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Chapter 5: Karma-yoga-Action in Krsna Consciousness
TEXT 1
arjuna uvaca sannyasam karmanam krsna
punar yogam ca samsasi yac chreya etayor ekam
tan me bruhi su-niscitam
arjunah uvaca -- Arjuna said; sannyasam -- renunciation; karmanam -- of all activities; krsna -- O
Krsna; punah -- again; yogam -- devotional service; ca -- also; samsasi -- You are praising;
yat -- which; sreyah -- is beneficial; etayoh -- of these two; ekam -- one; tat -- that;
me -- unto me; bruhi -- please tell; suniscitam -- definitely.
TRANSLATION
Arjuna said: O Krsna, first of all You ask me to renounce work, and then again You recommend
work with devotion. Now will You kindly tell me definitely which of the two is more beneficial?
PURPORT
In this Fifth Chapter of the Bhagavad-gita, the Lord says that work in devotional service
is better than dry mental speculation. Devotional service is easier than the latter because,
being transcendental in nature, it frees one from reaction. In the Second Chapter, preliminary
knowledge of the soul and its entanglement in the material body were explained. How to
get out of this material encagement by buddhi-yoga, or devotional service, was also explained
therein. In the Third Chapter, it was explained that a person who is situated on the platform
of knowledge no longer has any duties to perform. And, in the Fourth Chapter, the Lord told
Arjuna that all kinds of sacrificial work culminate in knowledge. However, at the end
of the Fourth Chapter, 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, Krsna has perplexed Arjuna and confused his determination. Arjuna
understands that renunciation in knowledge involves cessation of all kinds of work performed
as sense activities. But if one performs work in devotional service, then how is work stopped?
In other words, he thinks that sannyasam, or renunciation in knowledge, should be altogether
free from all kinds of activity because work and renunciation appear to him to be incompatible.
He appears not to have understood that work in full knowledge is nonreactive and is therefore
the same as inaction. He inquires, therefore, whether he should cease work altogether, or
work with full knowledge.
TEXT 2
sri-bhagavan uvaca sannyasah karma-yogas ca
nihsreyasa-karav ubhau tayos tu karma-sannyasat
karma-yogo visisyate
sri bhagavan uvaca -- the Personality of Godhead said; sannyasah -- renunciation of work; karma-yogah
-- work in devotion; ca -- also; nihsreyasa-karau -- all leading to the path of liberation;
ubhau -- both; tayoh -- of the two; tu -- but; karma-sannyasat -- in comparison to the renunciation
of fruitive work; karma-yogah -- work in devotion; visisyate -- is better.
TRANSLATION
The Blessed Lord said: 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 works.
PURPORT
Fruitive activities (seeking sense gratification) are cause for material bondage. As long as
one is engaged in activities aimed at improving the standard of bodily comfort, one is sure
to transmigrate to different types of bodies, thereby continuing material bondage perpetually.
Srimad-Bhagavatam confirms this as follows:
nunam pramattah kurute vikarma yad indriya-pritaya aprnoti
na sadhu manye yata atmano 'yam asann api klesada asa dehah
parabhavas tavad abodha-jato yavanna jijnasata atma-tattvam
yavat kriyas tavad idam mano vai karmatmakam yena sarira-bandhah
evam manah karma-vasam prayunkte avidyayatmany upadhiyamane
pritir na yavan mayi vasudeve na mucyate deha-yogena tavat
"People are mad after sense gratification, and they do not know that this present body,
which is full of miseries, is a result of one's fruitive activities in the past. Although
this body is temporary, it is always giving one trouble in many ways. Therefore, to act
for sense gratification is not good. One is considered to be a failure in life as long
as he makes no inquiry about the nature of work for fruitive results, for as long as
one is engrossed in the consciousness of sense gratification, one has to transmigrate from
one body to another. Although the mind may be engrossed in fruitive activities and influenced
by ignorance, one must develop a love for devotional service to Vasudeva. Only then
can one have the opportunity to get out of the bondage of material existence." (Bhag.
5.5.4-6)
Therefore, jnana (or knowledge that one is not this material body but spirit soul) is
not sufficient for liberation. One has to act in the status of spirit soul, otherwise
there is no escape from material bondage. Action in Krsna consciousness is not, however,
action on the fruitive platform. Activities performed in full knowledge strengthen one's
advancement in real knowledge. Without Krsna consciousness, mere renunciation of fruitive
activities does not actually purify the heart of a conditioned soul. 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 always superior
to renunciation, which always entails a risk of falling. Renunciation without Krsna consciousness
is incomplete, as is confirmed by Srila Rupa Gosvami in his Bhak ti-rasamrta-sindbu.
prapancikataya buddhya hari-sambandhi-vastunah mumuksubhih parityago vairagyam phalgu kathyate.
"Renunciation by persons eager to achieve liberation of things which are related to
the Supreme Personality of Godhead, though they are material, is called incomplete renunciation."
Renunciation is compete when it is in the knowledge that everything in existence belongs
to the Lord and that no one should claim proprietorship over anything. One should understand that,
factually, nothing belongs to anyone. Then where is the question of renunciation? One
who knows that everything is Krsna's property is always situated in renunciation. Since
everything belongs to Krsna, everything should be employed in the service of Krsna. This
perfect form of action in Krsna consciousness is far better than any amount of artificial
renunciation by a sannyasi of the Mayavadi school.
TEXT 3
jneyah sa nitya-sannyasi yo na dvesti na kanksati
nirdvandvo hi maha-baho sukham bandhat pramucyate
jneyah -- should be known; sah -- he; nitya -- always; sannyasi -- renouncer; yah -- who;
na -- never; dvesti -- abhors; na -- nor; kanksati -- desires; nirdvandvah -- free from
all dualities; hi -- certainly; maha-baho -- O mighty-armed one; sukham -- happily;
bandhat -- from bondage; pramucyate -- completely liberated.
TRANSLATION
One who neither hates nor desires the fruits of his activities is known to be always renounced.
Such a person, liberated from all dualities, easily overcomes material bondage and is completely
liberated, O mighty-armed Arjuna.
PURPORT
One who is fully in Krsna consciousness is always a renouncer because he feels neither
hatred nor desire for the results of his actions. Such a renouncer, dedicated to the transcendental
loving service of the Lord, is fully qualified in knowledge because he knows his constitutional
position in his relationship with Krsna. He knows fully well that Krsna is the whole and
that he is part and parcel of Krsna. Such knowledge is perfect because it is qualitatively
and quantitatively correct. The concept of oneness with Krsna is incorrect because the
part cannot be equal to the whole. Knowledge that one is one in quality yet different in
quantity is correct transcendental knowledge leading one to become full in himself, having
nothing to aspire to nor lament over. There is no duality in his mind because whatever
he does, he does for Krsna. Being thus freed from the platform of dualities, he is liberated-even
in this material world.
TEXT 4
sankhya-yogau prthag balah pravadanti na panditah
ekam apy asthitah samyag ubhayor vindate phalam
sankhya -- analytical study of the material world; yogau -- work in devotional service;
prthak -- different; balah -- less intelligent; pravadanti -- do talk; na -- never; panditah
-- the learned; ekam -- in one; api -- even though; asthitah -- being situated; samyak
-- complete; ubhayoh -- of both; vindate -- enjoys; phalam -- result.
TRANSLATION
Only the ignorant speak of karma-yoga and devotional service as being different from
the analytical study of the material world [sankhya]. Those who are actually learned
say that he who applies himself well to one of these paths achieves the results of both.
The aim of the analytical study of the material world is to find the soul of existence. The
soul of the material world is Visnu, or the Supersoul. Devotional service to the Lord
entails service to the Supersoul. One process is to find the root of the tree, and next
to water the root. The real student of sankhya philosophy finds the root of the material
world, Visnu, and then, in perfect knowledge, engages himself in the service of the Lord.
Therefore, in essence, there is no difference between the two because the aim of both is
Visnu. Those who do not know the ultimate end say that the purposes of sankhya and karma-yoga
are not the same, but one who is learned knows the unifying aim in these different processes.
TEXT 5
yat sankhyaih prapyate sthanam tad yogair api gamyate
ekam sankhyam ca yogam ca yah pasyati sa pasyati
yat -- what; sankhyaih -- by means of sankhya philosophy; prapyate -- is achieved; sthanam
-- place; tat -- that; yogaih -- by devotional service; api -- also; gamyate -- one can attain;
ekam -- one; sankhyam -- analytical study; ca -- and; yogam -- action in devotion; ca
-- and; yah -- one who; pasyati -- sees; sah -- he; pasyati -- actually sees.
TRANSLATION
One who knows that the position reached by means of renunciation can also be attained
by works in devotional service and who therefore sees that the path of works and the path of
renunciation are one, sees things as they are.
PURPORT
The real purpose of philosophical research is to find the ultimate goal of life. Since
the ultimate goal of life is self-realization, there is no difference between the conclusions
reached by the two processes. By sankhya philosophical research one comes to the conclusion that
a living entity is not a part and parcel of the material world, but of the supreme spirit
whole. Consequently, the spirit soul has nothing to do with the material world; his actions
must be in some relation with the Supreme. When he acts in Krsna consciousness, he is
actually in his constitutional position. In the first process of sankhya, one has to become
detached from matter, and in the devotional yoga process one has to attach himself to
the work of Krsna. Factually, both processes are the same, although superficially one process
appears to involve detachment and the other process appears to involve attachment. However,
detachment from matter and attachment to Krsna are one and the same. One who can see this
sees things as they are.
TEXT 6
sannyasas tu maha-baho duhkham aptum ayogatah
yoga-yukto munir brahma na cirenadhigacchati
sannyasah -- the renounced order of life; tu -- but; maha-baho -- O mighty-armed one;
duhkham -- distress; aptum -- to be afflicted with; ayogatah -- without devotional service;
yoga-yuktah -- one engaged in devotional service; munih -- thinker; brahma -- Supreme; na -- without;
cirena -- delay; adhigacchati -- attains.
TRANSLATION
Unless one is engaged in the devotional service of the Lord, mere renunciation of activities
cannot make one happy. The sages, purified by works of devotion, achieve the Supreme
without delay.
PURPORT
There are two classes of sannyasis, or persons in the renounced order of life. The Mayavadi
sannyasis are engaged in the study of sankhya philosophy, whereas the Vaisnava sannyasis
are engaged in the study of Bhagavatam philosophy, which affords the proper commentary on the
Vedanta-sutras. The Mayavadi sannyasis also study the Vedanta-sutras, but use their own
commentary, called Sariraka-bhasya, written by Sankaracarya. The students of the Bhagavata
school are engaged in devotional service of the Lord, according to pancaratriki regulations,
and therefore the Vaisnava sannyasis have multiple engagements in the transcendental
service of the Lord. The Vaisnava sannyasis have nothing to do with material activities,
and yet they perform various activities in their devotional service to the Lord. But
the Mayavadi sannyasis, engaged in the studies of sankhya and Vedanta and speculation, cannot
relish transcendental service of the Lord. Because their studies become very tedious,
they sometimes become tired of Brahman speculation, and thus they take shelter of the Bhagavatam
without proper understanding. Consequently their study of the Srimad-Bhagavatam becomes
troublesome. Dry speculations and impersonal interpretations by artificial means are all
useless for the Mayavadi sannyasis. The Vaisnava sannyasis, who are engaged in devotional service,
are happy in the discharge of their transcendental duties, and they have the guarantee of ultimate
entrance into the kingdom of God. The Mayavadi sannyasis sometimes fall down from the path
of self-realization and again enter into material activities of a philanthropic and altruistic
nature, which are nothing but material engagements. Therefore, the conclusion is that those who
are engaged in Krsna consciousness are better situated than the sannyasis engaged in simple
Brahman speculation, although they too come to Krsna consciousness, after many births.
TEXT 7
yoga-yukto visuddhatma vijitatma jitendriyah
sarva-bhutatma-bhutatma kurvann api na lipyate
yoga-yuktah -- engaged in devotional service; visuddha-atma -- a purified soul; vijita-atma
-- self-controlled; jita-indriyah -- having conquered the senses; sarvabhuta-atmabhuta-atma
-- compassionate to all living entities; kurvan api -- although engaged in work; na -- never;
lipyate -- is entangled.
TRANSLATION
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.
PURPORT
One who is on the path of liberation by Krsna consciousness is very dear to every living
being, and every living being is dear to him. This is due to his Krsna consciousness. Such
a person cannot think of any living being as separate from Krsna, just as the leaves
and branches of a tree are not separate from the tree. He knows very well that by pouring
water on the root of the tree, the water will be distributed to all the leaves and branches,
or by supplying food to the stomach, the energy is automatically distributed throughout the
body. Because one who works in Krsna consciousness is servant to all, he is very dear to everyone.
And, because everyone is satisfied by his work, he is pure in consciousness. Because
he is pure in consciousness, his mind is completely controlled. And, because his mind is controlled,
his senses are also controlled. Because his mind is always fixed on Krsna, there is no
chance of his being deviated from Krsna. Nor is there a chance that he will engage his
senses in matters other than the service of the Lord. He does not like to hear anything
except topics relating to Krsna; he does not like to eat anything which is not offered
to Krsna; and he does not wish to go anywhere if Krsna is not involved. Therefore, his senses
are controlled. A man of controlled senses cannot be offensive to anyone. One may ask,
"Why then was Arjuna offensive (in battle) to others? Wasn't he in Krsna consciousness?"
Arjuna was only superficially offensive because (as has already been explained in the Second
Chapter) all the assembled persons on the battlefield would continue to live individually,
as the soul cannot be slain. So, spiritually, no one was killed on the Battlefield of Kuruksetra.
Only their dresses were changed by the order of Krsna, who was personally present. Therefore
Arjuna, while fighting on the Battlefield of Kuruksetra, was not really fighting at
all; he was simply carrying out the orders of Krsna in full Krsna consciousness. Such
a person is never entangled in the reactions of work.
TEXTS 8-9
naiva kincit karomiti yukto manyeta tattva-vit
pasyan srnvan sprsan jighrann asnan gacchan svapan svasan
pralapan visrjan grhnann unmisan nimisann api
indriyanindriyarthesu vartanta iti dharayan
na -- never; eva -- certainly; kincit -- anything; karomi -- do I do; iti -- thus; yuktah -- engaged
in the divine consciousness; manyeta -- thinks; tattvavit -- one who knows the truth; pasyan
-- by seeing; srnvan -- by hearing; sprsan -- by touching; jighran -- by smelling; asnan
-- by eating; gacchan -- by going; svapan -- by dreaming; svasan -- by breathing; pralapan
-- by talking; visrjan -- by giving up; grhnan -- by accepting; unmisan -- opening; nimisan
-- closing; api -- in spite of; indriyani -- the senses; indriya-arthesu -- in sense
gratification; vartante -- let them be so engaged; iti -- thus; dharayan -- considering.
TRANSLATION
A person in the divine consciousness, although engaged in seeing, hearing, touching, smelling,
eating, moving about, sleeping, and breathing, always knows within himself that he actually
does nothing at all. Because while speaking, evacuating, receiving, opening or closing
his eyes, he always knows that only the material senses are engaged with their objects and
that he is aloof from them.
PURPORT
A person in Krsna consciousness is pure in his existence, and consequently he has nothing
to do with any work which depends upon five immediate and remote causes: the doer, the
work, the situation, the endeavor and fortune. This is because he is engaged in the loving
transcendental service of Krsna. Although he appears to be acting with his body and
senses, he is always conscious of his actual position, which is spiritual engagement. In
material consciousness, the senses are engaged in sense gratification, but in Krsna consciousness
the senses are engaged in the satisfaction of Krsna's senses. Therefore, the Krsna conscious
person is always free, even though he appears to be engaged in things of the senses. Activities
such as seeing, hearing, speaking, evacuating, etc., are actions of the senses meant for
work. A Krsna consciousness person is never affected by the actions of the senses. He
cannot perform any act except in the service of the Lord because he knows that he is the
eternal servitor of the Lord.
TEXT 10
brahmany adhaya karmani sangam tyaktva karoti yah
lipyate na sa papena padma-patram ivambhasa
brahmani -- the Supreme Personality of Godhead; adhaya -- resigning unto; karmani -- all works;
sangam -- attachment; tyaktva -- giving up; karoti -- performs; yah -- who; lipyate -- is
affected; na -- never; sah -- he; papena -- by sin; padma-patram -- lotus leaf; iva -- like;
ambhasa -- in the water.
TRANSLATION
One who performs his duty without attachment, surrendering the results unto the Supreme
God, is not affected by sinful action, as the lotus leaf is untouched by water.
PURPORT
Here brahmani means in Krsna consciousness. The material world is a sum total manifestation
of the three modes of material nature, technically called the pradhana. The Vedic hymns, sarvam
etad brahma, tasmad etad brahma nama-rupam annam ca jayate, and, in the Bhagavad-gita,
mama yonir mahad brahma, indicate that everything in the material world is the manifestation
of Brahman; and, although the effects are differently manifested, they are nondifferent
from the cause. In the Isopanisad it is said that everything is related to the Supreme
Brahman or Krsna, and thus everything belongs to Him only. One who knows perfectly well
that everything belongs to Krsna, that He is the proprietor of everything and that,
therefore, everything is engaged in the service of the Lord, naturally has nothing to do with
the results of his activities, whether virtuous or sinful. Even one's material body, being
a gift of the Lord for carrying out a particular type of action, can be engaged in Krsna consciousness.
It is beyond contamination by sinful reactions, exactly as the lotus leaf, though remaining
in the water, is not wet. The Lord also says in the Gita: mayi sarvani karmani sannyasya:
"Resign all works unto Me [Krsna]." The conclusion is that a person without Krsna consciousness
acts according to the concept of the material body and senses, but a person in Krsna consciousness
acts according to the knowledge that the body is the property of Krsna and should therefore
be engaged in the service of Krsna.
TEXT 11
kayena manasa buddhya kevalair indriyair api
yoginah karma kurvanti sangam tyaktvatma-suddhaye
kayena -- with the body; manasa -- with the mind; buddhya -- with the intelligence; kevalaih
-- purified; indriyaih -- with the senses; api -- even with; yoginah -- the Krsna conscious
persons; karma -- actions; kurvanti -- they act; sangam -- attachment; tyaktva -- giving
up; atma -- self; suddhaye -- for the purpose of purification.
TRANSLATION
The yogis, abandoning attachment, act with body, mind, intelligence, and even with the
senses, only for the purpose of purification.
PURPORT
By acting in Krsna consciousness for the satisfaction of the senses of Krsna, any action, whether
of the body, mind, intelligence or even of the senses, is purified of material contamination.
There are no material reactions resulting from the activities of a Krsna conscious person.
Therefore, purified activities, which are generally called sadacara, can be easily performed
by acting in Krsna consciousness. Sri Rupa Gosvami in his Bhakti-rasamrta-sindhu describes
this as follows:
iha yasya harer dasye karmana manasa gira nikhilasv apy avasthasu jivanmuktah sa ucyate
A person acting in Krsna consciousness (or, in other words, in the service of Krsna) with
his body, mind, intelligence and words is a liberated person even within the material
world, although he may be engaged in many so-called material activities. He has no false
ego, nor does he believe that he is this material body, nor that he possesses the body. He knows
that he is not this body and that this body does not belong to him. He himself belongs
to Krsna, and the body too belongs to Krsna. When he applies everything produced of the
body, mind, intelligence, words, life, wealth, etc.-whatever he may have within his possession-to
Krsna's service, he is at once dovetailed with Krsna. He is one with Krsna and is devoid
of the false ego that leads one to believe that he is the body, etc. This is the perfect
stage of Krsna consciousness.
TEXT 12
yuktah karma-phalam tyaktva santim apnoti naisthikim
ayuktah kama-karena phale sakto nibadhyate
yuktah -- one who is engaged in devotional service; karma-phalam -- the results of all
activities; tyaktva -- giving up; santim -- perfect peace; apnoti -- achieves; naisthikim -- unflinching;
ayuktah -- one who is not in Krsna consciousness; kama-karena -- for enjoying the result of
work; phale -- in the result; saktah -- attached; nibadhyate -- becomes entangled.
TRANSLATION
The steadily devoted soul attains unadulterated peace because he offers the result of all
activities to Me; whereas a person who is not in union with the Divine, who is greedy
for the fruits of his labor, becomes entangled.
PURPORT
The difference between a person in Krsna consciousness and a person in bodily consciousness is that
the former is attached to Krsna, whereas the latter is attached to the results of his activities.
The person who is attached to Krsna and works for Him only is certainly a liberated person,
and he is not anxious for fruitive rewards. In the Bhagavatam, the cause of anxiety over
the result of an activity is explained as being due to one's functioning in the conception
of duality, that is, without knowledge of the Absolute Truth. Krsna is the Supreme Absolute
Truth, the Personality of Godhead. In Krsna consciousness, there is no duality. All that
exists is a product of Krsna's energy, and Krsna is all good. Therefore, activities in
Krsna consciousness are on the absolute plane; they are transcendental and have no material
effect. One is, therefore, filled with peace in Krsna consciousness. One who is, however,
entangled in profit calculation for sense gratification cannot have that peace. This
is the secret of Krsna consciousness-realization that there is no existence besides Krsna is
the platform of peace and fearlessness.
TEXT 13
sarva-karmani manasa sannyasyaste sukham vasi
nava-dvare pure dehi naiva kurvan na karayan
sarva -- all; karmani -- activities; manasa -- by the mind; sannyasya -- giving up; aste
-- remains; sukham -- in happiness; vasi -- one who is controlled; nava-dvare -- in the place
where there are nine gates; pure -- in the city; dehi -- the embodied soul; na -- never;
eva -- certainly; kurvan -- doing anything; na -- not; karayan -- causing to be done.
TRANSLATION
When the embodied living being controls his nature and mentally renounces all actions,
he resides happily in the city of nine gates [the material body], neither working nor causing
work to be done.
PURPORT
The embodied soul lives in the city of nine gates. The activities of the body, or the
figurative city of body, are conducted automatically by the particular modes of nature. The soul,
although subjecting himself to the conditions of the body, can be beyond those conditions,
if he so desires. Owing only to forgetfulness of his superior nature, he identifies with
the material body, and therefore suffers. By Krsna consciousness, he can revive his
real position and thus come out of his embodiment. Therefore, when one takes to Krsna consciousness,
one at once becomes completely aloof from bodily activities. In such a controlled life,
in which his deliberations are changed, he lives happily within the city of nine gates.
The nine gates are described as follows:
nava-dvare pure dehi hamso lelayate bahih vasi sarvasya lokasya sthavarasya carasya
ca.
"The Supreme Personality of Godhead, who is living within the body of a living entity,
is the controller of all living entities all over the universe. The body consists of nine
gates: two eyes, two nostrils, two ears, one mouth, the *** and the genital. The living
entity in his conditioned stage identifies himself with the body, but when he identifies
himself with the Lord within himself, he becomes just as free as the Lord, even while in the
body." (Svet. 3.18)
Therefore, a Krsna conscious person is free from both the outer and inner activities of
the material body.
TEXT 14
na kartrtvam na karmani lokasya srjati prabhuh
na karma-phala-samyogam svabhavas tu pravartate
na -- never; kartrtvam -- proprietorship; na -- nor; karmani -- activities; lokasya
-- of the people; srjati -- creates; prabhuh -- the master of the city of the body; na
-- nor; karma-phala -- results of activities; samyogam -- connection; svabhavah -- modes
of material nature; tu -- but; pravartate -- acts.
TRANSLATION
The embodied spirit, master of the city of his body, does not create activities, nor
does he induce people to act, nor does he create the fruits of action. All this is enacted
by the modes of material nature.
PURPORT
The living entity, as will be explained in the Seventh Chapter, is one in nature with
the Supreme Lord, distinguished from matter, which is another nature-called inferior-of
the Lord. Somehow, the superior nature, the living entity, has been in contact with material
nature since time immemorial. The temporary body or material dwelling place which he obtains
is the cause of varieties of activities and their resultant reactions. Living in such
a conditional atmosphere, one suffers the results of the activities of the body by identifying
himself (in ignorance) with the body. It is ignorance acquired from time immemorial that
is the cause of bodily suffering and distress. As soon as the living entity becomes aloof
from the activities of the body, he becomes free from the reactions as well. As long as
he is in the city of body, he appears to be the master of it, but actually he is neither
its proprietor nor controller of its actions and reactions. He is simply in the midst of
the material ocean, struggling for existence. The waves of the ocean are tossing him, and
he has no control over them. His best solution is to get out of the water by transcendental
Krsna consciousness. That alone will save him from all turmoil.
TEXT 15
nadatte kasyacit papam na caiva sukrtam vibhuh
ajnanenavrtam jnanam tena muhyanti jantavah
na -- never; adatte -- accepts; kasyacit -- anyone's; papam -- sin; na -- nor; ca -- also; eva -- certainly;
sukrtam -- pious activities; vibhuh -- the Supreme Lord; ajnanena -- by ignorance; avrtam
-- covered; jnanam -- knowledge; tena -- by that; muhyanti -- bewildered; jantavah -- the
living entities.
TRANSLATION
Nor does the Supreme Spirit assume anyone's sinful or pious activities. Embodied beings,
however, are bewildered because of the ignorance which covers their real knowledge.
PURPORT
The Sanskrit word vibhuh means the Supreme Lord who is full of unlimited knowledge, riches,
strength, fame, beauty and renunciation. He is always satisfied in Himself, undisturbed
by sinful or pious activities. He does not create a particular situation for any living
entity, but the living entity, bewildered by ignorance, desires to be put into certain
conditions of life, and thereby his chain of action and reaction begins. A living entity
is, by superior nature, full of knowledge. Nevertheless, he is prone to be influenced
by ignorance due to his limited power. The Lord is omnipotent, but the living entity
is not. The Lord is vibhu, or omniscient, but the living entity is anu, or atomic. Because
he is a living soul, he has the capacity to desire by his free will. Such desire is fulfilled
only by the omnipotent Lord. And so, when the living entity is bewildered in his desires,
the Lord allows him to fulfill those desires, but the Lord is never responsible for the
actions and reactions of the particular situation which may be desired. Being in a bewildered
condition, therefore, the embodied soul identifies himself with the circumstantial material body
and becomes subjected to the temporary misery and happiness of life. The Lord is the constant
companion of the living entity as Paramatma, or the Supersoul, and therefore He can understand
the desires of the individual soul, as one can smell the flavor of a flower by being
near it. Desire is a subtle form of conditioning of the living entity. The Lord fulfills his
desire as he deserves: Man proposes and God disposes. The individual is not, therefore,
omnipotent in fulfilling his desires. The Lord, however, can fulfill all desires, and
the Lord, being neutral to everyone, does not interfere with the desires of the minute
independant living entities. However, when one desires Krsna, the Lord takes special
care and encourages one to desire in such a way that one can attain to Him and be eternally
happy. The Vedic hymn therefore declares:
esa u hy eva sadhu karma karayati tam yamebhyo lokebhya unninisate
esa u evasadhu karma karayati yamadho ninisate.
ajno jantur aniso 'yam atmanah sukha-duhkhayoh isvara-prerito gacchet svargam vasvabhram
eva ca.
"The Lord engages the living entity in pious activities so he may be elevated. The Lord
engages him in impious activities so he may go to hell. The living entity is completely
dependant in his distress and happiness. By the will of the Supreme he can go to heaven
or hell, as a cloud is driven by the air."
Therefore the embodied soul, by his immemorial desire to avoid Krsna consciousness, causes
his own bewilderment. Consequently, although he is constitutionally eternal, blissful and
cognizant, due to the littleness of his existence he forgets his constitutional position of
service to the Lord and is thus entrapped by nescience. And, under the spell of ignorance,
the living entity claims that the Lord is responsible for his conditional existence.
The Vedanta-sutras also confirm this:
vaisamya-nairghrnye na sapeksatvat tatha hi darsayati.
"The Lord neither hates nor likes anyone, though He appears to."
TEXT 16
jnanena tu tad ajnanam yesam nasitam atmanah
tesam aditya-vaj jnanam prakasayati tat param
jnanena -- by knowledge; tu -- but; tat -- that; ajnanam -- nescience; yesam -- of those; nasitam
-- is destroyed; atmanah -- of the living entity; tesam -- of their; adityavat -- like
the rising sun; jnanam -- knowledge; prakasayati -- discloses; tat param -- in Krsna consciousness.
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
Those who have forgotten Krsna must certainly be bewildered, but those who are in Krsna
consciousness are not bewildered at all. It is stated in the Bhagavad-gita, "sarvam jnana-plavena,"
"jnanagnih sarva-karmani" and "na hi jnanena sadrsam." Knowledge is always highly esteemed.
And what is that knowledge? Perfect knowledge is achieved when one surrenders unto Krsna,
as is said in the Seventh Chapter, 19th verse: bahunam janmanam ante jnanavan mam prapadyate.
After passing through many, many births, when one perfect in knowledge surrenders unto Krsna,
or when one attains Krsna consciousness, then everything is revealed to him, as the sun
reveals everything in the daytime. The living entity is bewildered in so many ways. For
instance, when he thinks himself God, unceremoniously, he actually falls into the last snare of nescience.
If a living entity is God, then how can he become bewildered by nescience? Does God become
bewildered by nescience? If so, then nescience, or Satan, is greater than God. Real knowledge
can be obtained from a person who is in perfect Krsna consciousness. Therefore, one has to
seek out such a bona fide spiritual master and, under him, learn what Krsna consciousness
is. The spiritual master can drive away all nescience, as the sun drives away darkness.
Even though a person may be in full knowledge that he is not this body but is transcendental
to the body, he still may not be able to discriminate between the soul and the Supersoul. However,
he can know everything well if he cares to take shelter of the perfect, bona fide Krsna
conscious spiritual master. One can know God and one's relationship with God only when
one actually meets a representative of God. A representative of God never claims that
he is God, although he is paid all the respect ordinarily paid to God because he has knowledge
of God. One has to learn the distinction between God and the living entity. Lord Sri Krsna
therefore stated in the Second Chapter (2.12) that every living being is individual and
that the Lord also is individual. They were all individuals in the past, they are individuals
at present, and they will continue to be individuals in the future, even after liberation. At night
we see everything as one in the darkness, but in day when the sun is up, we see everything
in its real identity. Identity with individuality in spiritual life is real knowledge.
TEXT 17
tad-buddhayas tad-atmanas tan-nisthas tat-parayanah
gacchanty apunar-avrttim jnana-nirdhuta-kalmasah
tad-buddhayah -- one whose intelligence is always in the Supreme; tad-atmanah -- one
whose mind is always in the Supreme; tat-nisthah -- whose mind is only meant for the Supreme;
tat-parayanah -- who has completely taken shelter of Him; gacchanti -- goes; apunah-avrttim
-- liberation; jnana -- knowledge; nirdhuta -- cleanses; kalmasah -- misgivings.
TRANSLATION
When one's intelligence, mind, faith and refuge are all fixed in the Supreme, then one becomes
fully cleansed of misgivings through complete knowledge and thus proceeds straight on the
path of liberation.
PURPORT
The Supreme Transcendental Truth is Lord Krsna. The whole Bhagavad-gita centers around the
declaration of Krsna as the Supreme Personality of Godhead. That is the version of all Vedic
literature. Paratattva means the Supreme Reality, who is understood by the knowers of the Supreme
as Brahman, Paramatma and Bhagavan. Bhagavan, or the Supreme Personality of Godhead, is
the last word in the Absolute. There is nothing more than that.TheLord says, mattah parataram
nanyat kincit asti dhananjaya. Impersonal Brahman is also supported by Krsna: brahmano
pratisthaham. Therefore in all ways Krsna is the Supreme Reality. One whose mind, intelligence,
faith and refuge are always in Krsna, or, in other words, one who is fully in Krsna
consciousness, is undoubtedly washed clean of all misgivings and is in perfect knowledge
in everything concerning transcendence. A Krsna conscious person can thoroughly understand
that there is duality (simultaneous identity and individuality) in Krsna, and, equipped
with such transcendental knowledge, one can make steady progress on the path of liberation.
TEXT 18
vidya-vinaya-sampanne brahmane gavi hastini
suni caiva sva-pake ca panditah sama-darsinah
vidya -- education; vinaya -- gentleness; sampanne -- fully equipped; brahmane -- in
the brahmana; gavi -- in the cow; hastini -- in the elephant; suni -- in the dog; ca
-- and; eva -- certainly; svapake -- in the dog-eater (the outcaste); ca -- respectively;
panditah-those who are so wise; sama-darsinah -- do see with equal vision.
TRANSLATION
The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle
brahmana, a cow, an elephant, a dog and a dog-eater [outcaste] .
PURPORT
A Krsna conscious person does not make any distinction between species or castes. The
brahmana and the outcaste may be different from the social point of view, or a dog, a
cow, or an elephant may be different from the point of view of species, but these differences
of body are meaningless from the viewpoint of a learned transcendentalist. This is due
to their relationship to the Supreme, for the Supreme Lord, by His plenary portion as
Paramatma, is present in everyone's heart. Such an understanding of the Supreme is real
knowledge. As far as the bodies are concerned in different castes or different species of
life, the Lord is equally kind to everyone because He treats every living being as a
friend yet maintains Himself as Paramatma regardless of the circumstances of the living
entities. The Lord as Paramatma is present both in the outcaste and in the brahmana,
although the body of a brahmana and that of an outcaste are not the same. The bodies are
material productions of different modes of material nature, but the soul and the Supersoul
within the body are of the same spiritual quality. The similarity in the quality of
the soul and the Supersoul, however, does not make them equal in quantity, for the individual
soul is present only in that particular body, whereas the Paramatma is present in each and
every body. A Krsna conscious person has full knowledge of this, and therefore he is truly
learned and has equal vision. The similar characteristics of the soul and Supersoul
are that they are both conscious, eternal and blissful. But the difference is that the
individual soul is conscious within the limited jurisdiction of the body, whereas the Supersoul
is conscious of all bodies. The Supersoul is present in all bodies without distinction.
TEXT 19
ihaiva tair jitah sargo yesam samye sthitam manah
nirdosam hi samam brahma tasmad brahmani te sthitah
iha -- in this life; eva -- certainly; taih -- by them; jitah -- conquered; sargah -- birth
and death; yesam -- of those; samye -- in equanimity; sthitam -- so situated; manah
-- mind; nirdosam -- flawless; hi -- certainly; samam -- in equanimity; brahma -- the Supreme;
tasmat -- therefore; brahmani -- in the Supreme; te -- they; sthitah -- are situated.
TRANSLATION
Those whose minds are established in sameness and equanimity have already conquered the
conditions of birth and death. They are flawless like Brahman, and thus they are already situated
in Brahman.
PURPORT
Equanimity of mind, as mentioned above, is the sign of self-realization. Those who have
actually attained to such a stage should be considered to have conquered material conditions,
specifically birth and death. As long as one identifies with this body, he is considered
a conditioned soul, but as soon as he is elevated to the stage of equanimity through realization
of self, he is liberated from conditional life. In other words, he is no longer subject
to take birth in the material world but can enter into the spiritual sky after his death.
The Lord is flawless because He is without attraction or hatred. Similarly, when a living
entity is without attraction or hatred, he also becomes flawless and eligible to enter
into the spiritual sky. Such persons are to be considered already liberated, and their
symptoms are described below.
TEXT 20
na prahrsyet priyam prapya nodvijet prapya capriyam
sthira-buddhir asammudho brahma-vid brahmani sthitah
na -- never; prahrsyet -- rejoice; priyam -- pleasant; prapya -- achieving; na -- does
not; udvijet -- agitated; prapya -- obtaining; ca -- also; apriyam -- unpleasant; sthira-buddhih
-- self-intelligent; asammudhah -- unbewildered; brahmavit -- one who knows the Supreme perfectly;
brahmani -- in the Transcendence; sthitah -- situated.
TRANSLATION
A person who neither rejoices upon achieving something pleasant nor laments upon obtaining
something unpleasant, who is self-intelligent, unbewildered, and who knows the science of
God, is to be understood as already situated in Transcendence.
PURPORT
The symptoms of the self-realized person are given herein. The first symptom is that he
is not illusioned by the false identification of the body with his true self. He knows perfectly
well that he is not this body, but is the fragmental port~on of the Supreme Personality
of Godhead. He is therefore not joyful in achieving something, nor does he lament in
losing anything which is related to his body. This steadiness of mind is called sthira-buddhi,
or self-intelligence. He is therefore never bewildered by mistaking the gross body for
the soul, nor does he accept the body as permanent and disregard the existence of the soul. This
knowledge elevates him to the station of knowing the complete science of the Absolute Truth,
namely Brahman, Paramatma and Bhagavan. He thus knows his constitutional position perfectly
well, without falsely trying to become one with the Supreme in all respects. This is
called Brahman realization, or self-realization. Such steady consciousness is called Krsna
consciousness.
TEXT 21
bahya-sparsesv asaktatma vindaty atmani yat sukham
sa brahma-yoga-yuktatma sukham aksayam asnute
bahya-sparsesu -- in external sense pleasure; asakta-atma -- one who is not so attached;
vindati -- enjoys; atmani -- in the self; yat -- that which; sukham -- happiness; sah
-- that; brahma-yoga -- concentrated in Brahman; yukta-atma -- self-connected; sukham -- happiness;
aksayam -- unlimited; asnute -- enjoys.
TRANSLATION
Such a liberated person is not attracted to material sense pleasure or external objects
but is always in trance, enjoying the pleasure within. In this way the self-realized person
enjoys unlimited happiness, for he concentrates on the Supreme.
PURPORT
Sri Yamunacarya, a great devotee in Krsna consciousness, said:
yadavadhi mama cetah krsna-padaravinde nava-nava-rasa-dhamanudyata rantum asit
tadavadhi bata nari-sangame smaryamane bhavati mukha-vikarah sustu nisthivanam ca
"Since I have been engaged in the transcendental loving service of Krsna, realizing ever-new
pleasure in Him, whenever I think of sex pleasure, I spit at the thought, and my lips curl with
distaste." A person in brahma-yoga, or Krsna consciousness, is so absorbed in the loving
service of the Lord that he loses his taste for material sense pleasure altogether. The
highest pleasure in terms of matter is sex pleasure. The whole world is moving under
its spell, and a materialist cannot work at all without this motivation. But a person
engaged in Krsna consciousness can work with greater vigor without sex pleasure, which
he avoids. That is the test in spiritual realization. Spiritual realization and sex pleasure go
ill together. A Krsna conscious person is not attracted to any kind of sense pleasure
due to his being a liberated soul.
TEXT 22
ye hi samsparsa-ja bhoga duhkha-yonaya eva te
ady-antavantah kaunteya na tesu ramate budhah
ye -- those; hi -- certainly; samsparsajah -- by contact with the material senses; bhogah
-- enjoyment; duhkha -- distress; yonayah -- sources of; eva -- certainly; te -- they
are; adi -- in the beginning; antavantah -- subject to; kaunteya -- O son of Kunti; na -- never;
tesu -- in those; ramate -- take delight; budhah -- the intelligent.
TRANSLATION
An intelligent person does not take part in the sources of misery, which are due to contact
with the material senses. O son of Kunti, such pleasures have a beginning and an end,
and so the wise man does not delight in them.
PURPORT
Material sense pleasures are due to the contact of the material senses, which are all temporary
because the body itself is temporary. A liberated soul is not interested in anything which is
temporary. Knowing well the joys of transcendental pleasures, how can a liberated soul agree
to enjoy false pleasure? In the Padma Purana it is said:
ramante yogino 'nante satyananda-cid-atmani iti rama-padenasau param brahmabhidhiyate
"The mystics derive unlimited transcendental pleasures from the Absolute Truth, and therefore
the Supreme Absolute Truth, the Personality of Godhead, is also known as Rama."
In the Srimad-Bhagavatam also it is said:
nayam deho deha-bhajam nr-loke kastan kaman arhate vid-bhajam ye
tapo divyam putraka yena sattvam suddhyed yasmad brahma-saukhyam tv anantam.
"My dear sons, there is no reason to labor very hard for sense pleasure while in this
human form of life; such pleasures are available to the stool-eaters [hogs]. Rather, you should
undergo penances in this life by which your existence will be purified, and, as a result,
you will be able to enjoy unlimited transcendental bliss." (Bhag. 5.5.1)
Therefore, those who are true yogis or learned transcendentalists are not attracted by sense
pleasures, which are the causes of continuous material existence. The more one is addicted
to material pleasures, the more he is entrapped by material miseries.
TEXT 23
saknotihaiva yah sodhum prak sarira-vimoksanat
kama-krodhodbhavam vegam sa yuktah sa sukhi narah
saknoti -- able to do; iha eva -- in the present body; yah -- one who; sodhum -- to tolerate;
prak -- before; sarira -- body; vimoksanat -- giving up; kama -- desire; krodha -- anger;
udbhavam -- generated from; vegam -- urge; sah -- he; yuktah -- in trance; sah -- he;
sukhi -- happy; narah -- human being.
TRANSLATION
Before giving up this present body, if one is able to tolerate the urges of the material
senses and check the force of desire and anger, he is a yogi and is happy in this world.
lf one wants to make steady progress on the path of self-realization, he must try to control
the forces of the material senses. There are the forces of talk, forces of anger, forces
of mind, forces of the stomach, forces of the genitals, and forces of the tongue. One
who is able to control the forces of all these different senses, and the mind, is called
gosvami, or svami. Such gosvamis live strictly controlled lives, and forego altogether the
forces of the senses. Material desires, when unsatiated, generate anger, and thus the mind,
eyes and chest become agitated. Therefore, one must practice to control them before one
gives up this material body. One who can do this is understood to be self-realized and
is thus happy in the state of self-realization. It is the duty of the transcendentalist to
try strenuously to control desire and anger.
TEXT 24
yo 'ntah-sukho 'ntar-aramas tathantar-jyotir eva yah
sa yogi brahma-nirvanam brahma-bhuto 'dhigacchati
yah -- one who; antah-sukhah -- happy from within; antah-aramah -- active within; tatha
-- as well as; antah-jyotih -- aiming within; eva -- certainly; yah -- anyone; sah -- he;
yogi -- mystic; brahma-nirvanam -- liberated in the Supreme; brahma-bhutah -- self-realized;
adhigacchati -- attains.
TRANSLATION
One whose happiness is within, who is active within, who rejoices within and is illumined
within, is actually the perfect mystic. He is liberated in the Supreme, and ultimately
he attains the Supreme.
PURPORT
Unless one is able to relish happiness from within, how can one retire from the external
engagements meant for deriving superficial happiness? A liberated person enjoys happiness
by factual experience. He can, therefore, sit silently at any place and enjoy the activities
of life from within. Such a liberated person no longer desires external material happiness.
This state is called brahma-bhuta, attaining which one is assured of going back to Godhead,
back to home.
TEXT 25
labhante brahma-nirvanam rsayah ksina-kalmasah
chinna-dvaidha yatatmanah sarva-bhuta-hite ratah
labhante -- achieve; brahma-nirvanam -- liberation in the Supreme; rsayah -- those who are active
within; ksina-kalmasah -- who are devoid of all sins; chinna -- torn off; dvaidhah -- duality;
yata-atmanah -- engaged in self-realization; sarva-bhuta -- in all living entities; hite
-- in welfare work; ratah -- engaged.
TRANSLATION
One who is beyond duality and doubt, whose mind is engaged within, who is always busy
working for the welfare of all sentient beings, and who is free from all sins, achieves liberation
in the Supreme.
PURPORT
Only a person who is fully in Krsna consciousness can be said to be engaged in welfare work
for all living entities. When a person is actually in the knowledge that Krsna is the
fountainhead of everything, then when he acts in that spirit he acts for everyone. The sufferings
of humanity are due to forgetfulness of Krsna as the supreme enjoyer, the supreme proprietor,
and the supreme friend. Therefore, to act to revive this consciousness within the entire
human society is the highest welfare work. One cannot be engaged in first-class welfare
work without being liberated in the Supreme. A Krsna conscious person has no doubt about
the supremacy of Krsna. He has no doubt because he is completely freed from all sins. This
is the state of divine love.
A person engaged only in ministering to the physical welfare of human society cannot factually
help anyone. Temporary relief of the external body and the mind is not satisfactory. The
real cause of one's difficulties in the hard struggle for life may be found in one's forgetfulness
of his relationship with the Supreme Lord. When a man is fully conscious of his relationship
with Krsna, he is actually a liberated soul, although he may be in the material tabernacle.
TEXT 26
kama-krodha-vimuktanam yatinam yata-cetasam
abhito brahma-nirvanam vartate viditatmanam
kama -- desires; krodha -- anger; vimuktanam -- of those who are so liberated; yatinam
-- of the saintly persons; yata-cetasam -- of persons who have full control over the mind;
abhitah -- assured in the near future; brahma-nirvanam -- liberation in the Supreme; vartate -- is
there; vidita-atmanam -- of those who are self-realized.
TRANSLATION
Those who are free from anger and all material desires, who are selfrealized, self-disciplined
and constantly endeavoring for perfection, are assured of liberation in the Supreme in
the very near future.
PURPORT
Of the saintly persons who are constantly engaged in striving toward salvation, one
who is in Krsna consciousness is the best of all. The Bhagavatam confirms this fact
as follows:
yat-pada-pankaja-palasa-vilasa-bhaktya karmasayam grathitam udgrathayanti santah
tadvan na rikta-matayo yatayo 'pi ruddha- srotoganas tam aranam bhaja vasudevam.
"Just try to worship, in devotional service, Vasudeva, the Supreme Personality of Godhead.
Even great sages are not able to control the forces of the senses as effectively as those
who are engaged in transcendental bliss by serving the lotus feet of the Lord, uprooting
the deep grown desire for fruitive activities." (Bhag. 4.22.39)
In the conditioned soul the desire to enjoy the fruitive results of work is so deep-rooted
that it is very difficult even for the great sages to control such desires, despite great
endeavors. A devotee of the Lord, constantly engaged in devotional service in Krsna consciousness,
perfect in self-realization, very quickly attains liberation in the Supreme. Owing to
his complete knowledge in self-realization, he always remains in trance. To cite an analagous
example of this:
darsana-dhyana-samsparsair matsya-kurma-vihangamah svanya patyani pusnanti tathaham api padmaja.
"By vision, by meditation and by touch only do the fish, the tortoise and the birds maintain
their offspring. Similarly do I also, O Padmaja!"
The fish brings up its offspring simply by looking at them. The tortoise brings up its
offspring simply by meditation. The eggs of the tortoise are laid on land, and the tortoise
meditates on the eggs while in the water. Similarly, a devotee in Krsna consciousness,
although far away from the Lord's abode, can elevate himself to that abode simply by thinking
of Him constantly-by engagement in Krsna consciousness. He does not feel the pangs of material miseries;
this state of life is called brahma-nirvana, or the absence of material miseries due to
being constantly immersed in the Supreme.
TEXTS 27-28
sparsan krtva bahir bahyams caksus caivantare bhruvoh
pranapanau samau krtva nasabhyantara-carinau
yatendriya-mano-buddhir munir moksa-parayanah
vigateccha-bhaya-krodho yah sada mukta eva sah
sparsan -- external sense objects, such as sound, etc.; krtva -- doing so; bahih -- external;
bahyan -- unnecessary; caksuh -- eyes; ca -- also; eva -- certainly; antare -- within;
bhruvoh -- of the eyebrows; prana-apanau -- up-and down-moving air; samau -- in suspension; krtva
-- doing so; nasa-abhyantara -- within the nostrils; carinau -- blowing; yata -- controlled;
indriya -- senses; manah -- mind; buddhih -- intelligence; munih -- the transcendentalist;
moksa -- liberation; parayanah -- being so destined; vigata -- discarded; iccha -- wishes;
bhaya -- fear; krodhah -- anger; yah -- one who; sada -- always; muktah -- liberated;
eva -- certainly; sah -- he is.
TRANSLATION
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.
PURPORT
Being engaged in Krsna consciousness, one can immediately understand one's spiritual
identity, and then one can understand the Supreme Lord by means of devotional service.
When he is well situated in devotional service, one comes to the transcendental position,
qualified to feel the presence of the Lord in the sphere of one's activity. This particular
position is called liberation in the Supreme.
After explaining the above principles of liberation in the Supreme, the Lord gives instruction
to Arjuna as to how one can come to that position by the practice of mysticism or yoga, known
as astanga-yoga, which is divisible into an eightfold procedure called yama, niyama, asana,
pranayama, pratyahara, dharana, dhyana, and samadhi. In the Sixth Chapter the subject
of yoga is explicitly detailed, and at the end of the Fifth it is only preliminarily
explained. One has to drive out the sense objects such as sound, touch, form, taste
and smell by the pratyahara (breathing) process in yoga, and then keep the vision of the eyes
between the two eyebrows and concentrate on the tip of the nose with half closed lids.
There is no benefit in closing the eyes altogether, because then there is every chance of falling
asleep. Nor is there benefit in opening the eyes completely, because then there is the
hazard of being attracted by sense objects. The breathing movement is restrained within
the nostrils by neutralizing the up- and down-moving air within the body. By practice of such yoga
one is able to gain control over the senses, refrain from outward sense objects, and thus
prepare oneself for liberation in the Supreme.
This yoga process helps one become free from all kinds of fear and anger and thus feel
the presence of the Supersoul in the transcendental situation. In other words, Krsna consciousness
is the easiest process of executing yoga principles. This will be thoroughly explained in the next
chapter. A Krsna conscious person, however, being always engaged in devotional service,
does not risk losing his senses to some other engagement. This is a better way of controlling
the senses than by the astanga-yoga.
TEXT 29
bhoktaram yajna-tapasam sarva-loka-mahesvaram
suhrdam sarva-bhutanam jnatva mam santim rcchati
bhoktaram -- beneficiary; yajna -- sacrifices; tapasam -- of penances and austerities; sarva-loka
-- all planets and the demigods thereof; mahesvaram -- the Supreme Lord; suhrdam -- benefactor;
sarva -- all; bhutanam -- of the living entities; jnatva -- thus knowing; mam -- Me (Lord Krsna);
santim -- relief from material pangs; rcchati -- achieves.
TRANSLATION
The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme
Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain
peace from the pangs of material miseries.
PURPORT
The conditioned souls within the clutches of illusory energy are all anxious to attain
peace in the material world. But they do not know the formula for peace, which is explained
in this part of the Bhagavad-gita. The greatest peace formula is simply this: Lord Krsna is
the beneficiary in all human activities. Men should offer everything to the transcendental
service of the Lord because He is the proprietor of all planets and the demigods thereon. No
one is greater than He. He is greater than the greatest of the demigods, Lord Siva and
Lord Brahma. In the Vedas the Supreme Lord is described as tam isvaranam paramam mahesvaram.
Under the spell of illusion, living entities are trying to be lords of all they survey,
but actually they are dominated by the material energy of the Lord. The Lord is the master
of material nature, and the conditioned souls are under the stringent rules of material
nature. Unless one understands these bare facts, it is not possible to achieve peace
in the world either individually or collectively. This is the sense of Kssna consciousness:
Lord Krsna is the supreme predominator, and all living entities, including the great demigods,
are His subordinates. One can attain perfect peace only in complete Krsna consciousness.
This Fifth Chapter is a practical explanation of Krsna consciousness, generally known as
karma-yoga. The question of mental speculation as to how karma-yoga can give liberation is
answered herewith. To work in Krsna consciousness is to work with the complete knowledge of
the Lord as the predominator. Such work is not different from transcendental knowledge.
Direct Krsna consciousness is bhakti-yoga, and jnana-yoga is a path leading to bhakti-yoga.
Krsna consciousness means to work in full knowledge of one's relationship with the Supreme
Absolute, and the perfection of this consciousness is full knowledge of Krsna, or the Supreme
Personality of Godhead. A pure soul is the eternal servant of God as His fragmental part
and parcel. He comes into contact with maya (illusion) due to the desire to lord it over
maya, and that is the cause of his many sufferings. As long as he is in contact with matter, he
has to execute work in terms of material necessities. Krsna consciousness, however, brings one into
spiritual life even while one is within the jurisdiction of matter, for it is an arousing
of spiritual existence by practice in the material world. The more one is advanced,
the more he is freed from the clutches of matter. The Lord is not partial toward anyone.
Everything depends on one's practical performance of duties in an effort to control the senses
and conquer the influence of desire and anger. And, attaining Krsna consciousness by controlling
the above-mentioned passions, one remains factually in the transcendental stage, or
brahman-nirvana. The eightfold yoga mysticism is automatically practiced in Krsna consciousness
because the ultimate purpose is served. There is gradual process of elevation in the practice
of yama, niyama, asana, pratyahara, dhyana, dharana, pranayama, and samadhi. But these
only preface perfection by devotional service, which alone can award peace to the human being.
It is the highest perfection of life.
Thus end the Bhaktivedanta Purports to the Fifth Chapter of the Srimad-Bhagavad-gita
in the matter of Karma-yoga, or Action in Krsna Consciousness.