Chapter 6The Science of Self RealizationVerse 4


Sanskrit Vocal





Commentaries of the Four Authorized Vaisnava Sampradayas

as confirmed in the Garga Samhita Canto 10, Chapter 61, Verses 23, 24, 25, 26
Rudra Vaisnava Sampradaya:


Sridhara Swami's Commentary

What qualifies a person to be qualified for sannyasa or renunciation in abnegation for whom cessation of activities is prescribed? Lord Krishna explains that when one is no longer enamoured by the pleasures of the senses and the sense objects and is also not even attracted to performing the actions which are the means to obtain them, such a person is qualified for dhyana yoga or the science of the individual consciousness attaining communion with the ultimate consciousness by mediation. This is because one must develop the renunciation habitually until the dross of desires is eradicated along with not the slightest inclination to perform any activity that will lead to enjoyment of sense objects and the opportunity for sense gratification completely neutralising all desires. Then a person is known to be have factually attained dhyana yoga.

Brahma Vaisnava Sampradaya:


Madhvacarya's Commentary

In this verse Lord Krishna tells the signs of one who has established themselves in equanimity of mind. For such a person there is absolute detachment because there is no desire for results. If one is devoted to the Supreme Lord then all imperfections dissolved on their own. If one is not devoted then they are eradicated by special effort.

Now begins the summation.

How does one become detached from one's actions? The answer is to renounce the desire for the rewards of actions or if one is devoted to the Supreme Lord to offer all the rewards to Him. By acting in either of these ways one is considered performing renunciation for the Supreme Lord.

Sri Vaisnava Sampradaya:


Ramanuja's Commentary

Lord Krishna uses the compound word yogarudhas which is an adept in dhyana yoga or the science of the individual consciousness attaining communion with the ultimate consciousness by meditation. Such a person from experiencing the sublime bliss of the atma or soul within has ceased to be infatuated by sensual objects and is no longer deluded by the impulses of the senses in relation to such sense objects. The words na anusajjate meaning not enamoured denotes that one is no longer under the influence of such delusions. One is yogarudhas who has abandoned all illusions and false conceptions. Thus for the aspirant of moksa or liberation from material existence who still is under the sway of infatuation and delusion there is no alternative but to perform karma yoga or prescribed Vedic activities as the means to relinquish oneself from from dross of bodily association and carnal desires. This being accomplished one has qualified themselves for dhyana yoga and can begin to perfect their meditation. Hence as warning, before this point it is recommended to exclusively perform karma yoga until completely free from the infatuation of desires and sense objects.

Kumara Vaisnava Sampradaya:


Kesava Kasmiri's Commentary

If one wants to understand exactly when performing karma yoga or prescribed Vedic activities transforms itself to the heights of dhyana yoga or the science of the individual soul attaining communion with the ultimate soul by meditation is now revealed. Lord Krishna speaks the words: na karmasi anusajjate meaning when one no longer craves or is inclined to make any effort for sense objects. Such a person thinks why should I strive to obtain pleasures which are here today and gone tomorrow being only temporary? Then with constant endeavour one ceases to look for opportunities to facilitate favourable circumstances to enjoy sensual pleasures and evenually evaporates all thoughts of enjoying sense objects along with dissolving the memories of previous enjoyments. Only such a being is considered to be firmly established in yoga or the science of the individual soul attaining communion with the ultimate consciousness.

Thus ends commentaries of chapter 6, verse 4 of the Srimad Bhagavad-Gita.

Verse 4

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