सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते ॥ ४ ॥
yadā hi cendriyārtheṣu na karmasvanuṣajjate .
sarvasaṅkalpasaṃnyāsī yogārūḍhastadocyate .. 4 ..
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When a Yogin, keeping the mind steadfast, feels no attachment for the objects of the senses such as sound, nor thinks that he has to do any action,—whether nitya (obligatory) or naimittika (obligatory and incidental) or kamya (done with a motive) or pratishiddha (forbidden by law),—regarding it has of no use to him; and when he has learned to habitually renounce all thoughts which give rise to desires for objects of this world and of the next, then he is said to have become a Yogarudha, to be one who has attained to Yoga.—The words “renouncing all thoughts” imply that all desires as well as all actions should be renounced. For, all desires spring from thoughts, as the smriti says :
“Verily desire springs from thought (samkalpa), and of thought yajnas are born.”—Manu ii. 2).
“O Desire, I know where thy root lies. Thou art born of thought. I shall not think of thee, and thou shalt cease to exist as well as thy root.”—(Mahābhārata, Śāntiparva, 177-25).
On the abandonment of all desires, the abandonment of all actions necessarily follows, as passages in the sruti like the following show :
“Whatever forms the object of desire, that he wills; and whatever he wills, that he acts.”—(Bri. Up. 4-4-5).
Reasoning also leads to the same conclusion. For, on surrendering all thoughts, one cannot move at all. Wherefore, by saying that the aspirant should renounce all thoughts, the Lord implies that he should abandon all desires and all actions as well.
When a man has attained to Yoga, then the self is raised by the self from out of the numerous evils of samsara. Therefore,