Bg 5.7
yoga-yukto viśuddhātmā vijitātmā jitendriyaḥ
sarva-bhūtātma-bhūtātmā kurvann api na lipyate
Bg 5.8
naiva kiñcit karomīti yukto manyeta tattva-vit
paśyañ śṛṇvan spṛśañ jighrann aśnan gacchan svapañ śvasan
Bg 5.9
pralapan visṛjan gṛhṇann unmiṣan nimiṣann api
indriyāṇīndriyārtheṣu vartanta iti dhārayan
Translation:
7. He who is devoted to the Path-of-action, whose mind is quite pure, who has conquered the self, who has subdued his senses, who realises his Self as the Self in all beings, though acting, is not tainted.
8. "I do nothing at all, " thus would the harmonised knower of Truth think seeing, hearing, touching, smelling, eating, going, sleeping, breathing,
9. Speaking, letting go, seizing, opening and closing the eyes --- convinced that the senses move among the sense-objects.
Commentary Excerpts:
Through action, when it is selfless and without anxiety for the fruits, the practitioner exhausts his existing vasanas. When the inner equipment is swept clean of its desire-waves, it must, necessarily, become more and more quiet and peaceful. When once the intellect is purified, meaning, rendered immune to desire-disturbances, the mind, which reflects the condition of the intellect, cannot have any disturbances. The sentimental and emotional life of one who has controlled the flood-gates of desires, automatically becomes tame and equanimous.
In fact, all obstacles in meditation are nothing other than the mile-stones of sensuous appetites, emotional agitations and desire-problems. Once these chains are snapped, he comes to the natural condition of deep meditation, wherein the re-discovery of the Self must be instantaneous and complete.
When a wave has realised its true nature to be the ocean, in its true ocean-vision, there cannot ever be any other wave which is other than the ocean-essence.
When an individual, who has thus, through a total inner revolution, come to realise his essential Infinite Divinity, acts thereafter in his Atmic-consciousness, his actions cannot leave any reactions upon him.
On the whole, the theory of Karma Yoga propounded by Krishna has been consistently kept up by the Lord in all his declarations; but often it is conceived beautifully in the suggestive fragrance of his words. In the stanza under discussion also, it has been amply brought out that ego-centric activities, motivated by desires, alone can create vasana-granulations upon the intellect, and consequently dim its discriminative awareness to know, to feel and to experience the Eternal Divinity, which is the essential nature of man as a spiritual being.
Even such a perfect one is found to live, not sitting like a stone-statue, but acting diligently, like any one else in the world. A list of these common and natural activities is indicated in these two stanzas: "SEEING, HEARING, TOUCHING, SMELLING, EATING, GOING, SLEEPING, BREATHING, SPEAKING, DROPPING, HOLDING, WINKING," etc. In all these unavoidable activities of life, it is explained here, a Sage or a prophet, living in the world, will not have any egoistic vanity.
In deep-sleep we breathe, but we are not conscious of it at all, since at that time, the ego in us is not functioning. Similarly, when the ego has ended, all these activities take place instinctively.
That this attitude of total surrender of the sense of agency can come only to a Perfect Master is very clearly indicated here by the two terms "centered" or "steadfast," Yuktah meaning, "centered in the Self." This Self-centered-ness can be in two grades of intensity: one, indicating the self-centeredness of a seeker who, through study, reflection and meditation, tries to remain intellectually centered in the Self; and another, the self-absorption of one who, after the final realisation of the Self in himself, comes to live vitally, at every moment, the experience of the Self (Atmavit).
Just as the ocean, were it conscious, could watch and observe its own waves rising and setting upon its own surface, declaring its own glory, so too, from the infinite depths of his own personality, the Master watches the actions performed by the various layers of matter in him. As I am typing these lines, I can watch my own fingers typing and the more detached I grow, the more entertaining becomes the play of the fingers on the keyboard. Similarly, a Sage can, once having entered the innermost sanctum of his Self, ever afterwards watch the inert matter entities in him getting thrilled with activity in a thousand channels of independent pre-occupations. He is unconcerned; he is unperturbed; from the bottomless depths of his own Being he watches on, in perfect detachment born of his realised knowledge, and he is ever confident that "I DO NOTHING AT ALL."
Sources: vedabase.com; The Holy Geeta
yoga-yukto viśuddhātmā vijitātmā jitendriyaḥ
sarva-bhūtātma-bhūtātmā kurvann api na lipyate
Bg 5.8
naiva kiñcit karomīti yukto manyeta tattva-vit
paśyañ śṛṇvan spṛśañ jighrann aśnan gacchan svapañ śvasan
Bg 5.9
pralapan visṛjan gṛhṇann unmiṣan nimiṣann api
indriyāṇīndriyārtheṣu vartanta iti dhārayan
Translation:
7. He who is devoted to the Path-of-action, whose mind is quite pure, who has conquered the self, who has subdued his senses, who realises his Self as the Self in all beings, though acting, is not tainted.
8. "I do nothing at all, " thus would the harmonised knower of Truth think seeing, hearing, touching, smelling, eating, going, sleeping, breathing,
9. Speaking, letting go, seizing, opening and closing the eyes --- convinced that the senses move among the sense-objects.
Commentary Excerpts:
Through action, when it is selfless and without anxiety for the fruits, the practitioner exhausts his existing vasanas. When the inner equipment is swept clean of its desire-waves, it must, necessarily, become more and more quiet and peaceful. When once the intellect is purified, meaning, rendered immune to desire-disturbances, the mind, which reflects the condition of the intellect, cannot have any disturbances. The sentimental and emotional life of one who has controlled the flood-gates of desires, automatically becomes tame and equanimous.
In fact, all obstacles in meditation are nothing other than the mile-stones of sensuous appetites, emotional agitations and desire-problems. Once these chains are snapped, he comes to the natural condition of deep meditation, wherein the re-discovery of the Self must be instantaneous and complete.
When a wave has realised its true nature to be the ocean, in its true ocean-vision, there cannot ever be any other wave which is other than the ocean-essence.
When an individual, who has thus, through a total inner revolution, come to realise his essential Infinite Divinity, acts thereafter in his Atmic-consciousness, his actions cannot leave any reactions upon him.
On the whole, the theory of Karma Yoga propounded by Krishna has been consistently kept up by the Lord in all his declarations; but often it is conceived beautifully in the suggestive fragrance of his words. In the stanza under discussion also, it has been amply brought out that ego-centric activities, motivated by desires, alone can create vasana-granulations upon the intellect, and consequently dim its discriminative awareness to know, to feel and to experience the Eternal Divinity, which is the essential nature of man as a spiritual being.
Even such a perfect one is found to live, not sitting like a stone-statue, but acting diligently, like any one else in the world. A list of these common and natural activities is indicated in these two stanzas: "SEEING, HEARING, TOUCHING, SMELLING, EATING, GOING, SLEEPING, BREATHING, SPEAKING, DROPPING, HOLDING, WINKING," etc. In all these unavoidable activities of life, it is explained here, a Sage or a prophet, living in the world, will not have any egoistic vanity.
In deep-sleep we breathe, but we are not conscious of it at all, since at that time, the ego in us is not functioning. Similarly, when the ego has ended, all these activities take place instinctively.
That this attitude of total surrender of the sense of agency can come only to a Perfect Master is very clearly indicated here by the two terms "centered" or "steadfast," Yuktah meaning, "centered in the Self." This Self-centered-ness can be in two grades of intensity: one, indicating the self-centeredness of a seeker who, through study, reflection and meditation, tries to remain intellectually centered in the Self; and another, the self-absorption of one who, after the final realisation of the Self in himself, comes to live vitally, at every moment, the experience of the Self (Atmavit).
Just as the ocean, were it conscious, could watch and observe its own waves rising and setting upon its own surface, declaring its own glory, so too, from the infinite depths of his own personality, the Master watches the actions performed by the various layers of matter in him. As I am typing these lines, I can watch my own fingers typing and the more detached I grow, the more entertaining becomes the play of the fingers on the keyboard. Similarly, a Sage can, once having entered the innermost sanctum of his Self, ever afterwards watch the inert matter entities in him getting thrilled with activity in a thousand channels of independent pre-occupations. He is unconcerned; he is unperturbed; from the bottomless depths of his own Being he watches on, in perfect detachment born of his realised knowledge, and he is ever confident that "I DO NOTHING AT ALL."
Sources: vedabase.com; The Holy Geeta
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