Skip to main content

Gita : Ch-5. Slo-4.

Srimad Bhagavad-Gita :

Chapter-5. ( Karma-sanyasa-yogam )

Slokam-4. ( Only the ignorant speak of karma-yoga and devotional service as being different from the analytical study of the material world [samkhya]. Those who are actually learned say that he who applies himself well to one of these paths achieves the results of both. )

Samkhyayogau  prthagbalah  pravadanti  na  panditah,

ekamapyasthitah  samyak  ubhayorvindate  phalam.


samkhyayogau  =   analytical  study of  the  material  world  and  work in devotional  service  ( karma sanyasam  and  karmayogam );

prthag  =  are different  and  different;

balah    pravadanti  =   children  ( less intelligent )  only  do  talk;

panditah    na  =  learned  never  say;

ekam    api  =  in  these  anyone;

samyak   asthitah  =  one  who  follow/practice  as  told;

ubhayoh    phalam  =  result of  both;

vindate   =  experiences/enjoys.  

Renunciation is certainly essential for the acquisition of spiritual wisdom which has been stated in Vedic scriptures as being impossible to acquire for one who is unable to relinquish enjoying the objects of the senses. If this is the case then how can it be assumed that renunciation is inferior to karma yoga or prescribed Vedic activities. Therefore Lord Krishna is explaining that both are inherent in each other and not contradictory. One who observes a yagna or offerings of worship to propitiate the Supreme Lord and experiencing the smoke arising from the ghee and seed grains offered to the fire reflects that the yagna is not sanctified due to its being performed for desires of the rewards upon its completion. But for the same yagna being performed without desires but solely for the propitiation of the Supreme Lord is considered the highest wisdom. Those that think otherwise are not conversant with the Vedic scriptures and thus their speculations do not need to be considered.

How renunciation can apply to the yogi or the follower of the science of the individual consciousness attaining communion with the ultimate consciousness who is performing karma yoga or prescribed Vedic activities is being clarified here by Lord Krishna. The ignorant and uniformed mistakenly see these two paths as separate yielding divergent results; but this is not accepted by those who are self-realised as it has been seen that a person who determinedly follows either path achieves the same result.

So it can be understood that both karma yoga or prescribed Vedic activities without desiring rewards includes renunciation of action as well when a person arrives at that realisation. Thus both paths can be practised in sequence according to a persons stage of spiritual development. The question of which one is factually superior is only applicable to the ignorant and misinformed as the discriminating and knowledgeable understand that the person who practices both thoroughly achieves the same result. The meaning Lord Krishna is intending is that they do not produce separate results.

They are misinformed and not conversant with Vedic scriptures who think that karma yoga or prescribed Vedic activities and jnana yoga the renunciation of rewards of actions by the cultivation Vedic knowledge give different results and do not both award atma tattva or realisation of the soul. Although karma yoga may go through the path of jnana yoga it may also independently achieve atma tattva by its own merit. So as long as an aspirant firmly adopts either path with determination they are assured of success. This is further expanded by Lord Krishna in the next slokam.

To be continued  ...


Popular posts from this blog

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 …