Link:—Having dwelt upon Karmayoga, the Lord now comments at length, upon Sankhyayoga.
sarvakarmani manasa sannyasyaste sukham
vasi navadvare pure dehi naiva kurvanna khrayan
The embodied (soul) having controlled the senses, and having renounced the performance of all actions by discrimination, in the abode of nine gates, neither acting nor causing others to act, he rests happily in the self.
Vasi dehi:—When a man is attached, to the senses, mind and intellect etc., these control him, but when he renounces attachment to them, they remain under his control. A Sankhyayogi being so, is called 'Vast.
So long as, a man has the least attachment for the evolutes of nature, (body, senses etc.,) he has to remain under the control of nature (Gita 3/5). Prakrti (nature), ever remains active. Therefore, a man cannot refrain himself, from performing actions, so long as he is, attached to Nature. But a Sankhyayogi, who is not at all attached to the gross, subtle and causal bodies, the evolutes of Nature, do not become the performer of actions. Though such a Sankhyayogi, has not the least attachment for the body, yet, he is called the embodied one, as he seems so, to the common people.
Navadvare pure:—Two ears, two eyes, two nostrils, a - mouth—these seven, located in the upper part of the body, while the genital organ and the anus located in the lower part of the trunk, these nine openings, have been called, the nine gates. This body has been called the city of nine gates, in order to clarify the point, that as the abode and those who inhabit the abode, are different, so are a body and the soul. As a person, living in the city does not regard activities undertaken in the city, as his own, so does a Sankhyayogi not regard activities of the body, as his own.
Sarvakarmani manasa sannyasya:—Here, the expression 'Sarvakarmam, stands for the thirteen types of actions performed, with the body, senses, mind, intellect and life-breath, as described in the eighth and ninth verses, of this chapter. Here the expression 'Manasa sannyasya' means 'renouncing the doership in actions through discrimination'. If the meaning of the expression is taken as 'renouncing mental actions' only, it will not he proper, because according to the Gita, 'renouncing mental action' mentally, is also an activity of the mind (Gita 18115). So, there is doership of this mental activity. Therefore the renouncement of actions mentally, means renouncing the affinity of doership through discrimination. A Sankhyayogi does not regard himself, as the doer, he leaves the doership in the body.