B.G 6.03

आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते। योगारूढस्य तस्यैव शमः कारणमुच्यते ॥३॥

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।

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' - 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॥"

"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॥

- states the testimonial.

Gīta Tātparya 6.03

yogārūḍha - is the one who is after the complete solution. śamaḥ' - striving of the mind to be stationed in the intellect. 'dama' - restrain of the senses.

सम्पूर्णोपायो योगारूढः।

yogārūḍha - is the one who is after the complete solution.

"नानाजनस्य शुश्रूषा कर्माख्या करवन्मितेः। योगार्थिना तु सा कार्या योगस्थेन हरौ स्थितिः॥

"The acts of service to various people is known as deeds (karma) for the performer. But, for one who is engaged in Yoga (yogārūḍha), the act of stationing himself in lord Hari through Yoga becomes the deed (karma).

तेनापि स्वोत्तमानां तु कार्याऽन्यैरखिलेष्वपि। शक्तितः करणीयेति विशेषोऽसिद्धसिद्धयोः। प्राप्तोपायस्तु सिद्धः स्यात् प्रेप्सुः साधक उच्यते॥

Among them, superior ones perform actions for the wellbeing of others. The actions should be performed as per one's capacity, distinguishing between those that enable the goal and those that are detrimental to the goal. The one who grabs the presented solution to strive towards the attainment of the goal is called the spiritual aspirant (sādhakaḥ).

तस्य प्राण्युपकारेण सन्तुष्टो भवतीश्वरः। सिद्धोपायेन विष्णोस्तु ध्यानव्याख्यार्चनादिकम्। कार्यं नान्यत् तस्य तेन तुष्टो भवति केशवः॥"

The Lord becomes satisfied by such acts of wellbeing done towards creatures. Such people should further engage in the acts of meditation, study, worship as the ultimate solution. Such deeds satisfy Lord Kesava, and no other."

इति प्रवृत्तवचनान्न विरोधः।

Such statements by 'pravṛttavacanān' testimonial, then are not contradicted.

"शमो मन्निष्ठता बुद्धेः दम इंद्रियनिग्रहः।"

"The word 'śamaḥ' means striving of the mind to be stationed in the intellect. The word 'dama' means restrain of the senses."

इति भागवते ॥३॥

- stated thus in the Bhagavata Purana.