Self (6) and the attainment of the Self through devotion (8.14). The answer to this is that, apart from the discussion on worship, this worship falls under these two faiths. When worship is done by considering oneself separate from the Supreme Being, it falls under Jeevanshwa, and when it is done with a different vision, it is considered under Yoganishtha. This is the main difference between Sankhyanishtha and Yoganishtha. Similarly, in the twenty-fourth verse of the thirteenth chapter, the attainment of God through meditation alone has been described. But even there, it should be understood that the meditation done with the vision of non-difference falls under Sankhyanishtha, and that done with a different vision falls under Ghoganishtha. The Gita has considered devotion as the main means to attain the divine life. This illusion to the people is also correct. The Gita places a very high value on devotion and, at various places, even commands Arjuna to become a devotee (9:34, 12, 18:18, 153, 65, 66). However, the Gita recognizes only two types of devotion. Of these, devotion is included in yoga-nishna because it involves an intense feeling, so such a belief cannot be considered contrary to the principle. We will consider later how devotion is fused with yoga-nishna.
By expressing his love through mere worship and prayer or through meditation, the Lord has revealed that the entire essence of the body becomes His and the wealth of each and every part of it can also fill His being. This has been done.
And karma has a special meaning. Apart from this, what meanings has been used in the word God? Karma and Katha of the song are not the same. And there is no opposition to karma while doing Parinee Hose, and Porik is considered the only means (113) and renunciation is considered an obstacle (34). Secondly
Arjuna is expected to perform action from the Yonic point of view, and in the twenty-eighth and fifth chapters of the third chapter, in the eighth, ninth and thirteenth verses, Sankhya, water, knowledge and fidelity are said to perform action from the point of view. There is no place in any loyalty for willful action, for the willful workers have been described by the Lord as insignificant (2.42-44 and 49 7.20-23, 9/20, 21, 23.24). The meaning of knowledge in the Gita is not only Jnana Yoga. Fatarupa knowledge, which is the fruit of all kinds of means—which is the fruit of both jnannishtha and yoganishtha and which is also called real knowledge or philosophy, is also called by the word 'knowledge' The twenty-fourth and twenty-fifth halves of the fourth chapter describe Jnana Yoga, and the thirty-sixth to forty-ninth chapters of the fourth chapter describe fruitful knowledge. Similarly, elsewhere, it should be understood according to the context.
Now, what are the natures of Sankhya and Yoga devotion, what is the difference between them, how many and what are their internal distinctions, and whether both devotions are independent or relative to each other. Who is entitled to these devotions, etc., are briefly discussed.
The nature of Sankhyanishtha and Yoganishtha
(1) Being devoid of pride of doership in all actions performed by mind, senses and body, understanding that all matter is illusory like the water of deer craving or dream is illusory like creation Not having the sense of existence of anyone other than Sachidananddhana Vasudeva (13130) - this is 'Sankhyanishta. 'Jnana Yoga' or 'Karma Sannyasa' is also its name. and
(2) Understanding everything belongs to God, keeping equality in perfection and imperfection, renouncing attachment and desire for fruit, is to practice experiential practice. Its Lord has described Samatva Yoga, Buddhi Yoga,