Bhagavad Gita Chapter 6, Verse 2 (BG 6.2) — Meaning, Translation & Commentary

The Lord here repeats the thought He has already expressed, lest Arjuna should forget this truth: that renunciation—the abandonment of the sense of doership—and yoga—the relinquishment of attachment to fruits—are in reality one and the same. Through yoga, one attains the state of renunciation, and without the spirit of renunciation dwelling in the heart, the very practice of yoga cannot be conceived. In truth, these two are but two aspects of the same coin of spiritual perfection. It is natural that upon hearing the Lord's words, Arjuna should have gazed upon Him with a questioning expression. The Lord now clarifies why renunciation and yoga are spoken of as one: without the renunciation of desires and mental constructs, steadfastness in the practice of yoga cannot be attained, and without this, spiritual progress is impossible. Ordinarily, a human being cannot exist without forming desires and mental constructs. He continually weaves beautiful imaginings of the future. We ourselves determine some limited goal and make plans to attain it, becoming engaged in effort toward it. Yet before we can fully execute our plans, the mind's tireless and restless faculty of imagination directs us toward a new goal, entirely different from the one we had previously set. The moment we become ready to pursue this new objective, that same wondrous power of imagination presents yet another alternative. Thus, at every moment, our goal remains fixed only until we begin our effort toward it—the journey begins and the destination vanishes. In short, the paradox is this: when we have a goal before us, we do not begin our effort; and the moment we become engaged in effort, no goal appears before us. The subtle power within our heart that gives birth to this mad nature is the unbridled force of desire and mental construct. It becomes perfectly clear that until we subdue and destroy this destructive power of desire, we cannot attain either material or spiritual accomplishment. There is no need for any commentator to explain this. By saying that no one—absolutely no one—can become a yogi without the renunciation of desires, the Lord shows that there can be no compromise whatsoever in this matter without destroying the power of desire. The practice of karma yoga—action without attachment to results—is the external means of meditation. Having praised it, the Lord now explains how karma yoga serves as the instrument for meditation.