FolioCorpusBhagavad-gītā

Bhagavad-gītā 6.4

यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्ज‍ते । सर्वसङ्कल्पसन्न्यासी योगारूढस्तदोच्यते ॥ ४ ॥
yadā hi nendriyārtheṣu
[yadaa hi nendriyaartheshu]
na karmasv anuṣajjate
[na karmasv anushajjate]
sarva-saṅkalpa-sannyāsī
[sarva-sankalpa-sannyaasee]
yogārūḍhas tadocyate
[yogaaroodhas tadochyate]
Word-for-word
yadā — when hi — certainly na — not indriya - artheṣu — in sense gratification na — never karmasu — in fruitive activities anuṣajjate — one necessarily engages sarva - saṅkalpa — of all material desires sannyāsī — renouncer yoga - ārūḍhaḥ — elevated in yoga tadā — at that time ucyate — is said to be .
Blended reading (Sanskrit + English inline)
yadā hi nendriyārtheṣu
yadā
when
hi
certainly
na karmasv anuṣajjate
na
not
indriya - artheṣu
in sense gratification
na
never
karmasu
in fruitive activities
anuṣajjate
one necessarily engages
sarva-saṅkalpa-sannyāsī
sarva - saṅkalpa
of all material desires
sannyāsī
renouncer
yogārūḍhas tadocyate
yoga - ārūḍhaḥ
elevated in yoga
tadā
at that time
ucyate
is said to be .
Important Words
  • indriya-artheṣu — in sense gratification
    Compound: 'in the objects of the senses.' Locative plural. The yogī's foot is not planted in this field — he has stepped out of the very arena where bondage is contracted.
  • anuṣajjate — becomes attached / engages
    Anu-√sañj — 'to cling along with.' The prefix anu intensifies: a clinging that follows the object wherever it goes. Its absence is the diagnostic.
  • sarva-saṅkalpa — of all material desires
    Sarva — all, without remainder. Kṛṣṇa is not asking for the giving up of crude desires only; even the subtle, refined saṅkalpas must be set down before one is called ārūḍha.
  • sannyāsī — renouncer
    Returns from verse 1 — the same word, now precisely defined. The renunciate is the one who has surrendered every saṅkalpa, not the one who has surrendered every fire.
  • yoga-ārūḍhaḥ — elevated in yoga
    Past participle of ā-√ruh: 'climbed up onto yoga.' The yogī stands on yoga as on a mountain — the marker is not exertion but altitude already gained.
A person is said to be elevated in yoga when, having renounced all material desires, he neither acts for sense gratification nor engages in fruitive activities.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Yogārūḍha gets its precise definition: a double non-clinging — neither to objects of enjoyment nor to acts performed — sealed by full sannyāsa of saṅkalpa. Outer activity may persist; the ego's hooks have been pulled.
Further notes (विवरण · Vivaraṇa)
Anuṣajjate (ātm.) picks the middle voice deliberately: clinging is something the mind does to itself. The triple negation (na…na…sarva-sannyāsī) is exhaustive — no loophole left for a favorite craving or signature deed. The verse closes verse 3's definition by saying when śama becomes available.
Prose order (अन्वय · Anvaya)
यदा हि (योगी) इन्द्रिय-अर्थेषु न (अनुषज्जते), कर्मसु न अनुषज्जते, तदा सर्व-सङ्कल्प-सन्न्यासी (सः) योग-आरूढः उच्यते।
yadā hi (yogī) indriya-artheṣu na (anuṣajjate), karmasu na anuṣajjate, tadā sarva-saṅkalpa-sannyāsī (saḥ) yoga-ārūḍhaḥ ucyate|
When indeed one neither clings to sense-objects nor to actions, having renounced every self-willed design, then he is called 'mounted in yoga.'
Word split (पदच्छेद · Padaccheda)
यदा हि न इन्द्रिय-अर्थेषु न कर्मसु अनुषज्जते । सर्व-सङ्कल्प-सन्न्यासी योग-आरूढः तदा उच्यते ॥
yadā hi na indriya-artheṣu na karmasu anuṣajjate | sarva-saṅkalpa-sannyāsī yoga-ārūḍhaḥ tadā ucyate ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
यदा yadā ind. (rel.) when
हि hi ind. (indeclinable) emphatic indeed
न na ind. (indeclinable) not
इन्द्रिय-अर्थेषु indriya-artheṣu इन्द्रिय (n.) + अर्थ (m.) loc.pl. (locative plural), tatpuruṣa cpd. (compound) in sense-objects
कर्मसु karmasu कर्मन् (n.) loc.pl. (locative plural) in actions
अनुषज्जते anuṣajjate अनु + √सञ्ज् pres. (present) 3sg.ātm. (ātmanepada / middle voice) clings, gets attached
सर्व-सङ्कल्प-सन्न्यासी sarva-saṅkalpa-sannyāsī सर्व + सङ्कल्प (m.) + सन्न्यासिन् (m.) nom.sg. (nominative singular), tatpuruṣa cpd. (compound) one who has renounced every resolve
योग-आरूढः yoga-ārūḍhaḥ योग (m.) + आरूढ (p.p.p. (past passive participle)) nom.sg. (nominative singular)m., tatpuruṣa cpd. (compound) mounted in yoga
तदा tadā ind. (indeclinable) then
उच्यते ucyate √वच् pass. (passive) pres. (present) 3sg. is called
Purport

When a person is fully engaged in the transcendental loving service of the Lord, he is pleased in himself, and thus he is no longer engaged in sense gratification or in fruitive activities. Otherwise, one must be engaged in sense gratification, since one cannot live without engagement. Without Kṛṣṇa consciousness, one must be always seeking self-centered or extended selfish activities. But a Kṛṣṇa conscious person can do everything for the satisfaction of Kṛṣṇa and thereby be perfectly detached from sense gratification. One who has no such realization must mechanically try to escape material desires before being elevated to the top rung of the yoga ladder.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
4. When a person has no attachment to the sense objects or to action to attain them, having renounced all desires, he is called yogārūḍha—one who has attained steady meditation.
Commentary

This verse speaks of the characteristics of the person who has attained steady meditation (yogārūḍhaḥ), one who has a completely pure heart. He is not attached either to the sense objects such as sound, nor to actions for attaining enjoyment of the objects of the senses (karmaṣu).

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
4. When a person has no attachment to the sense objects or to action to attain them, having renounced all desires, he is called yogārūḍha.
Commentary

This verse describes the symptoms which define yogārūḍha. When a person, by enjoying the bliss of the ātmā, is not attached the sense objects or to activities for obtaining sense objects such as sound, because he has given up completely the desire (saṅkalpa) for sense objects and the actions to attain them, which are the cause of the perplexity, he has reached the stage called yogārūḍha.

Bhūrijana Dāsa Gauḍīya
Commentary

This is the Yogarudha stage, where one can give up niskama karma, because he is in full knowledge.

[ B . THE YOGA RUDDHA STAGE ‑ GIVING UP WORK. (6. 5‑9) 1 . The mind as friend or enemy: One must deliver not degrade himself by his mind, which is the friend of he who has conquered it and the enemy of he who has failed to do so. (5‑6) ]

This Section explains, in regard to the mind, what is the stage of Yogarudha, by which one can give up work.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

This verse explains the Yoga-rudha stage – In later stages, when the practitioner is completely

purified, he can also give up the work itself

This is the stage when one:
Renounces all material desires, and
Neither acts for sense gratification, nor engages in fruitive acts

Focus of Learning

(a) Krishna consciousness fulfils all the criteria of Yoga-rudha stage by engagement in

transcendental loving service

One is always pleased in himself and is no longer engaged in sense gratification
Krishna conscious person can do everything for Krishna’s satisfaction and thus perfectly detach from sense-gratification

(b) Without Krishna consciousness –

Senses always need one engagement and without Krishna consciousness they automatically are engaged in sense-gratification
One is always seeking self-centered or extended selfish activities

(c) Krishna consciousness vs Astanga-yoga – To practice astanga-yoga without realization of Krishna

implies:

One must mechanically try to escape material miseries before being elevated to the top rung of yoga ladder

(a) Yoga – Process of linking oneself with the Supreme

(b) Analogy: Yoga is compared to a ladder

It begins from the lowest material condition of living entity to topmost spiritual realisation
Complete ladder is called yoga, divided into 3 parts: Jnana-yoga, Dhyana-yoga, Bhakti-yoga
Beginning is called Yogaruruksa, Highest rung is called Yogarudha

(c) “Understanding the gradual progress in astanga-yoga practice”

Attempts in the beginning to enter into meditation through regulative principles of life and practice of different sitting postures are considered fruitive material activities
All such activities lead to achieving perfect mental equilibrium to control the senses
When one is accomplished in practicing meditation, he ceases disturbing mental activities

(d) How Krishna consciousness situates one on the platform of “meditation” – in beginning itself

Because always thinking of Krishna
Constantly engaged in Krishna’s service
Ceased all material activities
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
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,
Śrī Rāmānujācārya Classical
Translation
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:
Śrī Abhinavagupta Classical
Translation
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-
Swami Sivananda Classical
Translation
6.4 When a man is not attached to the sense-objects or to actions, having renounced all thoughts, then he is said to have attained to Yoga.
Commentary

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

Swami Gambhīrānanda Classical
Translation
6.4 Verily, [Verily: This word emphasizes the fact that, since attachment to sense objects like sound etc. and to actions is an obstacle in the path of Yoga, therefore the removal of that obstruction is the means to its attainment.] when a man who has given up thought about everything does not get attached to sense-objects or acitons, he is then said to be established in Yoga.
Shri Purohit Swami Classical
Translation
6.4 When a man renounces even the thought of initiating action, when he is not interested in sense objects or any results which may flow from his acts, then in truth he understands spirituality.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Maitri (Friendship / Goodwill)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 2.71 BG 3.17 BG 18.49 SB 11.14.27 SB 4.22.24 SB 7.15.25 CC Madhya 22.149 CC Antya 6.236 CC Madhya 19.149 Bṛhadāraṇyaka Upaniṣad 4.4.6BRS 1.2.255
Related lectures
Personal Guidance
When one has renounced all material desires and is not engaged in sense-gratification or fruitive work, he is said to be elevated in yoga.
Practical Applications
  • Recognize the marker of elevation: no material desire, no fruitive engagement, no sense-gratification chase.
  • Don't claim elevation prematurely.
  • Use the marker as honest self-check, not flattery.
Reflection Questions
  • By this measure, where do I actually stand?
  • What is my next step?
Analogy

A lamp's flame, while still drinking oil and casting light, can be said to be burning. So with the yogī: while he no longer drinks the oil of sense-objects nor casts the light of fruitive purpose, he is said to be ārūḍha — climbed up. The marker is not what he produces; it is what he no longer consumes.

📝 My note

Source: vedabase.io

← Read full Chapter 6