Chapter 6 - Verse 2

Do thou understand that the Yoga, which consists in performance of action, is that which those who are versed in the sruti and the smriti declare to be samnyasa, the true renunciation which consists in the abandonment of all action as well as its fruit.

(Question):—On what point of similarity between Karma-Yoga which consists in the performance of action (pravritti) and the pure Sannyāsa which consists in abstaining from action (nivritti) is the representation of identity of the former with the latter based?

(Answer):—There is of course a certain amount of similarity between Karma-Yoga and pure samnyasa so far as the agent is concerned. For, he who is a pure Sannyāsin, who has renounced all actions as well as their accessories, abandons thoughts (samkalpa) concerning all actions and their fruits,—those thoughts causing the desires which impel one to action. A follower of Karma-Yoga, too, renounces thoughts of results, while he performs actions. This the Lord teaches in the following words: No devotee to action who has not given up the thought of reward can be a Yogin, a man of steadfastness; for the thought of reward causes unsteadiness of mind. That is to say, that devotee to action who has given up all thoughts of reward will become a Yogin, a man of steadfastness, a steady-minded man, inasmuch as all thought of reward which is the cause of unsteadiness has been given up.

Action is a stepping-stone to Dhyana-Yoga

Thus, having regard to the likeness between pure Sannyāsa and Karma-Yoga in so far as the devotee in either case renounces (the thoughts concerning the fruit of action), Karma-Yoga has been represented in vi. 2. as Sannyāsa with a view to extol it. And the Lord extols it because the Karma-Yoga, practised without regard to the fruit of action, forms an external aid (bahiranga) to Dhyāna-Yoga, i.e., leads the devotee to Dhyāna-Yoga (in due course). He now proceeds to show how Karma-Yoga is a means to Dhyāna-Yoga.