Bhagavad Gita · 5 · Karma Sannyasa Yoga — Spiritual Library

Bhagavad Gita · Karma Sannyasa Yoga 5 · Verse 1 Verified original

अर्जुन उवाच संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम्

സംന്യാസം കര്‍മണാം കൃഷ്ണ പുനര്‍യോഗം ച ശംസസി യച്ഛ്രേയ ഏതയോരേകം തന്മേ ബ്രൂഹി സുനിശ്ചിതം

arjuna uvāca saṃnyāsaṃ karmaṇāṃ kṛṣṇa punaryogaṃ ca śaṃsasi yacchreya etayorekaṃ tanme brūhi suniścitam

English Translation

Arjuna said O Krsna, You praise renunciation of actions, and again, (Karma-) yoga. Tell me for certain that one which is better between these two.

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Explanation · English

Thou teachest renunciation of actions and also their performance. This has confused me. Tell decisively now which is better. It is not possible for a man to resort to both of them at the same time. Yoga here means Karma Yoga. (Cf.III.2)

Bhagavad Gita · Karma Sannyasa Yoga 5 · Verse 2 Verified original

श्रीभगवानुवाच संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते

സംന്യാസഃ കര്‍മയോഗശ്ച നിഃശ്രേയസകരാവുഭൌ തയോസ്തു കര്‍മസംന്യാസാത്കര്‍മയോഗോ വിശിഷ്യതേ

śrībhagavānuvāca saṃnyāsaḥ karmayogaśca niḥśreyasakarāvubhau tayostu karmasaṃnyāsātkarmayogo viśiṣyate

English Translation

The Blessed Lord said Both renunciation of actions and Karma-yoga lead to Liberation. Between the two, Karma-yoga, however, excels over renunciation of actions.

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Explanation · English

Sannyasa (renunciation of action) and Karma Yoga (performance of action) both lead to Moksha or liberation or the highest bliss. Though both lead to Moksha? yet of the two means of attaining to Moksha? Karma Yoga is better than mere Karma Sannyasa (renunciation of action) without the knowledge of the Self.But renunciation of actions with the knowledge of the Self is decidedly superior to Karma Yoga.Moreover? Karma Yoga is easy and is therefore suitable to all. (Cf.III.3V.5VI.46)

Bhagavad Gita · Karma Sannyasa Yoga 5 · Verse 3 Verified original

ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते

ജ്ഞേയഃ സ നിത്യസംന്യാസീ യോ ന ദ്വേഷ്ടി ന കാംക്ഷതി നിര്‍ദ്വന്ദ്വോ ഹി മഹാബാഹോ സുഖം ബന്ധാത്പ്രമുച്യതേ

jñeyaḥ sa nityasaṃnyāsī yo na dveṣṭi na kāṅkṣati nirdvandvo hi mahābāho sukhaṃ bandhātpramucyate

English Translation

He who does not hate and does not crave should be known as a man of constant renunciation.

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Explanation · English

A man does not become a Sannyasi by merely giving up actions because of laziness or ignorance or some family arrel or calamity or unemployment. A true Sannyasi is not a hypocritical coward.The Karma Yogi who neither hates pain and the objects which give him pain? nor desires pleasure and the objects that give him pleasure? who has neither attachment nor aversion to any senseobject and who has risen above the pairs of heat and cold? joy and sorrow? success and failure? victory and defeat? gain and loss? praise and censure? honour and dishonour? should be known as a perpetual Sannyasi though he is ever engaged in action.One need not have taken Sannyasa formally but if he has the above mental attitutde? he is a perpetual Sannyasi. Mere ochrecoloured robe cannot make one a Sannyasi. What is wanted is a pure heart with true renunciation of egoism and desires. Physical renunciation of objects is no renunciation at all. (Cf.VI.1)

Bhagavad Gita · Karma Sannyasa Yoga 5 · Verse 4 Verified original

साङ्ख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम्

സാംഖ്യയോഗൌ പൃഥഗ്ബാലാഃ പ്രവദന്തി ന പണ്ഡിതാഃ ഏകമപ്യാസ്ഥിതഃ സമ്യഗുഭയോര്‍വിന്ദതേ ഫലം

sāṅkhyayogau pṛthagbālāḥ pravadanti na paṇḍitāḥ ekamapyāsthitaḥ samyagubhayorvindate phalam

English Translation

The fools, not the learned ones, speak of Sankhya (the path of Knowledge) and (Karma-) yoga as different. Any one who properly resorts to even one (of them) gets the result of both.

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Explanation · English

Children the ignorant people who have no knowledge of the Self? and who have only a theoretical knowledge of the scriptures.Children or ignorant people only say that knowledge and the performance of action are different and produce distinct and opposite results. But the wise who have the knowledge of the Self say that they produce the same result only? viz.? Moksha or liberation. He who is duly established in,one? he who truly lives in one? Sankhya or Yoga? obtains the fruits of both. Therefore there is no diversity in the result or the fruit. This is the gist of this verse. (Cf.VI.2)

Bhagavad Gita · Karma Sannyasa Yoga 5 · Verse 5 Verified original

यत्साङ्ख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते एकं साङ्ख्यं च योगं च यः पश्यति स पश्यति

യത്സാങ്ഖ്യൈഃ പ്രാപ്യതേ സ്ഥാനം തദ്യോഗൈരപി ഗമ്യതേ ഏകം സാംഖ്യം ച യോഗം ച യഃ പശ്യതി സ പശ്യതി

yatsāṅkhyaiḥ prāpyate sthānaṃ tadyogairapi gamyate ekaṃ sāṅkhyaṃ ca yogaṃ ca yaḥ paśyati sa paśyati

English Translation

The State [Sthana (State) is used in the derivative sense of 'the place in which one remains established, and from which one does not become relegated'.] that is reached by the Sankhyas, that is reached by the yogis as well. He sees who sees Sankhya and yoga as one.

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Explanation · English

Those who have renounced the world and are treading the path of Jnana Yoga or Vedanta are the Sankhyas. Through Sravana (hearing of the Srutis or Vedantic texts)? Manana (reflection on what is heard) and Nididhyasana (constant and profound meditation) they attain to Moksha or Kaivalya directly. Karma Yogis who do selfless service? who perform their duties without expectation of the fruits and who dedicate their actions as offerings unto the Lord also reach the same state as is attained by Sankhyas indirectly through the purification of their heart and renunciation and the conseent dawn of the knowledge of the Self. That man who sees that Sankhya and Yoga are one? as leading to the same result? sees rightly. (Cf.XIII.24?25V.2)

Bhagavad Gita · Karma Sannyasa Yoga 5 · Verse 6 Verified original

संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति

സംന്യാസസ്തു മഹാബാഹോ ദുഃഖമാപ്തുമയോഗതഃ യോഗയുക്തോ മുനിര്‍ബ്രഹ്മ നചിരേണാധിഗച്ഛതി

saṃnyāsastu mahābāho duḥkhamāptumayogataḥ yogayukto munirbrahma nacireṇādhigacchati

English Translation

But, O mighty-armed one, renunciation is hard to attain without (Karma-) yoga. The meditative man eipped with yoga attains Brahman without delay.

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Explanation · English

Muni is one who does Manana (meditation or reflection). Yoga is performance of action without selfish motive as an offering unto the Lord.Brahman here signifies renunciation or Sannyasa because renunciation consists in the knowledge of the Self. A Muni? the sage of meditation? the Yogaharmonised? i.e.? purified by the performance of action? ickly attains Brahman? the true renunciation which is devotion to the knowledge of the Self. Therefore Karma Yoga is better. It is easy for a beginner. It prepares him for the higher Yoga by purifying his mind.

Bhagavad Gita · Karma Sannyasa Yoga 5 · Verse 7 Verified original

योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते

യോഗയുക്തോ വിശുദ്ധാത്മാ വിജിതാത്മാ ജിതേന്ദ്രിയഃ സര്‍വ്വഭൂതാത്മഭൂതാത്മാ കുര്‍വ്വന്നപി ന ലിപ്യതേ

yogayukto viśuddhātmā vijitātmā jitendriyaḥ sarvabhūtātmabhūtātmā kurvannapi na lipyate

English Translation

Endowed with yoga, [i.e. devoted to the performance of the nitya and naimittika duties.] pure in mind, controlled in body, a coneror of the organs, the Self of the selves of all beings-he does not become tainted even while performing actions. [The construction of the sentence is this: When this person resorts to nitya and naimittika rites and duties as a means to the achievement of fully Illumination, and thus becomes fully enlightened, then, even when he acts through the apparent functions of the mind, organs, etc., he does not become afflected.]

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Explanation · English

He who is harmonised by Yoga? i.e.? he who has purified his mind by devotion to the performance of action? who has conered the body and who has subjugated the senses? whose Self is the Self of all beings? he will not be bound by actions although he performs actions for the wellbeing or protection of the masses in orer to set an example to them. (Cf.XVIII.17)

Bhagavad Gita · Karma Sannyasa Yoga 5 · Verse 8 Verified original

नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित् पश्यञ्शृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन्

നൈവ കിഞ്ചിത്കരോമീതി യുക്തോ മന്യേത തത്ത്വവിത് പശ്യന്‍ ശൃണ്വന്‍ സ്പൃശഞ്ജിഘ്രന്നശ്നന്‍ ഗച്ഛന്‍സ്വപന്‍ ശ്വസന്‍

naiva kiñcitkaromīti yukto manyeta tattvavit paśyañśruṇvanspṛśañjighrannaśnangacchansvapañśvasan

English Translation

-5.9 Remaining absorbed in the Self, the knower of Reality should think, 'I certainly do not do anything', even while seeing, hearing, touching, smelling, eating, moving, sleeping, breathing, speaking, releasing, holding, opening and closing the eyes-remembering that the organs function in relation to the objects of the organs.

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Bhagavad Gita · Karma Sannyasa Yoga 5 · Verse 9 Verified original

प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन्

പ്രലപന്വിസൃജന്‍ ഗൃഹ്ണന്നുന്മിഷന്നിമിഷന്നപി ഇന്ദ്രിയാണീന്ദ്രിയാര്‍ഥേഷു വര്‍ത്തന്ത ഇതി ധാരയന്‍

pralapanvisṛjangṛhṇannunmiṣannimiṣannapi indriyāṇīndriyārtheṣu vartanta iti dhārayan

English Translation

-5.9 Remaining absorbed in the Self, the knower of Reality should think, 'I certainly do not do anything', even while seeing, hearing, touching, smelling, eating, moving, sleeping, breathing, speaking, releasing, holding, opening and closing the eyes-remembering that the organs function in relation to the objects of the organs.

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Explanation · English

The liberated sage or a Jnani always remains as a witness of the activities of the senses as he identifies himself with the Self or Brahman. He thinks and says? I do not see the eyes perceive. I do not hear the ears hear. I do not smell? the nose smells? etc. He beholds,inaction in action as he has burnt his actions in the fire of wisdom. (Cf.XIV.1923)

Bhagavad Gita · Karma Sannyasa Yoga 5 · Verse 10 Verified original

ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः लिप्यते न स पापेन पद्मपत्रमिवाम्भसा

ബ്രഹ്മണ്യാധായ കര്‍മാണി സംഗം ത്യക്ത്വാ കരോതി യഃ ലിപ്യതേ ന സ പാപേന പദ്മപത്രമിവാമ്ഭസാ

brahmaṇyādhāya karmāṇi saṅgaṃ tyaktvā karoti yaḥ lipyate na sa pāpena padmapatramivāmbhasā

English Translation

One who acts by dedicating actions to Brahman and by renouncing attachment, he does not become polluted by sin, just as a lotus leaf is not by water.

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Explanation · English

Chapter IV verses 18? 20? 21? 22? 23? 37? 41 Chapter V verses 10? 11 and 12 all convey the one idea that the Yogi who does actions without egoism and attachment to results or fruits of the actions? which he regards as offerings unto the Lord? is not tainted by the actions (Karma). He has no attachment even for Moksha. He sees inaction in action. All his actions are burnt in the fire of wisdom. He escapes from the wheel of Samsara. He is freed from the round of births and deaths. He gets purity of heart and through purity of heart attains to the knowledge of the Self. Through the knowledge of the Self he is liberated. This is the gist of the above ten verses. (Cf.III.30)

Bhagavad Gita · Karma Sannyasa Yoga 5 · Verse 11 Verified original

कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये

കായേന മനസാ ബുദ്ധ്യാ കേവലൈരിന്ദ്രിയൈരപി യോഗിനഃ കര്‍മ കുര്‍വ്വന്തി സങ്ഗം ത്യക്ത്വാത്മശുദ്ധയേ

kāyena manasā buddhyā kevalairindriyairapi yoginaḥ karma kurvanti saṅgaṃ tyaktvātmaśuddhaye

English Translation

By giving up attachment, the yogis undertake work merely through the body, mind, intellect and even the organs, for the purification of themselves.

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Explanation · English

Yogis here means Karma Yogis who are devoted to the path of action? who are free from egoism and selfishness? who work for the purification of their hearts without the least attachment to the fruits or results of their actions? and who dedicate all actions to the Lord as their offerings.Kevalam only by (free from egoism and selfishness) applies to the body? mind? intellect and the senses.

Bhagavad Gita · Karma Sannyasa Yoga 5 · Verse 12 Verified original

युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम् अयुक्तः कामकारेण फले सक्तो निबध्यते

യുക്തഃ കര്‍മഫലം ത്യക്ത്വാ ശാന്തിമാപ്നോതി നൈഷ്ഠികീം അയുക്തഃ കാമകാരേണ ഫലേ സക്തോ നിബധ്യതേ

yuktaḥ karmaphalaṃ tyaktvā śāntimāpnoti naiṣṭhikīm ayuktaḥ kāmakāreṇa phale sakto nibadhyate

English Translation

Giving up the result of work by becoming resolute in faith, one attains Peace arising from steadfastness. One who is lacking in resolute faith, being attached to the result under the impulsion of desire, becomes bound.

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Explanation · English

Santim naishthikim is interpreted as peace born of devotion of steadfastness. The harmonious man who does actions for the sake of the Lord without expectation of the fruit and who says? I do actions for my Lord only? not for my personal gain or profit? attains to the peace born of devotion? through the following four stages? viz.? purity of mind? the attainment of knowledge? renunciation of actions? and steadiness in wisdom. But the unbalanced or the unharmonised man who is led by desire and who is attached to the fruits of the actions and who says? I have done such and such an action I will get such and such a fruit? is firmly bound.

Bhagavad Gita · Karma Sannyasa Yoga 5 · Verse 13 Verified original

सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी नवद्वारे पुरे देही नैव कुर्वन्न कारयन्

സര്‍വ്വകര്‍മാണി മനസാ സംന്യസ്യാസ്തേ സുഖം വശീ നവദ്വാരേ പുരേ ദേഹീ നൈവ കുര്‍വ്വന്ന കാരയന്‍

sarvakarmāṇi manasā saṃnyasyāste sukhaṃ vaśī navadvāre pure dehī naiva kurvanna kārayan

English Translation

The embodied man of self-control, having given up all actions mentally, continues happily in the town of nine gates, without doing or causing (others) to do anything at all.

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Explanation · English

All actions -- (1) Nitya Karmas These are obligatory duties. Their performance does not produce any merit but their nonperformance produces demerit. Sandhyavandana? etc.? belong to this category.(2) Naimittika Karmas These Karmas are performed on the occurrence of some special events such as the birth of a son? eclipse? etc.(3) Kamya Karmas These are optional. They are intended for the attainment of some special ends (for getting rain? son? etc.)(4) Nishiddha Karmas These are forbidden actions such as theft? drinking liour? etc.(5) Prayaschitta Karmas Actions performed to neutralise the effects of evil actions or sins.The man who has controlled the senses renounces all actions by discrimination? by seeing inaction in action and rests happily in this body of nine openings (the ninegated city)? because he is free from cares? worries? anxieties and fear and his mind is ite calm and he enjoys the supreme peace of the Eternal. In this ninegated city the Self is the king. The senses? the mind? the subconscious mind? and the intellect are the inhabitants or subjects.The ignorant wordly man says? I am resting in the easychair. The man of wisdom who has realised that the Self is distinct from the body which is a product of the five elements? says? I am resting in this body. (Cf.XVIII.17?50)

Bhagavad Gita · Karma Sannyasa Yoga 5 · Verse 14 Verified original

न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते

ന കര്‍ത്തൃത്വം ന കര്‍മാണി ലോകസ്യ സൃജതി പ്രഭുഃ ന കര്‍മഫലസംയോഗം സ്വഭാവസ്തു പ്രവര്‍തതേ

na kartṛtvaṃ na karmāṇi lokasya sṛjati prabhuḥ na karmaphalasaṃyogaṃ svabhāvastu pravartate

English Translation

The Self does not create agentship or any objects (of desire) for anyone; nor association with the results of actions. But it is Nature that acts.

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Explanation · English

The Lord does not create agency or doership. He does not press anyone to do actions. He never tells anyone? Do this or do that. He does not bring about the union with the fruit of actions. It is Prakritit or Nature that does everything. (Cf.III.33)

Bhagavad Gita · Karma Sannyasa Yoga 5 · Verse 15 Verified original

नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः

നാദത്തേ കസ്യചിത്പാപം ന ചൈവ സുകൃതം വിഭുഃ അജ്ഞാനേനാവൃതം ജ്ഞാനം തേന മുഹ്യന്തി ജന്തവഃ

nādatte kasyacitpāpaṃ na caiva sukṛtaṃ vibhuḥ ajñānenāvṛtaṃ jñānaṃ tena muhyanti jantavaḥ

English Translation

The Omnipresent neither accepts anybody's sin nor even virtue. Knowledge remains covered by ignorance. Thery the creatures become deluded.

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Explanation · English

Knowledge is enveloped by ignorance. Conseently man is deluded. He thinks? I act. I enjoy. I have done such and such a meritourious act. I will get such and such a fruit. I will enjoy in heaven. I will get a birth in a rich family.Of anyone even of His devotees.Man is bound when he is identifies himself with Nature and its effects -- body? mind? Prana or the lifeforce? and senses. He attains freedom or Moksha when he identifies himself with the immortal? actionless Self that dwells within his heart.When I does not act how can God accept good or evil deeds (Cf.V.29)

Bhagavad Gita · Karma Sannyasa Yoga 5 · Verse 16 Verified original

ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम्

ജ്ഞാനേന തു തദജ്ഞാനം യേഷാം നാശിതമാത്മനഃ തേഷാമാദിത്യവദ് ജ്ഞാനം പ്രകാശയതി തത്പരം

jñānena tu tadajñānaṃ yeṣāṃ nāśitamātmanaḥ teṣāmādityavajjñānaṃ prakāśayati tatparam

English Translation

But in the case of those of whom that ignorance of theirs becomes destroyed by the knowledge (of the Self), their Knowledge, like the sun, reveals that supreme Reality.

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Explanation · English

When ignorance? the root cause of human sufferings? is annihilated by the knowledge of the Self? this knowledge illuminates the Supreme Brahman or that highest immortal Being? just as the sun illumines all the objects of this gross? physical universe.

Bhagavad Gita · Karma Sannyasa Yoga 5 · Verse 17 Verified original

तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः

തദ്ബുദ്ധയസ്തദാത്മാനസ്തന്നിഷ്ഠാസ്തത്പരായണാഃ ഗച്ഛന്ത്യപുനരാവൃത്തിം ജ്ഞാനനിര്‍ധൂതകല്മഷാഃ

tadbuddhayastadātmānastanniṣṭhāstatparāyaṇāḥ gacchantyapunarāvṛttiṃ jñānanirdhūtakalmaṣāḥ

English Translation

Those who have their intellect absorbed in That, whose Self is That, who are steadfast in That, who have That as their supreme Goal-they attain the state of non-returning, their dirt having been removed by Knowledge.

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Explanation · English

They fix their intellects on Brahman or the Supreme Self. They feel and realise that Brahman is their self. By constant and protracted meditation? they get established in Brahman. The whole world of names and forms vanishes for them. They live in Brahman alone. They have Brahman alone as their supreme goal or sole refuge. They rejoice in the Self alone. They are satisfied in the Self alone. They are contented in the Self alone. Such men never come back to this Samsara? as their sins are dispelled by knowledge (BrahmaJnana). (Cf.IX.34)

Bhagavad Gita · Karma Sannyasa Yoga 5 · Verse 18 Verified original

विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि शुनि चैव श्वपाके च पण्डिताः समदर्शिनः

വിദ്യാവിനയസമ്പന്നേ ബ്രാഹ്മണേ ഗവി ഹസ്തിനി ശുനി ചൈവ ശ്വപാകേ ച പണ്ഡിതാഃ സമദര്‍ശിനഃ

vidyāvinayasampanne brāhmaṇe gavi hastini śuni caiva śvapāke ca paṇḍitāḥ samadarśinaḥ

English Translation

The learned ones look with eanimity on a Brahmana endowed with learning and humality, a cow, an elephant and even a dog as well as an eater of dog's meat.

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Explanation · English

The liberated sage or Jivanmukta or a Brahmana has eal vision as he beholds the Self only everywhere. This magnificent vision of a Jnani is beyond description. Atman or Brahman is not at all affected by the Upadhis or limiting adjuncts as He is extremely subtle? pure? formless and attributeless. The suns reflection falls on the river Ganga? on the ocean or on a dirty stream. The sun is not at all affected in any way. This makes no difference to the sun. So is the case with the Supreme Self. The Upadhis (limiting adjuncts) cannot affect Him. Just as the ether is not affected by the limiting adjuncts? viz.? a pot? the walls of a room? cloud? etc.? so also the Self is not affected by the Upadhis.The Brahmana is Sattvic. The cow is Rajasic. The elephant? the dog and the outcaste are Tamasic. The sge sees in all of them the one homogeneous immortal Self Who is not affected by the three Gunas and their tendencies. (Cf.VI.8?32XIV.24)

Bhagavad Gita · Karma Sannyasa Yoga 5 · Verse 19 Verified original

इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः निर्दोषं हि समं ब्रह्म तस्माद् ब्रह्मणि ते स्थिताः

ഇഹൈവ തൈര്‍ജിതഃ സര്‍ഗോ യേഷാം സാമ്യേ സ്ഥിതം മനഃ നിര്‍ദോഷം ഹി സമം ബ്രഹ്മ തസ്മാദ് ബ്രഹ്മണി തേ സ്ഥിതാഃ

ihaiva tairjitaḥ sargo yeṣāṃ sāmye sthitaṃ manaḥ nirdoṣaṃ hi samaṃ brahma tasmād brahmaṇi te sthitāḥ

English Translation

Here [i.e. even while living in the body.] itself is rirth conered by them whose minds are established on sameness. Since Brahman is the same (in all) and free from defects, therefore they are established in Brahman.

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Explanation · English

When the mind gets rooted in eanimity or evenness or eality? when it is always in a balanced state? one coners birth and death. Bondage is annihilated and freedom is attained by him. When the mind is in a perfectly balanced state he overcomes Brahman Himself? i.e.? realises Brahman.Brahman is ever pure and attributeless and so He is not affected even though He dwells in an outcaste? dog? etc. So He is spotless. He is homogeneous and one? as He dwells eally in all beings.

Bhagavad Gita · Karma Sannyasa Yoga 5 · Verse 20 Verified original

न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् स्थिरबुद्धिरसम्मूढो ब्रह्मविद् ब्रह्मणि स्थितः

ന പ്രഹൃഷ്യേത്പ്രിയം പ്രാപ്യ നോദ്വിജേത്പ്രാപ്യ ചാപ്രിയം സ്ഥിരബുദ്ധിരസമ്മൂഢോ ബ്രഹ്മവിദ് ബ്രഹ്മണി സ്ഥിതഃ

na prahṛṣyetpriyaṃ prāpya nodvijetprāpya cāpriyam sthirabuddhirasammūḍho brahmavid brahmaṇi sthitaḥ

English Translation

A knower of Brahman, who is established in Brahman, should have his intellect steady and should not be deluded. He should not get delighted by getting what is desirable, nor become dejected by getting what is undesirable.

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Explanation · English

This is the state of a Jivanmukta or a liberated sage or a Brahmana who identifies himself with the Self or Atman. He always has a balanced mind. He is never deluded. He has abandoned all actions as he rests in Brahman. He who has an unbalanced mind? who identifies himself with the body and mind feels pleasure and pain? exhilaration of spirits when he gets a pleasant object and grief when he obtains an unpleasant object. (Cf.VI.21?27?28XIII.12XIV.20)

Bhagavad Gita · Karma Sannyasa Yoga 5 · Verse 21 Verified original

बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम् स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते

ബാഹ്യസ്പര്‍ശേഷ്വസക്താത്മാ വിന്ദത്യാത്മനി യത്സുഖം സ ബ്രഹ്മയോഗയുക്താത്മാ സുഖമക്ഷയമശ്നുതേ

bāhyasparśeṣvasaktātmā vindatyātmani yatsukham sa brahmayogayuktātmā sukhamakṣayamaśnute

English Translation

With his heart unattached to external objects, he gets the bliss that is in the Self. With his heart absorbed in meditation on Brahman, he acires undecaying Bliss.

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Explanation · English

When the mind is not attached to external objects of the senses? when one is deeply engaged in the contemplation of Brahman? he finds undecaying bliss in the Self within. If you want to enjoy the imperishable happiness of the Self within? you will have to withdraw the senses from their respective objects and plunge yourself in deep meditation on the Self within. This is the gist of this verse.

Bhagavad Gita · Karma Sannyasa Yoga 5 · Verse 22 Verified original

ये हि संस्पर्शजा भोगा दुःखयोनय एव ते आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः

യേ ഹി സംസ്പര്‍ശജാ ഭോഗാ ദുഃഖയോനയ ഏവ തേ ആദ്യന്തവന്തഃ കൌന്തേയ ന തേഷു രമതേ ബുധഃ

ye hi saṃsparśajā bhogā duḥkhayonaya eva te ādyantavantaḥ kaunteya na teṣu ramate budhaḥ

English Translation

Since enjoyments that result from contact (with objects) are verily the sources of sorrow and have a beginning and an end, (therefore) O son of Kunti, the wise one does not delight in them.

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Explanation · English

Man goes in est of joy and searches in the external perishable objects for his happiness. He fails to get it but instead he carries a load of sorrow on his head.You should withdraw the senses from the senseobjects as there is no trace of happiness in them and fix the min on the immortal? blissful Self within. The senseobjects have a beginning and an end. Separation from the senseobjects gives you a lot of pain. During the interval between the origin and the end you experience a hollow? momentary? illusory pleasure. This fleeting pleasure is due to Avidya or ignorance. Even in the other world you will have the same experience. He who is endowed with discrimination or the knowledge of the Self will never rejoice in these sensual objects. Only ignorant persons who are passionate will rejoice in the senseobjects. (Cf.II.14?XVIII.38)

Bhagavad Gita · Karma Sannyasa Yoga 5 · Verse 23 Verified original

शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात् कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः

ശക്നോതീഹൈവ യഃ സോഢും പ്രാക്ശരീരവിമോക്ഷണാത് കാമക്രോധോദ്ഭവം വേഗം സ യുക്തഃ സ സുഖീ നരഃ

śaknotīhaiva yaḥ soḍhuṃ prākśarīravimokṣaṇāt kāmakrodhodbhavaṃ vegaṃ sa yuktaḥ sa sukhī naraḥ

English Translation

One who can withstand here itself-before departing from the body-the impulse arising from desire and anger, that man is a yogi; he is happy.

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Explanation · English

Yukta means harmonised or steadfast in Yoga or selfabiding.Desire and anger are powerful enemies of peace. It is very difficult to annihilate them. You will have to make very strong efforts to destroy these enemies.When the word Kama (desire) is used in a general sense it includes all sorts of desires. It means lust in a special sense.While still here means while yet living. The impulse of desire is the agitation of the mind which is indicated by hairs standing on end and cheerful face. The impulse of anger is agitation of the mind which is indicated by fiery eyes? perspiration? biting of the lips and trembling of the body. In this verse you will clearly understand that he who has controlled desire and anger is the most happy man in this world? nor he who has immense wealth? a beautiful wife and beautiful children. Therefore you must try your level best to eradicate desire and anger? the dreadful enemies of eternal bliss.Kama (desire) is longing for a pleasant and agreeable object which gives pleasure and which is seen? heard of? or remembered. Anger is aversion towards an unpleasant and disagreeable object which gives pain and which is seen? heard or? or remembered.A Yogi controls the impulse born of desire and anger? destroyes the currents of likes and dislikes,and attains to eanimity of the mind? by resting in the innermost Self? and so he is very happy.(Cf.VI.18)

Bhagavad Gita · Karma Sannyasa Yoga 5 · Verse 24 Verified original

योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति

യോഽന്തഃസുഖോഽന്തരാരാമസ്തഥാന്തര്‍ജ്യോതിരേവ യഃ സ യോഗീ ബ്രഹ്മനിര്‍വ്വാണം ബ്രഹ്മഭൂതോഽധിഗച്ഛതി

yo.antaḥsukho.antarārāmastathāntarjyotireva yaḥ sa yogī brahmanirvāṇaṃ brahmabhūto.adhigacchati

English Translation

One who is happy within, whose pleasure is within, and who has his light only within, that yogi, having become Brahman, attains absorption in Brahman.

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Explanation · English

Within meansin the Self. He attains Brahmanirvanam or liberation while living. He becomes a Jivanmukta.

Bhagavad Gita · Karma Sannyasa Yoga 5 · Verse 25 Verified original

लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः

ലഭന്തേ ബ്രഹ്മനിര്‍വ്വാണമൃഷയഃ ക്ഷീണകല്മഷാഃ ഛിന്നദ്വൈധാ യതാത്മാനഃ സര്‍വ്വഭൂതഹിതേ രതാഃ

labhante brahmanirvāṇamṛṣayaḥ kṣīṇakalmaṣāḥ chinnadvaidhā yatātmānaḥ sarvabhūtahite ratāḥ

English Translation

The seers whose sins have been attenuated, who are freed from doubt, whose organs are under control, who are engaged in doing good to all beings, attain absorption in Brahman.

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Explanation · English

Sins are destroyed by the performance of Agnihotra (a daily obligatoyr ritual) and other Yajnas (vide notes on verse III. 13) without expectation of their fruits and by other selfless services. The duties vanish by constant meditation on the nondual Brahman. He never hurts others in thought? word and deed? and he is devoted to the welfare of all beings as he feels that all beings are but his own Self. (Cf.XII.4)

Bhagavad Gita · Karma Sannyasa Yoga 5 · Verse 26 Verified original

कामक्रोधवियुक्तानां यतीनां यतचेतसाम् अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम्

കാമക്രോധവിയുക്താനാം യതീനാം യതചേതസാം അഭിതോ ബ്രഹ്മനിര്‍വ്വാണം വര്‍തതേ വിദിതാത്മനാം

kāmakrodhaviyuktānāṃ yatīnāṃ yatacetasām abhito brahmanirvāṇaṃ vartate viditātmanām

English Translation

To the monks who have control over their internal organ, who are free from desire and anger, who have known the Self, there is absorption in Brahman either way.

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Explanation · English

Those who renounce all actions and practise Sravana (hearing of the scriptures)? Manana (reflection) and Nididhyasana (meditation)? who are established in Brahman or who are steadily devoted to the knowledge of the Self attain liberation or Moksha instantaneously (Kaivalya Moksha). Karma Yoga leads to Moksha step by step (Krama Mukti). First comes purification of the mind? then knowledge? then renunciation of all actions and eventually Moksha.

Bhagavad Gita · Karma Sannyasa Yoga 5 · Verse 27 Verified original

स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ

സ്പര്‍ശാന്‍കൃത്വാ ബഹിര്‍ബാഹ്യാംശ്ചക്ഷുശ്ചൈവാന്തരേ ഭ്രുവോഃ പ്രാണാപാനൌ സമൌ കൃത്വാ നാസാഭ്യന്തരചാരിണൌ

sparśānkṛtvā bahirbāhyāṃścakṣuścaivāntare bhruvoḥ prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau

English Translation

-5.28 Keeping the external objects outside, the eyes at the juncture of the eye-brows, and making eal the outgoing and incoming breaths that move through the nostrils, the contemplative who has control over his organs, mind and intellect should be fully intent on Liberation and free from desire, fear and anger. He who is ever is verily free.

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Explanation · English

The verses 27 and 28 deal with the Yoga of meditation (Dhyana). External objects or contacts are the sound and the other senseobjects. If the mind does not think of the external objects they are shut out from the mind. The senses are the doors or avenues through which sound and the other senseobjects enter the mind.If you fix the gaze between the eyrows the eyalls remain fixed and steady. Rhythmical breathing is described here. You will have to make the breath rhythmical. The mind becomes steady when the breath becomes rhythmical. When the breath becomes rhythmical there is perfect harmony in the mind and the whole system. (Cf.VI.10?14VIII.10)

Bhagavad Gita · Karma Sannyasa Yoga 5 · Verse 28 Verified original

यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः

യതേന്ദ്രിയമനോബുദ്ധിര്‍മുനിര്‍മോക്ഷപരായണഃ വിഗതേച്ഛാഭയക്രോധോ യഃ സദാ മുക്ത ഏവ സഃ

yatendriyamanobuddhirmunirmokṣaparāyaṇaḥ vigatecchābhayakrodho yaḥ sadā mukta eva saḥ

English Translation

-5.28 Keeping the external objects outside, the eyes at the juncture of the eye-brows, and making eal the outgoing and incoming breaths that move through the nostrils, the contemplative who has control over his organs, mind and intellect should be fully intent on Liberation and free from desire, fear and anger. He who is ever is verily free.

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Explanation · English

If one is free from desire? fear and anger he enjoys perfect peace of mind. When the senses? the mind and the intellect are subjugated? the sage does constant contemplation and,attains for ever to the absolute freedom or Moksha.The mind becomes restless when the modifications of deisre? fear and anger arise in it. When one becomes desireless? the mind moves towards the Self spontaneously liberation or Moksha becomes his highest goal.Muni is one who does Manana or reflection and contemplation.

Bhagavad Gita · Karma Sannyasa Yoga 5 · Verse 29 Verified original

भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम् सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति

ഭോക്താരം യജ്ഞതപസാം സര്‍വ്വലോകമഹേശ്വരം സുഹൃദം സര്‍വ്വഭൂതാനാം ജ്ഞാത്വാ മാം ശാന്തിമൃച്ഛതി

bhoktāraṃ yajñatapasāṃ sarvalokamaheśvaram suhṛdaṃ sarvabhūtānāṃ jñātvā māṃ śāntimṛcchati

English Translation

One attains Peace by knowing Me who, as the great Lord of all the worlds, am the enjoyer of sacrifices and austerities, (and) who am the friend of all creatures.

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Explanation · English

I am the Lord of all sacrifices and austerities. I am their author? goal and their God. I am the friend of all beings? the doer of good to them without expecting any return for it. I am the dispenser of the fruits of all actions and the silent witness of their minds? thoughts and actions as I dwell in their hearts. On knowing Me? they attain peace and liberation or Moksha (deliverance from the round of birth and death and all worldly miseries and sorrows). (Cf.V.15IX.24)Thus in the Upanishads of the glorious Bhagavad Gita? the science of the Eternal? the scripture of Yoga? the dialogue between Sri Krishna and Arjuna? ends the fifth discourse entitledThe Yoga of Renunciation of Action.