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.
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।
sampūrṇopāyo yogārūḍhaḥ।
[सम्पूर्ण (sampūrṇa) - complete; उपायः (upāyaḥ) - means; योगः (yogaḥ) - yoga; आरूढः (ārūḍhaḥ) - engaged and riding on.]
yogārūḍha - is the one who is after the complete solution.
"नानाजनस्य शुश्रूषा कर्माख्या करवन्मितेः। योगार्थिना तु सा कार्या योगस्थेन हरौ स्थितिः॥
nānājanasya śuśrūṣā karmākhyā karavanmiteḥ। yogārthinā tu sā kāryā yogasthena harau sthitiḥ॥
[नानाजनस्य (nānājanasya) - of various people; शुश्रूषा (śuśrūṣā) - service; कर्माख्या (karmākhyā) - known as action; करवन्मितेः (karavanmiteḥ) - by the performer; योगार्थिना (yogārthinā) - by one seeking yoga; तु (tu) - but; सा (sā) - that; कार्या (kāryā) - task; योगस्थेन (yogasthena) - one established in yoga; हरौ (harau) - in Hari (Vishnu); स्थितिः (sthitiḥ) - the state;]
"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॥
tenāpi svottamānāṁ tu kāryā'nyairakhileṣvapi। śaktitaḥ karaṇīyeti viśeṣo'siddhasiddhayoḥ। prāptopāyastu siddhaḥ syāt prepsuḥ sādhaka ucyate॥
[तेन (tena) - by that; अपि (api) - also; स्वोत्तमानां (svottamānām) - of the best individuals; तु (tu) - however; कार्याऽन्यैः (kāryā'nyaiḥ) - tasks, for others; अखिलेषु (akhileṣu) - in all; अपि (api) - also; शक्तितः (śaktitaḥ) - according to ability; करणीयेति (karaṇīyeti) - should be done; विशेषः (viśeṣaḥ) - distinguishing; असिद्धसिद्धयोः (asiddhasiddhayoḥ) - between that which enbables attainment and those that are opposed to attainment. प्राप्तोपायः (prāptopāyaḥ) - obtained means; तु (tu) - but; सिद्धः (siddhaḥ) - successful; स्यात् (syāt) - should be; प्रेप्सुः (prepsuḥ) - desirous; साधकः (sādhakaḥ) - seeker; उच्यते (ucyate) - is said to be;]
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॥"
tasya prāṇyupakāreṇa santuṣṭo bhavatīśvaraḥ। siddhopāyena viṣṇostu dhyānavyākhyārcanādikam। kāryaṁ nānyat tasya tena tuṣṭo bhavati keśavaḥ॥
[तस्य (tasya) - His; प्राण्युपकारेण (prāṇyupakāreṇa) - by acts of wellbeing done towards creatures; सन्तुष्टो (santuṣṭo) - satisfied; भवति (bhavati) - becomes; ईश्वरः (īśvaraḥ) - the Lord; सिद्धोपायेन (siddhopāyena) - by the accomplished means; विष्णोस्तु (viṣṇostu) - but Vishnu's; ध्यान-व्याख्यार्चनादिकम् (dhyāna-vyākhyārcanādikam) - meditation, explanation, and worship, etc.; कार्यं (kāryaṁ) - the work; नान्यत् (nānyat) - no other; तस्य (tasya) - his; तेन (tena) - by him; तुष्टो (tuṣṭo) - pleased; भवति (bhavati) - becomes; केशवः (keśavaḥ) - Keśava (another name for Vishnu);]
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।
iti pravr̥ttavacanānna virodhaḥ।
[इति (iti) - thus; प्रवृत्तवचनान् (pravṛttavacanān) - from statements of established doctrine or tradition; न (na) - not; विरोधः (virodhaḥ) - opposition or contradiction.]
Such statements by 'pravṛttavacanān' testimonial, then are not contradicted.
"शमो मन्निष्ठता बुद्धेः दम इंद्रियनिग्रहः।"
"śamo manniṣṭhatā buddheḥ dama iṁdriyanigrahaḥ।"
[शमो (śamaḥ) - the word 'śamaḥ' means; मन्निष्ठता (manniṣṭhatā) - steadiness of mind; बुद्धेः (buddheḥ) - in the intellect; दम (damaḥ) - the word 'dama' means; इंद्रियनिग्रहः (indriyanigrahaḥ) - restraint of the senses;]
"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॥
iti bhāgavate ॥3॥
[इति (iti) - thus; भागवते (bhāgavate) - in the Bhagavata [Purana];]
- stated thus in the Bhagavata Purana.
