Dhyana means contemplation

Krishna said that one who works without desiring the fruit of his action is both a Sannyasi and a Yogi. Not someone who does nothing at all. To become a Yogi, one needs to act. After one has attained Yoga (union) with "That," then one practices S’ama (restraint, peace, inaction).

This is another important idea and often repeated in the Bhagavad Gita. You must act. There is no place at all forlaziness or irresponsibility or for shirking your duty. You must do it. Whatever your duty is. Once you do your duty,remembering that you are not the doer, and you do not hanker after the results, you are purified. (Playing the game is important – not winning or losing.) Once you remember that it is the Lord who causes everything to happen and once you identify with or unite with God, then you are in Yoga. You are barely aware of what you are doing. You are skilled in your work, at peace and at ease. Now it makes no difference whether you actively do things or not.

S’iva is often called S’ankara – the one who causes S’ama or peace. S’iva sits out the entire creation and sustenance in meditation and does "nothing" for the most part. Yet he gets into the fray, when called upon, and finally at the end, he is responsible for the dissolution. S’iva is the ultimate Yogi and the ultimate Sannyasi. He keeps nothing and is everything.

परम गति को प्राप्ति ....... भाग 2

वेदेषु यज्ञेषु तपःसु चैव दानेषु यत्पुण्यफलं प्रदिष्टम्। 

अत्येति तत्सर्वमिदं विदित्वा योगी परं स्थानमुपैति चड्यम।।

जो व्यक्ति भक्तिमार्ग स्वीकार करता है , वह वेदाध्ययन , तपस्या , दान , दार्शनिक तथा सकाम कर्म से प्राप्त होने वाले फलों से =वंचित नहीं होता।  वह मात्र भक्ति संपन्न  केरके इन  समस्त फलों  प्राप्ति करता है तथा अंत में परम नित्यधाम को प्राप्त होता है। 

Whatever the meritorious rewards indicated in the Vedic scriptures by ritualistic scarifies, rigorous asceticism or by philanthropic charity; one perfected in the science of uniting the individual consciousness with the Ultimate Consciousness transcends them all and archives the supreme, primordial abode.

परमात्मा का सत्य !

अव्यक्तं व्यक्तिमापन्नं मन्यन्ते मामबुद्धयः। 

परं भावमजानन्तो ममाव्ययमनुत्तमम्।।

बुद्धिहीन मनुष्य मुझको ठीक से न जानने के कारण सोचते हैं कि मैं (भगवान श्रीकृष्ण) पहले निराकार था तथा अब मैंने इस स्वरुप को धारण किया है।  वे अपने अल्पज्ञान के कारण मेरी अविनाशी तथा सर्वोच्च प्रकृति को नहीं जान पाते। 

My eternal superexcellent nature, form, qualities, activities, pastimes, and associated paraphernalia are all transcendental to illusion. But unintelligent men, unable to know this reality, think of Me thus: 'Oh, the supra-mundane, formless impersonal Brahman has recently accepted birth in an illusory form in Vasudeva's chamber.' 

प्रकृति के तीन गुण ……भाग ५

श्रीभगवानुवाच 

प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव। 

न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काइक्षति।।

उदासीनवदासीनो गुणैर्यो न विचाल्यते। 

गुणा वर्तन्ते इत्येवं यःअवतिष्ठति नइन्ते।।

समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः। 

तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः।।

मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः। 

सर्वारम्भपरित्यागी गुणातीतः स उच्यते।।

भगवान ने कहा - हे पाण्डुपुत्र ! जो प्रकाश , आसक्ति तथा मोह के उपस्थित होने पर न तो उनसे घृणा करता है और न लुप्त होने पर उनकी इच्छा करता है , जो भौतिक गुणों की इन समस्त प्रतिक्रियाओं से निश्चल तथा अविचल रहता है और यह जान कर कि केवल गुण ही क्रियाशील हैं , उदासीन तथा दिव्य बना रहता है , जो अपने आप में स्थिर है तथा सुख एवं दुःख को एक समान मानता है , जो मिट्टी के ढेले , पत्थर तथा स्वर्ण के टुकड़े को समान दृष्टि से देखता है , जो अनुकूल तथा प्रतिकूल के प्रति समान बना रहता है , जो धीर है और प्रशंसा तथा बुराई , मान तथा अपमान में समान भाव से रहता है , जो शत्रु तथा मित्र के साथ समान व्यवहार करता है और जिसने सारे भौतिक कार्यों का परित्याग कर दिया है , ऐसे व्यक्ति को प्रकृति के गुणों से अतीत कहते हैं।  

The Supreme Lord replied: O Pandava, (1) one who neither resents the appearance of revelation (the effect of the mode of goodness), activation (the effect of the mode of passion), and stupefaction (the effect of the mode of ignorance), nor hankers for their cessation; (2) who remains perfectly poised, being situated indifferently and unperturbed by the modal effects (based on happiness and unhappiness), remembering, 'The modes are engaging (with their respective objects)'; who is equally disposed to joy and sorrow; who is situated in continuous selfperception; who sees a lump of earth, a rock, or a piece of gold with the vision of equality; who is equipoised upon receiving either desirable or undesirable things; who is intelligent, and

remains situated in equilibrium in the face of abuse or praise, honor or dishonor; who sees alike both friend and foe; and who is completely aloof to all causes of obsession and abnegation certainly such a person is to be known as having transcended the three modes of material nature.    

परम गति को प्राप्ति

प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः। 

अनेकजन्मसंसिद्धस्ततो याति परां गतिम्।।  

जब योगी समस्त कल्मष से शुद्ध होकर सच्ची निष्ठा से आगे प्रगति करने का प्रयास करता है , तो अन्ततोगत्वा अनेकानेक जन्मों के अभ्यास के पश्चात् सिद्धि - लाभ करके वह परम गति को प्राप्त करता है। 

With more arduous endeavor than previously, the yogi who fully purifies his consciousness by rejecting the filth of all worldly desires and mental images, finally achieves the fruit of many lifetimes of yoga practice. Thereafter, he reaches the supreme goal. 

सुख तथा दुख

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः। 

आगमापायिनः अनित्यास्तांस्तितिक्षस्व भारत।।

हे कुन्तीपुत्र ! सुख तथा दुख का क्षणिक उदय तथा कालक्रम में उनका अन्तर्धान होना सर्दी तथा गर्मी की ऋतुओं के आने जाने के समान है।  हे भरतवंशी ! वे इन्द्रियबोध से उत्पन्न होते हैं तथा मनुष्य को चाहिए कि अविचल भाव से उनको सहन करना सीखे। 

O son of Kunti ! only the engagement of senses with their objects give rise to the sensation for cold, heat, pleasure, and pain. But these effects are temporary they come and go. Therefore, O Bharata, you are to endure them.

प्रकृति के तीन गुण....... भाग ४

दैवी ह्योषा गुणमयी मम माया दुरत्यया। 

मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते।।

प्रकृति के तीन गुणों वाली इस मेरी (श्रीकृष्ण) दैवी शक्ति को पार कर पाना कठिन है।  किन्तु जो मेरे शरणागत हो जाते हैं , वे सरलता से इसे पार कर जाते हैं। 

This 'trimodal', supernatural, (alluring) deluding energy of Mine is practically insurmountable. However, those who fully surrender exclusively unto Me can certainly surpass this formidable fantasy.