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Gita : Ch-5. Slo-3.

Srimad Bhagavad-Gita :

Chapter-5. ( Karma-sanyasa-yogam )

Slokam-3. ( One who neither hates nor desires the fruits of his activities is known to be always renounced. Such a person, liberated from all dualities, easily overcomes material bondage and is completely liberated,  O  Arjuna. )

Jneyah  sa  nityasannyasi  yo  na  dveshti  na  kamkshati,

nirdvandvo  hi  mahabhaho  sukham  bandha  pramucyate.

maha-bhaho  =  hey  Arjuna!

yah na  dveshti  =  who  never  abhors;

na  kamkshati  =  nor  desires;

sah  nitya-sannyasi  jneyah  =  he  always   renouncer,  know  this;

hi nirdvandvah  =  certainly   free from all dualities;

sukham  pramucyate  =  comfortably  ( quickly  or easily )  completely   liberated.  

Until now Lord Krishna has been referring to yogis or those following the science of the individual consciousness attaining communion with the ultimate consciousness as being renunciates. Such a yogi should always be considered a renunciate as being impelled for spiritual knowledge is the only motivation of action and thus being free from the influence of all dualities such as attraction and repulsion, happiness and distress, such a yogi is not subject to likes and dislikes and is free from samsara or the cycle of birth and death easily without effort.

Exactly how is karma yoga or performance of prescribed Vedic activities superior to renunciation? To answer this question Lord Krishna praises the followers of karma yoga who also renounce the rewards of their actions. Those who are free from attachment and aversion and who perform yagna or offerings of worship to propitiate the Supreme Lord are to be known as renunciates. For one who is free from all dualities and has developed equanimity and purity of mind is easily free from samsara or the cycle of birth and death in the material existence.

The characteristics of sannyasa or renunciation of the rewards of actions is given here by Lord Krishna to emphasise the superiority of sannyasa in and of itself.

Characteristics of sannyasa are being described here such as being free from aversion and attraction and all dualities. Asceticism or the practice of tapasya or austerities is not what is meant here. What is meant here is the complete cessation of desire for the rewards of action as well as complete renunciation of the influence of all dualities such as happiness and distress which causes bondage in the world. So there is no contradiction in these two points.

One who is following karma yoga or prescribed Vedic activities and has achieved atma tattva or realisation of the soul will not desire anything else other than the bliss of the atma or soul. In this position one is almost oblivious of the external world and has no urge to crave or hate anything and thus is also able to endure the dualities seeing them all as the same. Such a person is known to be constantly situated in jnana yoga or the cultivation of Vedic knowledge by every activity and is incessantly experiencing the bliss of the atma. Lord Krishna confirms that such a person easily performs karma yoga without effort and transcends samsara or the cycle of birth and death. That both karma yoga and the renunciation for the rewards of actions which is included in jnana yoga are both competent to give atma tattva is shown next.

To be continued   ....


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Gita : Ch-10. Slo-12 & 13.

Srimad  Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam)

Slokam-12 & 13.


arjuna uvaca :

param  brahma  param  dhama  pavitram  paramam  bhavan,

purusham  sasvatam  divyam  adidevamajam  vibhum.

arjuna uvaca :  arjuna  said;

param  brahma  param  dhama  =  supreme  brahmam  and  supreme  place  to  attain (sustenance );

paramam  pavitram  bhavan  =  supreme  and  purest  are  yourself;

tvam  sasvatam  divyam  purusham  =  you  are  the  divine  permanent purushan;

adi-devam-ajam  =  very  first  supreme  lord  and  unborn ( svayambhu );

vibhum  =  all  pervading,  ( said )  as;


ahustvamrshayah  sarve  devarshirnaradastatha,

asito  devalo  vyasah  svayam  caiva  bravishi me.

sarve  rshayah  =  all  rishi-s  and;

tatha  devarshih  naradah  =  also  deva  rishi  narada  and;

asitah  devalah  =  asitan  and  devala;

vyasah  ahu  =  and  vyasa  too  say;

svayam  eva  =  now  you  are  your  own;

me  bravishi  ca  =  also  explained,  ( the  above,  that  way said ) to  me.


Gita : Ch-13. Slo-13. Discussion-3.

Bhagavad-Gita :
Chapter-13. ( Kshetra-kshetrajna-vibhaga-yogam )

Slokam-13. ( I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahmam, the spirit, and it lies beyond the cause and effect of this material world.)

jneyam  yat  tat  pravakshyami  yatjnatvamrtamasnute,

anadimat  param   brahma  na  sat  tannasaducyate.

jneyam  yat  =   (which )  the  one  which  is  to  be  known  ( knowledge );
yat  jnatva  =  ( if  )  that  one  is  known ( knowing  that  knowledge );
amrtam  asnute  =  results  in  gaining  amrtatvm;
tat  pravakshyami  =  that  I  will  tell ( teach )  you;
anadimat  param   brahma  =  that  is  the  beginningless   Para-brahmam  ( the Supreme  abode ) ;
tat  sat  na  asat  na  =  that  either  sat ( cause ) or  asat  ( effect );
ucyate  =  cannot  be  said ( called ).

Discussion -3.
The use of the term innermost self to refer to the brahman does not create any contradiction bec…

Gita : Ch-5. Slo-27 & 28.

(Very important slokam-s, Here Lord narrates the details of meditation)

Srimad Bhagavad-Gita:

Chapter-5. ( Karma-sanyasa-yogam )

Slokam-27 & 28. (  Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils—thus controlling the mind, senses and intelligence, the tranecendentalist becomes free from desire, fear and anger. One who is always in this state is certainly liberated.)


Sparsan    krtva    bahirbahyan     cakshuscaivantare     bhruvoh,

pranapanau    samau    krtva     nasabhyantaracarinau.

( 28 ).

Yatendriyamanobuddhiah    muniahmokshaparayanah,

vigatecchabhayakrodhah    yah    sada     mukta    eva    sah.


bahirbahyan     sparsan  =  unnecessary   external    sense     objects,    such    as    sound, etc.;

bahiah    krtva  =   do    not    allowing    to   enter    within,   by    determination,   setting   them    outside;

cakshuah    ca  =  keeping …