योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः। सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते।।5.7।।
yogyukto viśuddhātmā vijitātmā jita‑indriyaḥ | sarva‑bhūta‑ātmabhūtātmā kurvan api na lipyate ||5.7||
Translation
One who is united with yoga, a pure soul, self‑controlled, having conquered the senses, who sees the self in every being, though engaged in action, is never entangled.
Word Meanings
yoga-yuktaḥ — engaged in devotional service; viśuddhātmā — a purified soul; vijitātmā — self‑controlled; jita‑indriyaḥ — having conquered the senses; sarva‑bhūta — all living entities; ātma‑bhūtātmā — compassionate, seeing the self in all; kurvan api — although engaged in work; na — never; lipyate — is entangled
Understanding the Verse
In this verse Krishna describes the ideal yogi, the practitioner of the path of Karma‑yoga who has refined his inner nature to such a degree that external activity no longer binds him. The opening term yogyuktaḥ (one united with yoga) indicates a person who has internalized the principles of disciplined action, devotion, and meditation. This unity is not merely formal; it signifies that his consciousness is constantly aligned with the divine will, making every deed an offering rather than a personal pursuit.
The adjective viśuddhātmā (purified soul) denotes the result of sustained spiritual practice. Purity here means the removal of all impurities—ego, selfish desire, and ignorance—that cloud the heart. A purified soul perceives reality without the distortions created by attachment, allowing a clear view of the Self (ātman) that underlies all existence.
Vijitātmā (self‑controlled) and jita‑indriyaḥ (conqueror of the senses) further qualify this yogi. Self‑control is the capacity to regulate thoughts, emotions, and desires, while mastery over the senses prevents the mind from being swayed by the ever‑changing external world. Together they form the inner fortress that protects the practitioner from the turbulence of worldly temptations.
The phrase sarva‑bhūta‑ātmabhūtātmā (one who sees the Self in all beings) expands the yogi’s vision beyond the individual ego. He recognizes that the same divine essence pervades every creature, and thus treats all life with compassion and respect. This universal identification eliminates the sense of separateness that often leads to selfish action and moral conflict.
Even while kurvan api (engaged in work), the yogi remains unattached. Action is not rejected; rather, it is performed as a means of service, with the understanding that the true doer is the Supreme. Because the ego does not claim ownership of the deeds, the results do not cling to him, and therefore he is na lipyate (never entangled). This state of non‑attachment is the hallmark of a liberated consciousness, free from the bondage of karma.
Krishna’s description therefore serves as a practical blueprint for seekers: by cultivating yoga, purifying the mind, mastering the senses, and seeing the divine in all, one can act in the world without being trapped by it. The verse reassures that the path of selfless action is compatible with spiritual freedom, and that true yogic living transforms every activity into a step toward liberation.
