🪷 Bhagavad-Gītā · 6.4

6.4 यदा when? हि verily? न not? इन्द्रयार्थेषु in senseobjects? न not? कर्मसु in actions? अनुषज्जते is attached? सर्वसङ्कल्पसंन्यासी renouncer of all thoughts? योगारूढः one who has attained to Yoga? तदा then? उच्यते is said.Commentary Yogarudha he who is enthroned or established in Yoga. When a Yogi? by keeping the mind ite steady? by withdrawing it from the objects of the senses? has attachment neither for sensual objects such as sound? nor for the actions (Karmas? Cf. notes to V.13)? knowing that they are of no use to him when he has renounced all thoughts which generate various sorts of desires for the objects of this world and of the next? then he is said to have become a Yogarudha.Do not think of senseobjects. The desires will die by themselves. How can you free yourself from thinking of the objects Think of God or the Self. Then you can avoid thinking of the objects. Then you can free yourself from thinking of the objects of the senses.Renunciation of thoughts implies that all desires and all actions should be renounced? because all desires are born of thoughts. You think first and then act (strive) afterwards to possess the objects of your desire for enjoyment.Whatever a man desires? that he willsAnd whatever he wills? that he does. -- Brihadaranyaka Upanishad? 4.4.5Renunciation of all actions necessarily follows from the renunciation of all desires.O desire I know where thy root lies. Thou art born of Sankalpa (thought). I will not think of thee and thou shalt cease to exist along with the root. -- Mahabharata? Santi Parva? 177.25Indeed desire is born of thought (Sankalpa)? and of thought? Yajnas are born. -- Manu Smriti? II.2

6.4 Hi, verily; yada, when; a yogi who is concentrating his mind, sarva-sankalpa-sannyasi, who has given up thought about everything-who is apt to give up (sannyasa) all (sarva) thoughts (sankalpa) which are the causes of desire, for things here and hereafter; na anusajjate, does not become attached, i.e. does not hold the idea that they have to be done by him; indriya-arthesu, with regard to sense-objects like sound etc.; and karmasu, with regard to actions-nitya, naimittika, kamya and nisiddha (prohibited) because of the absence of the idea of their utility; tada, then, at that time; ucyate, he is said to be; yoga-arudhah, established in Yoga, i.e. he is said to have attained to Yoga. From the expression, 'one who has given up thought about eveything', it follows that one has to renounce all desires and all actions, for all desires have thoughts as their source. This accords with such Smrti texts as: 'Verily, desire has thought as its source. Sacrifices arise from thoughts' (Ma. Sm. 2.3); 'O Desire, I know your source. You surely spring from thought. I shall not think of you. So you will not arise in me' (Mbh. Sa. 177.25). And when one gives up all desires, renunciation of all actions becomes accomplished. This agrees with such Upanisadic texts as, '(This self is identified with desire alone.) What it desires, it resolves; what it resolves, it works out' (Br. 4.4.5); and also such Smrti texts as, 'Whatever actions a man does, all that is the effect of desire itself' (Ma. Sm. 2.4). It accords with reason also. For, when all thoughts are renounced, no one can even move a little. So, by the expression, 'one who has given up thought about everything', the Lord makes one renounced all desires and all actions. When one is thus established in Yoga, then by that very fact one's self becomes uplifted by oneself from the worldly state which is replete with evils. Hence,

6.4 When this Yogin, because of his natural disposition to the experience of the self, loses attachment, i.e., gets detached from sense-objects, i.e., things other than the self, and actions associated with them - then he has abandoned all desires and is said to have climbed the heights of Yoga. Therefore, for one wishing to climb to Yoga, but is still disposed to the experience of the sense-objects, Karma Yoga consisting of the practice of detachment to these objects, becomes the cause for success in Yoga. Therefore one who wishes to climb to Yoga must perform Karma Yoga consisting in the practice of detachment from sense-objects. Sri Krsna further elucidates the same:

6.4 Yada etc. What is desired by the senses : Objects of senses. The actions for them : actions such as earning the objects and so on. In this [path of] knowledge one should be necessarily attentive. This [the Lord] says-

।।6.4।। स्वयं को साधनावस्था का अनुभव होने से एक साधक को आरुरुक्ष की स्थिति समझना कठिन नहीं है। साधक के लिए निष्काम कर्म साधन है। कर्मों का संन्यास तभी करना चाहिए जब मन के ऊपर पूर्ण संयम प्राप्त हो गया हो। इसके पूर्व ही कर्मों का त्यागना उतना ही हानिकारक होगा जितना कि योगारूढ़त्व की अवस्था को प्राप्त होने पर कर्मों से मन को क्षुब्ध करना। उस अवस्था में तो साधन है शम। स्वाभाविक ही योगारूढ़ के लक्षणों को जानने की उत्सुकता सभी साधकों के मन में उत्पन्न होती है।इस श्लोक में श्रीकृष्ण मन रूपी अश्व पर आरूढ़ हुए पुरुष के बाह्य एवं आन्तरिक लक्षणों को दर्शाते हैं। उस पुरुष का एक लक्षण यह है कि वह मन से न इन्द्रियों के विषयों में आसक्त होता है और न जगत् में किये जाने वाले कर्मों में। इस कथन का शाब्दिक अर्थ लेकर परमसत्य का विचित्र हास्यजनक चित्र खींचने का प्रयत्न नहीं करना चाहिए। इसका अभिप्राय केवल इतना ही है कि ध्यानाभ्यास के समय साधक का मन विषयों तथा कर्मों से पूर्णतया निवृत्त होता है जिससे वह एकाग्रचित्त से ध्यान करने में समर्थ होता है। मन के सहयोग के बिना इन्द्रियों की स्वयं ही विषयों की ओर प्रवृत्ति नहीं हो सकती। यदि मन को आनन्दस्वरूप आत्मतत्त्व के ध्यान में लगाया जाय तो उस निर्विषय आनन्द का अनुभव कर लेने के उपरान्त वह स्वयं ही विषयों के क्षणिक सुखों की खोज में नहीं भटकेगा। किसी धनवान् व्यक्ति का हष्टपुष्ट पालतू कुत्ता स्थानस्थान पर रखे कूड़ेदानों में अन्न के कणों को नहीं खोजता।इन्द्रियों के भोग तथा कर्म से परावृत्त हुआ मन आत्मचिन्तन में स्थिर हो जाता है। यहाँ न अनुषज्जते शब्द पर विशेष ध्यान देने की आवश्यकता है। सज्जते को अनु यह उपसर्ग लगाकर भगवान यहाँ दर्शाते हैं कि उस पुरुष को विषयों से रंचमात्र भी आसक्ति नहीं होती।उपर्युक्त स्थिति को प्राप्त होने पर भी संभव है कि साधक अपने मन में ही उठने वाले संकल्पोंविकल्पों से क्षुब्ध हो जाय। बाह्य जगत् के विक्षेपों की अपेक्षा इन संकल्पों से उत्पन्न विक्षेप अधिक भयंकर होते हैं । भगवान् कहते हैं कि योगारूढ़ पुरुष न केवल बाह्य विक्षेपों से मुक्त है बल्कि इस संकल्प शक्ति के विक्षेपों से भी।स्पष्ट है कि ऐसे योगारूढ़ के लिए ध्यान की गति तीव्र करने के लिए शम की आवश्यकता होती है।योगारूढ़ पुरुष अनर्थ रूप संसार से अपना उद्धार कर लेता है। इसलिए