B.G 6.03

आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते। योगारूढस्य तस्यैव शमः कारणमुच्यते ॥३॥

ārurukṣormuneryogaṁ karma kāraṇamucyate। yogārūḍhasya tasyaiva śamaḥ kāraṇamucyate ॥3॥

[आरुरुक्षोः मुनेः योगं कर्म कारणम् उच्यते। योग आरूढस्य तस्य एव शमः कारणम् उच्यते॥
आरुरुक्षोः (ārurukṣoḥ) - of one who is aspiring; मुनेः (muneḥ) - of the sage; योगं (yogaṁ) - yoga; कर्म (karma) - duties; कारणम् (kāraṇam) - cause; उच्यते (ucyate) - is said. योग (yoga) - Yoga; आरूढस्य (ārūḍhasya) - one who is already riding; तस्य (tasya) - his; एव (eva) - indeed/only; शमः (śamaḥ) - striving of the mind to be stationed in the intellect; कारणम् (kāraṇam) - cause; उच्यते (ucyate) - is said. ]

It is said that for the sage who aims to become a Yōgi, performing duties is the cause. It is said, for one who is already on the path, striving of his mind to be stationed in the intellect, becomes the sole cause.

Gīta Bhāshya 6.03

'yogam ārurukṣoḥ' - one who is desiring the fulfillment of means of the Yoga. 'yogaṁ ārūḍhasya' - one who is searching for the means to fulfill his undertaking of Yoga. Such persons are after knowledge beyond the material. Only for such persons meditation and worship becomes the primary cause.

कियत्कालं कर्म कर्तव्यम् इत्यत आह - आरुरुक्षोर्मुनेः इति।

kiyatkālaṁ karma kartavyam ityata āha - ārurukṣormuneḥ iti।

[कियत्कालं (kiyat-kālaṁ) - how long; कर्म (karma) - action; कर्तव्यम् (kartavyam) - should be done; इति (iti) - thus; आह (āha) - said; आरुरुक्षोः (ārurukṣoḥ) - of one who is aspiring; मुनेः (muneḥ) - of the sage; इति (iti) - thus.]

For how long one should perform the actions as a duty is explained by 'ārurukṣormuner' verse.

योगम् आरुरुक्षोः उपायसम्पूर्तिम् इच्छोः।योगं आरूढस्य सम्पूर्णोपायस्य। अपरोक्षज्ञानिनः इत्यर्थः। कारणं परमसुखकारणम्। अपरोक्षज्ञानिनोऽपि समाध्यादिफलम् उक्तम्। तस्य सर्वोपशमेन समाधिरेव कारणं प्राधान्येन इत्यर्थः। तथापि यदा भोक्तव्योपरमः तदैव सम्यग् असम्प्रज्ञातसमाधिः जायते। अन्यदा तु भगवच्चरितादौ स्थितिः। तच्चोक्तम्-

yogam ārurukṣoḥ upāyasampūrtim icchoḥ।yogaṁ ārūḍhasya sampūrṇopāyasya। aparokṣajñāninaḥ ityarthaḥ। kāraṇaṁ paramasukhakāraṇam। aparokṣajñānino'pi samādhyādiphalam uktam। tasya sarvopaśamena samādhireva kāraṇaṁ prādhānyena ityarthaḥ। tathāpi yadā bhoktavyoparamaḥ tadaiva samyag asamprajñātasamādhiḥ jāyate। anyadā tu bhagavaccaritādau sthitiḥ। taccoktam -

[योगम् (yogam) - Yoga; आरुरुक्षोः (ārurukṣoḥ) - of one who is aspiring; उपायसम्पूर्तिम् (upāyasampūrtim) - fulfillment of means; इच्छोः (icchoḥ) - desire. योगं (yogaṁ) - Yoga; आरूढस्य (ārūḍhasya) - of one who is riding; सम्पूर्णोपायस्य (sampūrṇopāyasya) - complete means; अपरोक्षज्ञानिनः (aparokṣajñāninaḥ) - is seeking the knowledge beyond the worldly; इत्यर्थः (ityarthaḥ) - the meaning is; कारणं (kāraṇaṁ) - the cause; परमसुखकारणम् (paramasukhakāraṇam) - the cause of ultimate happiness; अपरोक्षज्ञानिनोऽपि (aparokṣajñānino'pi) - even for one possessing direct knowledge; समाध्यादिफलम् (samādhyādiphalam) - the result such as absorption (in samadhi); उक्तम् (uktam) - it is said; तस्य (tasya) - His; सर्वोपशमेन (sarvopaśamena) - by withdrawal of all; समाधिरेव (samādhireva) - only samadhi; कारणं (kāraṇaṁ) - the cause; प्राधान्येन (prādhānyena) - primarily; इत्यर्थः (ityarthaḥ) - the meaning is; तथापि (tathāpi) - Even there; यदा (yadā) - when; भोक्तव्योपरमः (bhoktavyoparamaḥ) - when the enjoyment ceases; तदैव (tadaiva) - then indeed; सम्यग् (samyag) - perfectly; असम्प्रज्ञातसमाधिः (asamprajñātasamādhiḥ) - the equanimous state that does not need the support of an external seed; जायते (jāyate) - arises; अन्यदा (anyadā) - otherwise; तु (tu) - but; भगवच्चरितादौ (bhagavaccaritādau) - in the past activities of the Lord; स्थितिः (sthitir) - the state; तच्चोक्तम् (tacchoktam) - that is stated.]

'yogam ārurukṣoḥ' - means one who is desiring the fulfillment of means of the Yoga. 'yogaṁ ārūḍhasya' - One who is searching for the means to fulfill his undertaking of Yoga. Such a person is aspiring to become 'aparokṣajñānin', i.e. he is seeking the knowledge beyond the worldly. Thus, the stated 'cause' should be the cause for ultimate happiness. For a such a knowledgeable person, absorption in the state of equanimity (samādhi) is stated as a benefit. His withdrawal from all aspects, indeed, becomes the primary cause for his equanimous state (samādhi), is the meaning. Even there, when the enjoyment ceases, then indeed, arises the perfect 'asamprajñātasamādhi' state, i.e. equanimous state that does not need the support of an external seed. Otherwise, he is absorbed in listening to the past activities of the lord. Therefore, it is said:

"ये त्वां पश्यन्ति भगवंस्त एव सुखिनः परम्। तेषामेव तु सम्यक्च समाधिर्जायते नृणाम्॥
भोक्तव्यकर्मण्यक्षीणे जपेन कथयाऽपि वा। वर्तयन्ति महात्मानः त्वद्भक्तास्त्वत्परायणाः॥"

"ye tvāṁ paśyanti bhagavaṁsta eva sukhinaḥ param। teṣāmeva tu samyakca samādhirjāyate nr̥ṇām॥
bhoktavyakarmaṇyakṣīṇe japena kathayā'pi vā। vartayanti mahātmānaḥ tvadbhaktāstvatparāyaṇāḥ॥"

["ये (ye) - Those; त्वां (tvām) - you; पश्यन्ति (paśyanti) - see; भगवन् (bhagavan) - O Lord; ते (te) - they; एव (eva) - indeed; सुखिनः (sukhinaḥ) - happy; परम् (param) - supremely. तेषाम् (teṣām) - for them; एव (eva) - indeed; तु (tu) - however; सम्यक् (samyak) - perfectly; च (ca) - and; समाधिः (samādhiḥ) - samadhi; जायते (jāyate) - arises; नृणाम् (nṛṇām) - of men; भोक्तव्यकर्मण्यक्षीणे (bhoktavyakarmaṇyakṣīṇe) - till the time the experiences to be experienced -prompted actions diminish; जपेन (japena) - through chanting; कथया (kathayā) - through narration; अपि (api) - also; वा (vā) - or; वर्तयन्ति (vartayanti) - engage; महात्मानः (mahātmānaḥ) - great souls; त्वद्भक्ताः (tvadbhaktāḥ) - devotees of you; त्वत्परायणाः (tvatparāyaṇāḥ) - dedicated to you.]

"O Lord, those who see you alone experience supreme happiness. For them, indeed, samādhi arises perfectly. Until the experiences to be experienced derived from past actions wane, your devotees immerse themselves in meditation and the recollection of your past deeds."

इति ॥३॥

iti ॥3॥

[इति (iti) - Thus;]

- states the testimonial.