आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते ।
योगारूढस्य तस्यैव शमः कारणमुच्यते ॥ ३ ॥ (6.3)
For the sage who wishes to ascend to yoga, it is said to be the means. For that very person, renunciation of all actions is said to be the means when he has ascended to yoga.
मुने:, for the future sage, for one who has renounced the cravings for the results of works; आरुरुक्षो:, who wishes to ascend but not ascended yet; योगं, to yoga, to dispassion, in the form of purification of the mind; कर्म, action, the nitya-karmas such as agnihotra, enjoined in the sastra (nitya karmas are prescribed for the three varnas – Brahmana, Kshatriya and Vaisya who are endowed with intellect to discriminate while the Sudhra completely lacks the intellect so they are exempted; when performed with the idea of dedication to Easwara, उच्यते, is said, by Me–through the Vedas; to be कारणम्, the means, the discipline that must be practised, to ascend to yoga.
But तस्य एव, for that very person, even though he was previously a performer of rites and duties; शमः, renunciation of all actions itself; उच्यते, is said to be; कारणम्, the means, what must be undertaken as the discipline for the fruition of Knowledge; योग आरूढस्य, when he has ascended to yoga, when he has attained o yoga, dispassion in the form of purification of mind.
When does one become established in yoga?
यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते ।
सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते ॥ ४ ॥ (6.4)
When a person does not get attached to the objects of the organs and to actions, since he has given up thought about everything, then he is said to be established in yoga.
यदा, when, during that period of समाधि of the mind in which, an person न अनुषज्जते, does not get attached; इन्द्रियार्थेषु, to the objects of the organs, such as sound etc; and कर्मसु, to actions–नित्य, नैमित्तिक, काम्य, secular न्षिद्ध;–does not entertain attachment in the form of adhering to the idea, ‘I am the agent of these; these are things of my enjoyment’, as a result of finding their unreality and the realization of the true nature of the Self as a non-agent, a non-enjoyer, and a non-dual supreme Bliss–; हि, since; सर्व सङ्कल्प संन्यासी, he has given up thought about everything, he is habitually a rejector of all thoughts, the particular modifications of the mind in the form of ‘this has to be done by me; this fruit has to be enjoyed’, and also a rejector of the desires for the objects of those modifications and the actions that are the means to attain those objects; तदा,then; because of the absence of attachment for sound etc. and actions, and the absence of the thoughts which are the causes of that attachment and are the obstacles to ascending to the yoga, उच्यते, he is said to be; योगारूढ:, established in yoga, in समाधि.