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The consciousness of those with controlled senses and that of those without are different as night and day. What is (yā) night (niśā) for all beings (sarva-bhūtānāṁ) is (tasyāṁ) the time of awakening (jāgarti) for the self-controlled (saṁyamī); that (sā) which is (yasyāṁ) the time of awakening (jāgrati) for all beings (bhūtāni) is the night (niśā) for the introspective (paśyato) sage (muneḥ). (BG 2.69) Do the desires go away for an introspective sage? No. As (yadvat) the sea (samudram) remains still (acala-pratiṣṭhaṁ) even when waters enter (praviśanti) and fill it (āpūryamāṇam), similarly (tadvat) in whom (yaṁ) all (sarve) desires (kāmā) enter (praviśanti) but one does not act upon them (acala-pratiṣṭhaṁ) – attains peace (sa śāntim āpnoti), not (na) one who strives to satisfy such desires (kāma-kāmī). (BG 2.70)

BG 2.70 reveals that desires cannot be checked. However, we don’t need to act upon the ever-flowing desires but we can redirect them toward Krishna’s pleasure. That will form the real foundation for peace.

Giving up (vihāya) all (sarvān) desires (kāmān), a person (pumāṁś) who (yaḥ) lives (carati) free from desires (niḥspṛhaḥ), free from proprietorship (nirmamo) and free from false ego (nirahaṅkāraḥ) attains (sa adhigacchati) peace (śāntim). (BG 2.71) This is (eṣā) the status (sthitiḥ) of Brahman (brāhmī), after attaining (prāpya) which (enāṁ) one is not (na) bewildered (vimuhyati). If one is thus situated (sthitvāsyām ) even at the moment of death (anta-kāle ’pi), one attains (ṛcchati) spiritual liberation (brahma-nirvāṇam). (BG 2.72)

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.

We should learn (viddhi) the truth (tad ) by submission (praṇipātena), inquiry (paripraśnena), and service (sevayā). The knowledgeable [self-realized] souls (jñāninas) will impart (upadekṣyanti) knowledge (jñānaṁ) unto us (te) because they have seen the truth (tattva-darśinaḥ). (BG 4.34)

What are the fruits of receiving this knowledge?

Once having obtained knowledge [from a self-realized soul] (yaj jñātvā), we will not (na) return back (yāsyasi) again (punar) into such (evaṁ) illusion (moham), for by this knowledge (yena) we will see (drakṣyasy atho mayi) that all (aśeṣāṇi) beings (bhūtāny) are situated in the Self (ātmany), that is (atho), in Krishna (mayi). (BG 4.35)

Even if (api ced) we are (asi) the most sinful (sarvebhyaḥ pāpa-kṛt-tamaḥ) of all sinners (pāpebhyaḥ), by the boat of transcendental knowledge alone (jñāna-plavenaiva) we will cross over (santariṣyasi) all (sarvaṁ) miseries (vṛjinaṁ). (BG 4.36)

Here is a summary of the fruits:

1. All the past reactions to our actions are like firewood, which is burned to ashes by the fire of transcendental knowledge (BG 4.37).
2. Even if we happen to be most sinful, the boat of transcendental knowledge can carry us beyond the ocean of miseries (BG 4.36).
3. This transcendental knowledge is indeed the mature fruit of the yogic perfection and therefore offers us the purest platform of bliss in due course of time (BG 4.38).
4. Once we are sheltered by the transcendental knowledge, we will never fall back into the illusion again (BG 4.35).
5. Through the lens of transcendental knowledge, we can factually see that all living entities are parts of Krishna or the Supersoul (BG 4.35).

Work causes bondage in this world unless it is done in the spirit of sacrifice for the pleasure of Krishna. This sacrifice reaches its pinnacle point by acceptance of a bona fide spiritual master. The satisfaction of the spiritual master by submissively following his/her instructions opens the doorway to transcendental knowledge. This transcendental knowledge in turn transforms our life completely and fills us up with transcendental bliss.