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Gita : Ch-5. Slo-7.

Srimad Bhagavad-Gita :

Chapter-5. (  Karma-sanyasa-yogam )

Slokam-7. (  One who works in devotion, who is a pure soul, and who controls his mind and senses, is dear to everyone, and everyone is dear to him. Though always working, such a man is never entangled. )

yogayukto  visuddhatma  vijitatma  jitendriyah,

sarvabhutatmabhutatma  kurvannapi na lipyate.

yogayuktah  =  engaged in karmayogam;

visuddhatma  =  purified  atma  by  keep distant  from  impure  vasanas;

vijitatma  =  keep  distant   from  all  mental  oscillations  by  self  control;

jitendriyah  =  having  conquered  the  senses, the  seeker;

sarva-bhutatma-bhutatma  =  paramatma, omnipresent  in  all  entities  and  self  are not  two,  but  

certainly  one  and  only..after  experiencing    this   bliss;

kurvan  api  =  although  engaged  in  karma;

na   lipyate  =  never  (  he,  the  seeker  ) is  entangled  in  bondage.

If it is postulated that the Brahman or spiritual substratum pervading all existence is omnipresent and transcendental to prakriti or material nature then how is it that a person engaged in actions within prakriti possesses the same attributes? To answer this Lord Krishna affirms that those practising yoga or the science of the individual consciousness attaining communion with the ultimate consciousness while being engaged in actions with a pure mind, controlled senses and body and realising that the atma or soul exists equally within all beings is the well wisher of all beings, such a yogi having overcome the duality of activity and inertia is not bound by actions. The word yoga specifically establishes that such a person is a yogi and achieving purity treats all beings equally and thus becomes transcendental to prakriti and equal to the Brahman in its attributes. Having attained the Brahman, fully peaceful in mind, neither grieving or desiring equiposed in all situations and to all beings such a one obtains devotion to the Supreme. Thus the explanation given is quite appropriate.

So the manner in which karma yoga or prescribed Vedic activities without desire is being explained by Lord Krishna. The Supreme Lord is present as paramatma or the omnipresent soul in all naturally conceived beings. One who attains perception of the Supreme Being within becomes aware the Supreme Being's presence in all beings and thus becomes dear to all beings. This is emphasised by the words sarva bhutama which means all beings love such a person as they love themselves.

Considering the Supreme Lord Krishna as the indwelling consciousness within the heart of all beings is the primary form of equanimity and knowing that all beings are under His control is knowing Him as the Supreme Being. In the Agni Purana it states: That one who knows the Supreme Lord is the indwelling consciousness within all beings has the understanding that He is the all pervading Lord of all beings.

Although by the application of karma yoga or prescribed Vedic activities without desiring rewards one may realise the Brahman or spiritual substratum pervading all existence. Still any actions performed after this may still keep one in bondage. Apprehending such a doubt Lord Krishna specifies that one who is pure in mind, who controls the senses and has realised the atma or soul and see that the atma resides in all living beings is able to perform no actions or countless actions and is not bound by any actions whether as an example for others or one's natural functions.

One who performs karma yoga or prescribed Vedic activities without desire for rewards is the one who factually fulfils the sacred canons of the Vedic scriptures which are actually the method of worshipping the Supreme Lord. By such worship one becomes visuddhatma or of purified intelligence and is vijitatma or of controlled mind being absorbed in such worship and by this absorption one is jitendriyah or of restrained senses. Such a person is sarva-bhutama or one who realising their own atma or soul and perceiving the atma in all beings as being the same atma existing within unlimited variegated forms. Such a person views all beings not by the manifest forms they exhibit in their lifetime; but rather the intrinsic nature of the eternal atma within which is the essential nature of all embodied beings. A person situated in this consciousness is never infatuated or deluded by the erroneous idea of thinking that a temporary material substance can ever by equated to the eternal soul. Such a person due to this understanding is never bound by actions although performing activities and in a relatively short time achieves atma tattva or realisation of the soul. As karma yoga has been declared to be easy to perform and soon to reach fulfilment, the means required to enable one to accomplish it Lord Krishna describes next.

To be continued   ....


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Gita : Ch-10. Slo-12 & 13.

Srimad  Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam)

Slokam-12 & 13.


arjuna uvaca :

param  brahma  param  dhama  pavitram  paramam  bhavan,

purusham  sasvatam  divyam  adidevamajam  vibhum.

arjuna uvaca :  arjuna  said;

param  brahma  param  dhama  =  supreme  brahmam  and  supreme  place  to  attain (sustenance );

paramam  pavitram  bhavan  =  supreme  and  purest  are  yourself;

tvam  sasvatam  divyam  purusham  =  you  are  the  divine  permanent purushan;

adi-devam-ajam  =  very  first  supreme  lord  and  unborn ( svayambhu );

vibhum  =  all  pervading,  ( said )  as;


ahustvamrshayah  sarve  devarshirnaradastatha,

asito  devalo  vyasah  svayam  caiva  bravishi me.

sarve  rshayah  =  all  rishi-s  and;

tatha  devarshih  naradah  =  also  deva  rishi  narada  and;

asitah  devalah  =  asitan  and  devala;

vyasah  ahu  =  and  vyasa  too  say;

svayam  eva  =  now  you  are  your  own;

me  bravishi  ca  =  also  explained,  ( the  above,  that  way said ) to  me.


Gita : Ch-13. Slo-13. Discussion-3.

Bhagavad-Gita :
Chapter-13. ( Kshetra-kshetrajna-vibhaga-yogam )

Slokam-13. ( I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahmam, the spirit, and it lies beyond the cause and effect of this material world.)

jneyam  yat  tat  pravakshyami  yatjnatvamrtamasnute,

anadimat  param   brahma  na  sat  tannasaducyate.

jneyam  yat  =   (which )  the  one  which  is  to  be  known  ( knowledge );
yat  jnatva  =  ( if  )  that  one  is  known ( knowing  that  knowledge );
amrtam  asnute  =  results  in  gaining  amrtatvm;
tat  pravakshyami  =  that  I  will  tell ( teach )  you;
anadimat  param   brahma  =  that  is  the  beginningless   Para-brahmam  ( the Supreme  abode ) ;
tat  sat  na  asat  na  =  that  either  sat ( cause ) or  asat  ( effect );
ucyate  =  cannot  be  said ( called ).

Discussion -3.
The use of the term innermost self to refer to the brahman does not create any contradiction bec…

Gita : Ch-5. Slo-27 & 28.

(Very important slokam-s, Here Lord narrates the details of meditation)

Srimad Bhagavad-Gita:

Chapter-5. ( Karma-sanyasa-yogam )

Slokam-27 & 28. (  Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils—thus controlling the mind, senses and intelligence, the tranecendentalist becomes free from desire, fear and anger. One who is always in this state is certainly liberated.)


Sparsan    krtva    bahirbahyan     cakshuscaivantare     bhruvoh,

pranapanau    samau    krtva     nasabhyantaracarinau.

( 28 ).

Yatendriyamanobuddhiah    muniahmokshaparayanah,

vigatecchabhayakrodhah    yah    sada     mukta    eva    sah.


bahirbahyan     sparsan  =  unnecessary   external    sense     objects,    such    as    sound, etc.;

bahiah    krtva  =   do    not    allowing    to   enter    within,   by    determination,   setting   them    outside;

cakshuah    ca  =  keeping …