B.G 5.08 and 09
नैव किञ्चित् करोमीति युक्तो मन्येत तत्त्ववित्। पश्यन् शृृण्वन् स्पृशन् जिघ्रन् अश्नन् गच्छन् स्वपन् श्वसन् ॥८॥
प्रलपन् विसृजन् गृह्णन् उन्मिषन् निमिषन् अपि। इंद्रियाणींद्रियार्थेषु वर्तन्त इति धारयन् ॥९॥
naiva kiñcit karomīti yukto manyeta tattvavit। paśyan śr̥r̥ṇvan spr̥śan jighran aśnan gacchan svapan śvasan ॥8॥
pralapan visr̥jan gr̥hṇan unmiṣan nimiṣan api। iṁdriyāṇīṁdriyārtheṣu vartanta iti dhārayan ॥9॥
Having engaged himself in Yōga the wise knower of truth establishes his constant awareness (dharayan) that he himself is not doing anything, while seeing, hearing, touching, smelling, tasting, going, dreaming, breathing, talking, grasping, releasing, and even opening and closing the eyes, knowing well the senses are driven to sense objects.
Gīta Bhāshya 5.08 and 09
The aspects of renunciation are further clarified.
The aspects of renunciation are further clarified by these two verses.
Gīta Tātparya 5.08 and 09
How the renunciation takes the form of Yōga is explained. The one who knows the truth understands that the mind and senses are set in motion and operate for the sake of lord Vishnu in all aspects, and they are not independent.
How the renunciation takes the form of Yōga is clarified by the verse 'naiva kiñcit' and the other.
"The one who knows the truth understands that the mind and senses are set in motion and operate for the sake of lord Vishnu in all aspects, and they are not independent."
-stated thus (in Agni Purana).
