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Srimad Bhagavad Gita Chapter 5 - Karma Sanyasa Yoga

Bhagavad Gita – Chapter 5 – Karma Sanyāsa Yoga

Key Points 

1. Declaration about Sankhya Yoga and Karma Yoga. (1-6)
2. The characteristics of the Sankhyayogi and Karmayogi, and their respective merit. (7-12)
3. Explanation of Jnana yoga. (13-26)
4. The Yoga of Meditation(Dhyanayoga) accompanied with devotion(Bhakti yoga). 27-29)

Verses 1 to 29

• Arjuna Said: O Krishna! You praise renunciation of actions and again the yoga of action. Of these two which is s better? That one, tell me conclusively. (5.1)
• The Lord said: Renunciation and Yoga of Action, both lead to the highest bliss. But of these two, Yoga of Action is superior to the renunciation of action. (5.2)
• O Arjuna! He who neither hates nor desires should be known as of eternal renunciation; He who is not subject to the pairs of opposites is easily set free from bondage. (5.3)
• Children, not the wise, say that Jnana yoga and karma yoga are distinct: He who is truly established in either of them obtains the fruit of both. (5.4)
• That state (Moksha) reached by men of Knowledge is also reached by men of Action (Karma yogis). He who sees the oneness of Jnana and Karma, really sees. (5.5)
• O Arjuna! But renunciation is difficult to attain without the yoga of action. The sage who is harmonised in Yoga quickly goes to Brahman. (5.6)
• He who is devoted to the yoga of action, with heart purified, with mind-controlled and senses subdued, though acting, is not tainted. (5.7)
• The harmonised yogi who knows the essence of things, thinks “I do nothing”, seeing, hearing, touching, smelling, eating, moving, sleeping, breathing, speaking, giving, grasping, opening, and closing the eyelids even. He is convinced that the senses move among the objects of the senses. (5.8 & 5.9)
• He who acts placing all actions in the eternal Brahman, giving up attachment, is unaffected by sin like the lotus by water. (5.10)
• The devotees of karma yoga act for self-purification with body, mind, intellect and also senses, abandoning all attachment. (5.11)
• The harmonised yogi, abandoning the fruits of action attains final peace, while the non-united one impelled by desire for the fruits of action is bound. (5.12)
• Mentally renouncing all actions and self-controlled, the embodied being, rests happily in the nine-gated city (body) neither acting nor causing others to act. (5.13)
• The Lord (Atma) does not create agency, nor action, nor the union of action and its fruit; but Nature leads to action. (5.14)
• The Lord does not receive either the evil or good of anyone. Knowledge is enveloped by ignorance, and by it, beings are deluded. (5.15)
• But for those whose ignorance is destroyed by the knowledge of Atma that Knowledge, like the sun, reveals the Supreme Brahman. (5.16)
• With their intellect absorbed in That, their Self being That, established in that, they go from whence there is no return and their sins are dispelled by knowledge. (5.17)
• The sages look with equal eye on a Brahmana endowed with knowledge and humility, on a cow, on an elephant, on a dog and on the outcaste who feeds on dog’s flesh. (5.18)
• Even here (while living in this body) birth and death (samsara) are overcome by those whose mind is established in equality; Brahman is untainted and is the same in all; therefore in brahman, they rest.(5.19)
• The man of steady intellect, undeluded, knower of Brahman, established in Brahman, should not be elated having obtained the pleasant and should not be troubled having got the unpleasant. (5.20)
• With mind unattached to external contacts he finds happiness in Atma and with mind united with Brahman (Atma) in meditation, he enjoys imperishable happiness. (5.21)
• Those enjoyments born of external contacts are themselves indeed the source of pain only; they have a beginning and end; the wise do not rejoice in them. (5.22)
• He who is able to endure the impulse of desire and anger even in this world before the fall of the body, is the harmonised, and he is the happy man. (5.23)
• He who finds happiness within, delights within, and illumined within, that sage becoming Brahman attains absolute perfection. (5.24)
• Sages whose sins are destroyed, whose dualities are torn asunder, who are self-controlled, who rejoice in the well-being of others, attain union with Brahman (Moksha). (5.25)
• To the self-controlled sages who are free from desire and wrath, who have controlled their thoughts, who have realised the Self, absolute freedom exists on all sides. (5.26)
• The sage who has turned away all external impressions, fixing his gaze in the centre of the brows, controlling the incoming and outgoing breath rhythmically, keeping the senses, the mind and the intellect controlled, free from desire, fear and hatred, aspiring for the highest freedom indeed enjoys freedom always. (5.27 &5.28)
• Knowing Me as the enjoyer of all sacrifices and austerities, the Lord and controller of all the words, friend of all beings, man attains peace. (5.29)

atha pañchamō'dhyāyaḥ ।
karmasannyāsayōgaḥ

arjuna uvācha ।
sannyāsaṃ karmaṇāṃ kṛṣṇa punaryōgaṃ cha śaṃsasi ।
yachChrēya ētayōrēkaṃ tanmē brūhi suniśchitam ॥ 1 ॥

śrībhagavānuvācha ।
sannyāsaḥ karmayōgaścha niḥśrēyasakarāvubhau ।
tayōstu karmasannyāsātkarmayōgō viśiṣyatē ॥ 2 ॥

jñēyaḥ sa nityasannyāsī yō na dvēṣṭi na kāṅkṣati ।
nirdvandvō hi mahābāhō sukhaṃ bandhātpramuchyatē ॥ 3 ॥

sāṅkhyayōgau pṛthagbālāḥ pravadanti na paṇḍitāḥ ।
ēkamapyāsthitaḥ samyagubhayōrvindatē phalam ॥ 4 ॥

yatsāṅkhyaiḥ prāpyatē sthānaṃ tadyōgairapi gamyatē ।
ēkaṃ sāṅkhyaṃ cha yōgaṃ cha yaḥ paśyati sa paśyati ॥ 5 ॥

sannyāsastu mahābāhō duḥkhamāptumayōgataḥ ।
yōgayuktō munirbrahma nachirēṇādhigachChati ॥ 6 ॥

yōgayuktō viśuddhātmā vijitātmā jitēndriyaḥ ।
sarvabhūtātmabhūtātmā kurvannapi na lipyatē ॥ 7 ॥

naiva kiñchitkarōmīti yuktō manyēta tattvavit ।
paśyañśṛṇvanspṛśañjighrannaśnangachChansvapañśvasan ॥ 8 ॥

pralapanvisṛjangṛhṇannunmiṣannimiṣannapi ।
indriyāṇīndriyārthēṣu vartanta iti dhārayan ॥ 9 ॥

brahmaṇyādhāya karmāṇi saṅgaṃ tyaktvā karōti yaḥ ।
lipyatē na sa pāpēna padmapatramivāmbhasā ॥ 10 ॥

kāyēna manasā buddhyā kēvalairindriyairapi ।
yōginaḥ karma kurvanti saṅgaṃ tyaktvātmaśuddhayē ॥ 11 ॥

yuktaḥ karmaphalaṃ tyaktvā śāntimāpnōti naiṣṭhikīm ।
ayuktaḥ kāmakārēṇa phalē saktō nibadhyatē ॥ 12 ॥

sarvakarmāṇi manasā sannyasyāstē sukhaṃ vaśī ।
navadvārē purē dēhī naiva kurvanna kārayan ॥ 13 ॥

na kartṛtvaṃ na karmāṇi lōkasya sṛjati prabhuḥ ।
na karmaphalasaṃyōgaṃ svabhāvastu pravartatē ॥ 14 ॥

nādattē kasyachitpāpaṃ na chaiva sukṛtaṃ vibhuḥ ।
ajñānēnāvṛtaṃ jñānaṃ tēna muhyanti jantavaḥ ॥ 15 ॥

jñānēna tu tadajñānaṃ yēṣāṃ nāśitamātmanaḥ ।
tēṣāmādityavajjñānaṃ prakāśayati tatparam ॥ 16 ॥

tadbuddhayastadātmānastanniṣṭhāstatparāyaṇāḥ ।
gachChantyapunarāvṛttiṃ jñānanirdhūtakalmaṣāḥ ॥ 17 ॥

vidyāvinayasampannē brāhmaṇē gavi hastini ।
śuni chaiva śvapākē cha paṇḍitāḥ samadarśinaḥ ॥ 18 ॥

ihaiva tairjitaḥ sargō yēṣāṃ sāmyē sthitaṃ manaḥ ।
nirdōṣaṃ hi samaṃ brahma tasmādbrahmaṇi tē sthitāḥ ॥ 19 ॥

na prahṛṣyētpriyaṃ prāpya nōdvijētprāpya chāpriyam ।
sthirabuddhirasammūḍhō brahmavidbrahmaṇi sthitaḥ ॥ 20 ॥

bāhyasparśēṣvasaktātmā vindatyātmani yatsukham ।
sa brahmayōgayuktātmā sukhamakṣayamaśnutē ॥ 21 ॥

yē hi saṃsparśajā bhōgā duḥkhayōnaya ēva tē ।
ādyantavantaḥ kauntēya na tēṣu ramatē budhaḥ ॥ 22 ॥

śaknōtīhaiva yaḥ sōḍhuṃ prākśarīravimōkṣaṇāt ।
kāmakrōdhōdbhavaṃ vēgaṃ sa yuktaḥ sa sukhī naraḥ ॥ 23 ॥

yō'ntaḥsukhō'ntarārāmastathāntarjyōtirēva yaḥ ।
sa yōgī brahmanirvāṇaṃ brahmabhūtō'dhigachChati ॥ 24 ॥

labhantē brahmanirvāṇamṛṣayaḥ kṣīṇakalmaṣāḥ ।
Chinnadvaidhā yatātmānaḥ sarvabhūtahitē ratāḥ ॥ 25 ॥

kāmakrōdhaviyuktānāṃ yatīnāṃ yatachētasām ।
abhitō brahmanirvāṇaṃ vartatē viditātmanām ॥ 26 ॥

sparśānkṛtvā bahirbāhyāṃśchakṣuśchaivāntarē bhruvōḥ ।
prāṇāpānau samau kṛtvā nāsābhyantarachāriṇau ॥ 27 ॥

yatēndriyamanōbuddhirmunirmōkṣaparāyaṇaḥ ।
vigatēchChābhayakrōdhō yaḥ sadā mukta ēva saḥ ॥ 28 ॥

bhōktāraṃ yajñatapasāṃ sarvalōkamahēśvaram ।
suhṛdaṃ sarvabhūtānāṃ jñātvā māṃ śāntimṛchChati ॥ 29 ॥

ōṃ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṃ yōgaśāstrē śrīkṛṣṇārjunasaṃvādē

karmasannyāsayōgō nāma pañchamō'dhyāyaḥ ॥5 ॥

https://vignanam.org/english/srimad-bhagawad-gita-chapter-5.html

Bhagat Gita ch6- vs12

 

tatraikāgraṁ manaḥ kṛitvā yata-chittendriya-kriyaḥ
upaviśhyāsane yuñjyād yogam ātma-viśhuddhaye

Bhagavad Gita: Chapter 6, Verse 12-13

तत्रैकाग्रं मन: कृत्वा यतचित्तेन्द्रियक्रिय: |
उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये || 12||
समं कायशिरोग्रीवं धारयन्नचलं स्थिर: |
सम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन् || 13||

samaṁ kāya-śhiro-grīvaṁ dhārayann achalaṁ sthiraḥ
samprekṣhya nāsikāgraṁ svaṁ diśhaśh chānavalokayan

tatra—there; eka-agram—one-pointed; manaḥ—mind; kṛitvā—having made; yata-chitta—controlling the mind; indriya—senses; kriyaḥ—activities; upaviśhya—being seated; āsane—on the seat; yuñjyāt yogam—should strive to practice yog; ātma viśhuddhaye—for purification of the mind;

 samam—straight; kāya—body; śhiraḥ—head; grīvam—neck; dhārayan—holding; achalam—unmoving; sthiraḥ—still; samprekṣhya—gazing; nāsika-agram—at the tip of the nose; svam—own; diśhaḥ—directions; cha—and; anavalokayan—not looking

tatraikagram manah kritva yata-chittendriya-kriyah
upavishyasane yunjyad yogam atma-vishuddhaye
samam kaya-shiro-grivam dharayann achalam sthirah
samprekshya nasikagram svam dishash chanavalokayan

Translation

BG 6.12-13: Seated firmly on it, the yogi should strive to purify the mind by focusing it in meditation with one pointed concentration, controlling all thoughts and activities. He must hold the body, neck, and head firmly in a straight line, and gaze at the tip of the nose, without allowing the eyes to wander.

Bhagavad Gita: Chapter 6, Verse 14

प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थित: |
मन: संयम्य मच्चित्तो युक्त आसीत मत्पर: || 14||

praśhāntātmā vigata-bhīr brahmachāri-vrate sthitaḥ
manaḥ sanyamya mach-chitto yukta āsīta mat-paraḥ

praśhānta—serene; ātmā—mind; vigata-bhīḥ—fearless; brahmachāri-vrate—in the vow of celibacy; sthitaḥ—situated; manaḥ—mind; sanyamya—having controlled; mat-chittaḥ—meditate on me (Shree Krishna); yuktaḥ—engaged; āsīta—should sit; mat-paraḥ—having me as the supreme goal

prashantatma vigata-bhir brahmachari-vrate sthitah
manah sanyamya mach-chitto yukta asita mat-parah

Translation

BG 6.14: Thus, with a serene, fearless, and unwavering mind, and staunch in the vow of celibacy, the vigilant yogi should meditate on Me, having Me alone as the supreme goal.

Swami Prakashananda 108 days Gita Reading - Day 30 -

Hari Om!

On the 39th night of the 108 Gita Maha Jnana Yagna at Reliance Abandon Hindu Mandir, Gina ji, a Spiritual Guide from Chinmaya Mission Guyana, continued to share the profound wisdom of Chapter 6, "The Yoga of Meditation."

With great enthusiasm, Ginaji delivered an insightful talk on mastering the mind. She explained how Bhagavan Shri Krishna outlines the transformation that occurs once one gains control over the mind. Such an individual can access their true nature—happiness, or infinite bliss.

Ginaji referenced Arjuna's doubt, where he questions Bhagavan Shri Krishna, expressing that the mind is fickle and difficult to control, so how can one control this mind?

In response, Lord Krishna offers two methods for controlling the mind:

1. Practice – Through self-awareness (when the mind wanders, bring it back) and the practice of discrimination (understanding that I am not the body, mind, or intellect, nor sorrow, but instead I am happiness).

2. Detachment – By living independently, recognizing that the world does not give happiness. Once we accept this, the mind will no longer cling to worldly objects.

Word of the Day

Mahābāho – "O mighty-armed one" (a person of great strength).

Hari Om!

On the 37th night of the 108 Gita Maha Jnana Yagna at Farm/Hertstelling Vishnu Mandir, Gina ji, one of the Spiritual Guides of Chinmaya Mission Guyana, continued to unfold the wisdom of Chapter 6, "The Yoga of Meditation."

In tonight's discourse, Gina ji shared the transformative results of meditation as outlined by Bhagavan Shri Krishna in the Bhagavad Gita. The controlled mind leads to inner peace and contentment, transcending the limitations of sensory pleasures. This results in an experience of infinite bliss that is not dependent on external conditions. The yogi is no longer swayed by sorrow and remains unaffected by worldly fluctuations.

Ultimately, meditation leads to severance from the cycle of suffering, bringing about liberation and self-realization. All of these profound benefits are the fruits of disciplined, determined practice of MEDITATION.

Hari Om!

On the 36th night of the 108 Gita Maha Jnana Yagna at D'Edward Vighneshwar Mandir, Gina Ji, one of the Spiritual Guides of Chinmaya Mission Guyana, continued to unfold the wisdom of Chapter 6, "The Yoga of Meditation."

In her lively and charismatic presentation style, Gina Ji shared Bhagavan Shri Krishna's teachings on how to prepare ourselves for meditation. She emphasized that the ultimate goal of meditation is to realize and experience the happiness that is our true nature.

Who is capable of meditating?

YUKTA – the one who has mastered moderation in all aspects of life, such as eating, sleeping, and wakefulness. A person who maintains discipline and equilibrium in life has also gained mastery over the mind, and in doing so, over their life. This practical teaching from the Gita helps us prepare our minds so that when we sit for meditation, our mind remains effortlessly controlled.

Why should we meditate? Because through meditation, we reconnect with the happiness that is our inherent nature.

Hari Om!

On the 35th night of the 108 Gita Maha Jnana Yagna at No. 7 Vishnu Mandir, Gina ji, one of the Spiritual Guides of Chinmaya Mission Guyana, continued to illuminate the wisdom of Chapter 6, "The Yoga of Meditation."

With her joyful and engaging approach, Gina ji skillfully recapped the essence of the Gita and Arjuna's inner struggle. Arjuna, torn by the conflict of duty, was reluctant to fight his family. Instead, he desired to withdraw and meditate. In response, Lord Krishna guided him through this difficult moment and revealed the necessary qualifications for someone wishing to meditate.

What are those qualifications for meditation?

1. The individual must be a Karma Yogi – someone who performs all actions selflessly, without likes and dislikes, and with a sense of duty toward the well-being of society and humanity.

2.     – someone who has renounced the sense of doership, understanding and accepting that they are not the ultimate doer, but rather an instrument of the Bhagavan.

3. The individual must possess Self Effort and Confidence.

Chapter 5 verse 1-5

 ar-ju-na u-v ā -ca | 

sann-y ā -saṃ karma- ṇ ā ṃ kṛ ṣ - ṇ a pu-nar-yo-gaṃ ca ś aṃ-sa-si | 

yac- ch re-ya e-ta-yo-re-kaṃ tan-me brū-hi su-ni ś -ci-tam || 1 ||


arjuna uvācha

sannyāsaṁ karmaṇāṁ kṛiṣhṇa     punar yogaṁ cha śhansasi

yach chhreya etayor ekaṁ      tan me brūhi su-niśh chitam


arjunaḥ uvācha—Arjun said; 

sanyāsam—renunciation; karmaṇām—of actions; kṛiṣhṇa—Shree Krishna; punaḥ—again; yogam—about karm yog; cha—also; śhansasi—You praise;

 yat—which; śhreyaḥ—more beneficial; etayoḥ—of the two; ekam—one; tat—that; me—unto me; brūhi—please tell; su-niśhchitam—conclusively

Arjun said: O Shree Krishna, You praised karm sanyās (the path of renunciation of actions), and You also advised to do karm yog (work with devotion). Please tell me decisively which of the two is more beneficial?

2.   ś rī- bh a-ga-v ā -nu-v ā -ca | 
sann-y ā -sa h karma-yo-ga ś -ca ni ś - ś re-ya-sa-ka-r ā -vu- bh au |
 ta-yos-tu kar-ma-sann-y ā -s ā t kar-ma-yo-go vi- ś i ṣ -ya-te || 2 ||

Shrī bhagavān uvācha
sannyāsaḥ karma-yogaśh cha niḥśhreyasa-karāvubhau
tayos tu karma-sannyāsāt karma-yogo viśhiṣhyate

śhrī-bhagavān uvācha—the Supreme Lord said; sanyāsaḥ—renunciation; karma-yogaḥ—working in devotion; cha—and; niḥśhreyasa-karau—lead to the supreme goal; ubhau—both; tayoḥ—of the two; tu—but; karma-sanyāsāt—renunciation of actions; karma-yogaḥ—working in devotion; viśhiṣhyate—is superior

The Supreme Lord said: Both the path of karm sanyās (renunciation of actions) and karm yog (working in devotion) lead to the supreme goal. But karm yog is superior to karm sanyās.

3.  jñe-yas sa nit-ya-sann-y ā -sī yo na d dve ṣ -ṭi na k ā ṅk- ṣ a-ti | 
nir-dvand-vo hi ma-h ā -b ā -ho su- kh aṃ ban- dh ā t-pra-muc-ya-te || 3 ||

4.  s ā ṅ- kh ya-yo-gau pṛ- th ag-b ā -l ā ḥ pra-va-dan-ti na pa ṇ -ḍi-t ā ḥ |
e-ka-map-y ā s- th i-tas sam-yak u- bh a-yor-vin-da-te ph a-lam || 4 ||

5   yat-s ā ṅ kh -yai f pr ā p-ya-te s th ā -naṃ tad-yo-gai-ra-pi gam-ya-te |
 e-kaṃ s ā ṅ kh -yaṃ ca yo-gaṃ ca ya f pa ś -ya-ti sa pa ś -ya-ti || 5 ||

yatsāṅkhyaiḥ prāpyate sthānaṃ      tadyogairapi gamyate

ekaṃ sāṅkhyaṃ ca yogaṃ ca          yaḥ paśyati sa paśyati  

yat = what; sāṅkhyaiḥ = by means of Sankhya philosophy; prāpyate = is achieved; sthānaṃ = place; tat = that; 

yogaiḥ = by devotional service; api = also; gamyate = one can attain; 

ekaṃ = one; sāṅkhyaṃ = analytical study; ca = and; yogaṃ = action in devotion; ca = and; 

yaḥ = one who; paśyati = sees; saḥ = he; paśyati = actually sees.

That place which is reached by the SANKHYAS (JNANIS) is also reached by the YOGINS (KARMA-YOGINS) . He sees who sees SANKHYA and YOGA as one.