5.13). Similarly, the Lord has said in clear words that only human beings can attain perfection by worshiping the omnipresent God through their own eternally prescribed karma (18/46). Similarly, the Lord has described women, Shudras and sinful women as entitled for devotion (9132). And also wherever the Lord has preached any means. It is not said that only a particular varna, ashram or caste has the right to perform this sadhana, not others. is
Even though the duties are such, it must be remembered that they are not useful for all human beings. That is why God has placed great emphasis on Varnadharma. The duties prescribed for a particular caste are the duty for that caste, not for another caste. Actions should be performed keeping this in mind. Only human beings can perform the duties prescribed by such Varnadharma, according to their own rights and interests. Apart from Varnadharma, everyone can follow the means of good conduct, devotion, etc. which are meant for all human beings.
Some people believe that only renunciants have the right to practice Sankhya Yoga, not those of other Ashramas. This also does not seem logical. The Lord has given permission to fight even from the perspective of Sankhya (2.18). If the Lord had considered only renunciants eligible for Sankhya Yoga, He would never have given Arjuna permission to fight from that perspective. Because the Sannyasa Ashrama calls for the renunciation of all actions, let alone the terrible action of war. Besides, Arjuna was not even a Sanyasi. The Lord told him to go to the wise and learn knowledge (4.34).
Furthermore, in the second verse of the third chapter, the Lord explained the perfection of Sankhya Yoga not only by renunciation of Kameki in nature. If the Lord had considered only the Sannyasis to be the authorities of Sankhya Yoga, He would have stated that the renunciation of actions is necessary for Sankhya Yoga
It is told-
Detachment, non-attachment to sons, wives, houses, etc.
Only when the son is in the form with the house etc. can the expression of attachment and affection towards them be said. Sannyas Ashram is his self-sacrifice. If only such Dasha Vyadi Sannyasis had the right to the means of Jnana Yoga, then it would have been unnecessary for them to state the renunciation of all these husbands' attachment and affection.
The third thing is that in the eighteenth chapter where Arjuna asks about special renunciation and renunciation. That Lord has described Sankhya Yoga instead of Sannyasa (13 to 40), without mentioning Sannyasa-ashram anywhere. If the word 'sannyasa' had meant the refuge of renunciation to the Lord, or if He had considered only the renunciants to be the possessors of Sankhya Yoga, He would have mentioned it in clear terms on this non-association. All these things clearly prove that the right to Sankhya Yoga is equally available to all, the Sannyasi and the householder. Yes, there are more facilities in Sannyas Ashrams for practicing Sankhya Yoga. From this point of view, that ashram must be more suitable for the practice of Sankhya Yoga than the household ashram.
The prescribed karma is specifically commanded (3.8: karma is the predominant means of karma yoga and Svavanonchita 18.45, 46), but renunciation of karma by its nature is said to be an obstacle (3.4); Because there is renunciation of matter and sacrifice and charity by nature; But devotion to the Lord can be done in all ashrams, so devotional karma yoga can be formed in all ashrams.
That is why they often do not teach the Gita to children, fearing that some people have the misconception that after reading it, they will renounce their worldly life. But their belief that the Gita is for sages and ascetics, not for householders, is a complete mistake; this is made clear by the above points. They do not believe