Bhagavad Gita - Chapter 6 - Shloka (Verse) 3

व्याख्या--'आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते'--जो योग-(समता-) में आरूढ़ होना चाहता है, ऐसे मननशील योगीके लिये (योगारूढ़ होनेमें) निष्कामभावसे कर्तव्य-कर्म करना कारण है। तात्पर्य है कि करनेका वेग मिटानेमें प्राप्त कर्तव्य-कर्म करना कारण है; क्योंकि कोई भी व्यक्ति जन्मा है, पला है और जीवित है तो उसका जीवन दूसरोंकी सहायताके बिना चल ही नहीं सकता। उसके पास शरीर, इन्द्रियाँ, मन, बुद्धि और अहम्तक कोई ऐसी चीज नहीं है, जो प्रकृतिकी न हो। इसलिये जबतक वह इन प्राकृत चीजोंको संसारकी सेवामें नहीं लगाता, तबतक वह योगारूढ़ नहीं हो सकता अर्थात् समतामें स्थित नहीं हो सकता; क्योंकि प्राकृत वस्तुमात्रकी संसारके साथ एकता है, अपने साथ एकता है ही नहीं।
प्राकृत पदार्थोंमें जो अपनापन दीखता है, उसका तात्पर्य है कि उनको दूसरोंकी सेवामें लगानेका दायित्व हमारेपर है। अतः उन सबको दूसरोंकी सेवामें लगानेका भाव होनेसे सम्पूर्ण क्रियाओंका प्रवाह संसारकी तरफ हो जायगा और वह स्वयं योगारूढ़ हो जायगा। यही बात भगवान्ने दूसरी जगह अन्वय-व्यतिरेक रीतिसे कही है कि यज्ञके लिये अर्थात् दूसरोंके हितके लिये कर्म करनेवालोंके सम्पूर्ण कर्म लीन हो जाते हैं अर्थात् किञ्चिन्मात्र भी बन्धनकारक नहीं होते (गीता 4। 23) और यज्ञसे अन्यत्र अर्थात् अपने लिये किये गये कर्म बन्धनकारक होते हैं (गीता 3। 9)।योगारूढ़ होनेमें कर्म कारण क्यों हैं? क्योंकि फलकी प्राप्ति-अप्राप्तिमें हमारी समता है या नहीं, उसका हमारेपर क्या असर पड़ता है--इसका पता तभी लगेगा, जब हम कर्म करेंगे। समताकी पहचान कर्म करनेसे ही होगी। तात्पर्य है कि कर्म करते हुए यदि हमारेमें समता रही, राग-द्वेष नहीं हुए, तब तो ठीक है; क्योंकि वह कर्म 'योग' में कारण हो गया। परन्तु यदि हमारेमें समता नहीं रही, राग-द्वेष हो गये; तो हमारा जडताके साथ सम्बन्ध होनेसे वह कर्म 'योग' में कारण नहीं बना।

फलेच्छासे रहित जो कर्मयोग है वह ध्यानयोगका बहिरंग साधन है इस उद्देश्यसे उसकी संन्यासरूपसे स्तुति करके अब यह भाव दिखलाते हैं कि कर्मयोग ध्यानयोगका साधन है जो ध्यानयोगमें आरूढ़ नहीं ध्यानयोगमें स्थित नहीं रह सकता है ऐसे योगारूढ़ होनेकी इच्छावाले मुनि अर्थात् कर्मफलत्यागी पुरुषके लिये ध्यानयोगपर आरूढ़ होनेका साधन कर्म बतलाया गया है। तथा वही जब योगारूढ़ हो जाता है तो उसके लिये योगारूढ़ता ( ध्यानयोगमें सदा स्थित रहनेका ) साधन शम उपशम यानी सर्व कर्मोंसे निवृत्त होना बतलाया गया है। ( मनुष्य ) जितनाजितना कर्मोंसे उपरत होता जाता है उतनाउतना ही उस परिश्रमरहित जितेन्द्रिय पुरुषका चित्त समाहित होता जाता है। ऐसा होनेसे वह झटपट योगारूढ़ हो जाता है। व्यासजीने भी यही कहा है कि ब्राह्मणके लिये दूसरा ऐसा कोई धन नहीं है जैसा कि एकता समता सत्यता शील स्थिति अहिंसा आर्जव और उनउन क्रियाओंसे उपराम होना है।

"If Supreme Renunciation is included in Karma Yoga, then Karma Yoga would become the eternal duty, because by it the other (Renunciation) is also accomplished"—anticipating this doubt, and translating what was said, he states the purport of the next verse with "Dhyanayogasya," etc.

"Using the future tense regarding the 'Muni' who desires to ascend to Yoga"—if action is the cause for the desired ascent to Yoga for the Arurukshu (one wishing to ascend), then for the Yogarudha (one ascended to Yoga) also, that very action would be the cause for obtaining the fruit, because its power as a cause is established—anticipating this doubt, He says "Yogarudhasya," etc.

He clarifies the meaning of "Anarudha" (not ascended) itself with "Dhyana..." (desiring meditation). The status of 'Muni' is figurative for the renouncer of the fruit of action, he says with "Karmaphala," etc. (Action) is the means—towards the desire for attaining Dhyana Yoga through the purification of the mind—this remains to be understood. "Tasya" refers to the performer of action under discussion. The word "Eva" (only/indeed) implies a changed syntax order; it is connected with the word "Shama" (quietude).

Excluding other yogas, "Shama" is the cause of what? To this he says, "Of the state of being Yogarudha," etc. He explains how "Upashama" (cessation), which is the form of cessation of all activities, is the cause for the state of being Yogarudha with "Yavad yavad," etc. Upon the cessation of all actions, due to the absence of exertion, the state of being Yogarudha is established in the mental poise of the one whose sense-complex is under control—this is the meaning.

He cites Puranic agreement regarding the cessation of all actions being the means to the supreme goal with "Tatha cha," etc.

"Ekata" (Oneness)—the understanding characterized by the absence of duality in reality in all beings. "Samata" (Equanimity)—the understanding of intrinsic non-difference in them despite adventitious differences. "Satyata" (Truthfulness)—speaking for their welfare. "Shilam" (Virtue)—excellence of nature/character. "Sthitih"—steadfastness. "Dandanidhanam"—non-violence (laying down the rod). "Arjavam"—straightforwardness. And "Uparati" (Cessation) from all actions. All this that has been said—just as it is—there is no other "wealth" (means to human goal) for a Brahmana than this; therefore, this alone is his unsurpassable means to the supreme goal—this is the meaning.

"Since it is praised, should Karma Yoga alone be performed for the whole life?"—anticipating this doubt, and intending the limit to be "until the acquisition of eligibility for Dhyana Yoga," He gives the answer by demonstrating Karma Yoga as the means to Dhyana Yoga with "Arurukshoh," etc. "Yoga"—meaning Dhyana Yoga—for the "Arurukshu"—one desiring to ascend—who is unable to remain established in Dhyana Yoga. As to the interpretation that "Yoga" refers to "Jnana Yoga"—that is not correct, because Dhyana Yoga alone is the subject matter commenced.

Of which Arurukshu? Of the "Muni"—meaning the renouncer of the fruit of action. And as to the interpretation that "Muni" refers to one possessed of the Yoga of Knowledge called Nididhyasana, who wishes to ascend to Yoga through the sequence of Shravana (hearing) and Manana (reflection)—that is not correct. For one possessed of Nididhyasana does not again depend on the sequence of Shravana and Manana, since those two are for the sake of Nididhyasana.

Action devoid of desire for the fruit is said to be the "Karana"—the means. For the very same person, who was earlier a performer of action, later when he becomes "Yogarudha"—one who has attained Dhyana Yoga—"Shama"—quietude, meaning cessation from all actions—is the "Karana"; it is said to be the means for the state of Yogarudha which culminates in Self-realization and Nirvikalpa Samadhi.

By this, the following view is refuted: "Yoga means dispassion in the form of purity of mind; for the Arurukshu of that (dispassion), and not for the Arudha; for the future 'Muni' (thinker), i.e., the renouncer of thirst for fruit of action; Karma is said to be the cause—the means to be practiced for ascending to Yoga. And for the Yogarudha—who has attained the aforementioned Yoga—Shama, i.e., renunciation of all actions alone, is said to be the cause—as the practice for the maturation of knowledge." (This view is refuted because) Since Dhyana Yoga alone is to be described in this chapter, the meaning of the verse should be described with proper justification in that context. It is improper to describe a non-scriptural meaning by abandoning the scriptural one.

Also, because of the contradiction with their own previous text and the root text, which stated: "The Yoga aphorism which was stated in three verses at the end of the fifth chapter, to explain that in detail the sixth chapter is begun. There, intending to prescribe Yoga through renunciation of all actions..."—it is necessary to describe the injunction of Dhyana Yoga in this third verse. And also because of the contradiction with their own text explaining the meaning of the word Yogarudha as "One ascended to Yoga, i.e., Samadhi, is called Yogarudha," after introducing the next verse with "When does one become Yogarudha?".

"For how long is action to be performed?" To this He says "Arurukshoh muneh," etc. "Yogam arurukshoh"—for one desiring the completion of the means. "Yogam arudhasya"—for the direct knower (Aparoksha-jnani) whose means are completed; this is the meaning. "Karanam"—means the cause of supreme bliss.

For the direct knower also, Samadhi etc. has been stated as the fruit (pg. 199-200). For him, Samadhi alone, through total cessation (sarva-upashama), is principally the cause—this is the meaning. Nevertheless, only when there is a cessation of what is to be experienced (bhoktavya - prarabdha karma), does perfect Asamprajnata Samadhi arise; at other times, his state is in the stories (charita) of the Lord, etc.

And that has been stated: "O Lord, those who see You, they alone are supremely happy. For those men alone, having crossed over, Samadhi arises. (But) as long as the karma to be experienced has not exhausted, those great souls, Your devotees and those devoted to You, exist by means of Japa or narration (Katha).

There, He states the duration of the performance of action with "Arurukshoh," etc. For as long as one desires with great eagerness to ascend to 'Yoga' endowed with the eight limbs like Yama (restraint), Niyama (observance), etc., so long should one perform actions. For that 'Muni' desiring to ascend, action becomes the cause [for the ascent] by generating intense dispassion, which is the cause of the desire to ascend.

For the very same person who has ascended to Yoga (Yogarudha), who is engaged in the practice of the limbs of Yoga and who cannot tolerate distraction, 'Shama'—meaning the renunciation of actions—is said to be the cause for the ascent in Yoga. For indeed, one engaged in actions is not able to practice Yoga with a one-pointed mind.

For the seeker of liberation (Mumukshu) who desires to attain 'Yoga'—meaning the vision of the Self (atmavalokana)—Karma Yoga alone is said to be the cause. For the very same person who is 'Yogarudha'—meaning one established in Yoga (pratishthita-yoga)—'Shama'—meaning cessation of action—is said to be the cause.

The meaning is that action should be performed until the attainment of liberation in the form of the vision of the Self.

Regarding when one becomes established in Yoga, He speaks (the next verse).

Then, does it imply that Karma Yoga alone is to be performed as long as one lives?"—anticipating this doubt, He states its limit with "Arurukshoh," etc.

For the man desiring to ascend to—to attain—Jnana Yoga, action is said to be the cause for that ascent, because it causes purification of the mind.

But for the very same person who has ascended to Jnana Yoga, who is established in knowledge, 'Shama'—meaning Samadhi, i.e., the cessation of actions which distract the mind—is said to be the cause for the maturation of knowledge.

Regarding "For the Muni desiring to ascend to Yoga, action is said to be the cause"—intending that a specific injunction implies the negation of the rest, he (Ramanuja) said "Karma Yoga alone" (is the cause). Intending that Yoga is indeed accomplishable only by Karma Yoga, and not (directly) the vision of the Supreme Self, he explained (Yoga as) "vision of the Self" (atmavalokana). Intending that some action must be performed until liberation, he used the term "Mumukshu" (seeker of liberation).

Since the vision of the Self is here almost equal to liberation (moksha-kalpa), the word "Moksha" is used figuratively. To dispel the delusion that "Yogarudha" refers (merely) to the state of being in active communion (yukta-avastha), he explained it as "one established in Yoga" (pratishthita-yoga).

"Action is the cause"—the counter-correlate (pratiyogin) of the 'action' stated here is 'Shama'; intending that it must mean "cessation of that (action)," he explained 'Shama' as "cessation of action." By this, the statement of others that "Here 'Muni' means a wandering ascetic (Parivrajaka) and 'Shama' means the monastic life (Parivrajya)" is refuted.

"Nanu," what need does one established in Yoga have for a cause? For indeed he has no other task to perform—anticipating this doubt, he shows that the injunction for the cessation of action via "Yogarudhasya," etc., is intended to imply non-cessation prior to that stage, with the word "Yavat" (As long as...), etc.

ध्यानयोग पर आरूढ़ होने के इच्छुक व्यक्ति के लिए प्रथम साधन कहा गया है कर्म। जगत् में कर्तृत्व के अभिमान और फलासक्ति का त्याग करके कर्म करने से पूर्व संचित वासनाओं का क्षय होता है और नई वासनाएं उत्पन्न नहीं होतीं।यहाँ योगारूढ़ होने के विषय को स्पष्ट करने के लिए अश्वारोहण (घोड़े की सवारी) के अत्यन्त उपयुक्त रूपक का प्रयोग किया गया है। जब मनुष्य किसी स्वच्छंद अश्व पर पहली बार सवार होने का प्रयत्न करता है तब पहले तो वह अश्व ही उस पर सवार हो जाता है यदि कोई व्यक्ति युद्ध के अश्व को अपने पूर्णवश में करना चाहे तो कुछ काल तक उसे उस अश्व पर सवार होने का प्रयास करना पड़ता है। एक पैर को पायदान पर रखकर जीन पर झूलते हुए दूसरे पैर को पृथ्वी से उठाकर (उछलकर) अश्व की पीठ पर बैठने और उसे अपने वश में करने के लिए प्रयत्न करना पड़ता है। एक बार उस पर सवार हो जाने के बाद उसे अपने वश में रखना सरल काय्र्ा है परन्तु तब तक अश्वारोही को उस अवस्था में से गुजरना पड़ता है जब तक वह पूर्णरूप से न अश्व पर बैठा होता है और न पृथ्वी पर खड़ा होता है।प्रारम्भ में हम केवल कर्म करने वाले होते हैं अहंकार और स्वार्थ से प्रेरित हुए हम परिश्रम करते हैं पसीना बहाते हैं रोते हैं हँसते हैं। जब व्यक्ति इस प्रकार के कर्मों से थक जाता है तब वह मनोरूप अश्व पर आरूढ़ होना चाहता है। ऐसे ही व्यक्ति को कहते हैं आरुरुक्ष (आरूढ़ होने की इच्छा वाला)। वह पुरुष कर्म तो पूर्व के समान ही करता है परन्तु अहंकार और स्वार्थ को त्यागकर। यज्ञ भावना से किये गये कर्म वासनाओं को नष्ट करके अन्तकरण को शुद्ध एवं सुसंगठित कर देते हैं। ऐसे शुद्धान्तकरण वाले साधक को शनैशनै कर्म से निवृत्त होकर ध्यान का अभ्यास अधिक करना चाहिए। जब वह मन पर विजय प्राप्त करके उसकी प्रवृत्त्ायों को अपने वश में कर लेता है तब वह योगारूढ़ कहा जाता है। मन के समत्व प्राप्त योगारूढ़ व्यक्ति के लिए ज्ञानरूप शम अर्थात् शांति वह साधन है जिसके द्वारा वह अपने पूर्णस्वरूप में स्थित हो सकता है।इस प्रकार एक ही व्यक्ति के लिए उसके विकास की अवस्थाओं को देखते हुए कर्म और ध्यान की दो साधनाएँ बतायी गयी हैं जो परस्पर विरोधी नहीं है । एक अवस्था में निष्काम कर्मों का आचरण उपयुक्त है तथापि कुछ काल के पश्चात् वह भी कभीकभी मनुष्य की शांति को भंग करके उसे मानो पृथ्वी पर पटक देता है। दुग्ध चूर्ण को पानी में घोलकर बनाया हुआ पतला दूध एक छोटे से शिशु के लिए तो पुष्टिवर्धक होता है परन्तु दूध की वह बोतल बड़े बालक के लिए पर्याप्त नहीं होती जो दिन भर खेलता है और काम करता है। उसे मक्खन और रोटी की आवश्यकता होती है। किन्तु यही रोटी शिशु के लिए प्राणघातक हो सकती है।इसी प्रकार साधना की प्रारम्भिक अवस्था में निष्काम कर्म समीचीन है परन्तु और अधिक विकसित हुए साधक को आवश्यक है आत्मचिन्तनरूप निदिध्यासन। पहले अहंकार रहित कर्म साधन है और तत्पश्चात् आत्मस्वरूप का ध्यान। इस ध्यानाभ्यास की आवश्यकता तब तक होती है जब तक साधक निश्चयात्मक रूप से यह अनुभव न कर ले कि शुद्ध आत्मा ही पारमार्थिक सत्य वस्तु है न कि अहंकार। तत्पश्चात् वह कर्म करे अथवा न करे उसे इस ज्ञान की विस्मृति नहीं होती।इस प्रकार आत्मोन्नति के मार्ग में कर्मों का एक निश्चित स्थान होना सिद्ध होता है और उसी प्रकार इसका उपदेश देने वाले मनीषियों की बुद्धिमत्ता भी प्रमाणित होती है।कब यह साधक योगरूढ़ बन जाता है उत्तर है

Although it has been stated—following the logic and maxim that "Gambling is a kingdom without a throne"—that the status of a Sannyasi is not justified for one who is merely inactive (solely by lack of action).

Nevertheless, for the "Arurukshu"—the Sage (Muni) who possesses knowledge—action is to be performed; it is the "Karana," meaning the means of attainment.

"Shama" means cessation in the stage that has been attained. Here, the word "Karana" (cause) implies a "Lakshana" (characteristic/mark).

"Nanu," when the person eligible for Samadhi Yoga has been described, Samadhi alone should be prescribed for him; why is "Arurukshoh" (for the one desiring to ascend) etc. stated? To this, he says "Kiyat" (How long), etc. Is the action stated as the qualification for Samadhi Yoga to be performed once, or until the attainment of the fruit?—this is the meaning of the question.

"Nanu," Yoga is not something to be mounted like a horse, so how is "Arurukshu" (desiring to mount) and "Yogarudha" (mounted on Yoga) stated? To this, he says "Yogam," etc. Due to the similarity of "being above" (elevation), it is a figurative usage—this is the meaning. The "means" (Upaya) is Samadhi alone.

Since Samadhi lacks a delimitation of fruit-measure etc., what kind of "completeness" is meant? To this, he says "Aparoksha" (Direct knowledge), etc. Indeed, the completeness of a means lies in its sufficiency for the goal. Therefore, the extent to which direct knowledge is accomplished, that constitutes "completeness"—this is the idea.

"Nanu," for the Arurukshu, action is the cause because of proximity; it is understood that it leads to the ascent to Yoga. And being the cause, it must be performed until that point—because a cause necessarily exists in the moment preceding the effect (karya). But for the Yogarudha, for what is "Shama" (quietude) the cause, since knowledge is established by that (Yoga) itself? To this, he says "Karanam" (cause). Supreme happiness belongs to liberation. "Nanu," was this question not resolved in "When your intellect crosses the mire of delusion" (Gita 2.52)? Not so. Because there it was for the seeker of knowledge, but here it is for the seeker of ascending to Yoga—due to this difference, and because the means and ends are distinct in these cases. The mention of "the direct knower" (Aparoksha-jnani) is stated due to non-delay (proximity to the result). It is stated thus (in Brahma Sutra 3.4.51): "Manifestation of knowledge in this life takes place if there is no obstruction present." Or, this is a restatement of the question and answer to state the duty even of the Yogarudha.

"Nanu," how is Shama said to be the cause of supreme happiness for the direct knower upon whom no excess (improvement) can be superimposed? To this, he says "Aparoksha," etc. This was supported in the Second Chapter. By saying "Samadhi etc.," it is indicated that the meaning of the word 'Shama' is Samadhi.

"Then does he have no other duty at all?" To this, he says "Tasya," etc. By "Sarvopashama"—characterized by the cessation of all objects—it is stated to support the word 'Shama' in the sense of Samadhi. It is the cause for the increase of bliss. Other actions are done without contradicting that—this is the idea.

If for the knowers, Samadhi is the cause of increasing bliss, then why don't they perform only that? And why do they engage in explaining scriptures etc.? To this, he says "Tathapi," etc. "Bhoktavyoparamah" means the cessation of obstructing Prarabdha Karma. "Anyada" (At other times) means at the time when the karma obstructing perfect Samadhi has not ceased. He cites scriptural agreement here with "Taccha," etc. "Param" means only/supreme. The construction is: For them alone, perfect Samadhi arises. "Vartayanti" means they exist or spend their time.

So then, because it is praiseworthy, should Karma Yoga alone be performed for the whole life? He says—No. For the "Arurukshu"—one desiring to ascend to "Yoga," meaning dispassion (Vairagya) in the form of purification of the internal organ (antahkarana)—and not for the "Arudha" (one who has ascended). For the one who is to become a "Muni"—meaning the renouncer of the thirst for the fruit of action—"Karma"—meaning scripturally enjoined obligatory actions like Agnihotra performed with the attitude of offering to God—is said by Me through the Veda to be the "Karana"—the means to be practiced for ascending to Yoga.

However, for the "Yogarudha"—one who has attained Yoga, i.e., dispassion in the form of purification of the internal organ—for that very same person who was earlier a performer of action, "Shama"—meaning the renunciation of all actions alone—is said to be the "Karana"—the means to be practiced for the maturation of Knowledge.

"Nanu," the renunciation of the resolve for the experience of one's own happiness belongs to the perfected one (Siddha); what is the duty of one who is in the stage of a practitioner (Sadhana-dasha)? To this, He says "Arurukshoh," etc.

For the "Arurukshu"—the Muni, i.e., the contemplative one, who desires to attain the "Yoga," meaning the Rasa (nectar/essence) of Union—"Karma," which is in the nature of Service (Seva) and in the form of imitation (Anukarana), is said to be the "Karana" (cause/means); this is the meaning.

For that very person, when he becomes "Yogarudha"—with a mind pervaded by the Rasa of Union—through the performance of service etc., "Shama"—a state prone to deep feeling (Bhavana) devoid of actions like imitation—is said to be the "Karana"; for the attainment of that (complete union)—this remains to be understood.

"Arurukshoh" means of one who wishes to ascend, who has not yet ascended; the meaning is: of one who is unable to remain established in Dhyana Yoga. Of whom? Of that "Arurukshu Muni"—meaning the renouncer of the fruit of action. Wishing to ascend to what? To Yoga. For him, "Karma" (Action) is said to be the cause, i.e., the means.

But for the very same person when he has ascended to Yoga (Yogarudha), "Shama"—meaning quietude or withdrawal from all actions—is said to be the cause, i.e., the means for the Yogarudha.

The more one withdraws from actions, the more the mind of that effortless and self-controlled one becomes concentrated. When this happens, he quickly becomes established in Yoga (Yogarudha).

And thus it has been said by Vyasa: "There is no such [state of mind] for a Brahmana as [that attained by] oneness, equanimity, truthfulness, virtue, steadfastness, non-violence, straightforwardness, and after that, the cessation of all actions."

Now, when one becomes established in Yoga is being stated.

In that context, He states the arrangement of duty in Yoga as well, similar to Sankhya, with "Arurukshoh," etc.

For the eligible person like you, "Arurukshu"—wishing to ascend to the station of Yoga, i.e., self-control—"Karma"—meaning the performance of one's own duty in the manner described—is said to be the cause for that ascent.

For the very same person, when he has become "Yogarudha"—whose mind is controlled from all sides—"Shama"—meaning the abandonment of all resolves (sankalpas)—is the cause for the firmness of that [Yoga]. This is considered analogous to the digging [and fixing] of a post (Sthuna-khanana), because he is already established as being Yogarudha.

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)

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:

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: