Bhagavad Gita Chapter 05

  Bhagavad Gita Chapter 05

THE WAY OF RENUNCIATION

SANYASA YOGA

अथ पञ्चमः अध्यायः । संन्यास योगः ।

Now Chapter 5 SANYASA YOGA

VERSE 5.1

अर्जुनः उवाच ।

सन्न्यासं कर्मणां कृष्ण पुनः योगं च शंससि ।

यत् छ्रेय एतयोः एकं तत् मे ब्रूहि सुनिश्चितम् ॥ ५ १॥

Aphorism

Arjuna said: O Krishna, you praise the renunciation of action, and then again you recommend (karma) yoga. Now kindly tell me for sure which of the two is better?

Note:

Yoga: In this and the following verses Yoga means Karma Yoga. This is the performance of selfless action as a means of spiritual practice.

In the previous Chapter (4) Lord emphasized renunciation in Verses 18,19,21, 22, 24, 32,37, and 41, and in Verse 42 he asked Arjuna to perform Karma Yoga. These two are mutually opposed and one cannot perform both at the same time. Now Arjuna wants to know which of the two is better.

Meaning

अर्जुनः — Arjuna; उवाच — said; सन्न्यासं — renunciation; कर्मणां — of all actions; कृष्ण — O Krishna; पुनः — again; योगं — yoga; च — and; शंससि — you are praising; यत् — which; छ्रेय — is better; एतयोः — of the two; एकं — one; तत् — that; मे — to me; ब्रूहि — please tell; सुनिश्चितम् — well-determined.

With sandhi:

संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि ।

यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् ॥ ५ १॥

Anvaya:

संन्यासः कर्म योगः च उभौ निःश्रेयसकरौ; तयोः तु कर्म संन्यासात् कर्म योगः विशिष्यते।

VERSE 5.2

श्रीभगवान् उवाच ।

सन्न्यासः कर्म योगः च निःश्रेयसकरौ उभौ ।

तयोः तु कर्म संन्यासात् कर्म योगः विशिष्यते ॥ ५ २॥

Aphorism

The Lord replied: The renunciation and yoga by action are both good for liberation. But, of the two, karma yoga is better than the renunciation of work.

Note:

Karma yoga now covers a lot of activities. In the Vedic period karma yoga mainly meant rituals prescribed in the Vedas. The practice of Vedic rituals has diminished in modern times. If performed these Vedic rituals are still karma yoga. Vedic rituals have now been replaced by poojas, prayers, meditation, japa, pranayama, paarayana, devotion, etc. Therefore, they now constitute karma yoga. Any social service performed without self-interest is also karma yoga even though it may not have any religious content. Feeding poor people is very important karma yoga. These activities must be performed without the expectation of good results. When activities are performed in this manner it is called Nishkamya karma. When a person does an adequate amount of good karma yoga, he qualifies himself to proceed to jnana yoga. A person in jnana yoga is called Sanyasi. He does not perform any activities including prayers but he meditates on the Upanishads and Vedic Mahavakyas to achieve Liberation.

Mahavakyas (महावाक्यानि))are four in number:

Prajnanam Brahma (प्रज्ञानम् ब्रह्म) - "Insight is Brahman," (Aitareya Upanishad 3.3 of the Rig Veda)

Ayam Atma Brahma (अयम् आत्मा ब्रह्म) - "This Self (Atman) is Brahman" (Mandukya Upanishad 1.2 of the Atharva Veda)

Tat Tvam Asi (तत् त्वम् असि) - "You are That." (Chandogya Upanishad 6.8.7 of the Sama Veda)

Aham Brahma Asmi (अहम् ब्रह्मास्मि) - "I am Brahman" (Brihadaranyaka Upanishad 1.4.10 of the Yajur Veda).

All four Mahavakyas tell the same thing that Brahman and the Self are one. This expresses the identity of the Self with Brahman.

The Lord came to this world for a purpose. He himself says (in Chapter 4 Verse 8):

परित्राणाय साधूनाम् विनाशाय च दुष्कृताम् ।

धर्म संस्थापन अर्थाय सम्भवामि युगे युगे ॥ ४-८॥

For the protection of the righteous, and for the destruction of the unrighteous, and for the establishment of righteousness, I incarnate in every age.

To fulfill his (the Lord’s) purpose Arjuna must perform his prescribed duty (svadharma), that is to fight the war and not go to the forest as a Sanyasi so that the unrighteous clan of Duriyodana will be destroyed and righteous Pandavas will be protected. Therefore he puts karma yoga ahead of Sanyasa.

Meaning

श्रीभगवान् — the Lord; उवाच — said; सन्न्यासः — renunciation; कर्म योगः — work in devotion; च — and; निःश्रेयसकरौ — leading to highest bliss; उभौ — both; तयोः — of the two; तु — indeed; कर्म संन्यासात् — the renunciation of action; कर्म योगः — work in devotion; विशिष्यते — is better;

With sandhi:

संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ ।

तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते ॥ ५ २॥

Anvaya:

संन्यासः कर्म योगः च उभौ निःश्रेयसकरौ; तयोः तु कर्म संन्यासात् कर्म योगः विशिष्यते ।

VERSE 5.3

ज्ञेयः सः नित्य संन्यासी यः न द्वेष्टि न काङ्क्षति ।

निर्द्वन्द्वः हि महाबाहो सुखम् बन्धात् प्रमुच्यते ॥ ५ ३॥

Aphorism

One who neither hates nor desires the fruits of his activities and is free from the pairs of opposites is known to be always renounced. Such a person easily overcomes material bondage (samsara)and is completely liberated, O mighty-armed Arjuna.

Note:

Here the Lord says that a person while performing karma yoga without any desire for fruits, is also free from dualities, desires, and ego and will get Liberation. In other words, his karma yoga becomes jnana yoga for him.

Neither hates nor desires: He neither hates pain nor desires pleasure.

Always renounced; Here Lord Krishna says that a person doing karma Yoga, while renouncing material things is like a Sanyasi, who formally renounces worldly activities. A formally renounced Sanyasi will wear saffron color clothing.

Meaning

ज्ञेयः — should be known; सः — he; नित्य — always; संन्यासी — one who has renounced; यः — who; न — never; द्वेष्टि — hates; न — nor; काङ्क्षति — desires; निर्द्वन्द्वः — without the pairs )of opposits); हि — certainly; महाबाहो — O mighty armed one; सुखम् — easily; बन्धात् — from bondage; प्रमुच्यते — is liberated.

With sandhi:

ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति ।

निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥ ५ ३॥

Anvaya:

यः न द्वेष्टि, न (च) काङ्क्षति, सः नित्य संन्यासी ज्ञेयः; महाबाहो! हि निर्द्वन्द्वः बन्धात् सुखम् प्रमुच्यते ।

VERSE 5.4

साङ्ख्य योगौ पृथक् बालाः प्रवदन्ति न पण्डिताः ।

एकम् अपि आस्थितः सम्यक् उभयोः विन्दते फलम् ॥ ५ ४॥)

Aphorism

Only the ignorant (children) speak of activity [karma yoga] as being different from the analytical study of the material world [Sankhya]. The learned say that one who is established in one will get the results from both.

Note:

Sankhya is a philosophical school and Sage Kapila is traditionally credited as a founder of it. It is an analytical study. Only a very small amount of this philosophy has been imbibed into modern Hindu concepts. Now, it is virtually extinct. In Chapter 10 Verse 26, the Lord says: “Among perfect sages, I am Kapila”.

अश्वत्थः सर्ववृक्षाणां देवर्षीणां च नारदः ।

गन्धर्वाणां चित्ररथः सिद्धानां कपिलो मुनिः ॥ १० २६॥

There is a little difficulty here in this verse. The Lord says that practicing karma yoga or jnana yoga will lead to the end result of Moksha. Some scholars hold the view that karma yoga will lead to jnana yoga which in turn will lead one to moksha (Mukti or liberation). This would imply that knowledge is a precondition for liberation.

Meaning

साङ्ख्य — Sankya (analytical study of the material world); योगौ — (karma) yoga; पृथक् — different; बालाः — children (the less intelligent); प्रवदन्ति — say; न — not; पण्डिताः — the learned; एकम् — one; अपि — even; आस्थितः — established; सम्यक् — correctly; उभयोः — of both; विन्दते — obtains; फलम् — the result;

With sandhi:

साङ्ख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः ।

एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम् ॥ ५ ४॥

Anvaya:

साङ्ख्य योगौ पृथक् (इति) बालाः प्रवदन्ति, न पण्डिताः । एकम् अपि सम्यक् आस्थितः (पुरुषः) उभयोः फलम् विन्दते ।

VERSE 5.5

यत् साङ्ख्यैः प्राप्यते स्थानम् तत् योगैः अपि गम्यते ।

एकम् साङ्ख्यम् च योगम् च यः पश्यति स पश्यति ॥ ५ ५॥

Aphorism

The position reached by the analytical study can also be attained by karma yoga, and who therefore sees Sankhya philosophy and karma yoga to be on par, sees things correctly.

Note:

Sankhya philosophy: Sankya is a dualistic school of Indian philosophy. It views reality as composed of two independent principles, puruṣa ('consciousness' or spirit); and Prakriti, (nature or matter, including the human mind and emotions). Puruṣa is the witness consciousness. It is absolute, independent, free, beyond perception, above any experience by mind or senses, and impossible to describe in words. Prakriti is inactive and unconscious.

Sankya philosophy postulated three gunas (sattva, rajas, and tamas, and this concept was adopted into Vedanta. At present, there are not many followers of Sankya philosophy as non-duality is widely accepted now. But in Bhagavad Gita, Lord Krishna extols Sankya philosophy. Sage Kapila is credited to be the author of this philosophy. The Lord said in Chapter 10 Verse 26, that: “Among perfect sages, I am Kapila”.

Those who perform selfless action and surrender the fruits to God, gain purity of mind and qualify themselves for the path of knowledge.

Real renunciation based upon knowledge of scriptures leads to liberation. Those who practice such renunciation are known as Sanyasis or Jnanis (sages). Sanyasi is well-versed in the scriptures. Ancient Sanyasis, who were seers, wrote the scriptures.

Here the Lord emphasizes that both Sanyasa and Karma Yoga coupled with renunciation will lead to the same goal.

Meaning

यत् — that; साङ्ख्यैः — by means of Sankhya philosophy; प्राप्यते — is obtained; स्थानम् — place; तत् — that; योगैः — by the yoga; अपि — also; गम्यते — reached by; एकम् — one; साङ्ख्यम् — analytical study; च — and; योगम् — karma yoga; च — and; यः — one who; पश्यति — sees; स — he; पश्यति — actually sees.

With sandhi:

यत्साङ्ख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते ।

एकं साङ्ख्यं च योगं च यः पश्यति स पश्यति ॥ ५ ५॥

Anvaya:

यत् स्थानम् साङ्ख्यैः प्राप्यते, तत् योगैः अपि गम्यते; यः साङ्ख्यम् च योगम् च एकम् पश्यति, स (एव) पश्यति ।

VERSE 5.6

सन्न्यासः तु महाबाहो दुःखम् आप्तुम् अयोगतः ।

योग युक्तः मुनिः ब्रह्म न चिरेण अधिगच्छति ॥ ५ ६॥

Aphorism

Oh, mighty Arjuna, renunciation (Sanyasa) is difficult without yoga(performance of action). But a wise person engaged in yoga gains Brahman without delay.

Note:

A sage when performing action surrenders the results to God and does not seek anything for himself. A sage endowed with Knowledge sees no action as performed by himself.

Muni (मुनिः) refers to a wise person meditating on the Lord.

Renunciation is based on knowledge gained from scriptures, resorted to by true sages.

Is difficult: Renunciation is difficult because it is human nature to seek enjoyment from good food and material comfort which a sanyasi considers a distraction. Even kingly sages like Janaka led a life of renunciation. A wise person (sage) is defined in the scriptures as one who meditates on the Lord.

Without delay: A sage who is qualified for the goal need not be delayed in reaching the final goal. Therefore he gets it right now.

Meaning

सन्न्यासः — renounciation; तु — indeed; महाबाहो — O mighty armed one; दुःखम् — difficult; आप्तुम् — to obtain; अयोगतः — without yoga; योग युक्तः — one engaged in yoga; मुनिः — a sage, wise person; ब्रह्म — to Brahman; न – not; चिरेण — by a long time; अधिगच्छति — attains(goes).

With sandhi:

संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः ।

योगयुक्तो मुनिर्ब्रह्म न चिरेणाधिगच्छति ॥ ५ ६॥

Anvaya:

हे महाबाहो! अयोगतः संन्यासः तु दुःखम् आप्तुम्, योग युक्तः मुनिः न चिरेण ब्रह्म अधिगच्छति ।

VERSE 5.7

योग_युक्तः विशुद्ध आत्मा विजित आत्मा जित इन्द्रियः ।

सर्व भूत आत्म भूत आत्मा कुर्वन् अपि न लिप्यते ॥ ५ ७॥

Aphorism

One who performs yoga, who is self-purified, and self-controlled (senses) becomes the Self of all beings. Though engaged in activities, such a man is never entangled.

Note:

A lotus leaf remaining in the water never gets wet. Similarly, a sage living amid action is never tainted by his actions. He has no desire for the fruits of his actions; and not even Moksha.

Performs yoga: Performs Karma yoga.

Though engaged in activities: He performs activities to set an example to others.

Meaning

योग_युक्तः — engaged in yoga; विशुद्ध — purified; आत्मा — Self; विजित — who has conquered; आत्मा — soul; जित — having conquered; इन्द्रियः — sense organs; सर्व — to all; भूत — living entities; आत्म भूत आत्मा — (becomes) the Self of all beings; कुर्वन् — engages in activities; अपि — even though; न — never; लिप्यते — is affected.

With sandhi:

योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः ।

सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ॥ ५ ७॥

Anvaya:

योग युक्तः, विशुद्ध आत्मा, विजित आत्मा, जित इन्द्रियः, सर्व भूत आत्म भूत आत्मा, कुर्वन् अपि न लिप्यते ।

VERSE 5. 8

न एव किञ्चित् करोमि इति युक्तः मन्येत तत्त्ववित् ।

पश्यन् शृण्वन् स्पृशन् जिघ्रन् अश्नन् गच्छन् स्वपञ् श्वसन् ॥ ५ ८॥

Aphorism

"I do not do anything", should think the harmonized one who knows the essence of things; seeing, hearing, touching, smelling, eating, moving, sleeping, breathing,

Meaning

न — never; एव — even; किञ्चित् — anything at all; करोमि — I do; इति — thus; युक्तः — joined, united; मन्येत — thinks; तत्त्ववित् — one who knows the truth; पश्यन् — seeing; शृण्वन् — hearing; स्पृशन् — touching; जिघ्रन् — smelling; अश्नन् — eating; गच्छन् — going; स्वपञ् — dreaming; श्वसन् — breathing;

VERSE 5. 9

प्रलपन् विसृजन् गृह्णन् उन्मिषन् निमिषन् अपि ।

इन्द्रियाणि इन्द्रिय अर्थेषु वर्तन्ते इति धारयन् ॥ ५ ९॥

Aphorism

Speaking, giving, grasping, opening, and closing the eyes, he holds that the sense organs remain in the sense objects.

Note:

This verse is a continuation of the previous verse and should be read with that.

A wise person with the Knowledge of the action-less Self sees inaction in action. He considers himself merely a witness of what his senses play on the sense of objects.

Meaning

प्रलपन् — talking; विसृजन् — giving up; गृह्णन् — grasping; उन्मिषन् — opening (the eye); निमिषन् — closing (the eye); अपि — also; इन्द्रियाणि — the senses; इन्द्रिय अर्थेषु — in the sense objects; वर्तन्ते — remain; इति — thus; धारयन् — considering.

With sandhi:

नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित् ।

पश्यञ्शृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन् ॥ ५ ८॥

प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि ।

इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् ॥ ५ ९॥

Anvaya:

युक्तः तत्त्ववित् पश्यन्, शृण्वन्, स्पृशन्, जिघ्रन्, अश्नन्,

गच्छन्, स्वपन्, श्वसन्, प्रलपन्, विसृजन्, गृह्णन्,

उन्मिषन् निमिषन् अपि, इन्द्रियाणि इन्द्रिय अर्थेषु वर्तन्ते इति धारयन्

किञ्चित् न एव करोमि इति मन्येत ।

VERSE 5.10

ब्रह्मणि आधाय कर्माणि सङ्गम् त्यक्त्वा करोति यः ।

लिप्यते न सः पापेन पद्म पत्रम् इव अम्भसा ॥ ५ १०॥

Aphorism

One who performs his duty without attachment dedicates all activities to the Lord, is untainted by his sinful actions like the lotus leaf is untouched by water.

Note:

Lotus leaf: Lotus leaf remains in the water but it is not made wet by the water. When the leaf is taken out of the water, no water clings to it.

Meaning

ब्रह्मणि — in Brahman; आधाय — having placed; कर्माणि — all works; सङ्गम् — attachment; त्यक्त्वा — having abandoned; करोति — acts; यः — who; लिप्यते — is affected; न — never; सः — he; पापेन — by sin; पद्म — lotus; पत्रम् — leaf; इव — like; अम्भसा — by water.

With sandhi:

ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः ।

लिप्यते न स पापेन पद्मपत्रमिवाम्भसा ॥ ५ १०॥

Anvaya:

यः सङ्गम् त्यक्त्वा कर्माणि, ब्रह्मणि आधाय करोति, सः पद्म पत्रम् अम्भसा इव, पापेन न लिप्यते ।

VERSE 5.11

कायेन मनसा बुद्ध्या केवलैः इन्द्रियैः अपि ।

योगिनः कर्म कुर्वन्ति सङ्गम् त्यक्त्वा आत्म शुद्धये ॥ ५ ११॥

Aphorism

The karma yogis, abandoning attachment, act only by the body, mind, intelligence, and even by the senses, for the purification of the self.

Note:

A sage, free from egotism, is firmly established in the conviction that he is performing actions for the sake of the Lord and not for his personal benefit.

Yogi here means a Karma Yogi who performs selfless actions.

Only here means, body mind, and each instrument of action (Karmendriyas).

The five Karmendriyas are organs of action: Vāk – speech, Pani – hands,

Pada – feet, Payu - excretory organ, Upastha - organ of reproduction.

Meaning

कायेन — by the body; मनसा — by the mind; बुद्ध्या — by the intelligence; केवलैः — (by) only; इन्द्रियैः — by the senses; अपि — also; योगिनः — karma yogi; कर्म — actions; कुर्वन्ति — they perform; सङ्गम् — attachment; त्यक्त्वा — having abandoned; आत्म — of the self; शुद्धये — for purification;

With sandhi:

कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि ।

योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये ॥ ५ ११॥

Anvaya:

योगिनः आत्म शुद्धये कायेन, मनसा, बुद्ध्या, केवलैः इन्द्रियैः अपि सङ्गम् त्यक्त्वा कर्म कुर्वन्ति ।

VERSE 5.12

युक्तः कर्म फलं त्यक्त्वा शान्तिम् आप्नोति नैष्ठिकीम् ।

अयुक्तः कामकारेण फले सक्तः निबध्यते ॥ ५ १२॥

Aphorism

The man who has renounced the fruits of his actions attains perfect peace; whereas a person who has not renounced the fruits of his actions becomes totally bound.

Note:

A united person:

Adhi Shankara lays down the steps that a selfless man goes through to gain Peace: (1) purity of heart; (2) gaining of knowledge; (3) renunciation of actions; (4) devotion to knowledge. A selfless man (united person) works for the sake of others and not for his personal benefit.

For those who had not yet gained purity of Self (आत्म शुद्धि), selfless action is said to be superior to renunciation. Selfless action will give purity to the Self.

Meaning

युक्तः — a united person; कर्म — of all activities; फलं — the results, (कर्मणः फलम्); त्यक्त्वा — giving up; शान्तिम् — peace; आप्नोति — achieves; नैष्ठिकीम् — final; अयुक्तः — one who is not united; कामकारेण — of desire; फले — in the result; सक्तः — attached; निबध्यते — is bound.

With sandhi:

युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम् ।

अयुक्तः कामकारेण फले सक्तो निबध्यते ॥ ५ १२॥

Anvaya:

युक्तः कर्म फलं त्यक्त्वा नैष्ठिकीम् शान्तिम् आप्नोति ।अयुक्तः कामकारेण फले सक्तः निबध्यते ।

VERSE 5.13

सर्व कर्माणि मनसा सन्न्यस्य आस्ते सुखम् वशी ।

नव द्वारे पुरे देही न एव कुर्वन् न कारयन् ॥ ५ १३॥

Aphorism

When the embodied and self-controlled person mentally renounces all actions, he resides happily in the city of nine gates [the material body], neither working nor causing others to work.

Note:

The nine gates are two eyes, two ears, two nostrils, a mouth, and the two gates for the excretion of waste matter from the body. A Yogi does not identify himself with the body.

All actions: This refers to all actions as prescribed by the scriptures. They are:

Obligatory (Nitya - daily) – actions such as daily devotion, whose performance does not produce any merit but non-performance results in a demerit.

Naimitikia actions are performed on the occurrence of special events such as the birth of a son. These are customary actions.

Kamya actions are optional and performed to obtain something one desires such as the birth of a child or the curing of an ailment.

Finally Nishiddha Karma. These are forbidden by the scriptures. He refrains from doing these actions.

A self-controlled person renounces all these actions regardless of their merit as said in the scriptures.

Resides happily: He is happy because he has given up all his actions. He does not undertake anything about the relative world.

Neither working etc. Yogi is free from the consciousness of “I”, “me” or “mine”. The Soul is never engaged in the actions of a person even while dwelling in the body. It remains only as an unattached witness of the activities that are performed by the body and mind.

Meaning

सर्व — all; कर्माणि — actions; मनसा — by the mind; सन्न्यस्य — renouncing; आस्ते — remains; सुखम् — in happiness; वशी — a self-controlled person; नव द्वारे — in the nine gates; पुरे — in the city; देही — the embodied; न — not; एव — even; कुर्वन् — acting; न — not; कारयन् — causing others to act.

With sandhi:

सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी ।

नवद्वारे पुरे देही नैव कुर्वन्न कारयन् ॥ ५ १३॥

Anvaya:

वशी देही सर्व कर्माणि मनसा संन्यस्य, नव द्वारे पुरे,न एव कुर्वन्, न कारयन् सुखम् आस्ते ।

VERSE 5.14

न कर्तृत्वम् न कर्माणि लोकस्य सृजति प्रभुः ।

न कर्म फल संयोगम् स्वभावः तु प्रवर्तते ॥ ५ १४॥

Aphorism

The Lord of the world creates neither idea of agency nor objects nor the union of actions with their results. It is nature that does all this.

Note:

Agency: The Self does not urge anyone to action.

Nature: Prakriti or Maya cannot be understood by an unenlightened mind.

The Soul is one with Brahman. Therefore it has no desire or motive for any action. It is merely a witness. Prakriti or Maya, because of its proximity to the Soul, creates the illusory world. If the Soul identifies itself with Maya, it remains bound. It becomes free when it detaches itself from Maya. Only with this Knowledge, the Soul frees itself from bondage.

Meaning

न — never; कर्तृत्वम् — agency; न — not; कर्माणि — actions; लोकस्य — of the world; सृजति — creates; प्रभुः — the Lord ; न — not; कर्म फल — with the results of actions; संयोगम् — the union with the fruits of activities; स्वभावः — own nature; तु — but; प्रवर्तते — manifests.

With sandhi:

न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः ।

न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते॥ ५ १४॥

Anvaya:

प्रभुः लोकस्य न कर्तृत्वम्, न कर्माणि, न कर्म फल संयोगम् सृजति । स्वभावः तु प्रवर्तते ।

VERSE 5.15

न आदत्ते कस्यचित् पापं न च एव सुकृतं विभुः ।

अज्ञानेन आवृतम् ज्ञानम् तेन मुह्यन्ति जन्तवः ॥ ५ १५॥

Aphorism

The Lord does not assume anyone’s sins or past merits. Beings are deluded because their ignorance covers their knowledge.

Note:

Because of ignorance, man separates himself from the Lord and comes under the ego's control. This makes him think of himself as an agent of good or bad deeds. When the aspirant becomes free from ignorance and sees his identity with the Lord, he is not tainted by the results of his actions. One gets rid of ignorance, with the grace of the Lord.

Meaning

न — not; आदत्ते — takes; कस्यचित् — anyone’s; पापं — sin; न — not; च — and; एव — even; सुकृतं — virtue; विभुः — the Lord; अज्ञानेन — by ignorance; आवृतम् — covered; ज्ञानम् — wisdom— by that; मुह्यन्ति — are deluded; जन्तवः — the beings.

With sandhi:

नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः ।

अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः ॥ ५ १५॥

Anvaya:

विभुः न कस्यचित् पापं, न च एव सुकृतं आदत्ते । अज्ञानेन ज्ञानम् आवृतम्, तेन जन्तवः मुह्यन्ति ।

VERSE 5.16

ज्ञानेन तु तत् अज्ञानम् येषाम् नाशितम् आत्मनः ।

तेषाम् आदित्यवत् ज्ञानम् प्रकाशयति तत् परम् ॥ ५ १६॥

Aphorism

When one is enlightened his ignorance is destroyed, then one’s knowledge reveals the Brahman, as the sun lights up everything in the daytime.

Note:

Enlightened: Gains the knowledge to discriminate between the Self and non-Self. Discriminative knowledge dispels ignorance and reveals the Supreme Reality.

Meaning

ज्ञानेन — by wisdom; तु — indeed; तत् — that; अज्ञानम् — ignorance; येषाम् — of whom; नाशितम् — is destroyed; आत्मनः — of the Self; तेषाम् — their; आदित्यवत् — like the rising sun; ज्ञानम् — knowledge; प्रकाशयति — shines forth; तत् परम् — that highest(Brahman);

With sandhi:

ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः ।

तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् ॥ ५ १६॥

Anvaya:

येषाम् तु तत् अज्ञानम् आत्मनः ज्ञानेन नाशितम्, तेषाम् ज्ञानम् आदित्यवत् तत् परम् प्रकाशयति ।

VERSE 5.17

तत् बुद्धयः तत् आत्मानः तत् निष्ठाः तत् परायणाः ।

गच्छन्ति अपुनरावृत्तिम् ज्ञान निर्धूत कल्मषाः ॥ ५ १७॥

Aphorism

Thinking of That, stabilized in That, solely devoted to That, they go where there is no return(rebirth), their sins dispelled by wisdom.

Note:

The enlightened soul does not return to this relative world to take a physical body. Its Karma is destroyed by the Knowledge of God.

Meaning

तत् बुद्धयः — those who have the knowledge of ; तत् आत्मानः — who have Brahman as their Self; तत् निष्ठाः — those who are established in the Brahman; तत् परायणाः — those who have Brahman as their goal; गच्छन्ति — go; अपुनरावृत्तिम् — not to return again; ज्ञान — by knowledge; निर्धूत — cleansed; कल्मषाः — impurities.

With sandhi:

तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः ।

गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः ॥ ५ १७॥

Anvaya:

तत् बुद्धयः, तत् आत्मानः, तत् निष्ठाः, तत् परायणाः,

ज्ञान निर्धूत कल्मषाः अपुनरावृत्तिम् गच्छन्ति ।

VERSE 5.18

विद्या विनय सम्पन्ने ब्राह्मणे गवि हस्तिनि ।

शुनि च एव श्वपाके च पण्डिताः सम दर्शिनः ॥ ५ १८॥

Aphorism

Sages see learned Brahmin adorned with humility, a cow, an elephant, and even a dog or an outcast as equal.

Note:

Humility: This manifests the inner condition of a disciplined soul. Brahman dwells in all beings. It makes no difference to Brahman whether It is reflected in a human or animal form. It is like Sun reflecting in clean or dirty water, or in an ocean or lake.

Meaning

विद्या विनय सम्पन्ने - endowed with learning, and, with modesty; ब्राह्मणे - in (on a ) Brahmin; गवि – in (on) a cow; हस्तिनि – in (on) an elephant; शुनि – in (on a) dog; च – and; एव – only; श्वपाके – in (on an) outcast; च – and; पण्डिताः – erudite persons; सम – equal; दर्शिनः – seers;

With sandhi:

विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि ।

शुनि चैव श्वपाके च पण्डिताः समदर्शिनः ॥ ५ १८॥

Anvaya:

पण्डिताः विद्या विनय सम्पन्ने ब्राह्मणे, गवि, हस्तिनि, शुनि, च श्वपाके च एव सम दर्शिनः (सन्ति) ।

VERSE 5.19

इह एव तैः जितः सर्गः येषाम् साम्ये स्थितम् मनः ।

निर्दोषम् हि समम् ब्रह्म तस्मात् ब्रह्मणि ते स्थिताः ॥ ५ १९॥

Aphorism

Even here on earth, everything is overcome by those whose mind is balanced. Brahman is untainted and is the same in all. Therefore, they (whose mind is balanced ) are established in the Brahman.

Note:

Balanced: Yogi sees the same Brahman in all beings.

Here: In this world and in this birth.

Birth: A knower of Brahman, destroys his bondage, even before his death. It is the bondage that is responsible for his birth and death in this relative world. When he realizes his identity with Brahman, becomes birthless and deathless.

Untainted: Although Brahman indwells in impure and defective bodies also, It is never tainted by them.

Same in all: The same homogeneous Consciousness is Brahman, regardless of the different bodies It indwells in.

God is neither male nor female and therefore is in the neuter gender. In Sanskrit, the pronoun ‘It’ is used instead of ‘He’.

Meaning

इह — here; एव — even; तैः — by those; जितः — conquered; सर्गः — the creation; येषाम् — whom; साम्ये — in equality; स्थितम् — established; मनः — mind; निर्दोषम् — spotless; हि — certainly; समम् — equal; ब्रह्म — Brahman; तस्मात् — therefore; ब्रह्मणि — in Brahman; ते — they; स्थिताः — are established.

With sandhi:

इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः ।

निर्दोषं हि समं ब्रह्म तस्माद् ब्रह्मणि ते स्थिताः ॥ ५ १९॥

Anvaya:

येषाम् मनः साम्ये स्थितम्, तैः इह एव सर्गः जितः, ब्रह्म हि समम् निर्दोषम्, तस्मात् ते ब्रह्मणि स्थिताः ।

VERSE 5.20

न प्रहृष्येत् प्रियम् प्राप्य न उद्विजेत् प्राप्य च अप्रियम् ।

स्थिर बुद्धिः असम्मूढः ब्रह्मवित् ब्रह्मणि स्थितः ॥ ५ २०॥

Aphorism

He who is endowed with firm and unperplexed wisdom does not rejoice upon getting something pleasant nor does he lament upon facing something unpleasant; He is free from delusion and is established in Brahman.

Note: 

In this verse, the Lord gives the explanation of the words ‘mind is balanced’ he refers to in the previous verse.

Not rejoice: Only the person who identifies his Self with the body rejoices or grieves. This does not happen to the person who identifies himself with Brahman.

Meaning

न — not; प्रहृष्येत् — let (him) rejoice; प्रियम् — the pleasant; प्राप्य — having obtained; न — not; उद्विजेत् — become agitated; प्राप्य — having obtained; च — also; अप्रियम् — the unpleasant; स्थिर बुद्धिः — firm reason; असम्मूढः — not bewildered; ब्रह्मवित् — knower of Brahman; ब्रह्मणि — in Brahman; स्थितः — is established.

With sandhi:

न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् ।

स्थिरबुद्धिरसम्मूढो ब्रह्मविद् ब्रह्मणि स्थितः ॥ ५ २०॥

Anvaya:

प्रियम् प्राप्य न प्रहृष्येत्, अप्रियम् प्राप्य च न उद्विजेत्, (एवं) स्थिर बुद्धिः, असम्मूढः, ब्रह्मवित् ब्रह्मणि स्थितः ।

VERSE 5.21

बाह्य स्पर्शेषु असक्त आत्मा विन्दति आत्मनि यत् सुखम् ।

सः ब्रह्म योग युक्तात्मा सुखम् अक्षयम् अश्नुते ॥ ५ २१॥

Aphorism

He who is not attached to external objects finds happiness in the Self, having his mind engaged in the meditation of Brahman and attains lasting Bliss.

Note:

Happiness from external objects is transitory whereas contemplation of Brahman gives eternal Bliss.

Meaning

बाह्य — in external; स्पर्शेषु — sense pleasure; (बाह्य स्पर्शेषु = बाह्येषु स्पर्शेषु); असक्त आत्मा — one who is not attached; विन्दति — finds; आत्मनि — in the self; यत् — (that) which; सुखम् — happiness; सः — he; ब्रह्म योग — in Brahma yoga; युक्तात्मा — joined Self; सुखम् — happiness; अक्षयम् — everlasting; अश्नुते — enjoys; (ब्रह्म योग युक्तात्मा = ब्रह्मणि योगेन युक्तःआत्मा यस्य सः – in Brahman, by yoga, joined, self, whose, he)

With sandhi:

बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम् ।

स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते ॥ ५ २१॥

Anvaya:

बाह्य स्पर्शेषु असक्त आत्मा, आत्मनि यत् सुखम् विन्दति, सः ब्रह्म योग युक्तात्मा अक्षयम् सुखम् अश्नुते ।

VERSE 5.22

ये हि संस्पर्शजाः भोगाः दुःख योनयः एव ते ।

आदि अन्तवन्तः कौन्तेय न तेषु रमते बुधः ॥ ५ २२॥

Aphorism

Oh! son of Kunti! Those pleasures which are born of contact with the material senses are really sources of sorrow because they have a beginning and an end. The wise do not take delight in them.

Note:

Sources of sorrow: Sense organs contribute to enjoyment and sorrow.

Have a beginning and an end: They are momentary and do not last long.

Meaning

ये — those (which); हि — indeed; संस्पर्शजाः — born of contact; भोगाः — enjoyments; दुःख योनयः(दुःखस्य योनयः) — sources of sorrow; एव — only; ते — those; आदि — beginning; अन्त — end; वन्तः — subject to; (आदि अन्त वन्तः — having a beginning and end;) कौन्तेय — O son of Kunti; न — not; तेषु — in those; रमते — rejoices; बुधः — the wise.

With sandhi:

ये हि संस्पर्शजा भोगा दुःखयोनय एव ते ।

आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ॥ ५ २२॥

Anvaya:

हे कौन्तेय! ये हि संस्पर्शजाः भोगाः ते दुःख योनयः आदि अन्तवन्तः एव, तेषु बुधः न रमते ।

VERSE 5.23

शक्नोति इह एव यः सोढुम् प्राक् शरीर विमोक्षणात् ।

काम क्रोध उद्भवम् वेगम् सः युक्तः सः सुखी नरः ॥ ५ २३॥

Aphorism

That person who can endure the impulse born of desire and anger here itself before he leaves the body is said to be a yogi. He is a happy man.

Note:

Desire: It (lust) is the pleasurable feeling one gets from it or when one remembers it.

Anger: It is due to aversion to an object or obstruction to a pleasurable object. Desire and anger create agitation in the mind which is also felt in the body.

Leaves the body: Death. One can never say that he has freed himself from desire and anger. That is why the Lord here marks death as the time limit. The causes of anger and desire are numerous and one should be vigilant to guard against them till the time of death. 

Meaning

शक्नोति — be able to; इह एव — here even; यः — who; सोढुम् — to tolerate; प्राक् — before; शरीर — from the body; विमोक्षणात् — liberation, giving up (शरीरात् विमोक्षणात्); काम — desire; क्रोध — and anger; उद्भवम् — generated from; वेगम् — the impulse; सः — he; युक्तः — united; सः — he; सुखी — happy; नरः — human being;

With sandhi:

शक्नोतीहैव यः सोढुं प्राक्‍शरीरविमोक्षणात् ।

कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः ॥ ५ २३॥

Anvaya:

इह एव शरीर विमोक्षणात् प्राक्, यः काम क्रोध उद्भवम् वेगम् सोढुम् शक्नोति, सः नरः युक्तः, सः सुखी (भवति) ।

VERSE 5.24

यः अन्तः सुखः अन्तर आरामः तथा अन्तर् ज्योतिः एव यः ।

सः योगी ब्रह्म निर्वाणम् ब्रह्म भूतः अधिगच्छति ॥ ५ २४॥

Aphorism

A yogi's happiness is within, his place of pleasure is within, and his vision is within. Such a yogi attains freedom in Brahman and becomes one with Brahman.

Note: 

A Yogi is one who practised yoga. Yoga means union. It is derived from the Sanskrit root युज् meaning to join, to unite, to subjugate, to control, and to discipline. The English word "yoke" is also derived from the same Sanskrit (Indo-European) root.

Such a yogi enjoys absolute freedom because he identifies himself with Brahman.

Meaning

यः — who; अन्तः सुखः — happy from within; अन्तर आरामः — enjoying inwardly (आराम - pleasure ground); तथा — as well as; अन्तर् ज्योतिः — light inward ; एव — even; यः — who; सः — he; योगी — yogi, a mystic; ब्रह्म निर्वाणम् — liberation in the Supreme; ब्रह्म भूतः — becoming Brahman; अधिगच्छति — goes over.

With sandhi:

योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः ।

स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ॥ ५ २४॥

Anvaya:

यः अन्तः सुखः, अन्तर आरामः, तथा यः अन्तर् ज्योतिः एव,

सः योगी ब्रह्म भूतः ब्रह्म निर्वाणम् अधिगच्छति ।

VERSE 5.25

लभन्ते ब्रह्म निर्वाणम् ऋषयः क्षीण कल्मषाः ।

छिन्न द्वैधाः यत आत्मानः सर्व भूत हिते रताः ॥ ५ २५॥

Aphorism

Sages who are free from impurities, who are self-controlled, who work for the welfare of all beings, and whose doubts are dispelled attain freedom in Brahman.

Note:

Rishi is an accomplished and enlightened person. Swami Vivekananda described Rishis as mantra-drashtas or "the seers of thought". The Vedas represent the spiritual experiences of the Rishis of yore.

Hindus believe that the earliest 7 rishis received their knowledge directly from the supreme god - Paramatma. We do not have a definitive list of the seven rishis. The present-day list of seven rishis shows Kashyapa, Atri, Vasistha, Vishvamitra, Gautama Maharishi, Jamadagni, and Bharadvaja. They exposed the knowledge they acquired from god to the world through scriptures like the Vedas.

The list of 7 rishis varied from time to time.

The earliest list of the Seven Rishis is given by Jaiminiya Brahmana 2.218-221: Agastya, Atri, Bhardwaja, Gautam, Jamadagni, Vashistha and Vishvamitra followed by Brihadaranyaka Upanisad 2.2.6 with a slightly different list: Gautama and Bharadvaja, Shandilya and Jamadagni, Vashistha and Kashyapa and Atri, Bhrigu. The Gopatha Brahmana 1.2.8 has Vashistha, Vishvamitra, Jamadagni, Gautama, Bharadvaja, Gungu, Agastya, Bhrigu, and Kashyapa.

Meaning

लभन्ते — obtain; ब्रह्म निर्वाणम् — liberation in the Brahman; ऋषयः — the sages; क्षीण — who are free from; कल्मषाः — all impurities; छिन्न — having torn off; द्वैधाः — duality; यत आत्मानः — self-controlled; सर्व भूत — of all living beings; हिते — in welfare of; रताः — pleased.

With sandhi

लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः ।

छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः ॥ ५ २५॥

Anvaya:

क्षीण कल्मषाः, छिन्न द्वैधाः, यत आत्मानः,

सर्व भूतहिते रताः ऋषयः ब्रह्म निर्वाणम् लभन्ते ।

VERSE 5.26

काम क्रोध वियुक्तानाम् यतीनाम् यत चेतसाम् ।

अभितः ब्रह्म निर्वाणं वर्तते विदित आत्मनाम् ॥ ५ २६॥

Aphorism

Those who are self-restrained, free from desire and anger, whose minds are restrained, and who have known the Atma, will become one with Brahman.

Note:

This verse expresses the same idea as the previous verse.

Meaning

काम — from desires; क्रोध — and anger; वियुक्तानाम् — those who free from; यतीनाम् — of the self-controlled persons; यत चेतसाम् — whose minds are controlled; अभितः — near; ब्रह्म निर्वाणं — liberation in the Supreme; वर्तते — exists; विदित आत्मनाम् of those who have the knowledge of Atma(Self).

With sandhi:

कामक्रोधवियुक्तानां यतीनां यतचेतसाम् ।

अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ॥ ५ २६॥

Anvaya:

काम क्रोध वियुक्तानाम् यत चेतसाम् विदित आत्मनाम् यतीनाम् अभितः ब्रह्म निर्वाणं वर्तते ।

VERSES 5.27

स्पर्शान् कृत्वा बहिः बाह्यान् चक्षुः च एव अन्तरे भ्रुवोः ।

प्राण अपानौ समौ कृत्वा नास अभ्यन्तर चारिणौ ॥ ५ २७॥

Aphorism

Keeping the external senses out and fixing the sight between the two eyebrows should regulate the inhalation and exhalation moving within the nostrils.

Note:

Bhagawan explains a meditation technique coupled with pranayama.

Fixing the sight: When the eyes are fully open they may stray to external objects. If the eyes are partially closed then eyeballs tend to remain motionless and their gaze converges towards a point between the two eyebrows. Only the tip of the nose can be seen. Full closure of the eyes may lead a person to sleep.

Meaning

स्पर्शान् — contacts; कृत्वा — having made; बहिः — outside; बाह्यान् — external; चक्षुः — eyes; च — and; एव — even; अन्तरे — in the middle; भ्रुवोः — the eyebrows; प्राण अपानौ — the inhalation and exhalation; कृत्वा समौ — one should regulate; नास अभ्यन्तर — within the nostrils; चारिणौ — moving;

With sandhi:

स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः ।

प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ॥ ५ २७॥

Anvaya: Please see the next verse.

VERSES 5.28

यत इन्द्रिय मनः बुद्धिः मुनिः मोक्ष परायणः ।

विगत इच्छा भय क्रोधः यः सदा मुक्तः एव सः ॥ ५ २८॥

Aphorism

Restraining the sense organs, mind, and intellect, freeing oneself from desire, fear, and anger, and keeping liberation as the supreme goal, one who meditates becomes liberated.

Meaning

यत — controlled; इन्द्रिय — senses; मनः — mind; बुद्धिः — reason; मुनिः — the meditator, yogi; मोक्ष — for liberation; परायणः — keeping as a goal; विगत — gone; इच्छा — desires; भय — fear; क्रोधः — anger; यः — one who; सदा — always; मुक्तः — liberated; एव — even; सः — he.

With sandhi:

यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः ।

विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः ॥ ५ २८॥

Anvaya (for verse 27 and 28):

यः मुनिः बाह्यान् स्पर्शान् बहिः कृत्वा, चक्षुः च एव भ्रुवोः अन्तरे कृत्वा, प्राण अपानौ नास अभ्यन्तर चारिणौ

समौ ( कृत्वा), यत इन्द्रिय मनः बुद्धिः, विगत इच्छा भय क्रोधः, मोक्ष परायणः (स्यात्) सः सदा मुक्तः एव ।

VERSE 5.29

भोक्तारम् यज्ञ तपसाम् सर्व लोक महेश्वरम् ।

सुहृदम् सर्व भूतानाम् ज्ञात्वा मां शान्तिम् ऋच्छति ॥ ५ २९॥

Aphorism

By knowing Me as the receiver of rituals and austerities, and the supreme Lord of all worlds, (and) a well-wisher of all beings, one attains peace.

Note:

The Lord is the presiding deity of all sacrifices and the giver of fruits for the sacrifices.

Meaning

भोक्तारम् — the enjoyer; यज्ञ — of sacrifices; तपसाम् — and austerities; सर्व लोक — of all the worlds; महेश्वरम् — the Supreme Lord; सुहृदम् — the benefactor; सर्व — of all; भूतानाम् — the living beings; ज्ञात्वा — having known; मां — Me (Lord Krishna); शान्तिम् — peace; ऋच्छति — obtains.

With sandhi:

भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम् ।

सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ॥ ५ २९॥

Anvaya:

यज्ञ तपसाम् भोक्तारम् सर्व भूतानाम् सुहृदम्

सर्व लोक महेश्वरम् माम् ज्ञात्वा शान्तिम् ऋच्छति ।

ॐ तत् सत् इति श्रीमत् भगवत् गीतासु उपनिषत्सु

ब्रह्म विद्यायाम् योग शास्त्रे श्रीकृष्ण अर्जुन संवादे

संन्यास योगः नाम पञ्चमः अध्यायः ॥ ५॥

Om That Sat. Here ends the fifth chapter of the Bhagavad Gita, entitled, THE WAY OF RENUNCIATION, the essence of Upanishads, the science of Brahman, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna in Sanyasa Yoga.