यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते |
सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते || ६.४ ||
Summary Translation:
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.
Krishna provides the 'Theoretic Definition of the Ascended Yogi' (Yogarudha). He says, 'yada hi'—when indeed (yada hi). 'na indriya-artheshu'—neither in sense objects (indriya-artheshu). 'na karmasu'—nor in actions (karmasu). 'anushajjate'—is attached (anushajjate). 'sarva-sankalpa-sannyasi'—who has renounced (sannyasi) all (sarva) mental projections/motives (sankalpa). 'yogarudhas tada uchyate'—at that time (tada) he is said to be (uchyate) established in yoga (yogarudha). This analysis focuses on the 'Theoretic Anatomy of Non-Attachment.' Krishna defines the 'Peak' of the mountain by three 'Negatives.' 1. No attachment to objects: The Yogi sees a diamond and a stone with the same 'Indifference' because the object no longer has the power to 'Pull' the senses. 2. No attachment to actions: The Yogi acts as a 'Vehicle' of the Divine; they don't 'Own' the movement or the outcome. 3. The Core Factor—Sarva-Sankalpa-Sannyasa: This is the ' Heart' of the shloka. 'Sankalpa' is the 'Originating Impulse' of I want this to happen for Me. To renounce *all* such impulses is to become 'Sankalpa-Sannyasi.' This detailed analysis reveals that the 'Yogarudha' is one whose 'Will' has become 'Transparent.' They have no 'Private Agenda.' When the 'Private Agenda' is deleted, the 'Universal Agenda' (Brahman) shines through. This is the ' Analysis of the Clear Mirror.' If a mirror has no 'Dust' (objects) and no 'Cracks' (actions) and no 'Tint' (sankalpa), it reflects the 'Sun' perfectly. Krishna is telling Arjuna that the 'Yogarudha' state is the 'Highest Human Potential,' where the 'Small Self' has 'Merged' into the 'Great Reality' through the gate of 'Total Renunciation of Personal Will.'
The detailed analysis of 'Anushajjate' is the ' Description of Psychological Sticky-ness.' In our practical lives, our mind 'Sticks' to everything it touches. Krishna is stating that 'The Yogi' is 'Teflon-minded.' Krishna is defining 'The Self' as the 'Untouchable Observer.' This shloka provides a 'Framework for Measuring Spiritual Progress.' It teaches that 'Renunciation' is the 'Cessation of Interest' in the finite. Krishna is defining 'Sarva-Sankalpa' as the 'Collective Noise of the Ego.' This verse is the ' Goal of the Chapter.' By using the phrase 'Tada Uchyate' (Then he is said to be), He sets a 'Definitive Benchmark.' This shloka is the 'Universal Manual for the Free Human,' forcing us to realize that 'Attachment is a mental habit that can be broken by the renunciation of intent'. This is the ' Goal of the Transcendent Soul,' where 'The Yogi' is 'Unshakeable'.
Philosophically, Shloka 6.4 explores the 'Ontology of the Peak State.' , 'Ascension' (*Arudha*) is the 'Exit' from the 'Subject-Object Duality.' This verse highlights the 'Theory of the Motiveless Action.' Philosophically, it addresses the 'Nature of Indriyartha' (Objects of the senses). , 'Objects' are 'Neutral'; it is the 'Sankalpa' (Mental valuation) that makes them 'Attractive' or 'Repulsive.' This verse highlights the 'Ontology of the Neutralized Desire.'
The framework of 'Sarva-Sankalpa-Sannyasa' refers to the 'End of the Causal Chain.' , 'Sankalpa' is the 'Initial Motion' that creates 'Karma' and 'Bondage.' By renouncing the 'Start' of the chain, the Yogi remains 'Unbound.' Philosophically, this verse addresses the 'Nature of Attachment' (Anushanga). , 'Attachment' is the 'Confusion' of the 'Self' with the 'Experience.' The Yogarudha has 'Corrected the Error.' This shloka is the 'End of the Material Life.' , 'Material Life' is defined by 'Action for Gain.' 'Spiritual Life' is defined by 'Being.' Philosophically, it highlights the 'Relationship between the Will and the Void.' , when the 'Personal Will' is 'Voided,' the 'Divine Will' is 'Revealed.' Krishna is teaching 'Metaphysical Emptiness' (in the sense of being empty of ego). From a religious perspective, this shloka teaches 'The Mark of the Perfect Saint.' This verse is the ' Proof that we are only free when we want nothing for ourselves,' providing the logical structure to understand that 'Happiness is the absence of private desire'. It highlights the 'Sanatana' wisdom that 'The Spirit' is 'Ever Satisfied and Ever One'.