This śloka describes the condition of the meditator whose mind has become fit through the disciplines taught so far. Earlier, Bhagavān taught the preparations: karma-yoga, self-mastery, moderation, solitude, clean seat, posture, restrained senses, calmness, fearlessness, and regular practice. Now He describes the inner state of the mind when meditation becomes successful.

Yadā means “when.” Bhagavān is giving a condition: when this particular condition of mind is present, then the person is called yuktaḥ, integrated, steady, and established in yoga.

The condition is: viniyataṁ cittam — the mind is well-restrained. Citta means the mind. Viniyata means well-regulated, properly disciplined, and gathered. This is not a mind that has been violently suppressed. It is not a mind made blank by force. It is a mind that has been educated, purified, and trained. Earlier, the mind ran outward through desires, fears, memories, plans, and sensory attractions. Now it has become available for the chosen direction.

The next phrase is the heart of the verse: ātmany eva avatiṣṭhate — it abides in the Self alone. The mind, instead of running outward to objects, rests in the teaching of the Self. It is no longer fascinated by every thought, every object, every emotional wave, and every future possibility. It has learned to remain with the recognition: “I am the witnessing consciousness. The body, senses, mind, and world are known to me. I am not limited to them.”

This does not mean the mind physically enters the Self as one object enters another. The Self is not a location. The Self is the ever-present consciousness because of which the mind and all experiences are known. The mind “abiding in the Self” means that the mind stops taking the non-Self as “I” and “mine” and stays with the knowledge of its true basis.

Then Bhagavān says niḥspṛhaḥ sarva-kāmebhyaḥ — free from craving for all sense pleasures. Spṛhā means craving, longing, or thirsting dependence. Niḥspṛhaḥ does not mean the person becomes lifeless, emotionless, or unable to enjoy anything. It means the person no longer depends on objects for inner fullness. Sense pleasures may come and go; they are no longer the center of life.

This freedom from craving is a sign that the mind has discovered a higher resting place. As long as the mind has no inner fullness, it runs outward: “Maybe this object will complete me. Maybe this relationship will secure me. Maybe this success will define me. Maybe this pleasure will remove my inner lack.” When the mind abides in the Self, that false search weakens. The person sees that all pleasures are temporary experiences appearing in consciousness. They may have practical value, but they cannot complete the Self.

This is a very important distinction: the verse does not say that the yogī destroys objects, runs away from the world in hatred, or becomes incapable of normal life. It says he is free from craving. He may still eat, speak, work, serve, love, teach, and respond. But the inner begging from the world has ended.

The verse concludes: yuktaḥ iti ucyate tadā — then he is called integrated, then he is called a yogī. A yogī is not merely someone who sits in a posture. A yogī is one whose mind has become so disciplined and clear that it abides in the Self and is no longer dragged away by craving.

This is the inner fruit of meditation. The mind that used to run outward becomes settled. The mind that used to seek completion in objects discovers fullness in the Self. The mind that used to be disturbed by desire becomes free enough to rest in truth.