Bhagavad Gita - Chapter 5 - Shloka (Verse) 7

व्याख्या--'जितेन्द्रियः' इन्द्रियाँ वशमें होनेका तात्पर्य है--इन्द्रियोंका राग-द्वेषसे रहित होना। राग-द्वेषसे रहित होनेपर इन्द्रियोंमें मनको विचलित करनेकी शक्ति नहीं रहती (टिप्पणी प0 287.1)। साधक उनको अपने मनके अनुकूल चाहे जहाँ लगा सकता है।कर्मयोगके साधकके लिये इन्द्रियोंका वशमें होना आवश्यक है। इसीलिये भगवान् कर्मयोगके प्रकरणमें इन्द्रियोंको वशमें करनेकी बात विशेषरूपसे कहते हैं; जैसे--'यस्त्विन्द्रियाणि मनसा नियम्य' (3। 7) ;'तस्मात्त्वमिन्द्रियाण्यादौ नियम्य' (3। 41)। कर्मयोगीका कर्मोंके साथ अधिक सम्बन्ध रहता है; इसलिये इन्द्रियाँ वशमें न होनेसे उसके विचलित होनेकी सम्भावना रहती है। कर्मयोगके साधनमें दूसरोंके हितके लिये सेवारूपसे कर्तव्य-कर्म करना आवश्यक है, जिसके लिये इन्द्रियोंका वशमें होना बहुत जरूरी है। इन्द्रियाँ वशमें हुए बिना कर्मयोगका साधन होना कठिन है।

जब यह पुरुष सम्यक् ज्ञानप्राप्तिके उपायरूप योगसे युक्त विशुद्ध अन्तःकरणवाला विजितात्मा शरीरविजयी जितेन्द्रिय और सब भूतोंमें अपने आत्माको देखनेवाला अर्थात् जिसका अन्तरात्मा ब्रह्मासे लेकर स्तम्बपर्यन्त सम्पूर्ण भूतोंका आत्मरूप हो गया हो ऐसा यथार्थ ज्ञानी हो जाता है। तब इस प्रकार स्थित हुआ वह पुरुष लोकसंग्रह के लिये कर्म करता हुआ भी उनसे लिप्त नहीं होता अर्थात् कर्मोंसे नहीं बँधता। वास्तवमें वह कुछ करता भी नहीं है इसलिये आत्माके यथार्थ स्वरूपका नाम तत्त्व है उसको जाननेवाला तत्त्वज्ञानी परमार्थदर्शी समाहित होकर ऐसे माने कि मैं कुछ भी नहीं करता।

(Objection): "Having accepted the life of a wandering monk, and repeatedly practicing the means like Hearing (Shravana) etc., even for one who has attained Right Knowledge, actions are observed as before (like begging, bathing etc.); and they will become causes of bondage"—anticipating this doubt, he introduces the next verse (5.7) with "Yada punah" (When again...).

When this person, possessing attributes like being "Yoga-yukta" as a means to the attainment of Right Vision, becomes a Right Seer (Samyag-darshi), then even while acting by following merely "apparent" (Pratibhasiki) engagement, "He is not tainted"—this is the construction. "Yogena" (in verse 5.7) means by the performance of Nitya and Naimittika actions.

First, for the one performing Nitya etc. actions, a mind (Sattva) unpolluted by the impurities of Rajas and Tamas is accomplished—he says "Vishuddha" (Pure-minded) etc.

When the intellect is pure, the aggregate of the body and senses also comes under control—he says "Vijita" (Controlled self) etc.

For him possessing the stated attributes, the state of Right Vision arises—he says "Sarvabhuta" (Self becoming the Self of all beings) etc.

(Objection): "Then from where does the performance of action come for the Right Seer? Or if there is performance, how is the freedom from bondage established?"—anticipating this, he says "Sa tatra" (He there... is not tainted). The meaning of the Locative case (implied context for non-tainting) is 'Right Vision' (Samyag-darshana).

For someone who has attained realization through hearing (Shravana) etc. due to the purification of the mind, and who remains in action due to Prarabdha, the actions being perceived as before do not become binding—regarding this He says "Yogayukta" etc. "Yogayukta"—endowed with the aforesaid (Karma) Yoga; "Therefore" one with a purified mind; "Therefore" one with a controlled body; "Therefore" he by whom speech and other senses are controlled. Such a qualified aspirant, endowed with these characteristics, is one whose "Atma" (Innermost Consciousness) has become the "Atmabhuta" (Self) of "Sarvabhuta" (all beings from Brahma down to a clump of grass). Meaning, he is one who has the direct realization of the Undivided Self.

However, some have criticized the analysis given in the Bhashya (by Shankara), arguing that "Since the meaning is obtained merely by 'Sarva-bhutatma' (Self of all beings), the word 'Atmabhuta' (become the Self) would be superfluous (redundant)"; and they displayed their own analysis: "He whose Self comprises 'Sarvabhuta' meaning inert elements, and 'Atmabhuta' meaning non-inert (sentient) beings." That (view) is erroneous. Because, since the word 'Sarva' (All) denotes 'entirety' and thus grasps both inert and non-inert, the desired meaning is obtained merely by 'Sarva-bhutatma', so the redundancy is equal (in their view too). (Logic): If one analyzes it as "Sarva meaning the insentient, and Atmanah meaning the sentient; he whose Self is comprised of that"—then the desired meaning is established merely by 'Sarvatmabhutatma', leading to the contingency of the futility of the first word 'Bhuta'. Moreover, in the Bhashya's view, "He whose Self is the Innermost Self of Brahma etc."—thus the unity of the individual Self and the Supreme Self is stated by the Shruti itself. But in your view, the non-difference of the Self from the Supreme Self is understood through the sign of being the 'material cause' (Upadana), which is common to inert matter; therefore, what was stated by the Acharya (Shankara) is alone delightful.

He, even while acting for the welfare of the world, is not tainted. Meaning, the one endowed with Yoga is not bound by actions.

And regarding the view—"Objection: Even when the purification of mind has occurred for the Yoga-yukta, if renunciation of all actions is done, the taint characterized by 'sin' (Pratyavaya) generated by the non-performance of obligatory duties would arise?"—anticipating this, he says 'Yogayukta' etc.; meaning "Even while not acting, he is not tainted." Meaning, he is not touched by the defect arising from the non-performance of obligatory duties. And stating the reason there: "He whose Atma (mind) has 'Bhuta' (attained/become) the Immanent Self of all beings from Brahma to immovable objects—the unattached, indifferent Consciousness—possessing the knowledge of unity with That"—that (view) should be disregarded. (Refutation): Because adhering to the Shruti "How can Existence be born from Non-existence?", the Acharyas have repeatedly stated that a positive entity like 'sin' (Pratyavaya) cannot arise from 'non-performance' which is of the nature of non-existence; and since it is possible to obtain the stated meaning through the straight path stated in the Bhashya regarding "Sarva" etc., a convoluted imagination is unjustifiable. The interpretation that "Yoga" means "endowed with Nirvikalpa Samadhi" etc. should be disregarded, as the contradiction with the context has already been stated.

He expounds this very point—"Yogayukta" etc.

"Sarvabhutatmabhuta" refers to the Supreme Lord (Parameshwara).

Because of the definition "Yacchapnoti..." (That which obtains/pervades... is Atma). He is "Atmabhuta"—the One who is the agent of taking back (dissolution) etc. towards Himself—He (the Lord) who is the Atma (Self/Master) of whom (the Yogi), that Yogi is "Sarvabhutatmabhutatma" (One whose Self is the Lord who is the Self of all beings).

"Yoga" means Nirvikalpa Samadhi; he who is endowed with that is "Yogayukta". "Therefore" he is "Vishuddhatma"—he whose "Atma" (mind) is devoid of the defect of "Vritti-sarupya" (identification with mental modifications). It is stated (in Yoga Sutras 1.3-1.4): "In the indeterminate state, only Consciousness exists, nothing else—'Then the Seer abides in his own nature'; 'Elsewhere there is identification with the modifications'." Thus, in the absence of modifications (in Samadhi) and elsewhere at the time of modifications—this is the meaning of the two Sutras. The reason here is: because he is "Vijitatma"—one with a controlled mind and controlled senses.

Thus the meaning of the word "Tvam" (Thou - the individual self) has been stated; he states its non-difference from the meaning of the word "Tat" (That - Brahman) with "Sarvabhuatatma" etc. He who has become the "Atmabhuta" (Self/Essence) of "Sarvabhuta"—all beings from Brahma down to a clump of grass and elements like ether etc., both sentient and insentient; (he is their Self) by being the Material Cause (Upadana), just as gold is the essence of earrings etc. Because the effect is not different from the cause. "He whose Innermost Consciousness (Atma) is the Atma (Supreme Self) that has become the Essence of all beings"—he is "Sarvabhutatmabhutatma".

However, regarding the Bhashya (of Shankara)—"He whose Self is the Self of all beings"—which was criticized (by some/Dhanpati's opponent) saying "Since the meaning is obtained merely by 'Sarva-bhutatma', the word 'Atmabhuta' is superfluous"; and who themselves displayed the analysis "He whose Self comprises all elements (inert) and self-elements (sentient)";—since there is no reason to restrict the meaning there (in Bhashya), and both the sentient and inert are grasped by the very word "Sarva" (All), the word "Atmabhuta" remains superfluous even in the other's (objector's) view. For if one analyzes it as "He whose Self is all beings—the sentient and insentient universe," the desired meaning is obtained; or if one analyzes as "Sarva (inert) and Atmanah (sentient)—he whose Self is comprised of that," i.e., "Sarvatmabhutatma"—then the desired meaning is established by that much alone, leading to the futility of the first word "Bhuta" (in the objector's view). In the Bhashya's view, "He whose Self is the Innermost Self of Brahma etc."—thus the non-difference of Jiva and Ishvara is stated by the Shruti itself. But (in the other view), the non-difference of Jiva and Brahman is understood through the sign of the Supreme being the 'Material Cause', which is common to inert matter—therefore, may the wise forgive my lack of humility (in supporting the Bhashya against later sub-commentators).

Since he is the Innermost Self of all, therefore, "like Me" (God), even while acting, he is not tainted; because agency etc. have been sublated (negated) by the knowledge of the unattached Self. And because, even if that (agency) appears during "Vyutthana" (emergence from Samadhi), it is non-binding like a snake with extracted fangs—this is the meaning.

"Karmayogayuktah"—He who is engaged in scriptural action which is in the form of worship of the Supreme Person and is pure. "Tena" (By that)—he is of purified mind. "Vijitatma"—Because his mind is absorbed in the action practiced by him, his mind is easily conquered. "Tata eva" (For that very reason) he is one who has conquered the senses. Due to establishment in the contemplation of the true nature of the agent-Self, he is "Sarvabhutatmabhutatma".

"Sarvesham"—Of all beings like Devas (gods) etc.; the "Atma" (nature) which is "Atmabhuta" (identical/the same); is whose (own Atma); he is "Sarvabhutatmabhutatma". For one contemplating the true nature of the Self, the Self of Devas etc. and his own Self are indeed "Ekakara" (of one form/nature). Because the differences of Devas etc. are specific transformations of 'Prakriti' (Nature), it is impossible for those (differences) to be the form of the 'Atma'.

Being separated from Prakriti, everywhere—in the bodies of Devas etc.—due to being "Jnana-ekakara" (having Knowledge as the sole form), the Self is of "Same Form" (Samanakara). "For Brahman is flawless and the same" (Gita 5.19)—this will be stated immediately after.

He, being such, even while performing action, "Na lipyate"—is not tainted, is not bound—because of the absence of the pride of Self in the non-Self (body etc.). Therefore, he attains the Self "soon"—this is the meaning.

Since Karma Yoga alone is "Shreyan" (better) due to "Easiness" and "Speed," therefore, listen to what is required for that (in the next verse).

(Objection): "Even if Brahman is attained through the sequence of Karma Yoga etc., the action performed subsequently would indeed cause bondage"—anticipating this doubt, He says "Yogayukta" (Endowed with Yoga...).

"Yogayukta"—endowed with Yoga; "Atah" (therefore) "Vishuddhatma"—one whose mind (chitta) is pure; "Ataeva" (therefore) "Vijitatma"—one by whom the body is conquered. "Ataeva" one by whom the senses are conquered. "Tatashcha" (And consequently), he whose Self has become the Self of all beings.

Even while performing action—either for the holding together of the world or natural action—he is "not tainted," i.e., not bound by them.

The reason for Karma Yoga being easy to accomplish and yielding quick results is stated by the verse "Yogayuktah". The two preceding words "Atma" (in Vishuddhatma and Vijitatma) refer to the "mind" (Manas), because of the juxtaposition with "Jitendriya" (conquered senses). "Yogayuktah"—by this alone, purity is established; the cause for the "purity of mind" is stated by "Shastriya" (Scriptural...) etc. Purity here means the cessation of Rajas and Tamas, and the cessation of impurities (Kashaya) like attachment and aversion which are rooted in them.

He reminds of what was corroborated earlier with "Svabhyaste karmani" (In the action practiced by himself). Since it is appropriate to speak of the control of the mind as it is the principal factor, the "other explanation" (by Shankara etc.) interpreting it as "Vijitadeha" (conquered body) is weak—this is the purport. With the intent that when the mind, which is the Kutastha (leader/center) of all senses, is conquered, the external senses are indeed conquered, it was stated "Tata eva" (For that very reason).

To explain "Sarvabhuta" etc., (Ramanuja) said "Kartuh" (Of the agent...). He shows that the first word "Bhuta" here refers only to the bodies of Devas etc., and the second ("Atma") refers to "similarity of nature" (Kriyatmata) and the grammatical analysis—with "Sarvesham" etc. "The unity of distinct entities is indeed contradictory"—regarding this, (Ramanuja) says "Atmayathatmya" (True nature of the Self...). This is the intention: True, "identity of essence" (Svarupaikya) is not being enjoined, because that is contrary to Perception, Inference, and the earlier and later statements of Scripture. Rather, "sameness of form/nature" (Ekakaratva) is meant. Just as saying "This is the very same rice present in every house" implies belonging to "that same species/class"; similarly here too, in the usage "This is the very same Atma present in every body," the "equality" (Samanatva) of this Atma with those dwelling in other bodies is stated.

(Objection): "Even equality is contrary to perception etc., because Selfs are filled with limitless diversity such as Deva, animal, Brahmin, Kshatriya, student, householder, learned, ignorant, capable, incapable, rich, poor, old, young etc.; otherwise, scriptural injunctions like 'A Brahmin should sacrifice' (Shatapatha Brahmana 5.1.5.2) which apply up to the Self would also be shattered?"—To this (Ramanuja) says "Devadibhedanam" (Of the differences of Devas etc...). This is the purport: True, the diversity of Devas etc. is indeed valid, but that is not due to the 'intrinsic nature' (of the Self); it is based on the differences in the transformations of Prakriti caused by limiting adjuncts of Karma. But here, "equality" is stated with the intention of the "Pure Form".

That "equality" is intended here is shown by the corroborating statement of equality immediately after—"Prakriti-viyukta" (Separated from Prakriti...).

Regarding "Even while acting, he is not tainted"—it is not said that "even doing forbidden things, he does not become defiled," for in that case, there would be the contingency of "great contradiction" (chaos/violation of scripture). Nor is it that "even performing Karma Yoga, he is not tainted (connected) by that very Yoga," for in that case, due to being a fruitless effort, there would be the contingency of its non-performance. Therefore, the meaning here is: not only the one established in Knowledge Yoga, but even one performing Karma Yoga is "not tainted by anything"—i.e., by any obstacle to the fruit named Self-realization—with this intent, it was stated "Anatmanyatmabhimanena" (By the pride of Self in the non-Self...).

पूर्व श्लोक में संक्षेप में वर्णन है कि कर्मयोग पालन करने पर चित्तशुद्धि प्राप्त होकर साधक ध्यानाभ्यास की सहायता से ब्रह्म को प्राप्त कर लेता है। वर्तमान की परिच्छिन्नता एवं बन्धनों को तोड़कर अनन्तस्वरूप की प्राप्ति के प्रयत्न में जो आन्तरिक परिवर्तन साधक में होता है उसका युक्तियुक्त विस्तृत विवेचन इस श्लोक में किया गया है।कर्मयोग से युक्त पुरुष अन्तकरण की शुद्धि प्राप्त करता है जिसका अर्थ है अधिकसेअधिक मन की आन्तरिक शान्ति। मन का कमसेकम क्षुब्ध होना उसकी शुद्धि का द्योतक है। इसे ही दूसरे शब्दों में कहते हैं वासनाओं का क्षीण होना। विक्षेप की कारणरूप वासनाओं का क्षय होने पर स्वाभाविक रूप से वह पुरुष संतुलित बन जाता है।ऐसे शुद्धान्तकरण सम्पन्न कर्मयोगी के लिए इन्द्रियों पर संयम रखना बच्चों का खेल बन जाता है। वह स्वेच्छा से इन्द्रियों को विषयों में प्रवृत्त कर सकता है और निवृत्त भी। जिस साधक को अपने शरीर मन एवं बुद्धि पर पूर्ण संयम है वह ध्यान की सर्वोच्च साधना के लिए योग्यतम है। निदिध्यासन में आने वाले मुख्य विघ्न ये ही हैं वैषयिक प्रवृत्ति मन के विक्षेप एवं अतृप्त इच्छाएं। एक बार इन शृंखलाओं को तोड़ देने पर ध्यान सहज और सुलभ बन जाता है फिर साधक को आत्मा का साक्षात् अनुभव तत्काल और उसकी सम्पूर्णता में होता है।आत्मानुभूति आंशिक रूप में नहीं हो सकती। यदि साधक केवल स्वयं को दिव्य और शुद्ध स्वरूप अनुभव करे और अन्यों को नहीं तो उसका अनुभव वास्तविक और प्रामाणिक नहीं कहा जा सकता। सम्यक् दर्शन को प्राप्त हुये पुरुष के लिए तो शुद्ध आत्मा सर्वत्र एवं समस्त कालों में व्याप्त है। इस आध्यात्मिक दृष्टि से जगत् को देखने पर उसे सर्वत्र सम्पूर्ण प्राणियों में नित्य आत्मा का ही दर्शन होता है। ऐसे ज्ञानी पुरुष को ही यहाँ सर्वभूतात्मभूतात्मा कहा गया है जिसका अर्थ है वह पुरुष जिसकी आत्मा ही सर्वभूतों की आत्मा है।जब एक तरंग अपने वास्तविक समुद्र स्वरूप को पहचान लेती है तब ज्ञान में स्थित उस तरंग के लिए कोई भी अन्य तरंग समुद्र से भिन्न नहीं हो सकती।आत्मानुभूति में स्थित हुआ पुरुष जब जगत् में कर्म करता है तब वे कर्म वासना के रूप में प्रतिफल उत्पन्न नहीं करते। कर्मफलों का बन्धन केवल अहंकार को ही हो सकता है और ज्ञानी पुरुष में उसी का अभाव होने के कारण कर्म उसे किस प्रकार लिप्त कर सकते हैं प्रवाहित जल पर लिखने के समान ही ज्ञानी पुरुष के कर्म उसके चित्त पर वासनाएँ नहीं उत्पन्न करते।भगवान् श्रीकृष्ण कर्मयोग के सिद्धान्त का पुनपुन प्रतिपादन करते हैं। इस श्लोक से भी स्पष्ट होता है कि अहंकार और स्वार्थ से प्रेरित होकर किये गये कर्मं ही वासना उत्पन्न करके बुद्धि की विवेकशक्ति को धूमिल कर देते हैं जिसके कारण मनुष्य को अपने स्वयंसिद्ध शुद्ध दिव्य स्वरूप का अनुभव नहीं हो पाता।सर्वव्यापी परमात्मा के अनुभव में स्थित सिद्ध पुरुष का जीवन की ओर देखने का क्या दृष्टिकोण होगा भगवान् कहते हैं

"Yogayukta" (Endowed with Yoga) etc.—this continues up to "for the attainment of the Self" (Atmasiddhaye). He whose Self has become the Self of all beings, even while doing everything, "is not tainted," because he has ascended to the negation of non-action (Akaranapratisedha).

Therefore, even while seeing etc., he holds thus—he determines with the firmness of understanding: "If the senses like the eye etc. move among their own objects, what is that to me? Indeed, the taint of what is done by one does not affect another."

This indeed is the offering of actions to Brahman. The sign here is his "freedom from attachment" (Gatasangata). Therefore, he is not tainted.

And Yogis perform actions with "mere"—attachment-free and mutually independent—body etc., due to the absence of attachment.

Anticipating the futility of the subsequent (verse) since the theorem under discussion has been concluded, he says "Etadeva" (This very thing...). It is indeed the expansion of the "Great Fruitfulness" of Sannyasa endowed with Yoga. And the expansion is to be understood—by presenting the cause for the abandonment of hatred etc. mentioned in "He who does not hate" (5.3), and by presenting the intermediate fruit of Brahman-Knowledge mentioned in "Attains Brahman" (5.6).

"Sarvabhutatmabhutatma"—To refute the incorrect understanding that "the nature of the Jiva as being the Paramatma" is stated by this, (Madhavacharya) says "Sarvesham" etc. How is He the "Atmabhuta" of all beings? To this it was said "Yaccha" (And that which obtains/pervades...). Relying on this etymological definition, it does not mean "being the intrinsic nature"—this is the meaning. "Sa Atmabhutah"—this is a restatement of what was said as "Sarvabhutatmabhuta". "Svasamipam" (Towards Himself...) etc. is the meaning of the second word "Atma" (in the compound). One who knows thus is intended here.

(Objection): "Since action is the cause of bondage, the statement that 'The Muni endowed with Yoga attains Brahman' (5.6) is illogical"—to this He says. Scriptural action endowed with qualities like offering to God and absence of desire for fruit etc. is called "Yoga".

The person endowed with that Yoga is first "Vishuddhatma"—"Vishuddha" means unpolluted by Rajas and Tamas; "Atma" means the mind (Antahkarana) in the form of Sattva; he whose mind is such. Being of pure mind, he becomes "Vijitatma"—one who has brought his body under his own control. Then "Jitendriyah"—one who has brought all external senses under his own control. By this, the "Tridandi" mentioned by Manu is described: "Restraint of speech (Vag-danda), restraint of mind (Mano-danda), and restraint of body (Kaya-danda)—he whose these restraints are constant is called a Tridandi" (Manusmriti 12.10). Here "Speech" is an indicator (upalakshana) for all external senses.

For such a person, Knowledge of Reality occurs inevitably—He says this with "Sarvabhutatmabhutatma". He whose "Atma" (Nature/Self) comprises "Sarvabhuta" (all inert elements) and "Atmabhuta" (all sentient beings/selves). The meaning is: He who sees everything, consisting of the inert and the non-inert (sentient), as the Self alone. In the interpretation "He whose Self is the Self of all beings" (by Shankara etc.), the meaning would be obtained merely by the phrase "Sarvabhutatma", so the word "Atmabhuta" would be superfluous. However, if the words "Sarva" and "Atma" are taken as referring to the inert and non-inert (sentient) respectively, it becomes consistent.

Such a "Seer of Supreme Reality," even while performing actions in the view of others, is not tainted by those actions. Because in his "own view," those (actions) do not exist—this is the meaning.

(Objection): "Attainment of Brahman alone is supreme, and when that is accomplished by Devotion (Bhakti) alone, what is the purpose of performing action which causes the experience of its own specific fruit?"—anticipating this doubt, He says "Yogayuktah" etc.

"Yogayuktah"—Possessing the Self united with Me (Mat-samyoga-atmavan). "Vishuddhatma"—He whose "Atma", i.e., inner instrument (mind), is specially pure, devoid of emotions like desire etc. "Vijitatma"—He by whom the "Atma", i.e., the Nature of the Lord (Bhagavat-svarupa), has been "Vijita" (conquered/won over). "Jitendriyah"—He by whom the senses, which are (normally) in the form of one's own enjoyment etc., have been conquered. "Sarvabhutatma"—The Lord who is the Self of all beings, He alone is whose "Atma" (Nature/Essence); such a person,

performing action by My command for the holding together of the world, "Na lipyate"—is not tainted; i.e., is not bound by the enjoyment of its fruit.

He who is endowed with Yoga is "Yogayukta"; "Vishuddhatma" means one of pure Sattva (mind); "Vijitatma" means one with a conquered body; and "Jitendriyah" (one with conquered senses). "Sarvabhutatmabhutatma"—He whose "Atma" (Innermost Consciousness) is the "Atma" (Self) that has become the "Atmabhuta" (Self/Essence) of "Sarva... bhutanam" (all beings from Brahma down to a clump of grass); he is "Sarvabhutatmabhutatma"—meaning, a Seer of the Truth (Samyagdarshi).

He, remaining thus therein, even while performing action for the holding together of the world, "Na lipyate"—is not bound by actions; this is the meaning.

And nor does he act in "Supreme Reality"—therefore (the next verse is introduced).

In order to reveal His own opinion, He defines that Yogi in three verses.

He is "Yogayuktah" (endowed with Yoga) with the sense that he is beyond the three Gunas (modes of material nature).

योगयुक्तः devoted to the path of action? विशुद्धात्मा a man of purified mind? विजितात्मा one who has conered the self? जितेन्द्रियः one who has subdued his senses? सर्वभूतात्मभूतात्मा one who realises his Self as the Self in all beings? कुर्वन् acting? अपि even? न not? लिप्यते is tainted.Commentary He who is harmonised by Yoga? i.e.? he who has purified his mind by devotion to the performance of action? who has conered the body and who has subjugated the senses? whose Self is the Self of all beings? he will not be bound by actions although he performs actions for the wellbeing or protection of the masses in orer to set an example to them. (Cf.XVIII.17)

When again, as a means to attain full enlightenment, this person becomes yoga-yuktah, endowed with yoga; visuddhatma, pure in mind; vijitatma, controlled in body; jitendriyah, a coneror of the organs; and sarva-bhutatma-bhutatma, the Self of the selves of all beings-one whose Self (atma), the inmost consciousness, has become the selves (atma) of all beings (sarva-bhuta) beginning from Brahma to a clump of grass-, i.e., fully illumined; (then,) thus continuing in that state, he na lipyate, does not become tainted; kurvan api, even while performing actions for preventing mankind from going astray. That is to say, he does not become bound by actions.
And besides, this person does not act in the real sense. Hence,

But a Karma Yogin remains engaged in the performance of pure actions prescribed by the Sastras, which are of the nature of propitiation of the Supreme Person. By this, he becomes purified in mind. He thus subdues his self, i.e., subdues his mind easily, because his mind is engaged in the virtuous actions he has been performing before. Therefore his senses are subdued. His self is said to have become the self of all beings. Because of his being devoted to contemplation on the true nature of the self, he finds that his self is similar to the self of all beings like gods etc. One who contemplates on the true nature of the self understands that all selves are of the same form or nature. The distinctions obtaining among gods, men etc., cannot pertain to the form of the self, because those distinctions are founded on particular modifications of Prakrti i.e., the bodies of beings. Sri Krsna will teach: 'For the Brahman (an individual self), when untainted, is the same everywhere' (5.19). The meaning of this is that when dissociated from the Prakriti, i.e., the body, the self is of the same nature everywhere, i.e., in the bodies of gods, men etc. It is of the same form of knowledge. The meaning is that one, who has become enlightened in this way, active though he be, is not tainted on account of erroneously conceiving what is other than the self (the body) as the self. He is not at all associated therewith. Therefore, he attains the self without any delay.
As Karma Yoga is superior to Jnana Yoga because it is more easily pursued and is more rapidly efficacious in securing the fruits, listen to its reirement: