Bhagavad Gita Chapter 5, Verse 11

English Translation

By giving up attachment, the yogis undertake work merely through the body, mind, intellect and even the organs, for the purification of themselves.

Detailed Commentary

5.11 Explanation -- Here, the word "yoginah" refers to a Karma-yogi. Those yogis who perform actions with the intellect dedicated to Bhagavan (Bhagavadarpaṇa-buddhi) are called Bhakti-yogis, and those who act selflessly (niṣkāma bhāva) for the service of the world are called Karma-yogis. A Karma-yogi does not consider his body, senses (indriyas), and mind as his own, but as belonging to the world. The reason is that the body, etc., have unity with Prakriti and the world (samsara). Body-senses-mind-intellect are not truly ours; rather, they are given to us and are transient, bound to separate. To consider them as one's own is a mistake. All of these have unity with the world. Upon reflection, these body-related entities are not ours. From the perspective of the Master, they belong to Bhagavan; from the perspective of their cause, they are Prakriti; and from the perspective of their function, they belong to the world. To consider them as one's own is a mistake. The word "kevalaiḥ" has been used specifically to eliminate possessiveness (mamata). The word "kevalaiḥ" is an adjective for the senses, but removing possessiveness (mamata) from the senses is not possible without removing it from the body-mind-intellect. The body, etc., are connected to the collective world (samashti samsara). Individually, no one can be separate. Just as when a girl gets married, a relationship is automatically formed with all the in-laws, similarly, by forming a connection with any object in the world, a connection is automatically formed with the entire world. Therefore, the word "kevalaiḥ" inspires the removal of possessiveness (mamata) from the body, senses, mind, and intellect altogether. Indeed, it is essential for the doer (karta) to be free from possessiveness (nirmama). If the karta is nirmama, then possessiveness (mamata) towards the body, senses, mind, intellect, etc., vanishes. In reality, all these are distinct in their true nature (svarūpa); possessiveness (mamata) is merely an assumption. In Karma-yoga, renouncing the desire for the fruit of action (phala) is paramount. Ordinary people act for the sake of results, but a Karma-yogi acts to eliminate attachment to such fruits. One who considers the body, etc., as his own cannot renounce the desire for fruits. The desire for fruits arises from identifying with the body, etc. Therefore, to eradicate the desire for fruits, it is extremely essential not to consider the body, etc., as one's own. The meaning of "kevalaiḥ" is that just as rain benefits everyone without desire, similarly, there should be no sense of 'my-ness' or proprietorship in the actions performed by the senses, etc. If someone's objective is fulfilled through the body, mind, or intellect, and joy arises from it, then the sense of 'my-ness' has entered. "saṅgaṁ tyaktvātmaśuddhaye" – to be free from possessiveness (mamata) is the purification of the inner instrument (antaḥkaraṇa). To consider the body, etc., as one's own is impurity (ashuddhi). The eradication of possessiveness (mamata) is self-purification (ātmaśuddhi). A Karma-yogi acts for the welfare of others, while simultaneously renouncing the desire for fruits, because at the beginning of Yoga, acting for the welfare of others is considered the primary means. By acting for the welfare of others, possessiveness (mamata) and attachment (āsakti) gradually diminish, leading to the purification of the inner instrument (antaḥkaraṇa). Connection -- Now Bhagavan describes the glory of Karma-yoga in the next verse.