Chapter 5 Karma-yoga – Action in Krsna Consciousness (Verses 1-29 Complete Chapter)

 

Chapter 5

Karma-yoga – Action in Krsna Consciousness

Verses 1-29

Complete Chapter

In Chapter 4, the Lord told Arjuna that all kinds of sacrificial work culminate in knowledge. But at the end of Chapter 4, the Lord advised Arjuna to wake up and fight, being situated in perfect knowledge. Therefore, by simultaneously stressing the importance of both work in devotion and inaction in knowledge, Krishna has perplexed Arjuna and confused his determination.

 

Therefore chapter 5 opens with a question by Arjuna that is similar to the one Arjuna asked at the beginning of chapter 3: "Which is better, work in devotion or renunciation of work?" Krishna replies that although the results of renunciation and devotional service are ultimately the same, devotional service is superior because it frees one from reactions so that one can quickly and easily achieve Krishna.

 

In the verse 1, Arjuna asks a question as described,  which is similar to his question in 3.1-3.2 as arjuna believed that Sannyasa should be altogether free from all kinds of activity, because work and renunciation appear to be mutually incompatible to him.

However, 'detached work in full knowledge' and 'renunciation' are not contradictory and are thus same as inaction. Krsna actually recommends the spirit of renunciation in work (sannyāsa in karma) but not renunciation of work (sannyāsa of karma). Performing work with renunciation is superior to inaction with knowledge. Thus karma is superior to jnana. Krsna will explain this deeply in this chapter.

Verse 1

अर्जुन उवाच
सन्न्यासं कर्मणां कृष्ण पुनर्योगं च शंससि ।
यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् ॥ १ ॥

arjuna uvāca
sannyāsaṁ karmaṇāṁ Krsna
punar yogaṁ ca śaṁsasi
yac chreya etayor ekaṁ
tan me brūhi su-niścitam

Translation

"O Krsna, You ask me to renounce work, and then You recommend work with devotion again," replied Arjuna. Would You please tell me now which of the two is more advantageous?

Purport

The Lord states in this Fifth Chapter of the Bhagavad-gītā that engaging in devotional service is preferable to idle mental contemplation. Because devotional service is transcendental in character and releases one from reactivity, it is easier than the latter. Basic information on the soul and how it is entangled with the physical body was explained in the Second Chapter. It also revealed how to escape this material entrapment by devotional service, or buddhi-yoga. It was clarified in the Third Chapter that an individual positioned on the knowledge platform is free from obligations. Furthermore, the Lord informed Arjuna in the Fourth Chapter that wisdom is the ultimate result of all forms of selfless labour. But the Lord, positioned in complete understanding, told Arjuna to wake up and battle at the end of the Fourth Chapter. Thus, Krsna has muddled Arjuna's commitment by emphasising the significance of both work in devotion and idleness in knowledge at the same time. Arjuna realises that giving up all forms of labour carried out as sense activities entails renunciation of knowledge. But how is work stopped if one works during a devotional service? Put differently, he believes that renunciation in knowledge, or sannyāsa, should be completely devoid of any type of action because renunciation and employment seem to be mutually exclusive. It doesn't seem like he realised that working with complete information is equivalent to doing nothing as it is nonreactive. So he asks himself if he should give up on his task completely or continue with full understanding.

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As long as the heart is not purified, one has to work on the fruitive platform. But action in Krsna consciousness automatically helps one escape the result of fruitive action so that one need not descend to the material platform. Therefore, action in Krsna consciousness is superior to renunciation, which entails a risk of falling.

Verse 2

श्रीभगवानुवाच
सन्न्यास: कर्मयोगश्च नि:श्रेयसकरावुभौ ।
तयोस्तु कर्मसन्न्यासात्कर्मयोगो विशिष्यते ॥ २ ॥

śrī-bhagavān uvāca
sannyāsaḥ karma-yogaś ca
niḥśreyasa-karāv ubhau
tayos tu karma-sannyāsāt
karma-yogo viśiṣyate

Translation

The Personality of Godhead replied: The renunciation of work and work in devotion are both good for liberation. But, of the two, work in devotional service is better than renunciation of work.

Purport

Seeking pleasure through productive endeavours is the basis for material servitude. If one does not take steps to raise the bar for physical comfort, they will eventually transmigrate into other kinds of bodies and remain in a state of everlasting material bondage.

Consequently, realising that one is a spirit soul rather than a physical body—jñāna—is insufficient to bring about emancipation. There's no way out of material bondage unless one acts in the position of spirit soul. But action on the fruitful platform is not action in Krsna awareness. One's progress in actual knowledge is strengthened by actions carried out with complete awareness. Merely giving up fruitful occupations does not, in and of itself, purify the heart of a conditioned soul in the absence of Krsna consciousness. One must labour on the fruitful platform as long as the heart is not cleaned. However, taking activity in Krsna consciousness aids one in escaping the outcome of productive action, preventing one from having to go down to the material plane. Action in Krsna consciousness, therefore, is always preferable to renunciation, which is invariably fraught with danger. When one knows that all things belong to the Lord and that no one should be claiming ownership of anything, renunciation is complete. It is important to recognise that nothing genuinely belongs to anyone. Then, where is the renouncing issue? A person who understands that everything belongs to Krsna is in a state of constant renunciation. Everything should be used for Krsna's service because everything is Krsna's property. More superior than any degree of false renunciation by a sannyasi of the Mayavadi school is this flawless kind of conduct in Krsna consciousness.

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In this verse 3 the point of emphasis is on the fact that one should understand that, factually, nothing belongs to anyone. Then where is the question of renunciation?

Verse 3

ज्ञेय: स नित्यसन्न्यासी यो न द्वेष्टि न काङ्‍क्षति ।
निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥ ३ ॥

jñeyaḥ sa nitya-sannyāsī
yo na dveṣṭi na kāṅkṣati
nirdvandvo hi mahā-bāho
sukhaṁ bandhāt pramucyate

                                                                                                                  

Translation

It is well known that one is always renounced when they do neither despise nor wish the results of their actions. O mighty-armed Arjuna, such a one, free from all dualities, is readily set free from material bondage and is fully emancipated.

Purport

When a person fully embodies Krsna consciousness, they always renounce because they have no desire or hatred for the outcomes of their actions. A renouncer who is committed to serving the Lord in a transcendental and loving manner is fully qualified in knowledge because he understands his constitutional role in his relationship with Krsna. He is completely aware that Krsna is the total and that he is a component of it. Because it is accurate both qualitatively and quantitatively, this knowledge is ideal. The idea that Krsna is one is false because the part and the whole are not equal. Understanding that one is unique in quantity but one in quality is accurate transcendental knowledge that makes one whole within themselves, leaving nothing to regret or strive for. He doesn't think in terms of duality because everything he does is for Krsna. He is thus set free from the dualities' platform and is free to live freely even in this material world.

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Analytical Study vs Devotional Study

In the verses 4 & 5, it is said that Only the ignorant say that sankhya (analytical study of material world or jnana or karma-sannyasa) and yoga (karma-yoga) are different. Performing one of these completely, one attains the results of both. One who sees both of them on the same level is the actual seer.

Verse 4

सां‍ख्ययोगौ पृथग्बाला: प्रवदन्ति न पण्डिता: ।
एकमप्यास्थित: सम्यगुभयोर्विन्दते फलम् ॥ ४ ॥

sāṅkhya-yogau pṛthag bālāḥ
pravadanti na paṇḍitāḥ
ekam apy āsthitaḥ samyag
ubhayor vindate phalam

Translation

The ignorant only distinguish between analytical study of the material world [Sāṅkhya] and devotional service [karma-yoga]. Real scholars assert that a person who diligently pursues one of these paths will ultimately reap the benefits of both.

Purport

The search for existence's soul is the goal of the analytical study of the material world. Viṣṇu, also known as the Supersoul, is the soul of the material world. Serving the Supersoul is a necessary part of serving the Lord with devotion. Finding the tree's root is one process; watering it is the other. After discovering Viṣṇu, the source of the material world, the true student of Sāṅkhya philosophy immerses himself in the Lord's service with perfect knowledge. Since the goal of both is Viṣṇu, there is, in essence, no difference between the two. The goals of Sāṅkhya and karma-yoga, according to those who do not know the ultimate purpose, are different; however, the learned one understands the common goal between these various practises.

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Balance at same level

Verse 5

यत्सां‍ख्यै: प्राप्यते स्थानं तद्योगैरपि गम्यते ।
एकं सां‍ख्यं च योगं च य: पश्यति स पश्यति ॥ ५ ॥

yat sāṅkhyaiḥ prāpyate sthānaṁ
tad yogair api gamyate
ekaṁ sāṅkhyaṁ ca yogaṁ ca
yaḥ paśyati sa paśyati

Translation

A person who perceives analytical study and devotional service as being on the same level, understanding that the position reached through analytical study can also be attained through devotional service, has an accurate perception of reality.

Purport

The true aim of philosophy is to discover what life's ultimate purpose is. The two processes lead to the same conclusions, which are identical since self-realization is the ultimate goal of life. Based on the philosophical research of Saṅkhya, one concludes that a living being is a part of the supreme spirit whole rather than the material world. As a result, the spirit soul has no interaction with the physical world; instead, his deeds must have some connection to the Almighty. He is actually in his constitutional position when he acts in Krsna consciousness. One must separate from matter in the first process, Sāṅkhya, and commit oneself to the work of Krsna consciousness in the devotional yoga process. Although on the surface one process seems to involve attachment and the other process involves detachment, both processes are actually the same. Attachment to Krsna and detachment from matter are the same. Seeing this allows one to see reality for what it is.

In Chapter 3, Krsna established the superiority of jñāna- yoga over karma-yoga, but recommended that karma-yoga is more suitable for Arjuna's situation. However, in essence, the aim of both these yogas is Lord Visņu. Because 'detachment from matter' or sannyāsa is complete only when one gets 'attachment to the Spirit, through karma-yoga. Thus both processes are the same in the sense that they aim for the same goal, although superficially one involves detachment and the other involves attachment. But karma-yoga is more relevant in Arjuna's context.

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Verse 6

सन्न्यासस्तु महाबाहो दु:खमाप्‍तुमयोगत: ।
योगयुक्तो मुनिर्ब्रह्म न चिरेणाधिगच्छति ॥ ६ ॥

sannyāsas tu mahā-bāho
duḥkham āptum ayogataḥ
yoga-yukto munir brahma
na cireṇādhigacchati

Translation

One cannot be happy if they simply give up all activities but do not participate in the Lord's devotional service. But instantaneous attainment of the Supreme is possible for a thoughtful individual performing devotional service.

Purport

Two categories of sannyāsīs, or individuals in the renounced order of life, exist. While the Vaiṣṇava sannyasis study Bhāgavatam philosophy, which provides the appropriate commentary on the Vedānta-sūtras, the Mayavadi sannyasis study Sāṅkhya philosophy. The Māyāvādī sannyāsīs study the Vedanta-sutras as well, but they also employ Sariraka-bhaṣya, a commentary authored by  Sankaracarya. According to pancaratrikī regulations, the students of the Bhāgavata school are involved in the devotional service of the Lord; thus, the Vaiṣṇava sannyāsīs have multiple engagements in the transcendental service of the Lord. The Vaiṣṇava sannyasis engage in a variety of activities as part of their devotional service to the Lord, despite having no involvement in worldly pursuits. However, Mayavadi sannyasis, occupied with Saṅkhya and Vedanta studies and speculation, are unable to enjoy the transcendent service of the Lord. Owing to the tiresome nature of their studies, students occasionally grow weary of speculating about Brahman and seek solace in the Bhāgavatam without fully comprehending it. As a result, their analysis of the Śrīmad-Bhāgavatam turns problematic. For the Mayavadi sannyasis, cold calculations and detached interpretations obtained through artificial methods are worthless. The Vaiṣṇava sannyāsīs, who perform devotional service, are content with the way they carry out their transcendental responsibilities and are assured of their final admission into God's kingdom. Occasionally, the Mayavadi sannyasis  stumble upon the path of self-realization and revert to worldly pursuits, albeit philanthropic and altruistic ones; these are nothing more than material interactions. Thus, even though sannyasis also eventually attain Krsna consciousness after numerous births, those who are involved in Krsna conscious activities are in a better position than those who are merely speculating about what is or is not Brahman.

Jnana-yoga that involves stopping the activities of the senses (sannyasa), brings about sorrow without also practicing karma-yoga. By performing niskama-karma, a jnani, purifies his heart and his jnana becomes fixed.

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In the verses 7-12, After describing the superiority of devotional service, Krishna explains how to work devotionally with detachment. One in knowledge of Krishna understands his incompatibility with material nature and thus acts only for purification, giving the results of his work to Krishna. Thus, he remains unattached, performing work as a matter of duty. In all these verses Characteristics of Yoga-yukta is enumerated.

Verse 7

योगयुक्तो विश‍ुद्धात्मा विजितात्मा जितेन्द्रिय: ।
सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ॥ ७ ॥

yoga-yukto viśuddhātmā
vijitātmā jitendriyaḥ
sarva-bhūtātma-bhūtātmā
kurvann api na lipyate

Translation

Everyone is fond of someone who works with devotion, has a pure soul, and maintains mental and sensory equilibrium. In return, everyone is fond of this person. Such a man is always working, but he never gets weighed down.

Purport

Every living thing is very dear to one who is following the path of Krsna consciousness and he is dear to every living thing. His Krsna consciousness is the reason for this. A person like this cannot consider any living thing to be distinct from Krsna, any more than leaves and branches are distinct from the tree. He is well aware that when water is poured on a tree's root, it finds its way to all of the leaves and branches, and that when food is fed to the stomach, energy is automatically distributed throughout the body. A person working in Krsna consciousness is highly cherished by all, as they are servants to all. He is also pure in consciousness because his work satisfies everyone. He has total control over his mind because he is pure in consciousness. His senses are also under control since his mind is in control. There is no possibility of his diverging from Krsna since his thoughts are constantly focused on it. Furthermore, there is no possibility that he will use his senses for anything but the Lord's service. He doesn't want to hear about anything other than Krsna-related subjects, eats nothing that isn't offered to Krsna, and doesn't want to go anywhere if Krsna isn't involved. His senses are therefore under control. A man with restrained emotions is incapable of offending anyone. "Why then was Arjuna offensive (in battle) to others?" one might wonder. Did he not have Krsna consciousness? Because the soul cannot be destroyed, as has already been explained in the Second Chapter, each individual who gathered on the battlefield would continue to live, making Arjuna's actions only appear offensive on the surface. Thus, on the spiritual plane, nobody perished on Kurukshetra. Krsna, who was in attendance, gave the order to change only their dresses as soul  canoot be slain. Therefore, Arjuna was merely carrying out Krsna's orders in full Krsna consciousness while fighting on the Battlefield of Kurukṣetra, rather than actually engaging in combat. Someone like that doesn't get influenced by the views of others at work.

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In the verses 8-9 Krsna Describes Jitendriya, the detached, sense-controlled worker.

Verse 8 & 9

नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित् ।
पश्यञ्श‍ृण्वन्स्पृशञ्जिघ्रन्नश्न‍न्गच्छन्स्वपन्श्वसन् ॥ ८ ॥
प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि ।
इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् ॥ ९ ॥

naiva kiñcit karomīti
yukto manyeta tattva-vit
paśyañ śṛṇvan spṛśañ jighrann
aśnan gacchan svapañ śvasan

pralapan visṛjan gṛhṇann
unmiṣan nimiṣann api
indriyāṇīndriyārtheṣu
vartanta iti dhārayan

Translation

Even though they are seeing, hearing, touching, smelling, eating, moving, sleeping, and breathing, a person in the divine consciousness is always aware within that he is not really doing anything at all. Because he is aware that he is separate from the objects and that only his material senses are involved when he speaks, leaves, receives, opens, or closes his eyes.

Purport

As a result of his pure existence, a person in Krsna consciousness has nothing to do with any work that is dependent upon the five immediate and remote causes of the situation, the endeavour, the doer, and fortune. This is due to his involvement in Krsna's loving transcendental service. He acts as though he is using his body and senses, but he is always aware that he is actually engaged in spiritual activity. The senses are involved in sense gratification in material consciousness, but in Krsna consciousness, the senses are involved in Krsna's sense satisfaction. Thus, although the Krsna conscious individual seems to be involved in matters of the senses, he is always free. While moving, speaking, evacuating, and other sense actions are meant for work, activities like seeing and hearing are actions of the senses meant for receiving knowledge. The actions of the senses never affect a Krsna conscious person. Knowing that he is the Lord's eternal servant, he is unable to carry out any act other than serving the Lord.

-----------------------------------------------------------------------------------------------------------Having said that karma yogi is not the doer of actions, yet does actions, Krsna will now explain that such a yogi acts for the sake of the Supreme Lord.

Verse 10

ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति य: ।
लिप्यते न स पापेन पद्मपत्रमिवाम्भसा ॥ १० ॥

brahmaṇy ādhāya karmāṇi
saṅgaṁ tyaktvā karoti yaḥ
lipyate na sa pāpena
padma-patram ivāmbhasā

Translation

Sinful action cannot affect a person who performs his duty without attachment and surrenders the results to the Supreme Lord, just as a lotus leaf remains unaffected by water.

Purport

Brahmaṇi here refers to Krsna consciousness. The three modes of material nature, known as the pradhana, are manifested in fullness as the material world.Everything is said to be related to the Supreme Brahman, or Krsna, and thus belongs to Him alone in the Īśopaniṣad. A person who is fully aware that everything is the property of Krsna, that He is the owner of all things, and that all things are thus used for the service of the Lord, will naturally have no bearing on the outcomes of his actions, whether they be good or bad. Even one's physical body, which the Lord bestows upon us to perform a specific kind of action, can be involved in Krsna consciousness. At that point, it is immune to immoral reactions, just as the lotus leaf is immune to moisture even though it is still in the water. In the Gītā (3.30), the Lord further states, "Resign all works unto Me [Krsna]." Mayi sarvāṇi karmāṇi sannyasya. The conclusion is that while a person in Krsna consciousness acts based on the knowledge that the body is the property of Krsna and should therefore be used in Krsna service, a person without Krsna consciousness acts based on the concept of the material body and senses.

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In this verse  it is highlighted , why does a person who knows that he is a spirit soul and not the body, and is thus detached, still perform work ?

Verse 11

कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि ।
योगिन: कर्म कुर्वन्ति सङ्गं त्यक्त्वात्म‍श‍ुद्धये ॥ ११ ॥

kāyena manasā buddhyā
kevalair indriyair api
yoginaḥ karma kurvanti
saṅgaṁ tyaktvātma-śuddhaye

Translation

The yogīs act with body, mind, intelligence, and even senses, but only for the purpose of purification; they give up attachment.

Purport

Any action, whether it comes from the body, mind, intelligence, or even the senses, is cleansed of material contamination when it is performed in Krsna consciousness for the fulfilment of Krsna sensations. A Krsna conscious person's actions do not result in any material reactions. Thus, by acting in Krsna consciousness, purified activities—generally referred to as sadacara—can be easily carried out. He doesn't think of himself as this material body or that he is its owner, so he doesn't have a false ego. He is aware that this body is not his, and that he is not this body. Not only does the body belong to Krsna, but also he. He is immediately in harmony with Krsna when he uses everything that comes from his body, mind, intelligence, words, life, wealth, etc. to serve Krsna. He is without the false ego that makes one think that he is the body, etc., and is one with Krsna. This is Krsna consciousness at its peak.

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In verse 12 it is summed up that, A karma yogī attains unadulterated peace (naisthikim santim) by giving up results of all activities (karma-phalam tyaktva), whereas a karmi or one who works with desires, being greedy for the results, becomes entangled.

Verse 12

युक्त: कर्मफलं त्यक्त्वा शान्तिमाप्‍नोति नैष्ठिकीम् ।
अयुक्त: कामकारेण फले सक्तो निबध्यते ॥ १२ ॥

yuktaḥ karma-phalaṁ tyaktvā
śāntim āpnoti naiṣṭhikīm
ayuktaḥ kāma-kāreṇa
phale sakto nibadhyate

Translation

Because he gives Me the fruits of all his labours, the consistently devoted soul achieves pure peace; in contrast, the entangled person is one who is not in union with the Divine and is avaricious for the rewards of his labour.

Purport

A person in bodily consciousness is not the same as a person in Krsna consciousness; the former is attached to Krsna, while the latter is attached to the fruits of his activities. A person who is devoted to Krsna and works exclusively for Him is undoubtedly freed from worry about the outcomes of his labour. The Bhāgavatam explains that anxiety about an activity's outcome stems from one's functioning in the concept of duality, that is, ignorance of the Absolute Truth. Krsna is the Personality of Godhead, the Ultimate Absolute Truth. Within Krsna consciousness, duality does not exist. Krsna's energy is the source of all things, and Krsna is good in all respects. Activities in Krsna consciousness are therefore transcendental, occurring on the absolute plane and having no material impact. As a result, one experiences Krsna consciousness filled with peace. But that tranquilly is unattainable for someone who is preoccupied with calculating profits in order to satisfy their senses. Realising that there is nothing other than Krsna is the foundation of fearlessness and peace, and it is the key to understanding Krsna consciousness.

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The transcendentalist who works with detachment has knowledge of the relationship between the living entity, material nature and the Super soul. Although the modes of nature or the Super soul may appear to be the cause of action and reaction, they are not responsible. When the living entity desires to enjoy material nature, the modes carry out the necessary actions, with the permission of the Super soul.Now Krsna explains how pure soul is the doer, yet non-doer knowing which one can be detached, understand the supreme and attain liberation.

In the verse 13-16 knowledge of three doers is enlisted. Verse 13 mentions the role of soul.

Verse 13

सर्वकर्माणि मनसा सन्न्यस्यास्ते सुखं वशी ।
नवद्वारे पुरे देही नैव कुर्वन्न कारयन् ॥ १३ ॥

sarva-karmāṇi manasā
sannyasyāste sukhaṁ vaśī
nava-dvāre pure dehī
naiva kurvan na kārayan

Translation

The embodied living being lives happily in the city of nine gates [the material body], neither working nor causing work to be done, when he controls his nature and mentally renounces all actions.

Purport

The city of nine gates is home to the embodied soul. The body's activities, or the body's symbolic city, are carried out automatically by certain natural processes. Even though the soul submits to the limitations of the body, it is capable of existing outside of it if it so chooses. He only suffers because he forgets his higher nature and identifies with the material body. Through Krsna consciousness, he can transcend his embodiment and resurrect his true position. As a result, when one adopts Krsna consciousness, they instantly separate themselves from their physical selves. He lives contentedly inside the city of nine gates, leading such a regimented life where his decisions are altered.

Therefore, a Krsna conscious person is free from both the outer and inner activities of the material body.

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In verse 14 role of material nature is described. Lord Krsna mentions that Svabhāva indicates the beginningless material impressions (vāsanā) arising from the beginningless identification of the jīva with the material body and senses, that impel one to act. Thus the jīva may alternately be said to be impelled by material nature. In this verse and section, Krsna reiterates His instruction in 3.27.

Verse 14

न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभु: ।
न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते ॥ १४ ॥

na kartṛtvaṁ na karmāṇi
lokasya sṛjati prabhuḥ
na karma-phala-saṁyogaṁ
svabhāvas tu pravartate

Translation

The embodied spirit, the ruler of the city of his body, does not make things happen or inspire others to take action or produce the results of action. The modes of material nature are responsible for all of this.

Purport

The living thing is one of the energies or natures of the Supreme Lord, as the Seventh Chapter will explain, but it is not the same as matter, which is another nature of the Lord, referred to as inferior. From the beginning of time, the living being, or superior nature, has interacted with the material world. The temporary body or material home that he obtains is the source of a variety of actions and the reactions that follow. Living in such a conditional environment causes one to identify (in ignorance) with the body and suffer from the body's actions. Bodily suffering and distress stem from ignorance that has been there since the beginning of time. The moment the living being separates from the bodily functions, he separates from the responses as well. He seems to be the master of the body as long as he is in the city of the body, but in reality, he is neither its owner nor its controller. All he is doing is fighting for his life in the middle of the material ocean. He has no control over the ocean waves that are tossing him around. The best course of action for him is to exit the water through transcendental Krsna consciousness. That in itself will deliver him from all strife.

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In this verse Lord defines how The Supersoul can understand the desires of the soul, as one can smell the flavor of a flower by being near it. Thus man proposes and God disposes, without interfering with the desires of the minute independent living entities. But under the spell of ignorance, the living entity claims that the Lord is responsible for his conditional existence.

Verse 15

नादत्ते कस्यचित्पापं न चैव सुकृतं विभु: ।
अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तव: ॥ १५ ॥

nādatte kasyacit pāpaṁ
na caiva sukṛtaṁ vibhuḥ
ajñānenāvṛtaṁ jñānaṁ
tena muhyanti jantavaḥ

Translation

Furthermore, neither the Supreme Lord's sinful nor pious deeds are assumed. However, because their true knowledge is hidden by ignorance, embodied beings are confused.

Purport

The term "vibhu" in Sanskrit refers to the Absolute Lord, endowed with boundless wisdom, wealth, power, renunciation, beauty, and notoriety. He is never dissatisfied in Himself and is not affected by good or bad deeds. He does not put any living thing in a specific situation; rather, the living thing, confused by ignorance, wants to be placed in a specific life circumstance, which sets off a series of events that he does not control. A living thing is by its very nature intelligent. Nevertheless, because of his limited strength, he is vulnerable to the influence of ignorance. The living thing is not omnipotent; the Lord is. The living thing is aṇu, or atomic, but the Lord is vibhu, or omniscient. He has the ability to desire through free will because he is a living soul. The only one who can grant such a wish is the Almighty Lord. Therefore, the Lord grants the living being the freedom to satisfy his desires when it is perplexed by them; however, the Lord is never held accountable for the deeds and outcomes of the desired situation. As a result of his confused state, the embodied soul identifies with the material body in question and is thereby exposed to the fleeting joys and sorrows of life. Since the Lord is the living thing's eternal companion in the form of Paramātmā, or the Supersoul, He is able to comprehend each soul's unique desires in the same way that being close to a flower allows one to detect its flavour. For a living thing, desire is a subtle kind of conditioning. Man offers, and God decides; the Lord grants his wish as he deserves. As a result, the person is not omnipotent in granting his wishes. But since the Lord is impartial towards all, he can grant any wish and doesn't meddle in the wishes of the minuscule autonomous living things. But the Lord is especially careful when someone desires Krsna, and He encourages one to desire in a way that will allow one to approach Him and be happy always.

Supersoul

Material Nature

Soul

Desires

Sanctions

Fulfills

When one's ignorance is removed by knowledge about the living entity, material nature and the Supreme Lord, one will take shelter of the Lord and attain liberation

 

Verse 16

ज्ञानेन तु तदज्ञानं येषां नाशितमात्मन: ।
तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् ॥ १६ ॥

jñānena tu tad ajñānaṁ
yeṣāṁ nāśitam ātmanaḥ
teṣām āditya-vaj jñānaṁ
prakāśayati tat param

Translation

When, however, one is enlightened with the knowledge by which nescience is destroyed, then his knowledge reveals everything, as the sun lights up everything in the daytime.

Purport

It is undoubtedly confusing for those who have forgotten Krsna, but it is not confusing at all for those who are in Krsna consciousness. The Bhagavad-gītā states that jñānāgniḥ sarva-karmāṇi, jñāna-plavena, and na hi jñānena sadṛśam. Knowledge is always of great value. And what is that understanding? According to the Seventh Chapter, verse 19, "perfect knowledge is attained when one surrenders unto Krsna." This means that "māṁ prapadyate" is the outcome of surrendering to Jñānavān. When someone who is perfect in knowledge surrenders to Krsna after taking countless births, or when they reach Krsna consciousness, everything becomes clear to them, just as the sun makes everything clear during the day. The living thing is perplexed in a lot of ways.

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In the verses 17-26, The vision of a jnani or Paramatmavadi is described as One who is fixed in the knowledge of the relationship between the living entity, material nature, and the Supersoul takes shelter of the Supersoul, becomes enlightened, and attains liberation, A Krishna conscious person enjoys unlimited pleasure within himself by fixing his consciousness on Krishna. Always busy working for the welfare of all beings, he soon achieves liberation.

Verse 17

तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणा: ।
गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषा: ॥ १७ ॥

tad-buddhayas tad-ātmānas
tan-niṣṭhās tat-parāyaṇāḥ
gacchanty apunar-āvṛttiṁ
jñāna-nirdhūta-kalmaṣāḥ

Translation

When one's intellect, reasoning, faith, and place of refuge are all fixated on the Supreme, all doubts are completely removed via complete knowledge, and one is then free to follow the road leading directly to liberation.

Purport

Lord Krsna is the Ultimate Transcendental Truth. The assertion that Krsna is the Supreme Personality of Godhead forms the basis of the entire Bhagavad-gītā. All of the Vedic literature is written in that manner. The term "para-tattva" refers to the Supreme Reality, which Sufis understand as Brahman, Paramatātmā, and Bhagavān. The final word in the Absolute is Bhagavān, also known as the Supreme Personality of Godhead. Beyond it, there is nothing else. Mattaḥ parataraṁ nānyat kiñcid asti dhanañ-jaya, declares the Lord. Krsna also upholds impersonal Brahman: brahmaṇo hi pratiṣṭhāham. Krsna is therefore the Ultimate Reality in every sense. A person whose intellect, wisdom, faith, and shelter are constantly in Krsna, or who is totally in Krsna consciousness, is certainly freed from all doubts and fully aware of everything related to transcendence. A conscious Krsna person may fully comprehend that Krsna is characterised by duality—that is, simultaneous identity and individuality—and with this transcendental understanding, one can steadily go towards emancipation.

Verse 18

विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि ।
श‍ुनि चैव श्वपाके च पण्डिता: समदर्शिन: ॥ १८ ॥

vidyā-vinaya-sampanne
brāhmaṇe gavi hastini
śuni caiva śva-pāke ca
paṇḍitāḥ sama-darśinaḥ

Translation

By virtue of their real understanding, the modest sages see a cow, an elephant, a dog, a dog-eater (an outcaste), a scholarly and kind brāhmaṇa, and all of these with equal vision.

 

Purport

A Krsna conscious individual does not differentiate between castes or animals. From a societal perspective, the brāhmaṇa and the outcaste may differ, just as a dog, cow, and elephant may differ from a species perspective. However, from the perspective of an educated transcendentalist, these physical distinctions are irrelevant. This is because of their relationship to the Supreme, who is present in everyone's heart in His plenary share as Paramātmā. Real knowledge is a comprehension of the Supreme like this. Regarding the bodies in various castes or species of life, the Lord is equally compassionate towards all of them since He regards all living things as friends while upholding His status as Paramātmā regardless of their circumstances. Both the brāhmaṇa and the outcaste have the presence of the Lord as Paramātmā, despite the fact that their bodies differ. The soul and the Supersoul within the body are of the same spiritual quality, despite the bodies being material creations of various modes of material nature.

The soul and the Supersoul may have similar qualities, but their quantities are not equal because the soul is unique to each body it resides in, while the Paramātmā is present in all bodies. Since a Krsna conscious person is fully aware of this, he is equally visioned and truly learned. The soul and Supersoul share the same attributes of consciousness, eternal life, and bliss. However, there is a distinction between the two: the Supersoul is aware of all bodies, while the individual soul is aware only of the body's boundaries. All bodies contain the Supersoul without exception.

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Verse 19

इहैव तैर्जित: सर्गो येषां साम्ये स्थितं मन: ।
निर्दोषं हि समं ब्रह्म तस्माद्‍ब्रह्मणि ते स्थिता: ॥ १९ ॥

ihaiva tair jitaḥ sargo
yeṣāṁ sāmye sthitaṁ manaḥ
nirdoṣaṁ hi samaṁ brahma
tasmād brahmaṇi te sthitāḥ

Translation

The conditions of birth and death have already been vanquished by those whose minds are fixed in sameness and equanimity. Since they are perfect, just like Brahman, they are already in Brahman.

Purport

As was previously mentioned, self-realization is indicated by mental equanimity. Individuals who have truly reached this level ought to be regarded as having overcome material circumstances, particularly birth and death. One is regarded as a conditioned soul as long as he identifies with this body; however, he is freed from conditional existence as soon as he reaches the state of equanimity through self-realization. Put another way, after he passes away, he can ascend into the spiritual sky and is no longer bound to reincarnate in the physical world. Because He is without attraction or hatred, the Lord is perfect. In a similar vein, a living thing becomes perfect and qualified to enter the spiritual realm when it is devoid of attraction and hatred. These people should be regarded as already free; the symptoms they exhibit are listed below in the following verses.

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Verse 20-21 captures the symptoms of a self-realized person.

Verse 20

न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् ।
स्थिरबुद्धिरसम्मूढो ब्रह्मविद्‍ब्रह्मणि स्थित: ॥ २० ॥

na prahṛṣyet priyaṁ prāpya
nodvijet prāpya cāpriyam
sthira-buddhir asammūḍho
brahma-vid brahmaṇi sthitaḥ

Translation

Someone who knows the science of God is already situated in transcendence, who is self-intelligent, who is unperplexed, and who neither rejoices upon obtaining something pleasant nor laments upon obtaining something unpleasant.

Purport

These are the signs of a self-realized individual. The first sign is that he does not believe his body to be a false representation of who he really is. He is fully aware that he is a fragment of the Supreme Personality of Godhead and not this body. For this reason, he neither rejoices when he succeeds nor grieves when he loses anything physical. Self-intelligence, also known as sthira-buddhi, is this mental stability. He does not, therefore, accept the body as permanent and reject the existence of the soul, nor is he confused by confusing the gross body with the soul. With this knowledge, he becomes knowledgeable about the entire science of the Absolute Truth, which includes Brahman, Paramatātmā, and Bhagavān. As a result, he is fully aware of his constitutional position and does not pretend to be in complete agreement with the Supreme. This is known as self-realization or Brahman realisation. We refer to this kind of stable consciousness as Krsna consciousness.

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Verse 21

बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम् ।
स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्न‍ुते ॥ २१ ॥

bāhya-sparśeṣv asaktātmā
vindaty ātmani yat sukham
sa brahma-yoga-yuktātmā
sukham akṣayam aśnute

Translation

Such a liberated person is always in a trance, enjoying the pleasure within, and is not drawn to the pleasures of the material senses. The self-realized individual experiences limitless happiness in this way because he focuses on the Absolute.

Purport

When one is in brahma-yoga, also known as Krsna consciousness, they become so engrossed in the loving service of the Lord that they completely lose interest in worldly pleasures. Sex pleasure is the ultimate pleasure in terms of matter. It has the power to move the entire world, and without this drive, a materialist could not do any task at all. However, a person practising Krsna consciousness, who avoids sexual pleasure, can work more vigorously without it. That's the spiritual realisation test. Sexual pleasure and spiritual realisation don't mix well. Being a freed soul, a Krsna conscious individual is not drawn to any form of sensual pleasure.

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Verse 22

ये हि संस्पर्शजा भोगा दु:खयोनय एव ते ।
आद्यन्तवन्त: कौन्तेय न तेषु रमते बुध: ॥ २२ ॥

ye hi saṁsparśa-jā bhogā
duḥkha-yonaya eva te
ādy-antavantaḥ kaunteya
na teṣu ramate budhaḥ

Translation

An intelligent individual avoids the causes of suffering, which stem from interactions with the physical senses. O son of Kuntī, the intelligent man does not take pleasure in such delights because they have a beginning and an end .

Purport

Pleasures derived from the material senses are a result of their interaction, and since the body is transient, so are all material sense experiences. Anything transient is of little interest to a freed soul. How can a freed soul consent to false pleasure when they are fully aware of the delights of transcendental pleasures?

Because sense pleasures are the causes of continued material existence, real yogīs or learned transcendentalists are not drawn to them. One becomes more and more ensnared in material miseries the more hooked they are to material joys.

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Verse 23

शक्न‍ोतीहैव य: सोढुं प्राक्शरीरविमोक्षणात् ।
कामक्रोधोद्भ‍वं वेगं स युक्त: स सुखी नर: ॥ २३ ॥

śaknotīhaiva yaḥ soḍhuṁ
prāk śarīra-vimokṣaṇāt
kāma-krodhodbhavaṁ vegaṁ
sa yuktaḥ sa sukhī naraḥ

Translation

If before relinquishing this current body one can subdue the impulses of the material senses and restrain the power of desire and anger, then one is in a good place and content with this world.

Purport

One must attempt to master the forces of the material senses if they are to advance steadily along the path of self-realization. There exist various forces associated with speech, including the forces of talk, anger, mind, stomach, genitalia, and tongue. Gosvāmī, also known as svāmī, is the one who has mastery over the powers of all these various senses as well as the mind. These gods have very regimented lives and completely reject the influence of their senses. When material desires go unfulfilled, they lead to anger, which agitates the chest, eyes, and mind. Therefore, before giving up this material body, one must learn to control them. A person who is able to achieve this is considered to be self-realized and, as such, content in their state of self-realization. The transcendentalist has an obligation to make a concerted effort to restrain passion and rage.

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Verse 24

योऽन्त:सुखोऽन्तरारामस्तथान्तर्ज्योतिरेव य: ।
स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ॥ २४ ॥

yo ’ntaḥ-sukho ’ntar-ārāmas
tathāntar-jyotir eva yaḥ
sa yogī brahma-nirvāṇaṁ
brahma-bhūto ’dhigacchati

Translation

The ideal mystic is actually one whose goal is inward, whose happiness is within, and who is active and joyful within. In the end, he achieves the Supreme and is set free in the Supreme.

Purport

If happiness cannot be experienced internally, how can one give up the activities that are intended to provide surface-level happiness? Happiness is experienced factually by a freed individual. As a result, he is able to sit quietly anywhere and take in life's events from within. One who has attained such liberation no longer seeks happiness from outside sources. When one reaches this state, known as brahma-bhuta, they are guaranteed to return to Godhead, or home.

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Verse 25

लभन्ते ब्रह्मनिर्वाणमृषय: क्षीणकल्मषा: ।
छिन्नद्वैधा यतात्मान: सर्वभूतहिते रता: ॥ २५ ॥

labhante brahma-nirvāṇam
ṛṣayaḥ kṣīṇa-kalmaṣāḥ
chinna-dvaidhā yatātmānaḥ
sarva-bhūta-hite ratāḥ

Translation

In the Supreme, liberation is attained by those who are free from all sins, who are beyond the dualities that result from doubts, whose minds are occupied within, and who are constantly working for the welfare of all living beings.

Purport

A person can only be said to be working for the welfare of all living things when they are fully in Krsna consciousness. When an individual truly understands that Krsna is the source of all things, then when they behave in that spirit, they are acting on behalf of everyone. The human race suffers because it has forgotten that Krsna is the ultimate friend, proprietor, and enjoyer. Thus, the highest welfare work is to take action to bring this consciousness back to life throughout human society. It is impossible to perform such excellent welfare work without first receiving liberation in the Supreme. A conscious Krsna person is unquestionably aware of Krsna's supremacy. He is totally absolved of all sins, so he is doubtless. The condition of divine love is this.

It is impossible for someone who solely works to promote the material well-being of humanity to truly assist anyone. The temporary alleviation of physical and mental discomfort is insufficient. One's forgetfulness of his relationship with the Supreme Lord may be the true source of his struggles in the hard struggle for survival. Even though a man may be in the material tabernacle, when he is fully aware of his relationship with Krsna, he is actually a liberated soul.

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In the verses 26-29, Krishna introduces dhyana-yoga at the end of this chapter and will elaborate on it in chapter 6. He also presents the peace formula in the last verse: He Himself is the supreme enjoyer and controller and is the beneficiary of all human activities.

Verse 26

कामक्रोधविमुक्तानां यतीनां यतचेतसाम् ।
अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ॥ २६ ॥

kāma-krodha-vimuktānāṁ
yatīnāṁ yata-cetasām
abhito brahma-nirvāṇaṁ
vartate viditātmanām

Translation

Immensely near is the liberation in the Supreme for those who are devoid of anger and all worldly desires, who are self-realized, self-disciplined, and ever striving for perfection.

Purport

The best saint among those who are continuously working towards salvation is the one who is in Krsna consciousness.

Even great sages find it extremely difficult to control their deep-rooted desire to enjoy the fruits of their labour, despite their great endeavours. This is because the desire is a product of the conditioned soul. A follower of the Lord who consistently performs acts of devotion in Krsna consciousness and who is flawless in self-realization quickly achieves liberation in the Supreme. Because he is fully aware of self-realization, he is always in a trance.

Verse 27-28

स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवो: ।
प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ॥ २७ ॥
यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायण: ।
विगतेच्छाभयक्रोधो य: सदा मुक्त एव स: ॥ २८ ॥

sparśān kṛtvā bahir bāhyāṁś
cakṣuś caivāntare bhruvoḥ
prāṇāpānau samau kṛtvā
nāsābhyantara-cāriṇau

yatendriya-mano-buddhir
munir mokṣa-parāyaṇaḥ
vigatecchā-bhaya-krodho
yaḥ sadā mukta eva saḥ

Translation

By blocking out all outside stimuli, maintaining focus between the eyebrows, stopping the breaths coming in and going out of the nose, and thereby mastering the mind, senses, and intelligence, the liberation-seeking transcendentalist breaks free from desire, fear, and rage. Undoubtedly, one who consistently exists in this state is liberated.

Purport

When one is in Krsna consciousness, they can comprehend their spiritual identity right away. Through devotional service, they can then comprehend the Supreme Lord. One reaches the transcendental position and is able to sense the Lord's presence in their area of activity when they are well-positioned in devotional service. In the Supreme, this specific position is referred to as liberation. 

Following the explanation of the aforementioned principles of liberation in the Supreme, the Lord instructs Arjuna on how to reach that position through the practise of the mysticism or yoga known as astanga-yoga. This yoga is divided into eight procedures, which are referred to as yama, niyama, asana, pranayama, pratyahara, dharaa, dhyana, and samadhi. The topic of yoga is covered in detail in the Sixth Chapter, but it is only briefly discussed at the end of the Fifth. By using the pratyahara process in yoga, one must drive out sense objects like sound, touch, form, taste, and smell. After that, one must maintain eye contact between the two eyebrows and focus on the tip of the nose with half-closed lids. Closing one's eyes completely has no advantages because it increases the likelihood of dozing off. Opening your eyes fully also has no advantages because you run the risk of becoming drawn to objects that appeal to your senses. By counteracting the body's upward and downward air movement, the breathing movement is constrained within the nostrils. Through this kind of yoga, one can learn to master their senses, abstain from external objects, and ultimately get ready for ultimate liberation.

By releasing oneself from all forms of fear and anger, this yoga practise facilitates the experience of the Supersoul's presence in transcendental situations. Stated differently, the simplest way to apply the principles of yoga is through Krsna consciousness. We will go into great detail about this in the upcoming chapter. However, since a Krsna conscious person is constantly involved in devotional service, he never runs the risk of losing his senses while attending to another activity. This is a more effective method of managing the senses than astanga-yoga.

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Verse 29

भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम् ।
सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ॥ २९ ॥

bhoktāraṁ yajña-tapasāṁ
sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ
jñātvā māṁ śāntim ṛcchati

Translation

A person who is fully aware of Me, who understands that I am the ultimate gainer of all austerities and sacrifices, the Almighty Lord of all planets and demigods, and the giver and benefactor of all living things, finds relief from the sufferings of this world.

Purport

All of the conditioned souls caught in the illusionary energy's grip are eager to find serenity in the physical world. However, they are ignorant of the recipe for peace, which is expounded upon in this section of the Bhagavad-gītā. This is the greatest formula for peace: in all human activities, Lord Krsna is the beneficiary. Since the Lord owns all planets and their demigod inhabitants, men ought to devote themselves entirely to the transcendental service of the Lord. He is superior to everyone else. He is superior to Lord Śiva and Lord Brahmā, the two greatest demigods. The Vedas refer to the Supreme Lord as tam īśvarāṇāṁ paramaṁ maheśvaraṁ (Śvetāśvatara Upaniṣad 6.7). Living things are under the influence of illusion and believe they are in control of everything they see, but in reality, the Lord's material energy is in charge of them. The conditioned souls are subject to the strict laws of material nature, which is ruled by the Lord. Individually or collectively, there can be no peace in the world until these basic truths are understood. This is the essence of Krsna consciousness: all living things, including the great demigods, are under Lord Krsna who is the supreme predominator. Perfect peace can only be reached in full Krsna consciousness.

This Fifth Chapter provides a useful explanation of karma-yoga, also referred to as Krsna consciousness. This provides an answer to the conjectural question of how karma-yoga can lead to liberation. Working in Krsna consciousness means operating primarily with the full knowledge of the Lord. Such labour is analogous to transcendental understanding. Jñāna-yoga is the path that leads to bhakti-yoga, and direct Krsna consciousness is bhakti-yoga. Working in full awareness of one's relationship with the Supreme Absolute is known as Krsna consciousness, and full awareness of Krsna, or the Supreme Personality of Godhead, is the pinnacle of this consciousness. The eternal servant of God, as His broken piece, is a pure soul. His numerous sufferings stem from his desire to rule over māyā, which leads him to come into contact with māyā (illusion). He must carry out his duties in terms of material necessities as long as he is in contact with matter. However, because Krsna consciousness is an arousing of spiritual existence through practise in the material world, it brings one into spiritual life even while they are under the jurisdiction of matter. One is released from the shackles of matter to a greater extent as one advances. The Lord does not show preference to any one. Everything is dependent on how well one practises Krsna consciousness, which aids in gaining total control over one's senses and defeating the power of desire and rage. Furthermore, a person who maintains a firm grasp on Krsna consciousness while managing the aforementioned passions is actually still in the transcendental state, also known as brahma-nirvāṇa. Since the ultimate purpose is fulfilled, Krsna consciousness naturally practises the eightfold yoga mysticism. The practise of yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna, and samādhi is elevated gradually. However, these merely precede perfection through devotional service, which is the only thing that can grant a person peace. It is the pinnacle of human perfection.

Thus conclude the Bhaktivedanta Purports to the Karma-yoga, or Action in Krsna Consciousness, chapter five of the Srimad Bhagavad-gita.

 Dwell your mind in Hare krsna Mahamnatra and see how obstacles of life are removed from your way in smoothening manner. Keep Chanting

Hare Krsna ,Hare Krsna, Krsna Krsna, Hare Hare

Hare Ram, Hare Ram, Ram Ram, Hare Hare