someone wants to attain God through Sasya Yoga, then to achieve the above mentioned means, he should use Sankhya as per the system of the seventh category of infinite creation.
(7) Complete renunciation of subtle desires and egoism related to the world, the body and all actions
The entire substance of the world is completely impermanent due to the work of Maya and only one Sachidananddhan God is full of equanimity everywhere, having such a firm belief that there will be complete absence of subtle desires in all the substances of the world including the body and in the entire community, i.e., there will be no trace of the ego in the body, there will be complete absence of ego in the body, there will be no trace of pride of being a doer through the mind, speech and body and in this way there will be no trace of pride in the entire objects including the body and There should be complete absence of karmic lust and egoism and always remain steadfast with oneness in the form of one Sachchidananddhan Yamatma. This is the seventh degree of renunciation.
By doing the sadhana in this way, the person immediately attains Sachidanandapan and attains the blissful bliss of the Supreme Mother (6.28). But the person who does not practice Karmayoga in the above manner and instead practices Sankhyayoga from the very beginning, attains God with difficulty.
Sajyastu Mahabaho Dukhamapnumyogatha.
The question here is whether a seeker can practice both devotions simultaneously—and if not, why? The answer is that both Sankhya and Karma Yoga cannot be accomplished by the same person at the same time. Because, during the period of practice, a Karma Yogi considers action, its results, the Supreme Soul, and the self to be separate, renouncing attachment to the results of action and performing all actions with a mind of devotion to God or devotion to God (3.30, 5/10; 19.558, 12.10; 18.56-57).
And all the qualities arising from Sankhya Yogi Maya are among the qualities.
(56)
The omnipresent temple, in the form of a picture of the Supreme Soul, 20184955) The Karma Yogi remains situated in his own work 13.285/1313/2914019
He believes in the existence of the Self (5.11), the Kṣya Yogi does not believe in the doer (5.18, 9). The Karmayogi surrenders himself (9.27, 28). The Sodhya Yogi does not consider the actions performed by the senses without any motive as the doer (12.10). The Sankhya Yogi always believes in non-difference (18.17). The Karmayogi considers God to be separate from himself (18.20). The Karmayogi accepts the existence of nature and its substances (18.61). The Sodhya Yogi does not consider anyone except Brahma as the guide (13.30). The Karmayogi believes in the fruit of karma and the existence of karma. The Sankhya Yogi neither considers the effects of karma and its results as excuses nor considers himself to be connected to them. Thus, there is a great difference in their methods and beliefs, just as between East and West. In such a situation, a person cannot practice both the devotions in one time. Just as if a person has to go from India to New York City in America, then if he takes the right route and goes east from here, he will reach America, and if he continues going west, he will reach America. Similarly, despite the differences in the methods of Sankhya Yoga and Karma Yoga, a person who remains firmly engaged in any one method, reaches the only ultimate goal of both, God. (54)
Officer
Now the question remains: who is eligible for the Sankhya Yoga and Karma Yoga described in the Gita? Can people of all castes, all ages, and all castes practice them, or can only people of a particular caste, a particular Ashrama, and a particular caste practice them? The answer is that although the method described in the Gita is entirely Indian and served by the sages, yet, after considering the teachings of the Gita, it can be said that following the methods described in the Gita is the right parth.