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यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते।

सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते।।6.4।।
 

Sanskrit Commentary By Sri Shankaracharya

।।6.4।। यदा समाधीयमानचित्तो योगी हि इन्द्रियार्थेषु इन्द्रियाणामर्थाः शब्दादयः तेषु इन्द्रियार्थेषु कर्मसु च नित्यनैमित्तिककाम्यप्रतिषिद्धेषु प्रयोजनाभावबुद्ध्या न अनुषज्जते अनुषङ्गं कर्तव्यताबुद्धिं न करोतीत्यर्थः। सर्वसंकल्पसंन्यासी सर्वान् संकल्पान् इहामुत्रार्थकामहेतून् संन्यसितुं शीलम् अस्य इति सर्वसंकल्पसंन्यासी योगारूढः प्राप्तयोग इत्येतत् तदा तस्मिन् काले उच्यते। सर्वसंकल्पसंन्यासी इति वचनात् सर्वांश्च कामान् सर्वाणि च कर्माणि संन्यस्येदित्यर्थः। संकल्पमूला हि सर्वे कामाः संकल्पमूलः कामो वै यज्ञाः संकल्पसंभवाः (मनु 2।3)। काम जानामि ते मूलं संकल्पात्किल जायसे। न त्वां संकल्पयिष्यामि तेन मे न भविष्यसि (महा0 शान्ति0 177।25) इत्यादिस्मृतेः। सर्वकामपरित्यागे च सर्वकर्मसंन्यासः सिद्धो भवति स यथाकामो भवति तत्क्रतुर्भवति यत्क्रतुर्भवति तत्कर्म कुरुते (बृह0 उ0 4।4।5) इत्यादिश्रुतिभ्यः यद्यद्धि कुरुते जन्तुः तत्तत् कामस्य चेष्टितम् (मनु0 2।4) इत्यादिस्मृतिभ्यश्च न्यायाच्च न हि सर्वसंकल्पसंन्यासे कश्चित् स्पन्दितुमपि शक्तः। तस्मात् सर्वसंकल्पसंन्यासी इति वचनात् सर्वान् कामान् सर्वाणि कर्माणि च त्याजयति भगवान्।।यदा एवं योगारूढः तदा तेन आत्मा उद्धृतो भवति संसारादनर्थजातात्। अतः

English Translation By Swami Gambirananda

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.

English Translation Of Sri Shankaracharya's Sanskrit Commentary By Swami Gambirananda

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,