Cluster 0215 — BG-6.4

BG-6.4

Sanskrit: यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते । सर्वसंकल्पसंन्यासी योगारूढस्तदोच्यते ॥४॥

Literal English: For when (yadā hi) one is not-attached (na anuṣajjate) to objects-of-the-senses (indriya-artheṣu) and not [attached] to actions (na karmasu), [when one is] the samnyāsī of all-samkalpa (sarva-samkalpa-samnyāsī — one who has renounced every volitional resolution), THEN (tadā) one is called (ucyate) yogārūḍha — mounted-on-yoga.

This is the recognition-criterion cluster. Cluster 0214 closed (6.61) with I shall tell of his hallmarks — hear me. Cluster 0215 delivers the hallmarks. The Sanskrit's three-fold negative-criterion (na-indriya-artheṣu + na-karmasu + sarva-samkalpa-samnyāsī) is unfolded across four Kṛṣṇa-voice ovis as a four-fold positive-portrait (6.62 inner-chamber-occupied / 6.63 manas-not-roused / 6.64 indriyas-engage-but-no-phala-craving / 6.65 chetuchi-disē-nidelā jīvanmukti-paradox), and closes with Arjuna's vismaya-question (6.66) that pivots to BG-6.5-6's ātmā-as-self-elevator doctrine.

This cluster is also one of the corpus's clearest convergence-points between the karma-yoga-arc and the dhyana-yoga-progression. The BG-2.47 niṣkāma-doctrine (cluster 0074), restated as imperative at BG-3.19 (cluster 0116), is now re-stated at 6.64 as the internal hallmark of the yogārūḍha state. The two threads of the Gītā meet here: the niṣkāma-karma-doer and the yogārūḍha-meditator share one internal-condition.

Ovi 6.62

Original (Marathi): तरी जयाचिया इंद्रियांचिया घरा । नाहीं विषयांचिया येरझारा । जो आत्मबोधाचिया वोवरां । पहुडला असे ॥६२॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
तरी	then / so
जयाचिया इंद्रियांचिया घरा	in the house of whose indriyas
नाहीं विषयांचिया येरझारा	there is no coming-and-going of viṣayas
जो आत्मबोधाचिया वोवरां	who in the inner-chamber/pallet of ātma-bodha
पहुडला असे	lies-down (as if asleep / has retired)

Literal translation

English: Then [know this] — the one in whose house of the indriyas there is no longer the restless coming-and-going (yerazārā) of viṣayas, who has retired to lie-down in the inner-chamber (vovarām) of ātma-bodha — [that one is the yogārūḍha whose hallmarks I now tell].

मराठी (आधुनिक): तर ज्याच्या इंद्रियांच्या घरात विषयांची ये-जा आता उरली नाही, जो आत्मबोधाच्या आतल्या ओवरीत निजल्यासारखा विसावलेला आहे —

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The indriya-house (gharā) with no viṣaya-yerazārā (visitor-traffic)	The indriyas no longer admitting viṣaya-stimuli into the cognitive-system; pratyāhāra accomplished	A house whose doorbell has stopped ringing — not because no one approaches, but because the master no longer answers
The vovarām (inner-chamber, sleeping-pallet) of ātma-bodha occupied	The cognition rests in the self-knowledge as its own room of habitation	The single quiet room in the house where you actually live, after the rest has fallen silent

Metaphor-family: atmabodha-as-inner-chamber, indriya-house-without-visitors, vovara-pallet-of-rest. This is the household register-shift from cluster 0214's mountain-topographic register: the path was the mountain, the arrival is the room.

Nāth-yogic layer

Referent: the indriya-house emptied of viṣaya-traffic; the yogārūḍha resting in the vovara (inner-pallet/closed-chamber) of ātma-bodha. Confidence: medium. Note: the inner-chamber-image is canonical-yoga (Kaṭha 2.1.1 parāñci khāni vyatṛṇat — the openings were pierced outward) rendered in domestic Marathi vocabulary. The pratyāhāra-result-state without overt cakra/nāḍī technical-naming.

Cross-references

Internal: 6.61 (developed-further — cluster-handoff: the promised hallmarks now begin), 6.56 (parallel-image — the cliff once crossed becomes the room of rest).
Tukaram parallel: abhang 2917 (thematic-parallel-on-non-dual-identification-arrived-at-from-indriya-stillness — Tukaram's no-bheda-sahaja-vinōda is the bhakti-key form of the inner-chamber-occupied state).
Source citation: BG-6.4 (direct-paraphrase — na indriya-artheṣu anuṣajjate rendered as indriya-gharā nāhīm viṣaya-yerazārā); Kaṭha Upaniṣad 2.1.1 (echo — the inverted form of the Self-born's outward-piercing of the openings).

Modern application

The notifications-stopped-mattering moment. You realize you have not unlocked your phone for three hours not because you couldn't but because you didn't think to. The doorbell of the indriya-house has been ringing the whole time — emails, messages, news — and you have simply not answered. The viṣaya-yerazārā has stopped not because you closed the doors with willpower but because the inner-vovarām became more interesting.
The post-resignation week. You quit the job that was generating a constant stream of urgencies. For the first ten days the indriya-house still expects the visitors; the phone keeps light-buzzing reflex-checks for emails that aren't coming. Then, somewhere in the second week, the yerazārā genuinely stops. The house is empty of the traffic; you find yourself in the inner-room.
The end of an addictive consumption. Three months after quitting alcohol, or pornography, or compulsive social-feed scrolling, the trigger-events still arrive (the stress, the boredom, the evening hour) — but they arrive at the door of an indriya-house whose master is in the inner-vovarām and does not come out. The viṣayas are pāsīm (right beside) but se na rige (do not enter — 6.63's image).

Sādhanā

This evening, in the last hour before sleep, do not pick up the phone — not because of a vow but as a one-night experiment: notice what it is to be at home with the indriya-doors closed. If the first viṣaya-yerazārā arrives (the urge to check), do not refuse it forcefully; just observe whether the inner-vovarām has somewhere for you to lie down instead.

Arc

Establishes the yogārūḍha's first hallmark as a domestic-image: the indriya-house emptied of viṣaya-traffic; 6.63 will name the inner phenomenology of that state.

Ovi 6.63

Original (Marathi): जयाचें सुखदुःखाचेनि आंगें । झगटलें मानस चेवो नेघे । विषय पासींही आलियां से न रिगे । हें काय म्हणौनि ॥६३॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
जयाचें	whose
सुखदुःखाचेनि आंगें	by the body-of sukha-duḥkha (when the dvandvas touch)
झगटलें मानस	the touched manas
चेवो नेघे	does not awake / does not rouse-up
विषय पासींही आलियां	even when viṣayas have arrived right beside
से न रिगे	does not enter / does not penetrate
हें काय म्हणौनि	this — for-what-reason? (rhetorical question deferred to 6.64-65)

Literal translation

English: Whose manas, touched by the body of sukha-and-duḥkha, does not awake [to them]; even when viṣayas arrive right beside, they do not enter — this — for what reason? [The answer follows in 6.64-65: because the yogārūḍha has gone deeper than where the dvandva-touch can reach.]

मराठी (आधुनिक): ज्याचे सुख-दुःखाच्या स्पर्शाने मन जागे होत नाही, जवळ आलेले विषयदेखील आत शिरत नाहीत — आणि असे का? — (पुढे ६.६४-६५ मध्ये त्याचे उत्तर येते).

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The manas touched (झगटलें) by sukha-duḥkha but not awakening (चेवो नेघे)	The dvandvas (pleasure-pain pairs) make contact but no longer trigger the cognitive-rousing-cascade	The body wakes briefly to a sound at 4 a.m., recognizes it as the wind, and does not engage
Viṣayas arrived pāsīm (right-beside) but se na rige (do not enter)	Sense-objects available to perception but not granted entry into the manas as objects-of-engagement	The acquaintance who walks past your open window without your conversation reflex firing

Metaphor-family: sukha-duhkha-not-waking, viṣaya-arrived-but-not-entering. The second image (visitor at the threshold not granted entry) is the most-precise Marathi rendering of Yogasūtra 2.54's pratyāhāra-definition in the corpus to date.

Nāth-yogic layer

Referent: the manas no longer roused by sukha-duḥkha-touch; viṣaya-objects arriving but not entering — the pratyāhāra-result-state in experiential register. Confidence: medium. Note: the pratyāhāra-technical-name is not present, but its experiential-content is precisely Marathi-rendered. The cluster 0214's pratyāhāra-cliff (adhāḍā, 6.56) is here named in its fruit-aspect.

Cross-references

Internal: 6.62 (developed-further — outer image of empty indriya-house → inner phenomenology of unaroused manas), 2.222 (parallel-image — the chapter-2 sthitaprajña-portrait's not-disturbed-by-duḥkha-not-craving-sukha in karma-yoga-key).
Tukaram parallel: empty.
Source citation: BG-6.4 (direct-paraphrase — the na anuṣajjate of the Sanskrit is split into inner-rousing-absent + outer-admittance-absent); Yogasūtra 2.54 (paraphrase — svaviṣaya-asamprayoge operationally-defined).

Modern application

The criticism that did not lodge. You receive a sharp message — the kind that would have ruined your day three years ago. You read it; you note that it is sharp; you respond practically. By evening you are surprised to find you have not been re-reading it in the background of your mind. The manas was zagaṭalēm (touched), but chevo neghe (did not awake-up-to-engagement).
The luxury that arrived but did not enter. You are offered the larger apartment, the promotion, the recognition you would once have wanted. The viṣaya arrives pāsīm (right beside). You notice that the inside of the manas does not lean toward it — se na rige. You may still take it or not, but the manas no longer reorganizes around it.
The compliment-that-stopped-being-fuel. A practitioner notices that public-praise from a teacher, which would once have generated a full week of motivation-spike + identity-inflation, now arrives, is acknowledged, and does not enter. The manas does not stage a celebration. (This can also be a false sign of dullness — discriminate with 6.65's test: is there chetuchi disē nidelā underneath, or just numbness?)

Sādhanā

Once today, when something that would have moved your manas in the older pattern arrives (a notification of someone else's success, a criticism, a flattering message), watch the manas for the chevo-step (the rising-up-to-engage). Note whether it fires, partially fires, or does not fire. No interventions; just a single observation.

Arc

Names the experiential markers of the indriya-doors-closed state; 6.64 will now name the behavioral hallmark with internal modifier — the indriyas still engage karma, but the antaḥkaraṇa has no phala-craving.

Ovi 6.64

Original (Marathi): इंद्रियें कर्माच्या ठायीं । वाढीनलीं परि कहीं । फळहेतूची चाड नाहीं । अंतःकरणीं ॥६४॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
इंद्रियें	the indriyas (sense-and-action faculties)
कर्माच्या ठायीं	in the field/locus of karma
वाढीनलीं	have grown-into / are engaged-with / extend-into
परि कहीं	but never / yet at no time
फळहेतूची चाड	the craving/strong-pull of fruit-motive
नाहीं अंतःकरणीं	is not in the antaḥkaraṇa

Literal translation

English: The indriyas have grown-into the field-of-karma — they are engaged, they act, they do their work — but never, at no time, is there fruit-motive-craving (phala-hetūchī chāḍa) in the antaḥkaraṇa.

मराठी (आधुनिक): इंद्रिये कर्माच्या क्षेत्रात कार्यरत आहेत, पण अंतःकरणामध्ये कोणत्याही फळाची ओढ कधीच नाही.

Metaphor-unfold

No extended metaphor in this ovi. The doctrinal-claim is direct: engagement-with-action-but-no-phala-craving. This is the BG-6.4 śloka's na karmasu anuṣajjate + sarva-samkalpa-samnyāsī jointly cashed-out as the internal-hallmark.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The ovi's content is karma-yoga-arc doctrinal-restatement (the niṣkāma-condition) re-purposed as the internal hallmark of the yogārūḍha — the doctrinal register dominates; the yogic-imagistic register is absent here.

Cross-references

Internal: 6.63 (developed-further — psychological-quiet → active-but-uncraving), 2.264 (developed-further — THE karma-yoga-arc bridge: BG-2.47's niṣkāma-imperative is here re-stated as the internal-hallmark of the yogārūḍha; this is one of the corpus's clearest cross-arc bridge-ovis), 4.93 (parallel-image — the chapter-4 jñāna-yoga perception-criterion of seeing-akarma-in-karma is the epistemological complement to chapter-6's being-criterion).
Tukaram parallel: abhang 64 (thematic-parallel-on-not-craving-karma-phala-while-still-doing-karma — Tukaram's karma-phala mhaṇunī ichchūm naye kāma is the bhakti-householder-Marathi rendering of the same internal-condition); abhang 2867 (thematic-parallel-on-equanimity-as-arrived-state — Tukaram's ṭhevilē Anantē taisē chi rāhāve is the bhakti-key form of sarva-samkalpa-samnyāsa).
Source citation: BG-6.4 (direct-paraphrase — na karmasu + sarva-samkalpa-samnyāsī jointly cashed as vāḍhīnalīm in karma-field + no phala-hetu in antaḥkaraṇa); BG-2.47 (echo — the foundational karmaṇy-evādhikāras-te is the imperative-form of what 6.64 names as achieved-state); BG-3.19 (echo — the asakta-satatam-kāryam-karma trajectory completes here).

Modern application

The work that became its own justification. The senior researcher who used to need the publication, the citation, the conference-invite to keep going, notices one morning that she has been at the bench for six hours and the question of where the result will be published has not surfaced. The indriyas are vāḍhīnalīm kāryāchyā ṭhāyīm (engaged in the work); the antaḥkaraṇa has no phala-hetu-chāḍa.
The parenting that stopped expecting outcomes. The parent of a teenager realizes that the day's work — driving, listening, preparing meals, intervening when needed — has stopped being a transaction looking for the right adult-outcome. The indriyas still do the parenting-karma; the chāḍa (the strong-pull of expectation) is no longer in the antaḥkaraṇa. This is one of the householder's clearest yogārūḍha-hallmarks.
The artist who stopped tracking reception. The musician who used to refresh streaming-numbers and read every review notices three months after the album-release that he has not checked once. The indriyas have vāḍhīnalīm into the next composition; the phala-hetu (the streams-and-reviews motive) has dropped from the antaḥkaraṇa. (Caveat: this is genuine only if 6.65's chetu-chi-disē-nidelā underlies it — otherwise it may be discouragement, not yogārūḍha.)

Sādhanā

This evening, identify one ongoing piece of work you are doing that still has a phala-hetu attached in the antaḥkaraṇa. Do not try to remove the phala-hetu. Simply name it on paper, in one sentence: I am doing X; the phala-hetu in my antaḥkaraṇa for X is Y. The naming itself begins to loosen the chāḍa (the strong-pull).

Arc

The karma-yoga-arc and dhyana-yoga-progression converge here: the BG-2.47 niṣkāma-imperative is re-stated as the yogārūḍha's internal hallmark. 6.65 will now climax the four-fold portrait with the jīvanmukti-paradox.

Ovi 6.65

Original (Marathi): असतेनि देहें एतुला । जो चेतुचि दिसे निदेला । तोचि योगारूढु भला । वोळखें तूं ॥६५॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
असतेनि देहें एतुला	with-this-being-of-the-body still-present (jīvanmukti-marker)
जो चेतुचि दिसे निदेला	who appears-asleep yet is pure-chetana (chetu = pure-conscious; nidelā = lying-asleep/dormant-looking)
तोचि योगारूढु भला	that one [is] truly the yogārūḍha (bhalā = well, indeed)
वोळखें तूं	know-thou / recognize-thou

Literal translation

English: With this body still present (asatēni dehēm ētulā), the one who appears asleep yet is pure-chetana (chetuchi disē nidelā) — that one, KNOW WELL, is the yogārūḍha (voḷakhem tūm — recognize-thou).

मराठी (आधुनिक): हा देह असतानाही, जो चैतन्यरूपच आहे पण निद्रिस्तासारखा दिसतो — तोच खरा योगारूढ — हे तू ओळख.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Asatēni dehēm ētulā — with this body still present	The realization is jīvan-mukti — embodied, not post-mortem; the body has not been transcended in the death-sense but disengaged-from in the identification-sense	The musician whose body is at the keyboard but whose identity has stopped being "the player"
Chetuchi disē nidelā — appears-asleep yet is pure-chetana	Outwardly disengaged from viṣaya-traffic (looks-asleep); inwardly fully-awake-as-chetana (is-pure-conscious) — the jīvanmukta-paradox	The deeply present friend in a noisy room: looks distant from the social-jostling, is more awake than anyone there

Metaphor-family: waking-while-appearing-asleep, living-body-yet-pure-chetana, jivanmukta-paradox. One of the corpus's most-precise jīvanmukti-formulas.

Nāth-yogic layer

Referent: the paradoxical body-aware-yet-world-unaware state of the yogārūḍha — chetuchi disē nidelā (appears-asleep-yet-is-pure-chetana); the operational signature of the jīvanmukta. Confidence: high. Note: the paradox-image is overt and explicitly defines the yogārūḍha. The (asleep-to-outer + awake-as-chetana) pair is the operational signature of the Nātha-jīvanmukti. The body-still-present clause is the jīvanmukti-marker — realization-while-embodied, not post-mortem moksha. This is the cluster's doctrinal climax.

Cross-references

Internal: 6.66 (developed-further — the recognition-instruction voḷakhem tūm provokes Arjuna's natural follow-up by-whom-is-such-yogyatā-given), 2.293 (parallel-image — the chapter-2 BG-2.55 sthitaprajña-portrait's karma-yoga-key form of the same realized-state); also forms a triadic-correspondence with 6.60 (samādhi-on-equal-ground in cluster 0214) — sthitaprajña (chapter-2) / samādhi (cluster 0214) / yogārūḍha (this ovi) are three chapter-keyed namings of the same realized-state.
Tukaram parallel: abhang 2917 (thematic-parallel-on-realized-state-while-embodied — Tukaram's no-bheda-sahaja-vinōda + viparīta-only-in-naming is the bhakti-key form of the chetuchi disē nidelā paradox; both insist the realization is with-this-body-present and is a recognition-mark the reader is being instructed to make).
Source citation: BG-6.4 (direct-paraphrase — Sanskrit's yogārūḍhastadocyate with passive ucyate rendered actively as second-person imperative voḷakhem tūm — Kṛṣṇa not merely stating the definition but giving Arjuna the recognition-test); BG-5.13 (echo — the nine-doored-city / mentally-renounced-all-karmas image is the chapter-5 jñāna-yoga form of the chapter-6 dhyāna-yoga jīvanmukta-paradox); Yogavāsiṣṭha Mumukṣu-Vyavahāra-Prakaraṇa jīvanmukti-section (echo — the systematic territory of the fully-asleep-in-the-waking-state-and-fully-awake-in-the-sleeping-state paradox).

Modern application

The friend-who-is-here-but-not-needing-the-room. You meet someone after long absence and notice that they are entirely present to the conversation — engaged, warm, accurate — but the room (the social-jostling, the agenda-of-impressing, the looking-for-allies) is just not arriving in them. They look almost asleep to the room while being fully awake to the conversation. That is the chetuchi disē nidelā in social register. Voḷakhem tūm — recognize-thou.
The colleague at the difficult meeting. Decisions are being made under pressure; everyone else is reactive (defensive, performative, agitated); one person remains asatēni dehēm ētulā — body in the room, mind in the meeting, chetana fully alert — but the agitation-doors have not opened. They look almost off-line; they are the most awake person there.
The recognition-test for oneself. The instruction is voḷakhem tūm (know-thou) — applied to the practice itself: in your meditation, do you become appearing-asleep-yet-pure-chetana, or do you become actually-dull (asleep without chetana underneath)? The 6.65 test is the diagnostic: discriminate between chetuchi-disē-nidelā (yogārūḍha) and nidelā-shi (dull / drowsy). The paradox holds only when both halves hold.

Sādhanā

Sit for five minutes after reading this. Try not to achieve anything. At the end, ask one question: was that drowsy / dull, or was it chetuchi-disē-nidelā? The honest answer is the practice. Most of us, at first, will not pass the chetu-chi part — that is fine; the question itself is the asana that begins to clarify the distinction.

Arc

The cluster's doctrinal-climax. The voḷakhem tūm (know-thou) imperative provokes the natural question — how is such a state to be reached? by whom is such yogyatā given? — which Arjuna will now ask at 6.66 in the cluster's closing voice-shift.

Ovi 6.66

Original (Marathi): तेथ अर्जुन म्हणे अनंता । हें मज विस्मो बहु आइकतां । सांगे तया ऐसी योग्यता । कवणें दीजे ॥६६॥ Voice: jnaneshvar-teacher (narrating the dialogue; then quoting Arjuna's direct-speech to Ananta)

Word-by-word gloss

Marathi	Meaning
तेथ	there / at this point
अर्जुन म्हणे अनंता	Arjuna says to Ananta (third-person framing-phrase)
हें मज विस्मो बहु आइकतां	this — to me — is much vismaya (wonder/astonishment) on hearing
सांगे	tell
तया ऐसी योग्यता	such yogyatā (qualification / capacity) for that one
कवणें दीजे	by whom is [it] given?

Literal translation

English: There, Arjuna says to Ananta — this, on hearing it, fills me with much vismaya. Tell — by whom is such yogyatā (qualification / capacity for that state) given?

मराठी (आधुनिक): त्यावेळी अर्जुन अनंताला म्हणतो — हे ऐकून मला मोठेच आश्चर्य वाटत आहे. अशी योग्यता कोणाकडून दिली जाते — सांगा.

Metaphor-unfold

No extended metaphor in this ovi. The ovi is a framing-phrase-anchored voice-shift and a question-pivot — its rhetorical-work is structural rather than imagistic.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The ovi is voice-shift-and-narrative-pivot; the yogic-content is suspended until BG-6.5-6 answers the question.

Cross-references

Internal: 6.67 (foreshadows — cluster 0216 will open with BG-6.5-6's uddharēd ātmanā ātmānam answer: the ātmā is its own bandhu and its own śatru — yogyatā is given by oneself, to oneself), 6.65 (contradicts-and-revises — note: not a doctrinal contradiction but a voice-register shift; 6.65's voḷakhem tūm in Kṛṣṇa-voice is followed by 6.66's third-person narrative-framing of Arjuna's response — one of the cluster's textbook framing-phrase-anchored voice-shifts).
Tukaram parallel: empty.
Source citation: BG-6.5-6 (echo — Arjuna's kavaṇēm dījē question is Jñāneśvar's interpretive-bridge to the BG-6.5 śloka uddharēd ātmanā ātmānam nā ātmānam avasādayēt which will deliver the answer: yogyatā is given by oneself, to oneself — there is no external bestower).

Modern application

The reader's own next question. Having read 6.65's voḷakhem tūm (know-thou the yogārūḍha) and recognized that you would like to be such, the natural next question rises: by whom can such a capacity be given to me? The text models the question through Arjuna — and answers it in 6.5-6: by oneself, to oneself. No external bestower. (You came looking for a guru; the answer is that the ātmā is the bandhu.)
The student's expectation of transmission. The seeker who imagines that yogyatā will come from a guru's blessing, a śaktipāta, a darśana, finds Arjuna here voicing the same expectation — kavaṇēm dījē? (by-whom-is-given?). The answer that comes (cluster 0216) revises the expectation decisively: the conjugate-relation of self-to-self is the locus.
The vismaya-pause. Note that Arjuna's response is vismaya bahu (much wonder) — not refusal, not contestation. The wonder-mode is the proper register for hearing the yogārūḍha-portrait. If the 6.65 portrait does not produce vismaya in the reader, the reader is likely not yet attending to its strangeness.

Sādhanā

Before reading cluster 0216 (BG-6.5-6's answer to this question), pause and write your own version of Arjuna's question: who/what would give me such yogyatā? List the three things you currently expect (a teacher, a practice, a circumstance). Hold the list. Then read 6.5-6 and watch how the answer revises the list.

Arc

Closes the cluster with the textbook framing-phrase-anchored voice-shift; the question pivots to BG-6.5-6's ātmā-as-self-elevator answer. Cluster 0215 (the arrived-one) hands off to cluster 0216 (the means-by-which-one-arrives — the conjugate-relation of self-to-self).

Cluster summary

Core teaching: BG-6.4 supplies the formal yogārūḍha-definition that BG-6.3's yogārūḍhasya required: when one is no-longer-attached to indriya-objects and to karmas, when one is the samnyāsī of all samkalpas, THEN one is called yogārūḍha. Jñāneśvar unfolds this terse three-fold negative-criterion across four Kṛṣṇa-voice ovis (6.62-6.65) as a four-fold positive-portrait, and closes with Arjuna's vismaya-question (6.66) that pivots to BG-6.5-6's ātmā-as-self-elevator answer.

Four-fold portrait architecture: (i) 6.62 — outer image: the indriya-house empty of viṣaya-traffic; the yogārūḍha resting in the inner-vovara of ātma-bodha; (ii) 6.63 — inner phenomenology: the manas not roused by sukha-duḥkha touch; viṣayas arriving but not entering; (iii) 6.64 — behavioral hallmark with internal modifier: the indriyas still engage karma while the antaḥkaraṇa has no phala-hetu-craving — the karma-yoga-arc and dhyana-yoga-progression converge here; (iv) 6.65 — climactic recognition-criterion: with this body still present, the one who appears-asleep yet is pure-chetana — that one, KNOW-THOU, is the yogārūḍha (the corpus-canonical jīvanmukti-paradox in its yoga-key form).

Theme tags: yogarudha-formal-definition · indriya-house-empty-of-vishaya-traffic · atmabodha-inner-vovara · manas-not-roused-by-dvandva · vishaya-arriving-but-not-entering · indriyas-engage-karma-but-no-phala-craving · sarva-samkalpa-samnyasa · chetuchi-dise-nidela-paradox · jivanmukti-while-embodied · karma-yoga-and-dhyana-yoga-convergence · arjuna-question-pivot · bg-6.4-canonical-recognition-criterion · pratyahara-fruit-state.

Contains extended metaphor: true — three image-clusters across the four Kṛṣṇa-voice ovis (house/inner-chamber image at 6.62; visitor-not-entering image at 6.63; waking-yet-sleeping-paradox at 6.65). The image-register shifts from cluster 0214's mountain-topographic to domestic (room / visitor / sleep-paradox) — a deliberate register-shift consistent with the move from path (mountain) to arrived-one (resident-of-inner-room).

Chapter arc position: Cluster 0215 sits at the yogārūḍha-portrait position in adhyāya 6's opening pedagogical-block. The 0214 (path) + 0215 (arrived-one's-characteristics) pair functions as the chapter's opening pedagogical-couplet. The chapter will now turn (cluster 0216 onward) to the self-as-elevator doctrine (BG-6.5-6 uddharēd ātmanā ātmānam), the sama-darśana of jñāna-vijñāna-tṛpta (BG-6.7-9), the famous āsana-and-prāṇāyāma-specifications (BG-6.10-15), the daily-regimen (BG-6.16), and the nirvāta-dīpa image (BG-6.19).

Connects to next śloka: Cluster 0216 (BG-6.5-6 — उद्धरेदात्मनात्मानम् ... आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः) supplies the direct answer to Arjuna's 6.66 question. The answer: by oneself, to oneself — the ātmā is its own bandhu and its own śatru; one must lift the self by the self and not depress the self. Jñāneśvar will deploy the canonical self-as-mitra-and-as-śatru doctrine that grounds the entire dhyāna-yoga discipline as an autonomous practice — not dependent on external bestower (deity, guru, śāstra) but emerging from the conjugate-relation of self-to-self. The 0215 → 0216 transition is yogārūḍha-portrait → means-by-which-one-becomes-yogārūḍha, exactly tracking the BG's own logical-development.

Cross-arc convergence-note: Cluster 0215 is one of the corpus's clearest convergence-points between the karma-yoga-arc and the dhyana-yoga-progression. BG-2.47's foundational niṣkāma-doctrine (anchored at cluster 0074, ovi 2.264) — restated as imperative at BG-3.19 (anchored at cluster 0116, ovi 3.150) — is here at 6.64 re-stated as the internal hallmark of the yogārūḍha state. The niṣkāma-karma-doer and the yogārūḍha-meditator share one internal-condition. Cross-arc bridge-ovi worth tracking corpus-wide.