BG 05.07 yoga-yukto visuddhatma... cited

Expressions researched:
"One who works in devotion, who is a pure soul" |"Though always working, such a man is never entangled" |"everyone is dear to him" |"kurvann api na lipyate" |"sarva-bhutatma-bhutatma" |"vijitatma jitendriyah" |"who controls his mind and senses is dear to everyone" |"yoga-yukto visuddhatma"

Notes from the compiler: VedaBase query: "5.7" or "One who works in devotion, who is a pure soul" or "Though always working, such a man is never entangled" or "everyone is dear to him" or "kurvann api na lipyate" or "sarva-bhutatma-bhutatma" or "vijitatma jitendriyah" or "who controls his mind and senses is dear to everyone" or "yoga-yukto visuddhatma"

BG Chapters 1 - 6

BG 5.7, Translation and Purport:

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.

One who is on the path of liberation by Kṛṣṇa consciousness is very dear to every living being, and every living being is dear to him. This is due to his Kṛṣṇa consciousness. Such a person cannot think of any living being as separate from Kṛṣṇa, just as the leaves and branches of a tree are not separate from the tree. He knows very well that by pouring water on the root of the tree, the water will be distributed to all the leaves and branches, or by supplying food to the stomach, the energy is automatically distributed throughout the body. Because one who works in Kṛṣṇa consciousness is servant to all, he is very dear to everyone. And because everyone is satisfied by his work, he is pure in consciousness. Because he is pure in consciousness, his mind is completely controlled. And because his mind is controlled, his senses are also controlled. Because his mind is always fixed on Kṛṣṇa, there is no chance of his being deviated from Kṛṣṇa. Nor is there a chance that he will engage his senses in matters other than the service of the Lord. He does not like to hear anything except topics relating to Kṛṣṇa; he does not like to eat anything which is not offered to Kṛṣṇa; and he does not wish to go anywhere if Kṛṣṇa is not involved. Therefore, his senses are controlled. A man of controlled senses cannot be offensive to anyone. One may ask, "Why then was Arjuna offensive (in battle) to others? Wasn't he in Kṛṣṇa consciousness?" Arjuna was only superficially offensive because (as has already been explained in the Second Chapter) 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 Kurukṣetra. Only their dresses were changed by the order of Kṛṣṇa, who was personally present. Therefore Arjuna, while fighting on the Battlefield of Kurukṣetra, was not really fighting at all; he was simply carrying out the orders of Kṛṣṇa in full Kṛṣṇa consciousness. Such a person is never entangled in the reactions of work.

Renunciation Through Wisdom

Renunciation Through Wisdom 1.9:

Persons who act in this way become progressively detached from matter and attached to Lord Kṛṣṇa's devotional service. Thus they are able to purify the mirror of their hearts, extinguish the forest fire of material existence, and become situated in their original, spiritual position. They exist at a level of realization far above the impersonal realization of the Absolute, for they are free from the contamination of vainly trying to merge with the Supreme and usurping His Absolute position. They never fall from this stage of consciousness. Fully absorbed in their own transcendental identity, they are the complete masters of their senses. They are the perfect persons to rule this universe, if they so desire, and they alone bring good fortune to everyone. The conditioned souls, however, are unable to benefit the world in any way. The purified, rare souls continuously perform karma-yoga and are always in a liberated state. In the Bhagavad-gītā (5.7) it is stated,

One who works in devotion, who is a pure soul, and who controls his mind and senses is dear to everyone. Though always working, such a man is never entangled.

There are those who live and act in a manner exactly opposite to that of the pure souls, who are constantly acting in karma-yoga. Such fruitive workers have no connection with the Supreme Lord, Kṛṣṇa. Therefore, they cannot cleanse their heart of material contamination. They are slaves of their sensual urges, spending their time in gratifying their senses according to their whims. Yet they shamelessly say that all their actions are prompted by the Supreme Lord.

Bhagavad-gita As It Is Lectures

Lecture on BG 5.3-7 -- New York, August 26, 1966:

And yoga-yukto munir brahma na cireṇādhigacchati. But one who is dovetailed with Kṛṣṇa consciousness, even he is at home... It was particularly said to Arjuna that "You are thinking that you are, you'll not fight. Better, you are thinking, that you shall beg instead of killing your kinsmen. You do not want kingdom. But that is not a practical proposition. You, you, you just try to understand why you have to fight. What is the cause?" That means He was giving hint that "You'll have to fight for Kṛṣṇa consciousness. Then you'll get happiness. Simply by leaving, simply by becoming mendicant, it will not help you."

yoga-yukto viśuddhātmā

vijitātmā jitendriyaḥ

sarva-bhūtātma-bhūtātmā

kurvann api na lipyate

(BG 5.7)

All right. We shall. This gentleman is impatient. We shall stop here. You see. Now, what is your question kindly sir?

Lecture on BG 5.7-13 -- New York, August 27, 1966:

Prabhupāda:

yoga-yukto viśuddhātmā

vijitātmā jitendriyaḥ

sarva-bhūtātma-bhūtātmā

kurvann api na lipyate

(BG 5.7)

Detachment.

sannyāsas tu mahā-bāho

duḥkham āptum ayogataḥ

yoga-yukto munir brahma

na cireṇādhigacchati

(BG 5.6)

This verse we have been discussing, that sannyāsa, renouncement. Renouncement of this world, not by artificial dress, but actually renouncement is described herein that yoga-yuktaḥ. Yoga-yuktaḥ. That means we have to stay in the Kṛṣṇa consciousness. Then we can renounce. Otherwise it is not possible. Otherwise it is not possible. If I am to vacate this room, then I must have some other room to stay there; otherwise it is not possible for me to leave this room. That is the nature of living entities. They want some engagement. They want some engagement.

Lecture on BG 5.7-13 -- New York, August 27, 1966:

That yoga-yukto muni, he, at once, very nicely, very easily, he realizes Brahman. So many other processes, they're trying to realize Brahman for so many years by meditation, by penance, by going to the forest, Himalaya, and so many things. But if one is intelligent enough, always thinking that everything has got connection with Kṛṣṇa and it should be utilized for Kṛṣṇa, then I am yoga-yukta. And my brahma-bhūtaḥ, my Brahman realization is within my hand. It is such a nice thing. Yoga-yukto viśuddhātmā (BG 5.7). And one who is dovetailed in such a way, he is viśuddhātmā. Viśuddhātmā. Ātmā means self and viśuddha means pure. In pure self. This is... When we think that "I am the enjoyer," that is, my ātmā is covered with dirty things. "I am enjoyer," when I think. But when I think, when I am yoga-yukta, that "Kṛṣṇa, everything belongs to Kṛṣṇa," then I am viśuddhātmā. And that is a fact. I am not proprietor, I am not enjoyer. I am allowed to enjoy whatever is allotted to me.

Lecture on BG 5.7-13 -- New York, August 27, 1966:

One who is situated just exactly what he needs. Now, the whole world is situated in such a way, that every body, if he takes exactly what he needs and he does not stock, then there is no need. There is no poverty, there is no scarcity. But we do not do that. We stock for black market. No. That is creating... Because I am thinking that "This is my property." If I think that "Every thing, every eatable things, they are sent by Kṛṣṇa or God for everyone, let me take whatever I want," then there is peace in the world. Of course, that is not possible because it is such a world (people yelling outside)... It is such a world that we are always anxious to stock, or you'll ask always to take more, then more, then more. Nobody is satisfied. Nobody is satisfied.

So yoga-yukto viśuddhātmā (BG 5.7). One who is viśuddhātmā, one who is situated in his pure consciousness, then vijitātmā jitendriyaḥ. (aside:) Sit down. Don't disturb. Sit down. Vijitātmā, and jitendriyaḥ. Jitendriyaḥ means that greedy, greediness. I want more. As soon as he becomes Kṛṣṇa consciousness, his greediness goes away. "I don't want more. I don't want more." So if everybody thinks like that, that "I don't want more," then where is the trouble in this world? There is no trouble. Because by grace of God, there is enough food, enough sufficient stock. Simply it is the anomaly of distribution by the human society that is creating one starving and one... And that starvation is also due to his own work. There are so many. But for perfection, the perfection of the world situation, this is required. Yoga-yukto viśuddhātmā. When one is dovetailed with Kṛṣṇa consciousness, he is pure soul.

Viśuddhātmā. And vijitātmā means he has control over the body and jitendriyaḥ. Jitendriyaḥ means he has conquered over the senses. Jitendriyaḥ. Sarva-bhūtātma-bhūtātmā. And he has identified himself with all living entities. Sarva-bhūtātma-bhūtātmā kurvann api na lipyate. If he works in that condition of life, then he is practically doing nothing. Because we are being entangled in this material world, and according to the reaction of my own work. So if I am situated in this Kṛṣṇa consciousness and I am in my ātmā, I am in pure state of my ātmā and I am controlling my body and senses, and I identify with everybody, every living entity, then I have no entanglement, no reaction of my work. In this state, Kṛṣṇa says, naiva kiñcit karomīti yukto manyeta tattva-vit. "I am not doing anything." That is the stage. A Kṛṣṇa conscious person, he never thinks that "I am doing something." Even if you ask him that "Are you going to such and such place?" Suppose it is settled that he's going to such and such place. If you ask him, "When you are going?" He'll say that "I do not know when I shall go, but when Kṛṣṇa will ask me or allow me to go, I shall go." I am saying this from my practical experience from my Guru Mahārāja, from my spiritual master. He would never say that "I am going," "I am doing," no. "If Kṛṣṇa desires, then I shall do it." "If Kṛṣṇa desires, then I shall go." Like that. Always depending on Kṛṣṇa. This is called viśuddhātmā.

1973 Correspondence

Letter to Lynne Ludwig -- Los Angeles 30 April, 1973:

So after surrendering to Krishna, that will be the final receptable for investing his love: in God. If somehow or other anyone develops their dormant love of God—love of god is present there in everyone, just like fire is there in the unlit match, covered-over—if Krishna becomes the Supreme Adorable Objectality, the Supreme Friend, the Supreme Master, the Supreme Lover—then, oh, he shall never again become disappointed or unhappy. Rather, because his loving propensity is rightfully placed,

mac-citta mad-gata-prana, bodhayantah parasparam

kathayantas ca mam nityam, tusyanti ca ramanti ca,

(BG 10.9)

the devotee, one whose life is surrendered to Krishna, is always enjoying "great satisfaction and bliss" and he is constantly "enlightened", always positive, not negative as you say. The advanced devotee is the friend of everyone: yoga-yukto visuddhatma, purified soul engaged in loving devotional service to Krishna, sarvabhutatmabhutatma, he is dear to everyone and everyone is dear to him; and in another place Krishna claims that: yo mad bhakta sa me priya, that His devotee who is very dear to Him, advesta sarva-bhutanam, maitah karuna eva ca, is not envious but is the kind friend to all living entities. The devotee is supposed to be, furthermore, equal to everyone, panditah sama-darsinah (BG 5.18), never discriminating; this one good, this one bad, no.