. Here, Krishna redefines it not just as an external act but as an internal state of detachment.
इति	Iti	Thus, as
प्राहुः	Prāhuḥ	They call, they say
योगम्	Yogam
Yoga, spiritual discipline Yoga, in this context, refers to Karma Yoga, the path of performing actions without attachment to their results, with a sense of duty and dedication. It implies a disciplined approach to life and action.
तं	Tam	That
विद्धि	Viddhi	Know, understand
पाण्डव	Pāṇḍava
O son of Pandu (Arjuna) Pāṇḍava is an epithet used for Arjuna, as he is one of the five sons of King Pandu. Krishna frequently addresses Arjuna in this familiar and affectionate manner to emphasize their close relationship and the personal nature of the teachings.

Sentence - 2

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न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन ॥

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Meaning

For no one becomes a yogi who has not renounced selfish desires.

Meaning of Words

न	Na	Not
हि	Hi	Indeed, for
असंन्यस्तसङ्कल्पो	Asaṁnyasta-saṅkalpaḥ
One who has not renounced desires/intentions This compound word means ‘one who has not (a) renounced (saṁnyasta) their mental intentions or desires (saṅkalpa).’ Saṅkalpa refers to a mental resolve, a firm intention, or a desire for a particular outcome, often driven by personal gain or ego. Renouncing saṅkalpa means letting go of the attachment to the fruits of one’s actions.
योगी	Yogī
A yogi, a practitioner of yoga A yogi is an individual who practices yoga, striving for spiritual liberation and union with the Divine. In this context, it refers to someone who has mastered the practice of Karma Yoga, characterized by equanimity and detachment in action.
भवति	Bhavati	Becomes, is
कश्चन	Kaścana	Anyone, no one (when used with ‘na’)

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