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Chapter 05, Verse 12

श्रीभगवानुवाच:

युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम्।

अयुक्तः कामकारेण फले सक्तो निबध्यते॥5.12॥

sri-bhagavan uvaca:

yuktah karma-phalam tyaktva santim apnoti naisthikim।

ayuktah kama-karena phale sakto nibadhyate॥5.12॥

Word-by-Word Analysis

Word Meaning
श्रीभगवानुवाच: (sri-bhagavan uvaca)
The Supreme Lord said: This marks Krishna’s first direct speech in the Bhagavad Gita, where he begins guiding Arjuna.
युक्तः (yuktah)
One who is united (with the Divine); disciplined
कर्मफलम् (karma-phalam)
The fruit of actions
त्यक्त्वा (tyaktva)
Having renounced
शान्तिम् (santim)
Peace
आप्नोति (apnoti)
Attains
नैष्ठिकीम् (naisthikim)
Of the steadfast; ultimate (spiritual)
अयुक्तः (ayuktah)
One who is not united (with the Divine); undisciplined
कामकारेण (kama-karena)
Motivated by desire
फले (phale)
In the fruit (of action)
सक्तः (saktah)
Attached
निबध्यते (nibadhyate)
Becomes bound

Translation

            “The undeviating devoted spirit enjoys pure peace, because he surrenders the fruits of all actions to me; but the soul that acts with an opposite tendency, and is desirous of the rewards of his actions, becomes ensnared.”

Context of the Verse:

            This verse is made in chapter 5 – Karma Sannyasa Yoga (Yoga of Renunciation of Action). Arjuna is once again asking the higher course – renunciation or selfless action which is the better one.

            Krishna is trying to explain here that actions done without attachment to the fruits of the work yet with renunciation in the mind are liberating. This verse opposes the two paths:

  • The controlled Yogi, who performs his duties without attachment to the fruit, becomes peaceful.
  • The reckless one, impelled by lust, and attached to the fruit, becomes bound by Karma.

Key Teachings in This Verse:

  • Peace Karma Yoga means just action It is the renunciation of results, not action that leads to higher spiritual peace.
  • Self-control (Yuktah) is necessary for inner peace and spiritual freedom.
  • Actions performed in the desires, get Karmic bondages to the immortal soul.
  • Peace is the result of renunciation, of sacrifice, not of self-indulgence.
  • Freedom means not being attached, but not that one is not to do the duty.

Relevance to Arjuna:

            Arjuna is conflicted – torn between duty and renunciation. Krishna addresses this directly:

  • Arjuna has to wage (act) but he must fight detached from it, not for himself.
  • Krishna assures him that one can achieve spiritual liberation through action also if it is done disinterestedly.
  • This advice helps Arjuna to reconcile his own warrior nature, his duties to various dependants, and his spiritual aspirations.

Explanation:

            When we are sleeping then also get Shanti, we get peace. But again, when we wake up, then all the troubles of the world hit our head and we are bothered. You take intoxication drugs. For a while we get relief. We’ve got Shanti, all right, but we want Shanti forever, tidied-up Shanti.

            How to achieve that lasting peace? So here Krishna says that you go on in My service, no more reaction of accepting the result of your work; you simply become unattached. There are those who asks sometimes, especially new ones, please explain more, how do we present the results to Krishna? Arjuna was facing Krishna. Arjuna was knowing what Krishna wanted, and he was knowing how to work for Krishna & the results how to give to Krishna.

            But how do we do that? Even how do we render service to Krishna. How do we offer the results? hence Krishna says in fourth chapter, work for me. How for example Viceroy would come from England and he would everything as required from a king and he will be given so many gifts but he will not use any of it for his own satisfaction. He will carry it away and deliver it to the king or queen. Irrespective of deposit our letter-in post office or in the letter box, it will reach its destination. Likewise, we can also understand that if we are highly qualified like Arjuna, or we are Brahma Kumaras, we can go directly and take instruction from Krishna, what is Krishna’s service, so we can serve, we can do some service and give the results to Krishna, or we can find out who is Krishna’s servant who is executing Krishna’s order here. That is the disciple, pure devotee of Krishna Guru.

            And what Krishna service does Krishna have spoken to Krishna service?

            Passing on these teachings to others to remove living beings from suffering. That is my work. So, if you find somebody is propagating this knowledge of Bhava Gita of Dharma -to others very sincerely repeating the words of Krishna and to get all the living of their miseries in their service in such an establishment we can do Seva and we can offer the results of our activities.

            And when we do, we get what? And then it’s not temporary – Shanti of sleep or intoxication, but then we are permanently Shant. We are always very peaceful. So firmly. Lord Krishna is telling you, then please stand on this first level of spiritual platform, first pedestal and that is “Please give up the results of your activities.

            So, life doesn’t become very, very blissful by piling up wealth or by increasing the sense gratification. It acts the other way around. So, in the end, just for keeping body and soul together. One has to become tired and bored of extra sense gratification, if we see the results we should give the extra results for Krishna’s service and then self-purification takes place.

krishna

Chapter 05, Verse 13

सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी।

नवद्वारे पुरे देही नैव कुर्वन्न कारयन्॥5.13॥

sarva-karmani manasa sannyasyaste sukham vashi।

nava-dvare pure dehi naiva kurvan na karayan॥5.13॥

Word-by-Word Analysis

Word Meaning
सर्वकर्माणि (sarva-karmani)
All actions
मनसा (manasa)
By the mind
संन्यस्य (sannyasya)
Having renounced
आस्ते (aste)
Resides; remains
सुखम् (sukham)
Happily; in peace
वशी (vashi)
One who is self-controlled
नवद्वारे (nava-dvare)
In the nine-gated
पुरे (pure)
City (the body)
देही (dehi)
The embodied soul
नैव (na eva)
Neither
कुर्वन् (kurvan)
Doing
न कारयन् (na karayan)
Nor causing (others) to do

Translation

            “He whose every action and all his thought are meditating on God, and He is content in God; he remained (as it were) at ease in his own house (in the body), though he dwells stirring or causing to be stirred, throughout the town of nine gates (this body), neither of his own action, nor causing to be acted.”

Context of the Verse:

            This is what Lord Krishna says to Arjuna, in their teaching on the battlefield of Kurukshetra. The chapter is given the title “Karma-Sannyasa Yoga” (Yoga through Renunciation of Action). “What the state of a true sannyasin is that a Sannyas Krishna is showing here. A true Sannyasi is not one who has just given up all actions just physically, but one who has mentally given up all actions, has all mastery over his own mind and senses.

            Krishna employs the metaphor of the “city of nine gates” (Nava-Dvara-Pura) – the body that is described in the Vedas (there being nine doors in the body: two eyes, two ears, two nostrils, the mouth, the anus, and the genitals). The mind, of course, dwells in this body, and so does the soul; but it is at its acme when it is not making use of that which acts, nor yet the soul which incites to action, – it only looks on.

Key Teachings in This Verse:

  • Inner Renunciation (Manasa Sannyasa): Real renunciation is not withdrawing from the world, but from the desire to be the doer.
  • Self-Control (Vashi): Control over the mind and senses is necessary for peace and realization.
  • The Body as a Chariot: Souls occupy the body (city of nine gates) but do not act-actions are due to nature.
  • Type of peace from self-realization: he who realizes that he is different from his body lives in peace and detachment.

Relevance to Arjuna:

            To Arjuna, who is struggling with the problem of whether to participate in the war or not, Krishna is explaining that one can be inwardly detached from, and burn the effects of the work of a Kshatriya while doing the work externally. This verse insists that one can indeed act (e.g., fight) and mentally relinquish the sense of I as the actor. It confirms Arjuna that Dharma and the attainment of spiritual wisdom are not contradictory.

Explanation:

            This is City of Nine Gates – called Material Body. Why nine gates? ’Cause there are nine holes in this body.

            Two eyes, two ears, two nostrils, mouth, penis and anus–nine apertures. Therefore, in this city, the soul is there and the supreme Lord is there also in the heart. So long we are identifying with the body, then we have to suffer the miserable conditions, which is coming to body. Body gets old, body dies, body gets criticized or whatever.

            And as long as you think I am the body we get the sufferings like this. If I am a child of God, a soul, part and parcel of the supreme soul, when I realize that, or when I identify myself with the Lord seated in the heart, then I not connected with this body at all. Then am I as freeing as the Lord. The supreme Lord is sitting right there in the heart of everyone, including the heart of a pig who is sitting there in a drain also.

            But is Lord being influenced by filth of the drain? No, the Lord is transcendental. Thus is the mystery of living happily in the city of nine gates….” No one is happy in the city of nine gates. “Always some to-do Is there physical, mental, but that’s the trick. When we become Krsna conscious, that is, “I am not this body.” And so, I am the supreme spirit (source of everything) manifested as an integral part. although now occupied in this body he becomes happy. We are hankering for happiness. What is the position of a mature person. Happiness comes under his control.

Renunciation

Chapter 05, Verse 14

न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः।

न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते॥5.14॥

na kartrtvam na karmani lokasya srjati prabhuh।

na karma-phala-sanyogam svabhavas tu pravartate॥5.14॥

Word-by-Word Analysis

Word Meaning
न (na)
Not
कर्तृत्वम् (kartrtvam)
Sense of doership
न (na)
Nor
कर्माणि (karmani)
Actions
लोकस्य (lokasya)
Of the living beings / people
सृजति (srjati)
Creates
प्रभुः (prabhuh)
The Lord (Self, Atman, or Supreme)
न (na)
Not
कर्मफलसंयोगम् (karma-phala-sanyogam)
Connection with the fruits of action
स्वभावः (svabhavah)
One’s own nature (of the gunas or prakriti)
तु (tu)
But
प्रवर्तते (pravartate)
Acts; functions

Translation

            “The embodied spirit, the city of the body Is the agent, the cause of people’s doing, Nor does he produce the act or the act’s fruits. It is all being done by the modes of material nature.”

Context of the Verse:

            This verse is Lord Krishna’s reply to Arjuna in continuing the topic of Karma-Sannyasa Yoga. Here Krishna carries the teaching of the previous two verses further, pointing out that the Self or Supreme is not the doer, and does not cause any action or result. Instead, everything is derived from Prakriti (matter) and the Gunas (material qualities).

            This teaching dispels the notion that it was God, or the Self, who ensnared us. No, it is our own nature and the attachments that tie us with Karma.

Key Teachings in This Verse:

  • The Self is Non-agentic: The Supreme Self (Prabhuh) does not create actions and consequences.
  • NoDoer ship (Na Kartrtvam): “I am doing” is an illusion arising from ego and ignorance.
  • Prakriti as Action: Svabhava Does – The Three Gunas, Sattva, Rajas and Tamas- in Action.
  • Dis-Identification From Karma: Realizing this cuts off all the attachments and doership and paves the way to ultimate freedom.

Relevance to Arjuna:

            Arjuna is still struggling with the concept of fulfilling his duty through violent means (war). Krishna informs him that “even though you are known as the doer, you are not, because you are doing from your Kshatriya Svabhava, not from your soul”. This is a way Arjuna begins to perceive that following his Dharma does not sully him, and especially when done without ego or attachment.

Explanation:

            Same thing is being mentioned. What we saw in second chapter that all the material nature is doing and the embodied soul things that I am doing.

            But what we are practicing now, we are in this human body. Now we are behaving based on the patterns we have) obtained. We are very Tumsick. We’ll be forced to sleep. We are very Rajsik. We will be having to labour hard and we will find solace in sense enjoyment. We are Satwick. We will be sense controlled. This same soul from this human body is transmitted to a dog-body. We will be madly scrambling after bones. The same soul will be to this narrowed body transmitted, and will be pursued the waters. You are the same soul occupying another body. Bird body is about to tree hop. We need to eat.’ We have to consume specific type of food items.

            And Pig must eat stool, helplessly compelled. Pig can think that I am asserting it using my free will. No, we can see pig is forced. Animals have no freedom. They instinctively go to a certain type of food, a certain type of life and certain type of human being also unless he follows the injunctions of the Vedas. We’re two-legged animals, is what we are.

            We are also helpless. So, if we want real freedom in life then we have to take advantage of this wonderful instructions given in the scriptures. Otherwise, we will too, sometimes don’t you feel powerless? And to an extent, the materialists do feel powerless at all times. Why? Since they do not utilize the opportunity for coming out of the clutches of material energy.

            So therefore, here it is said that the Jiva, the living entity, is neither compelling anyone to act, nor is he himself performing the action. Being helplessly carried away by the modes of material nature, in lower species completely there is no hope, but in the human form we have got little independence. Then the freedom that you enjoyed through Shastras can be doubled and then be totally free of the laws of nature.

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