FolioCorpusBhagavad-gītā

Bhagavad-gītā 6.3

ఆరురుక్షోర్మునేర్యోగం కర్మ కారణముచ్యతే । యోగారూఢస్యతస్యైవ శమ: కారణముచ్యతే ॥ ౩ ॥
ārurukṣor muner yogaṁ
[aarurukshor muner yogam]
karma kāraṇam ucyate
[karma kaaranam uchyate]
yogārūḍhasya tasyaiva
[yogaaroodhasya tasyaiva]
śamaḥ kāraṇam ucyate
[shamah kaaranam uchyate]
Word-for-word
ārurukṣoḥ — who has just begun yoga muneḥ — of the sage yogam — the eightfold yoga system karma — work kāraṇam — the means ucyate — is said to be yoga — eightfold yoga ārūḍhasya — of one who has attained tasya — his eva — certainly śamaḥ — cessation of all material activities kāraṇam — the means ucyate — is said to be .
Blended reading (Sanskrit + English inline)
ārurukṣor muner yogaṁ
ārurukṣoḥ
who has just begun yoga
muneḥ
of the sage
yogam
the eightfold yoga system
karma kāraṇam ucyate
karma
work
kāraṇam
the means
ucyate
is said to be
yogārūḍhasya tasyaiva
yoga
eightfold yoga
ārūḍhasya
of one who has attained
tasya
his
eva
certainly
śamaḥ kāraṇam ucyate
śamaḥ
cessation of all material activities
kāraṇam
the means
ucyate
is said to be .
Important Words
  • ārurukṣoḥ — who has just begun yoga
    Desiderative of ā-√ruh, 'wishing to ascend.' The aspirant is still on the lower rungs of the ladder. The desire to climb is already present, but the climb itself is the prescription.
  • yoga-ārūḍhasya — of one who has attained yoga
    Past participle, 'one who has ascended.' Two stages, one root √ruh — the verse holds them together. The ascended one no longer needs the ladder's lower rungs.
  • karma — work
    For the aspirant, action itself is the means. The verse refuses the romantic shortcut: there is no skipping the karma stage to leap straight into śama.
  • śamaḥ — cessation of all material activities
    From √śam, 'to grow calm, to subside.' Śama is not torpor — it is the natural settling of the mind in one who is already established. Wrongly imitated by the beginner, it becomes mere lethargy.
  • kāraṇam — the means
    Repeated in both halves of the verse — the same word, two different referents. Means are stage-relative; what is medicine for one stage is poison for another.
For one who is a neophyte in the eightfold yoga system, work is said to be the means; and for one who is already elevated in yoga, cessation of all material activities is said to be the means.
Purport

The process of linking oneself with the Supreme is called yoga. It may be compared to a ladder for attaining the topmost spiritual realization. This ladder begins from the lowest material condition of the living entity and rises up to perfect self-realization in pure spiritual life. According to various elevations, different parts of the ladder are known by different names. But all in all, the complete ladder is called yoga and may be divided into three parts, namely jñāna-yoga, dhyāna-yoga and bhakti-yoga. The beginning of the ladder is called the yogārurukṣu stage, and the highest rung is called yogārūḍha. Concerning the eightfold yoga system, attempts in the beginning to enter into meditation through regulative principles of life and practice of different sitting postures (which are more or less bodily exercises) are considered fruitive material activities. All such activities lead to achieving perfect mental equilibrium to control the senses. When one is accomplished in the practice of meditation, he ceases all disturbing mental activities. A Kṛṣṇa conscious person, however, is situated from the beginning on the platform of meditation because he always thinks of Kṛṣṇa. And, being constantly engaged in the service of Kṛṣṇa, he is considered to have ceased all material activities.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
3. For the sage wishing to attain yoga, action is said to be the cause of elevation. For the sage who has already attained yoga, cessation of action is said to be the cause of maintaining that state.
Commentary

“But then the practitioner of aṣṭāṅga-yoga would have to practice niṣkāma-karma-yoga for his whole life.” This verse therefore speaks of the limits of karma-yoga. The practitioner of yoga (muneḥ), desiring to rise to the stage of steady meditation (yogam), produces his elevation by prescribed action, karma, because that purifies his heart. One who has attained steadiness in meditation (yogārūḍhasya) maintains that level by cessation (samaḥ) of all actions which produce agitation. In other words, the aspirant for steady meditation does not have complete purity of heart.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
3. For the sage wishing to attain yoga, action is said to be the cause of elevation. For who has already attained yoga, cessation of action is said to be the cause of maintaining that state.
Commentary

“Then the aṣṭaṅga yogī should practice prescribed karmas all his life.” “For the practitioner of yoga (muneḥ) who desires to attain steadiness in meditation, prescribed karmas are the cause of his elevation to that stage, since they purify the heart. For one who has attained steadiness in meditation (yogārūḍhasya), stoppage of those prescribed karmas because they interrupt his meditation is the cause of maintaining firm steadiness (śamaḥ).”

Bhūrijana Dāsa Gauḍīya
Commentary

In the yoga‑ladder there are two particular stages: (1) Yogaruruksu stage‑ in the beginning one has to work because one is not detached enough to give up work. (2) Yogarudha stage‑ the highest stage of the yoga ladder. ‑In the 'astanga‑yoga' process there are 8 different stages: (1) Yama and (2) Niyama, follow the rules and regulations. Then, when one learns how to follow the rules and regulations to a certain degree, one practices (3) Asana, or the sitting postures (which people commonly think of hatha‑yoga), then (4) Pranayama (only when one is expert on asanas should he practice the breathing exercises, otherwise he may cause lots of trouble to himself), then, (5) Pratyahara, withdrawing the mind from sense objects (there is very intimate connection between breathing and the mind), then (6) Dharana, (7) Dhyana which are different intensities of meditation, and finally (8) Samadhi, when the mind and the consciousness are fully focused on Brahman (if one is a jnani) or Paramatma (if he is a yogi) or in Krsna (if he is a bhakti‑yogi). In this Text it describes how in the beginning, Yogaruruksu, one works in niskama karma and practices yoga part‑time. Then, when one is elevated in yoga, Yogarudha, he can give up niskama karma.

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

Two levels of yoga practice – In the beginning stages, one should continue to perform his activities,

giving up the desire to enjoy the fruit

1. Yogaruruksa stage – “Beginning Stage” in which prescribed duties are essential to gradually purify one

of fruitive desires

Work, cultivating detachment
Also practicing asanas, etc.

2. Yogarudha stage – “Advanced Stage”; after achieving freedom from desires that impel fruitive work,

one retires from active duties for contemplation and meditation

When pratyahara is perfect
Stop Working (‘Dhyana’ stage)

Focus of Learning

(a) Real sannyasa-yoga or bhakti implies knowledge of one’s constitutional position as living entity

and acting accordingly:

Constitution of living entity:
No separate independent identity, but part and parcel of the Supreme
Marginal energy of Supreme
Conditioned state – When the living entity is entrapped by material energy, it is called conditioned state
Real natural state of Life – When the living entity is Krishna conscious or aware of spiritual energy
Stage of complete knowledge – When living entity ceases all sense-gratifactory activities and acts according to spiritual constitution
How Yogis achieve this stage – Yogis practice this stage by restraining senses from material attachment
How devotees achieve this stage – He has no opportunity to engage senses in anything other than Krishna; which implies, he is in a stage of complete knowledge ▪

Therefore Krishna conscious person is a perfect sannyasi and yogi

▪

Therefore bhakti includes the purpose of jnana (knowledge) and yoga

(controlling senses)

(b) Failure of “jnana” and “yoga”, if we do not give up activities of selfish nature:

Real aim of life is to give up all selfish satisfaction and be prepared to satisfy the Supreme
Who fails in this aim – One with no information of the Supreme must engage in selfish activities
Who fulfils this criteria fully – Only a Krishna conscious persons who has no desire for sense enjoyment and always engaged for the enjoyment of the Supreme

LINK BETWEEN TEXTS 6.3 & 6.4: Srila Visvanatha Cakravarti Thakura answers the question “Should the

ashtanga-yogi perform his prescribed duties as long as he lives?”. He says that this third text describes

how in the yogaruruksa (beginning) stage, one works in niskama-karma-yoga while simultaneously practicing

ashtanga-yoga. That purifies his heart. When the aspiring yogi becomes elevated in his practice to the point of

yogarudha, he gives up niskama-karma-yoga and practices astanga-yoga exclusively. Srila Baladeva

Vidyabhushana adds, “The yogarudha stage begins at dhyana, which is described in the next verse

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
6.3 Aruruksoh, for one who wishes to ascend, who has not ascended, i.e. for that very person who is unable to remain established in Dhyana-yoga;-for which person who is desirous to ascend?-munch, for the sage, i.e. for one who has renounced the results of actions;-trying to ascend to what?-yogam, to (Dhyana-) yoga; karma, action; ucyate, is said to be; the karanam, means. Tasya, for that person, again; yoga-arudhasya, when he has ascended to (Dhyana-) yoga; samah, inaction, withdrawl from all actions; eva, alone; ucyate, is said to be; karanam, the means for remaining poised in the state of meditation. This is the meaning. To the extent that one withdraws from actions, the mind of that man who is at cease and self-controlled becomes concentrated. When this occurs, he at once becomes established in Yoga. And accordingly has it been said by Vyasa: 'For a Brahmana there is no wealth conparable to (the knowledge of) oneness, sameness, truthfulness, character, eipoise, harmlessness, straightforwardness and withdrawal from various actions' (Mbh. Sa. 175.37). After that, now is being stated when one becomes established in Yoga:
Śrī Rāmānujācārya Classical
Translation
6.3 Karma Yoga is said to be the means for an aspirant for release who 'seeks to climb the heights of Yoga,' i.e., the vision of the self. For the same person, when he has climbed the 'heights of Yoga,' i.e., when he is established in Yoga - tranility, i.e., freedom from actions is said to be the means. A man should perform actions until he has attained release (Moksa) in the form of the vision of the self. Full release comes only with the fall of the body. The 'vision of the self' referred to here is called Moksa by courtesy. When does not become established in Yoga? Sri Krsna replies:
Śrī Abhinavagupta Classical
Translation
6.3 Aruruksoh etc for a sage : For a man of wisdom. Action : that which reires to be performed. Cause (1st) : a means to attain. Quietude : to remain uninterrupted at the stage [already] achieved. Here Cause (2nd) is an indicator. The same idea is made clear as-
Swami Sivananda Classical
Translation
6.3 For a sage who wishes to attain to Yoga, action is said to be the means; for the same sage who has attained to Yoga, inaction (iescence) is said to be the means.
Commentary

6.3 आरुरुक्षोः wishing to climb? मुनेः of a Muni or sage? योगम् Yoga? कर्म action? कारणम् the cause? उच्यते is said? योगारूढस्य of one who has attained to Yoga? तस्य of him? एव even? शमः inaction (iescence)? कारणम् the cause? उच्यते is said.Commentary For a man who cannot practise meditation for a long time and who is not able to keep his mind steady in meditation? action is a means to get himself enthroned in Yoga. Action purifies his mind and makes the mind fit for the practice of steady meditation. Action leads to steady concentration and meditation.For the sage who is enthroned in Yoga? Sama or renunciation of actions is said to be the means.The more perfectly he abstains from actions? the more steady his mind is? and the more peaceful,he is? the more easily and thoroughly does his mind get fixed in the Self. For a Brahmana there is no wealth like unto the knowledge of oneness and homogeneity (of the Self in all beings)? truthfulness? good character? steadiness? harmlessness? straightforwardness and renunciation of all actions. (Mahabharata? Santi Parva? 175.38)

Swami Gambhīrānanda Classical
Translation
6.3 For the sage who wishes to ascend to (Dhyana-) yoga, action is said to be the means. For that person, when he has ascended to (Dhyana-)yoga, inaction alone is said to be the means.
Shri Purohit Swami Classical
Translation
6.3 For the sage who seeks the heights of spiritual meditation, practice is the only method, and when he has attained them, he must maintain himself there by continual self-control.
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 3.3 BG 5.6 BG 6.46 SB 11.20.7 SB 3.29.33 SB 11.20.9 CC Madhya 22.105 CC Madhya 19.176 CC Madhya 22.72 Muṇḍaka Upaniṣad 1.2.12BRS 1.4.15
Related lectures
Personal Guidance
For the aspiring yogi, work is the means; for the established yogi, cessation of activity is the means — different stages, different means.
Practical Applications
  • Match the means to your stage; don't borrow another stage's means.
  • If you're aspiring, work; if established, rest in stillness.
  • Honestly assess your stage and act accordingly.
Reflection Questions
  • Am I in the aspiring or established stage right now?
  • What appropriate means does that stage call for?
Analogy

A young farmer must plow, sow, and water by hand; an old farmer, having seen many harvests, sits beneath his tree and watches the field. Both are farming. The instrument changes with stage. Kṛṣṇa is naming the same difference inside the yogī: the climbing hand and the resting seat are not rivals — they are different rungs.

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Source: vedabase.io

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