In Chapter Four, Krishna confused Arjuna again by simultaneously stressing jïäna (renunciation) and karma (work). Arjuna begins Chapter Five by asking for clarification.
Texts 1-3 — Karma yoga is the same as sannyasa, but better
Arjuna says, “First you tell me to renounce work, then you tell me to work. Which one do you want me to do?” (1) Krishna answers, “Renunciation of work is good and working in devotion is also good, but working in devotion is better (2). One who works in devotion is the true renunciate, the real sannyasi. He will easily achieve liberation (3).”
Texts 4-6 — Why karma yoga is better than sannyasa
Karma-yoga and sannyasa are the same, because they both lead to the same goal – self-realization (4-5). However, renunciation is too difficult and distressful. Karma-yoga is better because it is easier. It therefore quickly bestows liberation (6).
The dutiful householder should perform karma yoga as follows:
The karma-yogi performs his duties for purification, not out of attachment to the fruits of his work. He therefore attains peace. Those who are greedy for enjoyment, however, become entangled by their actions and suffer (11-12).
Detachment comes to one who realizes that he is not autonomous in his actions; that without the Lord’s sanction, he cannot do anything. To realize this, one must first know himself to be different from the body - an inhabitant of the body, like the inhabitant of a city. The body performs actions, not the soul. He thus sees the body, not the self, as the performer and cause of all work (13). He therefore perceives material nature as the cause of all worldly actions (14).
Material nature is insentient, however, and controlled by the Supreme Lord. Therefore he sees the Lord as the ultimate performer of all actions, and the cause of all fruits. Does that make Him responsible for all the good and bad things done in this world? He is not responsible (15). He simply sanctions the activities desired by the soul. The soul initiates all actions by his desires, and is therefore responsible for their good and bad reactions.
There are three factors in any worldly activity: The desire of the living entity, the sanction of the Supersoul, and the transformation of material nature. When the living entity desires something, the Supersoul may then command material nature to bring about its fulfillment. When a person understands this he no longer thinks, “I am the master. I am independent.” Rather, he thinks, “I can only desire, and if the Lord agrees, he can fulfill my desire through material nature.” Knowing this allows him to be detached from the fruits of his endeavors and thus effectively perform karma-yoga, culminating in full enlightenment (16), leading to liberation (17).
Texts 18-22 — The vision of a self-realized soul
The liberated, enlightened soul sees everything and everyone equally (18) because he has no attraction or aversion to matter and is thus as flawless and impartial as the Lord (19). Being without desire or hatred, his intelligence does not rejoice or lament, rather it remains sharp and fixed in the self (20). Being fixed on the self, he experiences great happiness within, and is therefore never attracted to temporary sense gratification (21), which is actually only a source of misery (22).
Texts 23-26 — Internal and external behavior of a self-realized soul
The karma yogi patiently tolerates the forces of desire and anger (23) by focussing his happiness, activities, and goals inward (24) and purifying his external activities by constantly working for the benefit of others (25). Endeavoring in this way, he soon attains liberation (26).
One who thus purifies his vision and activity by niskama karma yoga can then make further advancement by practice of meditation (añöäìga-yoga) (27-28). By meditating on the Supersoul, one can develop devotion to Him (bhakti-yoga), the supreme enjoyer, ultimate controller, and best friend (29).