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Bhagwad Gita (English) | Chapter 5 | Verse 4

Chapter 5, Verse 4

Karma-yoga-Action in Krishna Consciousness

Only the ignorant speak of karma-yoga and devotional service as being different from the analytical study of the material world. Those who are actually learned say that he who applies himself well to one of these paths achieves the results of both.

Verse

सांख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः।
एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम्।।5.4।।


sānkhya-yogau pṛithag bālāḥ pravadanti na paṇḍitāḥ
ekamapyāsthitaḥ samyag ubhayor vindate phalam

Meaning of each word

sānkhya — renunciation of actions;
yogau — karm yog;
pṛithak — different;
bālāḥ — the ignorant;
pravadanti — say;
na — never;
paṇḍitāḥ — the learned;
ekam — in one;
api — even;
āsthitaḥ — being situated;
samyak — completely;
ubhayoḥ — of both;
vindate — achieve;
phalam — the result

Interpretation

In this verse, the speaker, Krishna, is explaining something important about two approaches to understanding and experiencing life: karma-yoga (which is about doing your duties with a spirit of service and devotion) and sankhya (which is about analyzing the material world to find deeper truths). Some people who do not have much knowledge think these two ways are completely separate or different. They might say that if you focus on one, you cannot benefit from the other.

However, Krishna, through Arjuna, points out that this way of thinking is not correct. The truly wise ones understand that both approaches aim towards the same ultimate goal: connecting with the divine essence of the universe, which is often represented as Vishnu or the Supersoul. Just like a tree has a root that nourishes the entire plant, understanding Vishnu as the source of everything helps you see the bigger picture.

When someone studies the world carefully, they might discover that everything leads back to this divine essence. By recognizing this connection, one can dedicate their actions to serving this essence. This is like knowing the root of a tree and then making sure to take care of it so that the whole tree thrives.

So, when people practice karma-yoga, they are inherently connecting to the same truths that one would discover through deep analytical thinking about the material world. In reality, a person who truly engages with one method is also getting the benefits of the other, even if they do not realize it. The wise do not see these two practices as separate paths but as two sides of the same coin, both leading to an understanding of and a relationship with the divine.

Other Verses of Chapter 5
Verse 1
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?
Verse 2
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.
Verse 3
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.
Verse 5
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.
Verse 6
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.
Verse 7
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.
Verse 8
"I do nothing at all," thus would the harmonized knower of Truth think, seeing, hearing, touching, smelling, eating, going, sleeping, and breathing.
Verse 9
Speaking, letting go, seizing, opening, and closing the eyes, one should be convinced that the senses move among the sense-objects.
Verse 10
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.
Verse 11
The yogis, abandoning attachment, act with body, mind, intelligence, and even with the senses, only for the purpose of purification.
Verse 12
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.
Verse 13
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.
Verse 14
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.
Verse 15
Nor does the Supreme Spirit assume anyone's sinful or pious activities. Embodied beings, however, are bewildered because of the ignorance which covers their real knowledge.
Verse 16
When, however, one is enlightened with the knowledge by which nescience is destroyed, then his knowledge reveals everything, as the sun lights up everything in the daytime.
Verse 17
When one's intelligence, mind, faith and refuge are all fixed in the Supreme, then one becomes fully cleansed of misgivings through complete knowledge and thus proceeds straight on the path of liberation.
Verse 18
The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater [outcaste].
Verse 19
Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. They are flawless like Brahman, and thus they are already situated in Brahman.
Verse 20
A person who neither rejoices upon achieving something pleasant nor laments upon obtaining something unpleasant, who is self-intelligent, unbewildered, and who knows the science of God, is to be understood as already situated in Transcendence.
Verse 21
Such a liberated person is not attracted to material sense pleasure or external objects but is always in trance, enjoying the pleasure within. In this way the self-realized person enjoys unlimited happiness, for he concentrates on the Supreme.
Verse 22
An intelligent person does not take part in the sources of misery, which are due to contact with the material senses. O son of Kunti, such pleasures have a beginning and an end, and so the wise man does not delight in them.
Verse 23
Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is a yogi and is happy in this world.
Verse 24
One whose happiness is within, who is active within, who rejoices within and is illumined within, is actually the perfect mystic. He is liberated in the Supreme, and ultimately he attains the Supreme.
Verse 25
One who is beyond duality and doubt, whose mind is engaged within, who is always busy working for the welfare of all sentient beings, and who is free from all sins, achieves liberation in the Supreme.
Verse 26
Those who are free from anger and all material desires, who are self-realized, self-disciplined and constantly endeavoring for perfection, are assured of liberation in the Supreme in the very near future.
Verse 27
Shutting out all external contacts and fixing the gaze between the eyebrows, realizing the outgoing and incoming breaths moving within the nostrils.
Verse 28
With the senses, mind, and intellect ever controlled, having liberation as their supreme goal, free from desire, fear, and anger, the sage is truly liberated forever.
Verse 29
The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries.
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