One should decide for oneself whether one's characteristic is suited to the pravRtti mArga (vaiShNava sampradAya [tradition]) or the nivRtti mArga (shaiva sampradAyam [tradition]). Each mind's tendency is inclined to one of these philosophical and dhArmic opinions, and they are different.
Its root lies in how the two traditions perceive kAma and its role in sAdhanA. The true vAiShNava is a jIvanmukta who enjoys prakRti without
attachment like janaka. But this vijnAna only
comes after jnAna, which requires strong nivRtti. One cannot become an ati
Asrami just like that, or flout the Vedic dharma just because it is
unpleasant to follow it. Humility and self-examination, acceptance of one's faults is the only way. Regardless of which tradition one is inclined to, live and let
live. The other tradition is suitable for another temperament. Both are eventually seen to be the same. Eventually one has to transcend both pravRtti and nivRtti. But it is very important to recognize that until all samkalpas (thoughts) are not completely destroyed, engagement in the pravRtti mArga can lead to pain for impure minds.
Recall BG: Arurukshormuneryogi karma kAraNamucyate etc.
For the Yogi who is still in the process of ascending to the pinnacle of Yoga, karma (thought and action) are said to be the means. But only for the one who is firmly established in Yoga is quiescence said to be the means.
The next verse describes the one who is established in Yoga: the YogArUDha.
When there is no desire for objects of the senses and in actions, and all thoughts are given up, that one is called a YogArUDha.
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