Bhagavad-gita As It Is
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
CHAPTER FIVE
Karma-yoga—Action in Krsna Consciousness
Bg5.1
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. Bg5.2 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 parabhavas tavad abodha-jato yavanna jijnasata atma-tattvam evam manah karma-vasam prayunkte avidyayatmany upadhiyamane “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
na sadhu manye yata atmano ’yam asann api klesada asa dehah
yavat kriyas tavad idam mano vai karmatmakam yena sarira-bandhah
pritir na yavan mayi vasudeve na mucyate deha-yogena tavat
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 Bhakti-rasamrta-sindhu.
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. Bg5.3 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. Bg5.4 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. PURPORT 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. Bg5.5 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. Bg5.6 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. Bg5.7 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. Bg5.8-9 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. Bg5.10 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. Bg5.11 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 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. Bg5.12 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. Bg5.13 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 “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 anus 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. Bg5.14 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.
nikhilasv apy avasthasu jivanmuktah sa ucyate
vasi sarvasya lokasya sthavarasya carasya ca.