BHAGAVADGITA- CH- 5 – KARMSANYAS YOG

In chapter 5 of the Bhagavad Gita, Lord Sri Krishna explains the complementary nature of Karma Yoga and Sannyas Yoga. He emphasizes that it is difficult to attain Sannyas without first practising Karma Yoga. Lord Krishna then describes the character of the Brahman-experienced yogi, who has achieved mastery over his mind and senses. Such a the pure soul becomes divine and permeates the whole world, even while performing Karma. A sanyasi, or one who has attained supreme knowledge, is described as being indifferent to the pleasures and deeds of the senses, and having all their resolutions lost. Throughout the chapter, the term Brahman is used, which in Hindu philosophy, refers to the source of the universe and an unexplainable element that has all the properties and completeness that continue to expand. Brahman is described as the existence of all living and non-living beings, the conscience of everyone, and the cause of life. Those who realize this truth are considered enlightened.

Arjun asked, "Krishna, you sometimes describe Karma Sannyas as good, and at other times you say Karma Yoga is the best. Can you please tell me which one is the definite path to welfare? 1.

Sri Bhagavan responded, "Arjuna, both Karma Sannyas and Karma Yoga lead to the ultimate welfare of human beings. They are not separate paths, but rather one. However, in practice, Karma Yoga is simpler and superior.2

In this verse, Lord Krishna explains that a Karma Yogi is someone who neither envies nor desires and is detached from the material world, even though they live in it. A Karma Yogi is always a Sannyasi, meaning they are devoted to spiritual pursuits and live a life of renunciation. They do not get involved in worldly affairs except for the sake of serving others and fulfilling their responsibilities towards society. The Karma Yogi is devoid of attachment and free from conflict. They perform their duties without any selfish motive and do not get entangled in the karmas of the world. As a result, they experience pure bliss and are always liberated from the cycle of birth and death.3.

Ignorant human beings understand Karma Yoga and Sanyasa (Samkhya) Yoga differently, who have experienced self-realization after experiencing well, and those who have become centred in the self, consider both yogas to be the same.4.

Lord Krishna says the position attained by Jnana Yogis through Sannyas (renunciation) can also be attained through Karma Yoga. Karma Yogis can attain the same state of self-realization as Jnana Yogis by performing their duties with detachment and without any selfish motives. They remain focused on their actions and do not get attached to the results, recognizing that the fruits of their actions are not in their control. Lord Krishna emphasizes that the one who sees Karma Yoga and Jnana Yoga as the same attains self-realization and knows their true self. This means that both paths lead to the same ultimate goal of liberation, and the true nature of the self can be realized through either path.5.

Arjuna, it is difficult to achieve the state of sannyasa yoga (renunciation of actions) without practising karma yoga (the yoga of action). A monk who practices karma yoga and remains vigilant in his actions attains the state of Brahman quickly and effortlessly. In this particular verse, Lord Krishna is emphasizing the importance of karma yoga as a means to achieve the state of sannyasa yoga. Sannyasa yoga is the renunciation of all actions and desires, and it is considered the highest form of yoga. However, according to Lord Krishna, it is difficult to attain this state without first practising karma yoga, which is the yoga of action. Karma yoga involves performing actions without attachment to the results, with the sole purpose of serving a higher power. Lord Krishna explains that a monk who practices karma yoga and remains vigilant in his actions can attain the state of Brahman quickly and effortlessly. Brahman is the ultimate reality and it is considered to be the highest spiritual state that one can achieve. Therefore, Lord Krishna is suggesting that practising karma yoga is a necessary step in the path towards ultimate spiritual enlightenment.6.

A person who has conquered their mind and senses, and has a pure soul, becomes divine and pervades the entire world. Even while performing actions, such a karma yogi does not indulge in them, as they have realized that there is no sense of personal gain or other motives within them. The sense of being a doer, the actions themselves, and the desire for results are all absent in such a person." It continues to explain the nature of a karma yogi, who is someone who practices karma yoga. According to Lord Krishna, a person who has mastered his mind and senses and has a pure soul becomes divine and is able to pervade the entire world. This means that such a person is able to transcend the limitations of the physical body and mind and connect with the divine consciousness that permeates all of existence. Despite performing actions, a karma yogi is not attached to them. This is because they have realized that there is no sense of personal gain or other motives within them. They understand that everything is ultimately a manifestation of the divine and that their actions are simply a means of serving that higher power. Therefore, the sense of being a doer, the actions themselves, and the desire for results are all absent in such a person. In other words, a karma yogi performs actions without being attached to them or seeking personal gain. Instead, they act selflessly and with a sense of devotion to the divine. By doing so, they are able to transcend the limitations of the ego and connect with the universal consciousness that pervades all of existence. This is the ultimate goal of karma yoga, and it is considered to be a path towards spiritual enlightenment and liberation.7.

A yogi who has realized the ultimate reality does not engage in physical activity like an ordinary person, even while seeing, hearing, touching, smelling, eating, moving, walking, sleeping, inhaling, speaking, abandoning, receiving, and opening their eyes. Such a yogi understands that the senses are simply performing their tasks, and there is no sense of subjectivity or personal identity in them. It describes the state of a yogi who has attained the highest level of spiritual realization. According to Lord Krishna, such a yogi does not engage in physical activity like an ordinary person. This does not mean that the yogi becomes inactive or motionless, but rather that their actions are not motivated by personal desires or attachments. Even while performing actions such as seeing, hearing, touching, smelling, eating, moving, walking, sleeping, inhaling, speaking, abandoning, receiving, and opening their eyes, the yogi remains detached and free from the sense of subjectivity. This means that the yogi understands that the senses are simply performing their tasks and that there is no personal identity or ego involved in them.

In other words, the yogi is able to act without being attached to the actions or the results of those actions. They are able to remain in a state of pure consciousness, free from the limitations of the ego and the delusions of the mind. By doing so, they are able to connect with the ultimate reality that pervades all of existence and experience a sense of inner peace and fulfilment. Overall, this statement emphasizes the importance of detachment and selflessness in the practice of yoga. It suggests that by letting go of personal desires and attachments, one can attain a higher state of consciousness and connect with the divine essence that permeates all of existence. 8,9.

A person who surrenders all their deeds to the divine and performs their actions without attachment does not become bound by them, just as a lotus leaf remains untouched by water even while in water.10.

Karma yogis perform actions without attachment to the senses, intellect, and body. They act naturally, like a child who sees no difference between mud and gold. By subduing their minds and senses, yogis remain free from bondage, as they lack ego and bodily attachment. They remain centred on the self.11.

By abandoning attachment to actions and their results, the Karmayogi attains continuous peace. In the tranquillity of their true self and ultimate knowledge, the yogi enjoys continuous bliss. Those who are attached to the results of their actions become bound by karma due to their various desires.12.

A person who renounces all actions from their mind and controls their senses and the nine gates of the body, who acts without desire for the result and remains equanimous, does not live as though in the body. Such a person, whose intellect is stable and free from the desire for action, neither acts nor refrains from acting, and enjoys peace and happiness.

It describes the state of a person who has attained a high level of spiritual realization. According to Lord Krishna, such a person is able to renounce all actions from their mind and control their senses and the nine gates of the body. By doing so, they are able to act without attachment to the results of their actions and remain equanimous, regardless of the outcome. Such a person does not live as though in the body, as they are able to detach themselves from the physical world and focus on their spiritual journey. They are able to remain free from desire or action and enjoy peace and happiness, even amid challenges and difficulties. This statement emphasizes the importance of renunciation, detachment, and equanimity in yoga practice. It suggests that by letting go of attachment to the results of our actions and focusing on our spiritual journey, we can attain a state of inner peace and happiness, regardless of the circumstances. By controlling our senses and our mind, we can remain stable and focused on our ultimate goal of spiritual realization.13.

God is a non-doer and does not create the coincidence of the creature's doer-self, actions, and results. Instead, it is nature itself that is the cause of these things. When Maya is superimposed on God, people begin to perceive themselves as the doer. However, God remains in a state of non-doing and creates the cosmos through the workings of nature. In humans, subjectivity, actions, and their results are also caused by nature or Prakriti." According to this statement, God is a non-doer and does not create the coincidence between our actions and their results. Instead, it is the workings of nature or Prakriti that determine the outcomes of our actions. When we become identified with our ego or doer-self, we become bound by karma and the cycle of birth and death.14.

This verse suggests that God does not judge or acknowledge the morality of human actions, as sin and virtue are products of the emotions and sensations of the spirit and body. According to this view, God is a pure, formless entity that is not involved with the concepts of sin and virtue. The verse also touches upon the idea that humans are hindered in their pursuit of spiritual truth by a lack of understanding or ignorance. This ignorance can cause humans to be blinded to the true nature of reality and to perceive the world through the veil of Maya, or illusion. Furthermore, it suggests that the soul, which is considered to be the essence of a person, is obscured by physical matter, preventing humans from recognizing their true identity and causing them to be enamoured with worldly pleasures. In summary, this statement emphasizes the importance of looking beyond the surface level of human experience and pursuing spiritual truth to recognize the true nature of reality and connect with a higher power.15.

In this context, "self-Jnana" refers to the knowledge or realization of one's true self, which is believed to be identical to Brahman, the ultimate reality or divine consciousness. It is said that this realization can destroy the ignorance or mistaken identification that leads to suffering and bondage in the world. According to this belief, when ignorance is destroyed through self-Jnana, the individual's sense of separate identity and attachment to the body and emotions also dissolve, and they experience a sense of oneness with Brahman. This is often described as a state of bliss or enlightenment.16.

When one's mind is steadfastly fixed on the soul, constantly contemplating Brahman and centred on the self, their actions are consumed by the fire of Jnana and their attachments are destroyed. As a result, no karmic residue remains. Such a person is freed from the cycle of birth and death, which is caused by Maya, the divine power. They act with self-will and become forever liberated from worldly bondage.17.

This statement emphasizes the importance of equanimity and oneness in achieving the state of Brahman, the supreme reality. According to this verse, a wise person who is situated in equanimity sees the same sense of oneness in all beings, whether they are considered high or low in social status. They have conquered the world by transcending the limitations of social hierarchy and personal biases. This statement emphasizes the importance of equanimity and oneness in achieving the state of Brahman, the supreme reality Furthermore, such a person becomes like Brahman, who is considered flawless, even, and free from evil or fault. By embodying equanimity and being free from negative qualities, they are said to achieve the state of Brahman, which is the ultimate goal of spiritual attainment.18,19.

A person who remains indifferent and experiences absolute peace, without being swayed by pleasure or displeasure, and possesses a stable and pure intellect free from doubts, is said to be united with Brahman. Such a person is Brahman themselves.20.

The person who remains detached from external matters and whose conscience remains steadfast does experience joy within their soul. The individual who is established in Brahman always experiences a profound and serene joy.21.

It appears that all individuals, regardless of their station, indulge in the pleasures that arise from the interplay between their senses and worldly objects. However, such pursuits ultimately lead to sorrow, as these pleasures are fleeting and impermanent. Wise individuals do not allow their minds to become attached to such transitory objects.22.

A yogi who can control their anger before it consumes them and destroys their being is centred on the self and experiences true happiness. As the ego of such an individual is eliminated, they realize their true self. In this state of pure and ultimate knowledge, there is only joy and no room for desire or anger.23.

An individual who finds happiness within their soul takes pleasure in themself. By acquiring self-knowledge and becoming self-illuminated, a yogi realizes the infinite Brahman and experiences eternal happiness. This is the state of Brahman Nirvana, or liberation.24.

The individual who has put an end to the effects of both good and bad karmas, who has eliminated doubts and conflicts, who possesses no illusions, and who acts as a benefactor to all beings, providing security to everyone, has attained the state of Brahman Nirvana. This is accomplished through spiritual practice and by becoming established in the self.25.

For the wise individuals who have freed themselves from anger, and gained mastery over their minds, constantly centred in the self, Brahman Nirvana is the ultimate goal, and in this state of unity with Brahman, they remain steady and unwavering.26.

By shutting out all thoughts and external distractions, and restraining the mind, a contemplative yogi can keep their eyes fixed on the centre of the forehead. Through the practice of pranayama, they can equalize the flow of the nasal wind and direct it to the top of the head through the Brahmrandhra. With control over their senses, mind, and intellect, and free from desire, fear, and anger, such a yogi is ever liberated and cuts through illusions to attain pure self-realization. 27. 28.

O Arjuna, I am the Maheshwar, the greatest Lord of all realms, the soul and enjoyer of all yajnas and austerities, the provider of security, and an ever-loving, kind-hearted friend to all creatures. One who knows me centred in the self and present within all beings, attains ultimate truth and peace.29.

om tat sat

This commentary is taken from Basanteshwari Bhagavadgita.