Bhagavad Gita Chapter 5, Verse 7

English Translation

Endowed with yoga, [i.e. devoted to the performance of the nitya and naimittika duties.] pure in mind, controlled in body, a coneror of the organs, the Self of the selves of all beings-he does not become tainted even while performing actions. [The construction of the sentence is this: When this person resorts to nitya and naimittika rites and duties as a means to the achievement of fully Illumination, and thus becomes fully enlightened, then, even when he acts through the apparent functions of the mind, organs, etc., he does not become afflected.]

Detailed Commentary

5.7।। Explanation - "Jitendriya" means that the senses should be free from Raga (attachment) and Dvesha (aversion). When the senses are free from Raga-Dvesha, they cannot disturb the mind. The seeker can control them according to their will. For a practitioner of Karmayoga, control of the senses is essential. The Lord speaks of controlling the senses in relation to Karmayoga, for example - 'Yastvindriyani manasa niyamya' (3.7); 'Tasmat-tvam-indriyany-adau niyamya' (3.41). A Karmayogi has a deep connection with actions, therefore, if the senses are uncontrolled, there is a possibility of distraction. In the practice of Karmayoga, performing duties for the service of others is mandatory, for which control of the senses is very important. Without the control of the senses, the practice of Karmayoga is difficult. "Vishuddhatma" means that the impurity of the mind is caused by giving importance to worldly things. As long as things are given importance, desires (kamanas) also persist. A practitioner becomes Nishkama (desireless) only when worldly things lose their importance in their mind. As long as material things hold importance, one cannot be Nishkama. With the firm aim of attaining Paramatma, the mind gets purified as quickly and completely as it does not through any other practice. Such is the glory of having a singular purpose in Karmayoga. "Vijitatma" - In Karmayoga, renunciation of bodily comfort and ease is essential. If the body is in idleness, the practice of Karmayoga will not be possible. Therefore, the Lord speaks of subduing the body. "Sarvabhutatmabhutatma" - A Karmayogi experiences their oneness with all beings. Just as when one part of the body is injured, another part naturally engages in its service, similarly, a Karmayogi strives to bring joy to others, naturally, without ego or desire. While serving, they do not consider any being separate from themselves; they see everyone as their own limbs. To eradicate one's Raga (attachment), becoming "Sarvabhutatmabhutatma," that is, experiencing one's unity with all beings, is very essential. The nature of a Karmayogi is generosity (udarata). Without becoming "Sarvabhutatmabhutatma," generosity does not arise. Special point - We cannot remain continuously with action (kriya) and matter (padartha), nor can they remain continuously with us, because they undergo constant change. However, our true Self (Swarupa) does not change. Only by giving up actions and material things can we attain liberation (mukti) and supreme peace (paramashanti). We must utilize action and matter in the service of others, which is not our greatness but our reality. In reality, there is no effort or ego, whereas in unreality, there is. Action and matter can be engaged in the service of others only when 'generosity' (udarata) arises within us. It is important to note that generosity is our very nature (Swarupa). Therefore, it does not require wealth or effort. All that is needed is to feel joy upon seeing a happy person and compassion upon seeing a suffering one. We should feel that everyone should be happy and no one should suffer. The Lord has stated that enjoyment (bhoga) and accumulation (sangraha) are obstacles in spiritual practice (sadhana) (Gita 2.44). Seeing a happy person, the desire for enjoyment diminishes, because the joy experienced by seeing others happy is greater than the joy found in indulgence. Feeling sorrow upon seeing a distressed person, the desire for accumulation vanishes, because the very things we gather to alleviate our own suffering are effective in removing the suffering of others. Through the experience of joy (prasannata) and compassion (karuna), we become free from action and matter and become one with the eternal essence (nitya rasa) of Paramatma. 'Yogayukta' is one who possesses the qualities of Jitendriya, Vishuddhatma, Vijitatma, and Sarvabhutatmabhutatma. The reason for not having a natural inclination in spiritual practice is the difference between purpose (uddeshya) and inclination (ruchi). As long as worldly importance remains in the mind, the conflict between purpose and inclination persists. When purpose and inclination become one, spiritual practice becomes effortless. 'Yogayukta' is one whose purpose and inclination are solely in Paramatma. Karmayoga is possible only by not desiring fruits (phala) that arise and perish. A Karmayogi has no desire for fruits, but has a purpose (uddeshya). The purpose is that which everyone can attain and which always remains. Therefore, the purpose is always the Paramatma-Tattva (essence of the Supreme Self). Paramatma-Tattva is not the fruit of any action or practice. Fruits arise and perish, but Paramatma is eternal (nitya). What hinders the attainment of Paramatma is precisely the desire for that which arises and perishes, which a Karmayogi does not desire. Therefore, he who is called 'Yogayukta' here is called 'Yogarudha' in the fourth verse of the sixth chapter. "Kurvannapi na lipyate" means that a Karmayogi, even while performing actions, is not bound by them. Attachment (mamata), desire for fruits (phala ki ichha), and ego of doership (kartritva abhiman) are the reasons that tend to bind one to actions. But in a Karmayogi, since there is no desire to gain from these, there is no entanglement in their actions. By remaining detached even while performing actions, there is a feeling of 'Guna Guneshu Vartante' (qualities operate among qualities), similar to a Sankhyayogi. A Karmayogi remains detached even while engaged in the service of others. The 'api' (even) here indicates that a Karmayogi remains detached whether performing actions or not. They have no purpose in performing or not performing actions. The Lord has spoken these words in the context of a Karmayogi, and in the subsequent verses, the practice of Sankhyayoga will be discussed.