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GĪTĀ, TRANSLATION & COMMENTARY, CHAP, VI 987
यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते।।
सर्वसंकल्पसंन्यासी योगारूढस्तदोच्यते ॥४॥ in the preparatory stage (sādhanā vastha) becomes changed or inverted in the State of Perfection (siddhāvasthā), (Gi. Ra. Ch. XI, pp. 449 to 451). It is nowhere stated in the Gitä that the Karma-Yogin must ultimately give up Action; nor is it intended to say so. It is, therefore, not proper to take some stanza or other from the Gitā, wherever there is a chance of doing so, and by some stratagem or other to give it a renunciatory meaning, That is why the Gitā has become so difficult to understand for many in these days. The proposition, that the yogūrudha must continue to perform Actions, is also borne out by the definition given in the next stanza That stanza is as follows
(4) Because, when a man does not become attached to these objects of sense (such as, speech, touch etc.), nor to Karma, and when he makes a Renunciation of all sankalpa (that is, of the Hope of Fruit in the shape of a Desireful Reason, and not of Action, literally), he is called a yogārūdha'.
[This stanza may be said to be a continuation of the last stanza or perhaps even of the last three stanzas. This clearly shows that the Gitā advises the Yogārūdha to give up not Action, but the Hope of Fruit, or the Desireful Reason, and to perform Action desirelessly, and with a peaceful frame of mind. The words 'samnyāsa of samkalpa' appear in the second stanza above; and they must be given the same meaning here, as in that stanza. Karma-Yoga includes Samnyāsa in the shape of the Abandonment of the Hope of Fruit, and that man alone is the true Samnyásin, or Yogin, or the true Yogārūdha who performs all Actions, having abandoned the Hope of Fruit. The Blessed Lord now says that succeeding in such a Desireless Karma-Yoga, or Renunciation of Hope of Fruit, is a matter within the control of every man; and if he
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