In the previous section, Lord Krishna stressed the importance of remaining connected with the divine while executing practical actions (yoga-yukta) for achieving quick success (BG 5.6). We don’t need to necessarily change our actions but make our motivations divine by dedicating them for the pleasure of God. We reach the highest platform of action yoga when we no longer have any attachment toward the results of our actions.
How do we become yoga-yukta — or, practically operate from the platform of non-attached action yoga?
Engaged in yoga (yoga-yukto), a purified soul [with clarified intelligence] (viśuddhātmā) with one’s mind conquered (vijitātmā) and senses controlled (jitendriyaḥ), being empathic (ātma-bhūtātmā) to all beings (sarva-bhūta), though acting (kurvann api), is not entangled (na lipyate). (BG 5.7) Thus, it is possible to operate from the platform of non-attached action yoga by acting with purified intelligence (viśuddhātmā), conquered mind (vijitātmā), and conquered senses (jitendriyaḥ). This leads to the manifestation of full spiritual empathy (sarva-bhūtātma-bhūtātmā) and freedom from entanglement (na lipyate).
The intelligence is purified by hearing and studying scriptures; the mind is conquered by a suitable practice of devotional service (like mantra meditation); the senses are conquered by engaging them in Krishna’s service. These practices make us naturally empathetic and compassionate (sarva-bhūtātma-bhūtātmā), whereby we become conversant with the root cause of people’s suffering (which is forgetfulness of their relationship with Krishna) and develop a strong inclination to obliterate their suffering by assisting in reconnecting them back to the source of their existence. Consequently, we no longer feel entangled by our own attachments (BG 5.7).
On the platform of non-attachment, a knower of the truth (tattva-vit) engaged in yoga (yukto) should think (manyeta) “I do nothing at all” (naiva kiñcit karomīti), while the senses move about in the realm of sense objects. While seeing, hearing, touching, smelling (paśyañ śṛṇvan spṛśañ jighrann), eating, moving about, sleeping, breathing (aśnan gacchan svapañ śvasan), speaking, giving up, grasping (pralapan visṛjan gṛhṇann), and even opening or closing one’s eyes (unmiṣan nimiṣann api), one should (vartanta) latch on to (dhārayan) this conception (iti). (BG 5.8-9)
One who performs (karoti) actions (karmāṇi) giving up attachment (saṅgaṁ tyaktvā yaḥ), entrusting (ādhāya) actions unto the Supreme (brahmaṇy), is untouched by sin (lipyate na sa pāpena), as (ivā) a lotus leaf is (padma-patram) untouched by water (ambhasā). (BG 5.10) By entrusting all our actions to the Supreme (brahmaṇy ādhāya karmāṇi), we become free from our attachments (saṅgaṁ tyaktvā), are untouched by sins, just like a lotus leaf amidst muddy water is untouched by it. Thus, engaging our body, mind, intelligence, and purified senses, we function only for the sake of self-purification (BG 5.11).
Thus, one who is connected with the divine while performing practical actions remains detached from the fruits of action and therefore, achieves unadulterated peace. On the other hand, one who is not connected becomes greedy for the fruits and deepens one’s entanglement in the material world (BG 5.12).
