Sri Krishna explains the physical and mental condition of the Yogarudha – the one who is established in Yoga. The Lord says that when one is without mental attachment to sense- objects or actions in the outer world, he is said to have obtained mastery over the mind.

When the mind is without even traces of attachment either to the sense-objects or to the fields of activity, even then it is possible that it will get distracted by its own power of

longing and desiring. Such disturbances caused by the inner forces of the mind (Sankalpa) are more devastating than the ones caused by the external world of objects.

Sri Krishna indicates that the one who is said to have gained a complete mastery over his mind is he who has not only withdrawn himself from all sense-contacts and activities in the outer world but has also conquered all the Sankalpa-disturbances arising in his own mind. Such an individual, at the moment of meditation, in that inward state, is termed Yogarudha.

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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,