5.7 yoga-yukto viśuddhātmā (Original)

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Chapter 5

<< Chapter 5 verse 6

Simple

yoga-yukto viśuddhātmā
vijitātmā jitendriyaḥ
sarva-bhūtātma-bhūtātmā
kurvann api na lipyate

‘The (karma-)yoga-united, pure-minded, whose mind and senses are under control, who looks on the ātmas of all beings as his ātma, is not tainted (by works), though he works.’

The performer of Karma-yoga is he who fulfils the sacred canons of Śāstra, which are but Modes of Worship to the Supernal Spirit (Parama-purusha1).

By this, one becomes purified of mind (viśuddhātma). He is vijitātma (having mind under control), because he is absorbed in the performance of the said Worship. Hence, he is jit-endriya (who has governed the senses.)

He is sarva-bhūt-ātma-bhūt-ātma, or he who is enabled —by the way he performs work with the knowledge of the true nature of the performer thereof, ātma,— to contemplate on the ātmas abiding in all beings such as devas etc., as on his own ātma; for the essential nature of ātma(-principle), wherever it may abide, —devas etc.,— is the same to the meditator of ātma-nature.

The true nature of ātma is not in the changeful matter which constitutes the bodies of devas etc. Bodies vary, but the informing ātmas therein are one like the other, in their essential nature of being conscious entities, as viewed distinct from the (non-conscious) bodies (veiling them).

Gita tells us further on this fact that:

‘Faultless indeed is brahma (ātma), and equal’. (v-19).

A man of the above description is never infatuated with the erroneous notion of taking what is non-ātma (non-spirit or, material substance) for ātma (soul or spiritual essence), albeit he works.

He works, but (his spiritual notions are of such a nature that) his works do not bind him.

Ere long, therefore, he realizes ātma.

As Karma-yoga has been declared to be easy of performance, and fructifying soon, what is required to enable one to so perform it, is now stated:—

>> Chapter 5 verse 8 and 9

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  1. Parama-Purusha = Synonym Purushottama (‘The Super-excellent Person’, the 24th name of God, (vide also, Pātañjala Yoga-Sūtra I.24, (which says purusha-viśesḥ) – Purusha is the common term to denote a thinking substance from an unthinking substance. Utpurusha=bound soul; uttara-purusha=liberated soul, uttama-purusha=the ever-free soul; Purushottama=Soul Supreme=God.): Purusha means etymologically He who grants abundance; “puru=bahu, sanoti=dadāti.” Thus Parama-Purusha means the Supreme all-Giver.

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