CHAPTER 5: Short Answer Questions

1. Describe the characteristics of yoga yukta. (5.7-11)

1. He works in devotion and is a pure soul (viśuddhātmā).

2. He controls his mind (vijitātmā) and senses (jitendriyaḥ)
3. He is dear to everyone, and everyone is dear to
him.(sarva-bhūtātma-bhūtātmā )
4. Though always working, he is never entangled. (kurvann api na
lipyate )
5. Doer, yet non-doer: A knower of truth ( tattva-vit) or
niṣkāma-karma-yogi, although doing all bodily activities, always
knows that only the material senses are interacting with their objects
and that he is aloof from them.
6. Works for the Supreme with detachment.
7. Seeks purification: The karma-yogīs act with body, mind,
intelligence and the senses, without attachment, only for the purpose
of purification (ātma-śuddhaye).

2. Give the explanation of the phrase phalam tyaktva santim

apnoti naisthikim. (5.12)

● A karma-yogī attains unadulterated peace (naiṣṭhikīm śāntim) by

giving up results of all activities (karma-phalam tyaktvā), whereas a
karmī or one who works with desires, being greedy for the results,
becomes entangled.
● Karma-yoga Vs. karma: Performing action without attachment leads
to liberation and performing action with attachment leads to bondage.
So it is not the action that causes bondage or liberation, but it is the
consciousness in which that action is performed

3. Who are the three doers and how? (5.13-16)

Ishwara, Prakrati and Jiva are the 3 doers.

Jiva desires
Paramatma sanctions
Prakruti facilitates.
The jiva has the minute independence to desire. Ishwara sanctions as an
impartial observer only if the jiva deserves it based on his past karma,
accrued papa/punya. Prakruti facilitates.

4. List the nine gates of the body. (5.13)

2 eyes, 2 nostrils, 2 ears, mouth, Anus, genitals

5. Explain the analogy of smelling the flower. (5.15)

● The Supersoul can understand the desires of the soul, as one can
smell the flavour of a flower by being near it.
● Thus man proposes and God disposes, without interfering with the
desires of the minutely independent living entities. But under the spell
of ignorance, the living entity claims that the Lord is responsible for
his conditional existence.
● The Lord is the constant companion of the living entity as the
Supersoul, and therefore He can understand the desires of the
individual soul, as one can smell the flavour of a flower by being near
it.

6. Describe the equal vision of a self-realised person. (5.18)

The humble sages, by virtue of true knowledge, see (vidyā vinaya

sampanne) A learned brāhmaṇa, ( brāhmaṇe) a cow (gavi) , an elephant
(hastini), a dog (śuni) and a dog-eater (śva-pāke) [outcaste]
with equal vision (sama-darśinaḥ).Such people are wise.(panditah)

● Brāhmaṇas and cows are in mode of goodness. The Elephant is in

the mode of passion. Dogs and dog-eaters are in ignorance.
 ● But those who are beyond the modes do not see such external
differences, but they see them equally as spirit souls and that the
Lord as Paramātma is present in all.
● Also there is equality in the sense that all bodies are made of matter.
● Equal vision does not refer to equal treatment but to " suitable
treatment " The spiritual and material hierarchy should not be
ignored.

7. Why is sense enjoyment distressful and how to deal with it?

(5.22-23)
● The enjoyment arising from the contact of the senses with sense
objects ( saṁsparśa-jā bhogā) is the source of distress.
(duḥkha-yonaya).
● Such pleasures have a beginning and an end. ( ādy-antavantaḥ).
● Even if one knows that sense enjoyment brings distress, the urges of
the senses continue to exist.
● Only If one is able to tolerate, till the end of life, the urges of senses
arising from desire and anger, he is well situated and is happy in this
world.
● If we engage the senses in Krishna Consciousness then it's easier to
tolerate the urges.
● The conviction that nothing in this world can give lasting happiness
also gives strength to tolerate the pushings of the body.

8. Write sloka 5.29 and explain.

The peace formula – Knowing Kṛṣṇa (Bhakti-yoga)

bhoktāraṁ yajña-tapasāṁ
(i) I am the Supreme Enjoyer, the ultimate beneficiary of all sacrifices and
austerities (object of worship of karma-yogīs and jñānīs respectively)
sarva-loka-maheśvaram
(ii) I am the Supreme Proprietor of all planets and demigods (object of
worship of aṣṭāṅga-yogīs as Paramātmā)
suhṛdaṁ sarva-bhūtānāṁ
(iii) I am the Supreme well-wisher of all living entities, by instructing on
bhakti (object of worship of bhaktas)
jñātvā māṁ śāntim ṛcchati
One who knows this attains peace (liberation) from the pangs of material
miseries.
Long Answer Questions

1. Present a summary of Bhagavad-Gita Chapter 5, identifying main

philosophical concepts and sections of
verses, and how they connect. (DATES)

In chapter 4, the Lord told Arjuna that all kinds of sacrificial work culminate
in knowledge. But in the end, he advised Arjuna to Rise and fight, being
situated in perfect knowledge. Therefore, Due to Krsna’s simultaneously
stressing the importance of detached work and inaction in knowledge,
Arjuna was perplexed and confused.

DOUBTS RECLARIFIED (5.1 - 5.6)

KARMA-YOGA IS EQUAL TO BUT EASIER THAN RENOUNCING WORK
● Chapter 5 opens Arjuna’s question that is similar to the one Arjuna
asked at the beginning of chapter 3: “Which is better, detached work
or renunciation of work?”
● Krsna replies that although the results of karma-yoga and
renunciation of work are ultimately the same, karma-yoga is better,
being easier to perform, safer and more practical as it keeps the
senses engaged while simultaneously purifying the heart by working
with detachment.

ACT IN KARMA YOGA (5.7 – 5.12)

DESCRIPTION OF A NISHKAMA-KARMA-YOGI
● Krsna explains the performance of nishkama-karma-yoga. One in
knowledge of Krsna understands his incompatibility with material
nature and thus acts only for purification, giving the results of his work
to Krsna. Thus he remains unattached, performing work as a matter
of duty.

THREE DOERS (5.13 – 5.16)

RELATIONSHIP BETWEEN ISHWARA, JIVA AND PRAKRITI
● The transcendentalist who works with detachment has knowledge of
the relationship between the living entity, material nature, and the
Supersoul.
● Although the modes of nature or the Supersoul may appear to be the
cause of action and reaction, they are not responsible.
 ● When the living entity desires to enjoy material nature, the modes
carry out the necessary actions, with the permission of the Supersoul.

EQUAL VISION OF A JNANI (5.17 – 5.26)

● One who is fixed in the knowledge of the relationship between Jiva ,
Ishwara and prakriti, he takes shelter of the Supersoul, becomes
enlightened, and attains liberation.
● He enjoys unlimited pleasure within himself by fixing his
consciousness on Krsna. Always busy working for the welfare of all
beings, he soon achieves liberation.

STEPS FROM KARMA YOGA TO ASHTANG YOGA AND THE PEACE

FORMULA ( 5.27 - 5.29)
● Krsna introduces dhyana-yoga at the end of this chapter and will
elaborate on it in chapter 6.
● He also presents the peace formula in the last verse: A person in full
consciousness of Krsna, knowing Krsna to be the ultimate
beneficiary.

2. Explain how a living entity can “live happily within the city of nine
gates” as mentioned in BG 5.13 verse and purport.

1. The embodied soul lives in the city of nine gates. The nine gates are
two eyes, two nostrils, two ears, one mouth, the anus and the
genitals.
2. The activities of the body are conducted automatically by its particular
modes of nature.
3. The soul, although subjecting himself to the conditions of the body,
can be beyond those conditions, if he so desires.
4. Due to forgetfulness of his superior nature, he identifies with the
material body, and therefore suffers.
5. A person in Kṛṣṇa consciousness, can revive his real position and
thus come out of his bodily identification.
6. When one takes to Kṛṣṇa consciousness, one at once becomes
completely aloof from bodily activities.
7. In such a controlled life, his priority and thinking are changed and he
lives happily within the city of nine gates.
8. The living entity in his conditioned stage identifies 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.”
(Śvetāśvatara Upaniṣad 3.18)
9. Therefore, a Kṛṣṇa conscious person is free from both the outer and
inner activities of the material body.