Bhagavad Gita - Chapter 5 - Shloka (Verse) 11

व्याख्या--'योगिनः' यहाँ 'योगिनः'--पद कर्मयोगीके लिये आया है। जो योगी भगवदर्पणबुद्धिसे कर्म करते हैं, वे भक्तियोगी कहलाते हैं। परन्तु जो योगी केवल संसारकी सेवा के लिये निष्कामभावपूर्वक कर्म करते हैं, वे कर्मयोगी कहलाते हैं। कर्मयोगी अपने कहलानेवाले शरीर, इन्द्रियाँ, मन आदिसे कर्म करते हुए भी उन्हें अपना नहीं मानता, प्रत्युत संसारका ही मानता है। कारण कि शरीरादिकी संसारके साथ एकता है।

उसके कर्मोंका फल तो केवल अन्तःकरणकी शुद्धिमात्र ही होता है क्योंकि योगी लोग केवल यानी मैं सब कर्म ईश्वरके लिये ही करता हूँ अपने फलके लिये नहीं। इस भावसे जिनमें ममत्वबुद्धि नहीं रही है ऐसे शरीर मन बुद्धि और इन्द्रियोंसे फलविषयक आसक्तिको छोड़कर आत्मशुद्धिके लिये अर्थात् अन्तःकरणकी शुद्धिके लिये कर्म करते हैं। सभी क्रियाओंमें ममताका निषेध करनेके लिये केवल शब्दका काया आदि सभी शब्दोंके साथ सम्बन्ध है। तेरा भी उसीमें अधिकार है इसलिये तू भी कर्म ही कर।

"Then, what would result from the action performed by the ignorant one?" Anticipating this doubt, He says "merely" (kevalam).

Action performed by the ignorant with the intention of offering to the Lord results in the purification of the intellect—stating the reason for this very point, He says "since" (yasmāt).

He states the purpose of connecting the word "merely" (kevala) with each one (instrument) by saying "in all activities" (sarvavyāpāreṣu).

Since action has the purification of the mind as its result, the performance of action for that sake alone is your duty—stating this requirement of the word "since" (yasmāt), He states the conclusion with "therefore" (tasmāt).

"Yasmāt" (Since) Karma-yogis perform action with a "kevala" (mere) body—i.e., devoid of the sense of I-ness and mine-ness—and similarly with a "kevala" mind, with a "kevala" intellect, and even with "kevala" senses. The word "kevalaiḥ" (instrumental plural) should be connected with "manasā" (by mind), and with "kāyena" (by body) and "buddhyā" (by intellect) mentioned in the verse, by changing the gender and number (as required grammatically).

Here, others describe that what is excluded by the word "kevala" is wealth, etc. To explain: merely by speech... disregard for the gain of obtained wealth, etc.; and thus with the "mere body" yogis perform actions like bathing, purification, cleaning the remnants of the twice-born (dvija), etc.—the idea is that for them there is neither delay nor ever an expectation of wealth.

Similarly, with the "mere mind" they perform meditation on the Lord of the World (Jagadīśa) and resolutions for helping others according to their capacity; and with the ears, listening to the birth and activities of the Lord of Excellent Fame (Uttamaśloka); with the tongue, tasting holy offerings (naivedya); with the nose, smelling the fragrance of garlands enjoyed by Him; with the skin, touching the water of holy places; with the feet, pilgrimage; with the hands, worship of the Supreme Lord; and with speech, praise, etc.—having abandoned "attachment" (saṅgam), i.e., attachment to fruits like wealth, etc. Since the expectation of wealth, etc., is not applicable in those mental actions, etc., the redundancy of the word "kevala" connected with them (in that interpretation) must be avoided.

Therefore, in all activities, yogis perform action being devoid of mine-ness. "Having abandoned attachment" means abandoning attachment regarding the fruit, "for self-purification" (ātmaśuddhaye) means for the purification of the mind (sattva-śuddhi)—this interpretation of the Bhashya (Shankara) alone is delightful.

"And such is the conduct (practice)"—this He states with "by the body" (kāyena), etc.

"By the body" (kāyena), etc. The word "kevalaiḥ" (merely/only) should be connected everywhere (with body, mind, etc.) by modifying the case ending (vipariṇāma). With a "mere body" (kevalena kāyena) means devoid of the superimposition on the Self such as "I am this young Brahmin."

Similarly elsewhere too. "Having abandoned attachment" (saṅgam tyaktvā)—meaning having abandoned the insistence (abhiniveśa) "I do" even regarding the Self which is distinct from the body, etc., unlike the Logicians (Tarkikas)—the yogis perform action.

"For self-purification" (ātmaśuddhaye) means for the sake of the purification of the mind.

Therefore, since your qualification is in that alone, you do that very thing.

Yogis perform actions achievable by the body, mind, intellect, and senses, having abandoned "attachment" to fruits like heaven, etc., for "self-purification" (ātma-viśuddhaye)—

meaning, they perform them for the destruction of the bondage of ancient Karma inherent in the self.

Having stated the absence of binding nature (regarding actions), He now demonstrates their nature as a cause for liberation through good conduct with "by the body" (kāyena), etc.

With the body, actions like bathing, etc.; with the intellect, actions like determination of the Truth, etc.; and with "mere" (kevalaiḥ) senses—meaning those devoid of insistence on action (karma-abhiniveśa)—yogis perform actions characterized by hearing (śravaṇa), chanting (kīrtana), etc., having abandoned attachment to results, for the purification of the mind.

To strengthen the meaning thus stated, the proof of established good conduct (śiṣṭācāra) is stated with the verse "by the body" (kāyena). Here, "intellect" (buddhi) means the determination to act. By "mere" (kevalaiḥ), the abandonment of the pride of doership is intended. Or, the meaning is: by those devoid of being objects of the notion of "mine-ness." In that case, in the phrase "by the body" etc., the word should be modified to "by mere" (kevalena), etc.

Alternatively, since by the word "body" (kāya), the group of organs of action is also included by implication, "by mere senses" refers to the organs of knowledge; and their "mereness" consists in being devoid of actions like speaking, taking, etc. And by that—"Dharma heard, or seen, or recited, or even performed, or approved, O King of Kings, leads a man to the state of Indra" (Mb. 14.93.31)—such statements are also indicated.

Since "self-purification" is indicated here as the only fruit, and engagement in action without fruit is not logical, the phrase "attachment to fruits like heaven, etc." was used. Purification is required for that which is defiled by something; and here that defect is action performed from beginningless time which is "opposed to the direct realization of the reality of the Self," even for the Self which is inherently pure—with this intention, He says "inherent in the self" (ātmagata).

कर्मयोगी का प्रयत्न यह होता है कि अपने स्वरूप में ही रहकर स्वयं के अन्तर्बाह्य घटित हो रही घटनाओं को उनके साथ तादात्म्य किये बिना केवल साक्षी भाव से देखे। कुछ काल तक इसका अभ्यास करने पर उसे यह स्पष्टतया ज्ञात होगा कि समस्त कर्म उपाधियों के द्वारा किये जाते हैं और साक्षी के साथ उनका कोई सम्बन्ध नहीं होता। तथापि उसको इस बात का ध्यान रखना चाहिये कि यह साक्षित्व अथवा साक्षी स्वयं पारमार्थिक सत्य नहीं है वरन् बुद्धि की खिड़की में से झांकता हुआ परम सत्य यह साक्षी है। हमारा अनुभव है कि हम स्वयं को कार्यरत देखते हैं तब हमें इस देखने वाले साक्षी का भी भान होता है। शुद्ध चैतन्यस्वरूप आत्मतत्त्व वह है जो इस उपर्युक्त द्रष्टा को भी प्रकाशित करता है यह उपनिषदों की घोषणा है।यदि परम सत्य साक्षित्व से भी परे है तो कर्मयोगी को इस साक्षीभाव का अभ्यास क्यों करना चाहिये इसका उत्तर है आत्मविशुद्धये अर्थात् अन्तकरण की शुद्धि के लिए। साक्षीभाव से कर्म करने पर स्वाभाविक ही अहंकार का त्याग होकर पूर्व संचित वासनाओं का क्षय हो जायेगा। जितनी अधिक मात्रा में वासना निवृत्ति होगी उतना ही शुद्ध और स्थिर अन्तकरण होगा जिसमें परमात्मा की अनुभूति स्पष्ट रूप से होगी।निम्नलिखित कारण से भी कर्मयोगी अनासक्त भाव से कर्म करता है

Beginning with "yogayukta" up to "ātmasiddhaye". He whose Self has become the Self of all beings, even while doing everything, is not tainted, because he is established in the negation of non-action (akaraṇa). Therefore, even while performing actions like seeing, etc., he holds this view and determines with the firmness of understanding: "If the senses like the eye, etc., engage in their respective objects, what is that to me? Indeed, there is no tainting of one person by what is done by another."

This alone is the offering of actions into Brahman. Here, the sign of this is the state of being free from attachment. Therefore, he is not tainted.

And yogis perform actions with bodies, etc., that are isolate (kevala), free from attachment, and independent of each other, due to the absence of attachment.

Since by "kāyena" (by the body) also, the very same non-tainting by sin characterized by self-purification is being stated for one united in Sannyasa-yoga, He says "evam ca" (and thus).

The meaning is that it is indeed a form of the combination of both. The idea is that since the purport lies elsewhere, this is not a repetition.

It should be understood that the statement of conduct is also for the support of the rule.

He explains that very point: With the body, with the mind, with the intellect, and even with the senses, the Yogis (men of action) perform action having abandoned attachment to the fruit.

"Kevalaiḥ" (mere/only) is an adjective for all, i.e., the body, etc. It means with instruments devoid of mine-ness, with the attitude "I act only for the Lord, not for my own fruit."

"For self-purification" (ātmaśuddhaye) means for the sake of the purification of the mind-stuff (citta-sattva).

Nanu" (An objection is raised): This has been stated regarding the perfected state (siddha-daśā); in the state of practice (sādhana-daśā), while doing that, how would there be no tainting? Anticipating this doubt, He says "by the body" (kāyena), etc.

"By the body" (kāyena), i.e., the physical form, which is devoid of the essence of sentiment (bhāva-svarūpa) and is merely the abode (adhiṣṭhāna); by the mind which is exactly like that; by "mere" senses, i.e., spiritual ones; and even by the intellect—with the desire in the form of attaining Him. "For self-purification" (ātmaśuddhaye) means for the sake of attaining the essence of sentiment (bhāva-svarūpa). The "Yogis," i.e., those possessing the means of union, having abandoned "attachment" (saṅgam), i.e., the fruit of action, perform action due to the will of God, viewing it as duty.

The meaning is that even in the stage of practice, knowing the will of God, action performed without (desire for) fruit does not become binding.

"By the body" (kāyena), by the mind, and by the intellect which are "mere" (kevalaiḥ), i.e., devoid of mine-ness—devoid of the notion of mine-ness, thinking "I perform action only for the Lord, not for my own fruit"—and "by the senses also." The word "kevala" (mere) is connected with body, etc., individually—in order to abandon mine-ness in all activities.

The "Yogis," i.e., men of action, perform action having abandoned "attachment" (saṅgam) regarding the fruit, "for self-purification" (ātmaśuddhaye), i.e., for the purification of the mind (sattva-śuddhi).

Therefore, your qualification is in that alone; so, perform action indeed.

Here, He cites good conduct (sadācāra) as evidence—with "by the body" (kāyena), etc.

"By the body," i.e., by postures (āsanas), etc.; "by the mind," i.e., by meditation, etc.; "by the intellect," i.e., by determination of the Truth, etc.; and by senses devoid of insistence (abhiniveśa)—Nārada and others perform pure action characterized by hearing, seeing, chanting (the glories of the Lord), etc., having abandoned "attachment," "for self-purification" (ātmanaḥ śuddhaye), i.e., for equanimity.

Therefore, those who are merely Sāṅkhyas accept the renunciation of action as their doctrine; and for those who are Yogis, the performance of action alone is (the way)—this is the conclusion.

कायेन by the body? मनसा by the mind? बुद्ध्या by the intellect? केवलैः only? इन्द्रियैः by the senses? अपि also? योगिनः Yogis? कर्म action? कुर्वन्ति perform? सङ्गम् attachment? त्यक्त्वा having abandoned? आत्मशुद्धये for the purification of the self. Commentary Yogis here means Karma Yogis who are devoted to the path of action? who are free from egoism and selfishness? who work for the purification of their hearts without the least attachment to the fruits or results of their actions? and who dedicate all actions to the Lord as their offerings.Kevalam only by (free from egoism and selfishness) applies to the body? mind? intellect and the senses.

Since tyaktva, by giving up sangam, attachment with regard to results; yoginah, the yogis, men of action; kurvanti, undertake; karma, work; kevalaih, merely- this word is to be construed with each of the words, body etc., so as to deny the idea of ownership with regard to all actions-; kayena, through the body; manasa, through the mind; buddhya, through the intellect; and api, even; indriyaih, through the organs, which are devoid of the idea of ownership, which are unassociated with ownership thus: 'I act only for God, and not for my gain'; atmasudhaye, for the purification of themselves, i.e., for the purification of the heart, therefore you have competence only for that. So you undertake action alone.
And also since,

Renouncing attachment to heaven etc., the Yogins perform actions accomplishable by the body, the mind and the intellect for the purification of themselves, i.e., for annulling the bonds of his previous Karma which have afected the self and which involve the self in Samsara.