BG Chap-5 Worksheet Bhakti Shastri Course Page 1 of

Bhagavad Gita – Chapter 5 – Karma-yoga-Action in Kåñëa Consciousness

Chapter Summary as given in the text book:

In this Fifth Chapter of the Bhagavad-gétä, the Lord says that work in devotional service is
better than dry mental speculation. Devotional service is easier than the latter because, being
transcendental in nature, it frees one from reaction. (BG 5.1 purport)

This Fifth Chapter is a practical explanation of Kåñëa consciousness, generally known as

karma-yoga. The question of mental speculation as to how karma-yoga can give liberation is
answered herewith. To work in Kåñëa consciousness is to work with the complete knowledge
of the Lord as the predominator. Such work is not different from transcendental knowledge.
Direct Kåñëa consciousness is bhakti-yoga, and jïäna-yoga is a path leading to bhakti-yoga.
Kåñëa consciousness means to work in full knowledge of one's relationship with the Supreme
Absolute, and the perfection of this consciousness is full knowledge of Kåñëa, or the
Supreme Personality of Godhead. (BG 5.29 purport)
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Section wise chapter summary - The Fifth chapter of Bhagavad Gita has 29 verses which
can be divided into five sections as given below:

Section 1: Verses 1 to 6 – Path of work in devotion and Path of renunciation

Arjuna asks if he should renounce action or work with full knowledge. Which of these two is
more beneficial?
Action in Krishna consciousnes is better than renunciation though both are good for
liberation.
One who is dedicated to the transcendental loving service to the Lord feels neither hatred nor
desire for the results of his actions. He is fully qualified in knowledge because he knows his
relationship with Krishna. He is completely liberated.
The aim of sankhya or the analytical study of the material world is to find the soul of
existence. The soul of the material world is Viñëu, or the Supersoul. Devotional service to the
Lord or yoga entails service to the Supersoul. Because the aim of both is Krishna, they are
actually the same. Only the ignorant see them as different. One who can see the unifying aim
(self realisation) of both sees things as they are. Mere renunciation without devotional service
cannot make one happy.

Section 2: Verses 7 to 12 – Symptoms of a person working in devotion

One who works in devotion is purified in consciousness and his mind and senses are
controlled. He is dear to everyone and everyone is dear to him. Such a person who is only
working for Krishna is never entangled. Action in Krishna consciousness is real liberation.
Although a Krishna conscious person appears to be acting with his body and senses, he is
always aloof from them. Like a lotus leaf on water, he is unaffected by sinful reactions
because he knows perfectly that everything belongs to Krishna and thus everything should be
engaged in Krishna’s service. When one acts with his body, mind, intelligence and senses for
the satisfaction of the senses of Krishna, he is purified of material contamination. Such a
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person has no anxiety because he is only attached to Krishna and not to the results. One who
is not connected to Krishna gets entangled because of his desire to enjoy the results.

Section 3: Verses 13 to 16 – Embodied Spirit

In a controlled life of devotional service, one claims no proprietorship over the activities of
the body. He is thus free from both outer and inner activities of the material body and resides
happily within the city of nine gates (the body). The soul does not create activities nor does
he induce people to act. He does not create the fruits of action. All this is carried out by the
modes of material nature. Nor is the Supreme Lord responsible for anyone’s sinful or pious
activities. Those who do not understand their constitutional position in realtion to Krishna are
bewildered. One who has full knowledge of his original position and who surrenders to
Krishna sees his ignorance destroyed, as one sees the sun light up everything in daytime.

Section 4: Verses 17 to 26 – Principles of liberation in the Supreme

When one fully takes shelter of Krishna by fixing his intelligence, mind and faith on Him, he
is undoubtedly cleansed of all misgivings and proceeds on the path of liberation. 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, because as spirit souls they are all part and parcel of
Krishna.
Because of non-identification with material body, such a person has already conquered birth
and death. He is one with the Lord in quality. By fully realising himself (as not the body but
eternal servant of Krishna), he does not rejoice in achieving something nor lament in losing
anything that is related to the body. The self realised soul knows his constitutional position as
spirit soul. He is not bewildered by mistaking the body to be the soul. He knows the science
of Krishna, the Supreme Brahman. Such a person is already situated in transcendence or
Krishna consciousness.
By enjoying the spiritual pleasure that comes from within through loving service to Krishna,
he is always in trance and is never attracted to sense pleasures which are only material.
Material sense pleasures are temporary and sources of further miseries, so the wise man in
Krishna consciousness does not delight in them due to his higher taste.
Before giving up the present body, one must train himself to perform service to Krishna while
tolerating the urges of the senses and checking the force of desire and anger. Then he will be
perfectly connected with the Lord and be happy is his life here.
One who thus actively engages in devotional service and does not depend on external sense
pleasure, has his happiness within and rejoices within. He is a real yogi liberated in Krishna
and he ultimately reaches Krishna.
When one is fully conscious of his eternal relationship with Krishna he is beyond the
dualities that arise from doubts. His mind, fixed within himself, is not engaged with external
sense objects. Because he sees everyone as part and parcel of Krishna, his Krishna conscious
activities bring welfare to all living beings. He is free from sins and liberated in Krishna. By
acting only for the satsfaction of Krishna, he is free from anger and material desires, he is
self-realised(as the servant of Krishna), self-disciplined and is constantly endeavouring for
perfection. He is sure to acieve liberation in Krishna.
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Section 5: Verses 27 to 29 – Peace Formula

Krishna explains how one can come to the position of liberation in the Supreme by the
practise of mystic yoga known as ‘astanga yoga’. In the next chapter this will be explicitly
detailed.
A person who is fully conscious of Krishna as the supreme enjoyer of all sacrifices and
penances, supreme controller of all the worlds and the ultimate friend of all living beings,
attains peace from the pangs of material miseries.
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Assignment:
1. [BG 5.1 ppt] Arjuna thinks that work and renunciation are incompatible. How can the two be
combined?
Work in full knowledge is non-reactive and therefore the same as renunciation.
2. [BG 5.2 ppt] Knowledge that one is not this material body but spirit soul is not sufficient for
liberation. What else is required for liberation?
One has to act in the status of spirit soul.
3. [BG 5.2 ppt] According to Srila Rupa Gosvami, what is phalgu vairagya (incomplete
renunciation)?
Renunciation by people eager for liberation, of things related to the Supreme Personality of
Godhead, though they are material is called incomplete renunciation.
4. [BG 5.2 ppt] Action in Krishna consciousness is always superior to renunciation. What is the
risk involved in renunciation?
There is a risk of falling down.
5. [BG 5.2 ppt] Renunciation is complete when it is accompanied by perfect knowledge and
perfect action. What are they?
Perfect knowledge is that everything belongs to the Supreme Lord and no one should claim
propreitorship over anything. Perfect action is since everything belongs to the Supreme Lord,
everything should be used in His service.
6. [BG 5.3 verse] What is the attitude of a person who is always renounced, toward the fruits of
his action?
He neither hates nor desires the fruits of his action.
7. [BG 5.4 verse] Only the ignorant speak of säìkhya and yoga as being different from each
other. What do säìkhya and yoga mean?
säìkhya means analytical study of the material world. yoga means work in devotional service.
8. [BG 5.4 ppt] What is the example given to explain the two processes?
One process (sankhya) is to find the root of the tree. The other process (yoga) is to water the
root.
9. [BG 5.4 ppt] One who is learned knows the unifying aim of both these processes. What is the
unifying aim? How is it so?
The unifying aim is Vishnu. The aim of analytical study of the material world is to find the
soul of existence, which is Vishnu or the Supersoul. Devotional service involves service to
the Supersoul or Vishnu.
10. [BG 5.5 ppt] Of the two processes, one of them (sankhya) involves detachment from matter
and the other (yoga) involves attachment to Krishna.
11. [BG 5.6 verse] Even though both processes are good for liberation, one is better. Why?
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Work in devotion is better because mere renunciation of work cannot make one happy. By
becoming purified by works of devotion one can achieve the Supreme without delay.
12. [BG 5.6 ppt] There are two classes of sannyäsés, or persons in the renounced order of life.
One is Mäyävädé sannyäsés. The other is the Vaisnava sannyäsés.
13. [BG 5.7 verse] What are the characteristics of a person who although always working is
never entangled?
He works in devotion. He is a pure soul. He controls his mind and senses. He is dear to
everyone, and everyone is dear to him.
14. [BG 5.7 ppt] Why was Arjuna offensive in battle to others, even though he was Krishna
conscious?
Arjuna was only superficially offensive because all the assembled persons on the battlefield
would continue to live individually, as the soul cannot be slain. So, spiritually, no one was
killed on the Battlefield of Kurukñetra. Only their dresses were changed by the order of
Kåñëa, who was personally present.
15. [BG 5.8-9 verse] A person in the divine consciousness, although engaged in seeing, hearing,
touching, smelling, eating, moving about, sleeping, and breathing, always knows within
himself that he actually does nothing at all. How is this possible?
This is possible because in divine consciousness one knows that only the material senses are
engaged with their objects and one is aloof from them.
16. [BG 5.10 ppt] The Lord also says in the Gétä [BG 3.30]: mayi sarväëi karmäëi sannyasya:
“Resign all works unto Me”. How is this the same as brahmaëy ädhäya karmäëi?
brahmaëi means in Kåñëa consciousness. Therefore the statement of this verse also means
“resigning all works unto the Supreme Lord Krishna”.
17. [BG 5.10 ppt] What does the Bhagavad-gétä statement [BG 14.3], mama yonir mahad
brahma indicate?
It indicates that everything in the material world is the manifestation of Brahman.
18. [BG 5.11 verse] The yogés, abandoning attachment, act with body, mind, intelligence, and
even with the senses, only for the purpose of purification.
19. [BG 5.12 ppt] According to the Bhägavatam, what is the cause of anxiety over the result of
an activity?
It is due to one's functioning in the conception of duality.
20. [BG 5.12 ppt] As described in this verse what is the characteristic of a person who is yukta?
What is the result he obtains? What is the characteristic of a person who is ayukta? What is
the result he obtains?
A yukta offers all the results of his activities to Krishna. He attains unadulterated peace. An
ayukta is greedy for the fruits of his labour. He becomes entangled.
21. [BG 5.12 ppt] What is the secret for atttaining peace and fearlessness?
By realizing that there is no existence besides Krishna one can attain peace and fearlessness.
22. [BG 5.13 verse] What is called as the city of nine gates? What are the nine gates?
The material body is called as the city of nine gates. The nine gates are two eyes, two nostrils,
two ears, one mouth, the anus and the genital.
23. [BG 5.13 ppt] If the soul desires then he can be beyond the conditions of the body. What is
the way out for the soul?
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By Kåñëa consciousness, he can revive his real position and thus come out of the conditions
of the body.
24. [BG 5.14 verse] The embodied spirit does not create activities, does not induce people to act,
does not create the fruits of action. All this is enacted by the modes of material nature.
25. [BG 5.15 verse] The Supreme spirit does not assume anyone’s sinful or pious activities. What
is the cause of bewilderment of embodied beings?
Embodied beings are bewildered because of the ignorance which covers their real knowledge.
26. [BG 5.16 ppt] How can one get perfect knowledge?
Perfect knowledge is achieved when one surrenders unto Kåñëa.
27. [BG 5.16 ppt] Even though a person may be in full knowledge that he is not this body but is
transcendental to the body, he still may be bewildered to think that he is God because he
cannot discriminate between the soul and the supersoul. One can know God and one's
relationship with God only when one actually meets a representative of God.
28. [BG 5.17 verse] What happens 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.
29. [BG 5.17 ppt] One who is fully in Kåñëa consciousness, is undoubtedly washed clean of all
misgivings and is in perfect knowledge in everything concerning transcendence. What is this
perfect knowledge?
There is duality (simultaneous identity and individuality) in Kåñëa.
30. [BG 5.18 verse] The humble sage, by virtue of true knowledge, sees with equal vision:
a learned and gentle brähmaëa,
a cow,
an elephant,
a dog and
a dog-eater.
31. [BG 5.18 ppt] The similar characteristics of the soul and Supersoul are that they are both
conscious, eternal and blissful. What is the difference?
The difference is that the individual soul is conscious within the limited jurisdiction of the
body, whereas the Supersoul is conscious of all bodies.
32. [BG 5.19 ppt] The Lord is flawless because He is without attraction or hatred. Similarly,
when a living entity is without attraction or hatred, he also becomes flawless and eligible to
enter into the spiritual sky.
33. [BG 5.20, BG 5.21 verse] What are the symptoms of a liberated soul as described in BG 5.20
and BG 5.21?
He does not rejoice upon achieving something pleasant
He does not lament upon obtaining something unpleasant
He is self-intelligent
He is unbewildered
He knows the science of God
He is not attracted to material sense pleasure or external objects
He is always in trance
He enjoys the pleasure within
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He enjoys unlimited happiness

He concentrates on the Supreme.
34. [BG 5.22 verse] Give two reasons why an intelligent person does not delight in material sense
pleasures?
They are the sources of misery.
They have a beginning and an end.
35. [BG 5.23 verse] Who is called a yogi?
One who is able to tolerate the urges of the material senses and is able to check the force of
desire and anger.
36. [BG 5.23 ppt] What are the six different forces that one should control to be called a
gosvami?
1. Forces of talk
2. Forces of anger
3. Forces of mind
4. Forces of tongue
5. Forces of stomach
6. Forces of genitals.
37. [BG 5.24 verse] What are the three characterisitcs of a perfect mystic?
1. He is happy within.
2. He is active within.
3. He is illumined within.
38. [BG 5.25 verse] What qualifies one to achieve liberation in the Supreme?
One who is beyond duality and doubt
One whose mind is engaged within
One who is always busy working for the welfare of all sentient beings
One who is free from all sins.
39. [BG 5.25 ppt] The real cause of one's difficulties in the hard struggle for life may be found in
one's forgetfulness of his relationship with the Supreme Lord.
40. [BG 5.26 ppt] The absence of material miseries due to being constantly immersed in the
Supreme is called brahma-nirväëa.
41. [BG 5.26 ppt] The fish brings up its offspring simply by looking at them. The tortoise brings
up its offspring simply by meditating on them. The birds bring up their offspring simply by
touching them. Similarly, a devotee in Kåñëa consciousness, although far away from the
Lord's abode, can elevate himself to that abode simply by thinking of the Lord constantly.
42. [BG 5.27-28 verse] What is the preliminary description of astanga yoga (leading to
liberation) given in these verses?
Shutting out all external sense objects
Keeping the eyes and vision concentrated between the two eyebrows
Suspending the inward and outward breaths within the nostrils
Controlling the mind, senses and intelligence
Becoming free from desire, fear and anger.
43. [BG 5.27-28 ppt] What is liberation in the Supreme?
Being engaged in Kåñëa consciousness, one can immediately understand one's spiritual
identity, and then one can understand the Supreme Lord by means of devotional service.
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When he is well situated in devotional service, one comes to the transcendental position,
qualified to feel the presence of the Lord in the sphere of one's activity. This particular
position is called liberation in the Supreme.
44. [BG 5.27-28 ppt] One should concentrate on the tip of the nose with half closed lids. What is
the danger in fully closing the eyes or keeping them fully open?
There is no benefit in closing the eyes altogether, because then there is every chance of
falling asleep. Nor is there benefit in opening the eyes completely, because then there is the
hazard of being attracted by sense objects.
45. [BG 5.27-28 ppt] añöäìga-yoga is divisible into an eightfold procedure called yama, niyama,
äsana, präëäyäma, pratyähära, dhäraëä, dhyäna, and samädhi.
46. [BG 5.7 ppt, 5.14 ppt, 5.15 ppt, 5.16 verse] Explain the context in which each of the
following analogies are used in the text book. Each answer should be brief and limited to
three sentences.
a. By pouring water on the root of the tree, the water will be distributed to all the leaves
and branches. [5.7]
By serving Krishna in Krishna consciousness, one becomes dear to everyone.
b. One is in the midst of the material ocean, struggling for existence and the waves of
the ocean are tossing him. [5.14]
The living entity who is living in a conditional atmosphere, suffers the results of the
activities of the body.
c. One can smell the flavor of a flower by being near it. [5.15]
The Lord is the constant companion of the living entity as Paramätmä and therefore
He can understand the desires of the individual soul.
d. As the sun lights up everything in the daytime. [5.16]
When one attains Kåñëa consciousness, then everything is revealed to him.
47. [BG 5.2, 5.11, 5.13, 5.21, 5.22, 5.26 ppt] Explain the context in which the following verses
are quoted in the text book. Each answer should be brief and limited to maximum of three
sentences.
a. präpaïcikatayä buddhyä hari-sambandhi-vastunaù
mumukñubhiù parityägo vairägyaà phalgu kathyate
One who renounces material things without realising their relationship with Krishna is
incomplete in his renunciation. Similarly, without Kåñëa consciousness, mere renunciation of
fruitive activities does not actually purify the heart of a conditioned soul.
b. éhä yasya harer däsye karmaëä manasä girä
nikhiläsv apy avasthäsu jévanmuktaù sa ucyate
A person acting in Kåñëa consciousness with his body, mind, intelligence and words is a
liberated person even within the material world, although he may be engaged in many so-
called material activities. Similarly, by acting in Kåñëa consciousness for the satisfaction of
the senses of Kåñëa, any action, whether of the body, mind, intelligence or even of the
senses, is purified of material contamination.
c. nava-dväre pure dehé haàso leläyate bahiù
vaçé sarvasya lokasya sthävarasya carasya ca
The Supreme Lord, who is living within the body of a living entity, is the controller of all
living entities all over the universe. The living entity in his conditioned stage identifies
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himself with the body, but when he identifies himself with the Lord within himself, he
becomes just as free as the Lord, even while in the body. This explains how by Krishna
consciousness one can become aloof from bodily activities.
d. yadävadhi mama cetaù kåñëa-padäravinde
nava-nava-rasa-dhämanudyata rantum äsét
tadävadhi bata näré-saìgame smaryamäne
bhavati mukha-vikäraù suñöu niñöhévanaà ca
Since I have been engaged in the transcendental loving service of Kåñëa, realizing ever-new
pleasure in Him, whenever I think of sex pleasure, I spit at the thought, and my lips curl with
distaste. Similarly a liberated person is not attracted to material sense pleasure or external
objects but is always in trance, enjoying the pleasure within.
e. ramante yogino 'nante satyänanda-cid-ätmani
iti räma-padenäsau paraà brahmäbhidhéyate
The mystics derive unlimited transcendental pleasures from the Absolute Truth, and therefore
the Supreme Absolute Truth, the Personality of Godhead, is also known as Räma. Similarly
an intelligent person does not delight in material sense pleasures knowing well the joys of
transcendental pleasures.
f. yat-päda-paìkaja-paläça-viläsa-bhaktyä
karmäçayaà grathitam udgrathayanti santaù
tadvan na rikta-matayo yatayo 'pi ruddha
srotogaëäs tam araëaà bhaja väsudevam
Just try to worship, in devotional service, Väsudeva, the Supreme Personality of Godhead.
Even great sages are not able to control the forces of the senses as effectively as those who
are engaged in transcendental bliss by serving the lotus feet of the Lord, uprooting the deep
grown desire for fruitive activities. Therefore only a devotee of the Lord, constantly engaged
in devotional service in Kåñëa consciousness, perfect in self-realization, very quickly attains
liberation in the Supreme.
48. Memorise the following verses (with meaning): BG 5.18, BG 5.22, BG 5.29.
49. Write the verse BG 5.29, its meaning and explain the verse in ten sentences.
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Additional Notes:
The philosophers known as kevalädvaita-vädés generally occupy themselves with hearing the
Çäréraka-bhäñya, a commentary by Çaìkaräcärya advocating that one impersonally consider
oneself the Supreme Lord. Such Mäyäväda philosophical commentaries upon the Vedänta-
sütra are simply imaginary, but there are other commentaries on the Vedänta-sütra. The
commentary by Çréla Rämänujäcärya, known as Çré-bhäñya, establishes the viçiñöädvaita-
väda philosophy. Similarly, in the Brahma-sampradäya, Madhväcärya’s Pürëaprajïa-bhäñya
establishes çuddha-dvaita-väda. In the Kumära-sampradäya, or Nimbärka-sampradäya, Çré
Nimbärka establishes the philosophy of dvaitädvaita-väda in the Pärijäta-saurabha-bhäñya.
And in the Viñëu-svämi-sampradäya, or Rudra-sampradäya, which comes from Lord Çiva,
Viñëu Svämé has written a commentary called Sarvajïa-bhäñya, which establishes
çuddhädvaita-väda. [CC Antya 2.95]