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Lord Krishna is reiterating what we discussed in the previous section — a non-attached action yogi experiences inner joy (antaḥ-sukha), inner delight (antar-ārāma) and inner vision (āntar-jyoti) — the natural consequence of being on the spiritual platform (BG 5.24). Such a yogi is free from mental contaminations (kṣīṇa-kalmaṣāḥ), engaged in the pursuit of self-realization (yatātmānaḥ) and busy in social welfare activities on a spiritual platform (sarva-bhūta-hite ratāḥ). (BG 5.25) As discussed before, this compassion is a natural outcome of working from the platform of action yoga (BG 5.7). Even though the action yogi is operating from a self-realized platform (viditātmanām), has developed control over the forces of desire and anger (kāma-krodha-vimuktānāṁ) and is engaged in the welfare of others, the yogi continues to simultaneously invest in himself/herself by constantly endeavoring for perfection (yatīnāṁ) with the help of a proper spiritual process (BG 5.26). One such practice is aṣṭāṅga-yoga (BG 5.27-28), to be elaborated in Chapter 6.

Now, the question is: what is the pivoting factor of such a successful action yogi? And, who is this Supreme that Lord Krishna had been referring to in the third person as the object of our actions (all throughout starting from BG 5.7)? The mystery is resolved in the concluding verse (BG 5.29) of this chapter, which also reveals the ultimate peace formula. In this verse, Krishna refers to Himself in the first person singular as the ultimate object of all spiritual transactions.

Peace from all material pangs is sustainably attained only when we recognize Krishna to be the supreme enjoyer, the supreme controller, and the true well-wishing friend (BG 5.29). This is the pivoting factor and the foundation for real happiness and success of a non-attached action yogi.

When the mind is thus situated in equanimity, one goes beyond the forces of birth and death (jitaḥ sargo) and becomes situated on the brahman or spiritual platform (brahmaṇi te sthitāḥ), by virtue of which one has a flawless (nirdoṣaṁ) and equal (samaṁ) vision (BG 5.19). On the brahman platform, one exhibits steady intelligence (i.e., neither overjoyed by pleasure nor agitated by pain), and non-bewilderment (BG 5.20). Such an expert action yogi remains non-attached (asaktātmā) in the face of varieties of external contacts, and experiences unlimited pleasure (sukham akṣayam) within (vindaty ātmani) because of linking with the brahman platform (brahma-yoga-yuktātmā). (BG 5.21)

One factually becomes wise (budhaḥ) and clearly recognizes that all actions in sense gratification (bhogā) inevitably result in miseries (duḥkha-yonaya). The actions of sense gratification attempt to extract enjoyment by the sensory contact with the sense objects that are always in a state of flux (ādy-antavantaḥ). Therefore, the wise do not delight in such ephemeral enjoyments (BG 5.22).

What is the specific feature of this knowledge which plays a key role in eradicating illusion and invoking true happiness?

This knowledge is about having clarity in the role of the embodied soul, the modes of nature, and the Supreme Lord in fructifying an action.

• One, as the master of the body (prabhuḥ), does not have the power to create actions (na kartṛtvaṁ), induce other people to act (na karmāṇi lokasya), or create results (na karma-phala) — they are all enacted by the modes of material nature (svabhāva). (BG 5.14)

• The Supreme Master (vibhuḥ), or God also does not own anyone’s actions (pious/impious), but He controls the modes of nature. (BG 5.15)

In this world, we are controlled by the modes of nature, which are in turn controlled by the Supreme Lord. The living entities are bewildered by the ignorance that is generated by the influence of these modes. Therefore, when one’s intelligence, mind, faith, and shelter are all reposed in that Supreme Master and Controller, by the grace of the Supreme, one receives knowledge that destroys all misgivings (jñāna-nirdhūta-kalmaṣāḥ), and one proceeds toward liberation (gacchanty apunar-āvṛttiṁ). (BG 5.17)

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).

It is noteworthy that although Arjuna asks Krishna to help him choose between karma sannyāsa and yoga, Krishna in his response compares karma sannyāsa and karma yoga. This implies we can take the term yoga in the Bhagavad Gita to generally mean karma yoga, unless the context dictates otherwise. Also, note that the two possible paths of self-discipline in question can be referred to as the path of analysis (sāṅkhya-yoga) and the path of practice (karma yoga).

Krishna herein gives four reasons why action yoga is recommended over giving up action itself.

1. One who is matured in performing action yoga neither hates nor desires the fruits of action and therefore considered always renounced (nitya-sannyāsī). Therefore, one need not give up work to practice renunciation. (BG 5.3)
2. Both the path of analysis (sāṅkhya-yoga) and the path of practice (karma yoga) entail renunciation, but action yoga is more practical and yields the same result as the path of analysis (or sāṅkhya-yoga). (BG 5.4–5)
3. The path of renunciation of action (karma sannyāsa) is miserable because of lacking practical engagement (ayogataḥ). (BG 5.6)
4. The path of practice, studded with practical engagements (yoga-yukta), on the other hand, brings success very quickly. (BG 5.6)

Combining the above with the two reasons (force of psychophysical nature and setting a good example) that Krishna gave in Chapter 3, we now have six reasons to understand why action yoga is recommended instead of renunciation of action.