In Gita's Chapters 5 & 6, Krishna shows the equivalence of all sacrifices under various paths of Yoga.
All paths aspire to reach the same Goal: become the knower of Knowledge, Truth and God Almighty and merge with that Knowledge, Truth and the God. The one who has mastered his senses, is exclusively devoted to spiritual practices attains Knowledge (wisdom) with complete faith in the Ultimate Truth that one is pursuing to know and realize, gains that knowledge and attains the supreme peace.
On the way to this Realization, the person sacrifices all differential relationships (equanimity), become detached from all actions and their consequences, removes all doubts arising from ignorance to fill the heart and establishes oneself in Karmayoga. Sannyasa (Sankhayoga/ Gyanjoga's pusuit of Knowledge) and Karmayoga (discipline of action) both lead to salvation (supreme bliss), though beginning with 'Karmayoga' is relatively easy as compared with starting with 'Sankhyayoga'.
Ultimately, the Yogis following these different paths will know not to hate anyone, desires anything from anyone, and will have risen above all dualities (pairs of opposites. The one who is well established in either path, gets the fruit of both (God realization). In real terms, Sankhyayoga and Karmayoga are one and the same, entailing the same fundamental sacrifices and yielding the same benefit. Sankhyayoga is difficult to practice without Karmayoga. The sage adept in Karmayoga, quickly attains to the Gyan/ Knowledge of the Absolute Truth. One whose mind is freed from all bondages/ attachment of ego, sensual pleasures, desires, distinction between good and bad or favorable and unfavorable, has achieved all these by controlling his/ her body, subdued his/ her senses and by perceiving and treating his/ her own Self in the Selves of all beings.
The Sankhyayogi ultimately comes to realize the truth that all of his/ her actions/ activities like seeing, hearing, touching, smelling, eating, walking, sleeping, breathing, speaking, answering the calls of nature, grasping, opening and closing the eyes, are really not his/ her activities and disassociates himself/ herself from the movement and attachment of senses among /to the sense objects'.
Similarly, the Bhaktiyogi offer all actions to God, performs actions abandoning all attachment while he Karmayogis, having shaken off attachment, perform actions with senses, mind, intellect and body simply for the sake of self-purification that allows Knowledge to reveal the Truth to himself/ herself.
All these Yogis following different paths come to realize and behave consistent with the Truth that neither the sense of doership nor the nature of actions does the Lord determine for the world, nor does He link actions with their fruits : to the All-pervading Lord there is no virtue or sin committed by anyone: all beings act deluded by ignorance anyone; as knowledge is enveloped by ignorance and illusion that obscures the True knowledge/ wisdom. With their mind and intellect completely absorbed in God, the realized Yogi remain constantly established in identity with and become one with God. To all such realized Yogis, a learned and humble Brahman, a cow, an elephant, a dog and a pariah (lowly, out caste) and also God are all the same. The realized souls of a Gyan Yogi, a Bhaki Yogi and a Karma Yogi are filled with the same understanding and none of them rejoices on obtaining what the senses would regard as pleasant or feel perturbed on meeting with the events or beings the senses may regard as unpleasant. They realize early that the pleasures that are born of contact with sense objects, are simultaneously and the only sources of pain, and therefore detach themselves from thoughts and activities that senses would be naturally inclined to pursue. They find happiness and bliss from whatever happens and goes on because they come to realize that all events that happen and all that what goes on is nothing but part of God even though God is unaffected by them.
He who discharges his duties without desiring its fruit, is both a Sannyaasi (Sankhya / Gyan yogi) and a Karmayogi. He is not a Sannyaasi (renounce), who has merely renounced the sacred fire and is not a Karma yogi, who has merely stopped all actions: none becomes a Yogi without renouncing thought of the world (i.e. without giving up subtle worldly desires).
The contemplative Yogi seeks perfection in desire-less Karmayoga (Samtaa or equanimity) and performs the duty without selfish motive. The Bhakti-Yogi or the Karma-Yogi derives the same Knowledge through sacrificing all desires and finally sees God in every thing, every phenomenon and every one.
When the Yogi succeeds in becoming free from attachment to any thing and any one whether the objects of senses or for the actions (Karma) and has completely renounced all subtle desires, he / she has conquered his/her (lower) self by the (higher) self: he has replaced the enemy implicit in the lower self by the friend resident in the higher self. Being in perfect serenity in the midst of pairs of opposites, such as cold and heat, favorable and unfavorable events, joy and sorrow, and honor and dishonor, the Yogi remains in constant communion with God, treating alike all- the well-wishers, friends, foes, neutral persons, mediators, the hateful, the relatives, saints and sinners. That is the essence of Sacrifice in Yoga.
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Thanks I do not know. But my postings are not always in strict accordance with or cosistent with the various translations of Gita available in print or in the Internet. My posts are the reflections of only the inherent Gunas in and the Illusion around me.
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