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The next question that remains is, who is suitable for practicing Samkhya Yoga and Karma Yoga as explained by the Bhagavad Gita?
Are they open to all people, regardless of caste, belief, or nationality? Or are they only practiced by those who belong to a specific varna, a specific ashrama, or a specific community?
The answer to this question can be described as follows:
The spiritual practices described in the Gita certainly have an overall Indian character and were passed down by enlightened beings who had studied the Vedas.
However, if we carefully consider Gibran's teachings, it can be safely said that the spiritual practices described therein can be practiced by all human beings.
This scripture, which is the gospel of Bhagavan Shree Krishna, a teacher to all the world, is intended not for any specific class or status, but for all humanity. This is considered one of the outstanding features of the Gita.
The author clarifies this point by repeatedly using terms such as "human," "person," "soul with a body," and "being with a body" within their teachings.
When explaining the fundamental practices of Samkhya Yoga, the text uses the term "one who possesses a body" and opens it to all humanity within that context.
Similarly, the Lord clearly declares that every human being can reach completion by worshipping the omnipresent divinity while fulfilling the duties assigned to them according to their scriptures.
Regarding dedication, the Lord declares that women, Shudras, and even people of low birth are all qualified to practice it. In other passages as well, when the Lord teaches a particular discipline, He does not limit its practice only to those belonging to specific varnas, ashramas, or communities.
However, not all actions are suitable for everyone.
Therefore, the master emphasizes Varna Dharma, which means the classification of duties according to each Varna and social status. The actions prescribed for a specific Varna or social position are the obligations for that person, and not the actions prescribed for another Varna.
It is considered that human actions should be guided by this principle.
People can fulfill the duties assigned to them by Varna Dharma, according to their individual qualities and inclinations.
Furthermore, in addition to obligations specific to one's own varna and social standing, it is considered that all people can practice duties prescribed for the entire human race, such as righteous conduct and dedication.
Some people believe that only those who belong to the Sannyasa, which is a stage of monastic life, are qualified to practice Samkhya Yoga.
However, this interpretation cannot be said to be reasonable.
In Chapter 2, verse 18, the Lord instructs Arjuna to fight from the perspective of Samkhya. If the Lord had only recognized Sannyasins as practitioners of Samkhya Yoga, He would not have been able to instruct Arjuna to fight from that perspective.
Because the Sannyasa stage is a system that shuts down all actions, including even violent acts like war. Moreover, Arjuna himself was neither a Sannyasin nor a recluse.
Furthermore, the Lord also advises Arjuna to go to those who possess spiritual insight and seek teachings from them.
In the fourth section of Chapter Three, the Lord declares that merely refraining from actions is not sufficient to achieve the completion of Samkhya Yoga. If the Lord had considered only those who renounce all activities as practitioners of Samkhya Yoga, He would have certainly advocated for the abandonment of action as an essential principle.
In Chapter 13, verses 7 through 11, various means to attain wisdom are listed, and among them is the abandonment of attachment and identification with things such as sons, wives, and homes.
However, the Sannyasa order does not involve relationships with wives or children. If only a Sannyasin is qualified to practice the path of knowledge, there was no need to explicitly mention abandoning attachments to wives and children as a means to attain wisdom.
Furthermore, in Chapter 18, when Arjuna directly inquired about the nature of Sannyasa and Tyaga, the Lord discusses Sankhya Yoga, which is the path of knowledge, from verse 13 to verse 40, rather than discussing Sannyasa itself.
If the master only intended to refer to the stages of monastic life with the word "Sannyasa," and if he believed that only "Sannyasins" could practice Samkhya Yoga, he should have stated it clearly at that time.
From these things, it is said that the practice of Samkhya Yoga is equally open to both renunciates and householders.
However, it is true that the practice of Samkhya Yoga is more conducive to a life of renunciation (sannyasa), and in that sense, one could say that the life of a recluse is more suitable than the life of a householder.