B.G 6.03

ārurukṣormuneryogaṁ karma kāraṇamucyate। yogārūḍhasya tasyaiva śamaḥ kāraṇamucyate ॥3॥

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.

kiyatkālaṁ karma kartavyam ityata āha - ārurukṣormuneḥ iti।

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

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 -

'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:

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

"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."

iti ॥3॥

- 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.

sampūrṇopāyo yogārūḍhaḥ।

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

nānājanasya śuśrūṣā karmākhyā karavanmiteḥ। yogārthinā tu sā kāryā yogasthena harau sthitiḥ॥

"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).

tenāpi svottamānāṁ tu kāryā'nyairakhileṣvapi। śaktitaḥ karaṇīyeti viśeṣo'siddhasiddhayoḥ। prāptopāyastu siddhaḥ syāt prepsuḥ sādhaka ucyate॥

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).

tasya prāṇyupakāreṇa santuṣṭo bhavatīśvaraḥ। siddhopāyena viṣṇostu dhyānavyākhyārcanādikam। kāryaṁ nānyat tasya tena tuṣṭo bhavati keśavaḥ॥

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."

iti pravr̥ttavacanānna virodhaḥ।

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

"śamo manniṣṭhatā buddheḥ dama iṁdriyanigrahaḥ।"

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

iti bhāgavate ॥3॥

- stated thus in the Bhagavata Purana.