The fifth chapter of the Bhagavad Gita, called karmasannyāsayōgaḥ or karma-Sannyasa yōga, opens on the battlefield of kurukṣētra. Here, in the heart of the mahābhārata epic, two cousins-arjuna of the pāṇḍavāḥ and śrīkṛṣṇa, his charioteer and guide-continue their profound dialogue. The tension of war hangs heavy, but the real battle is within: arjuna is torn between his duty as a warrior and his longing for inner peace.
In the previous chapter, śrīkṛṣṇa introduced the path of jñāna-yōga, the yōga of knowledge, and contrasted it with karma-yōga, the yōga of selfless action. arjuna is left wondering: is it better to renounce action entirely, or to act without attachment? The fourth chapter ended with the promise that knowledge and action, when rightly understood, lead to freedom.
As the chapter closes, śrīkṛṣṇa paints a picture of the liberated soul-one who is at peace, seeing the same Self (ātmā) in all beings, beyond likes and dislikes, beyond pride and possessiveness. This sets the stage for the next chapter, where śrīkṛṣṇa will introduce the path of meditation and inner discipline, showing how the mind can be trained to rest in this deep peace.
ōṃ śrī paramātmanē namaḥ
atha pañchamō'dhyāyaḥ
karmasannyāsayōgaḥ
Translation (bhāvārtha):
Salutations to the Supreme Self. Now begins the fifth chapter, titled The Yoga of Renunciation of Action.
arjuna uvācha
sannyāsaṃ karmaṇāṃ kṛṣṇa punaryōgaṃ cha śaṃsasi ।
yachChrēya ētayōrēkaṃ tanmē brūhi suniśchitam ॥1॥
Translation (bhāvārtha):
Arjuna said: Krishna, you have spoken about both giving up actions and also about the path of action. Please tell me clearly which one of these two is truly better, so I can follow it with confidence.
śrī bhagavānuvācha
sannyāsaḥ karmayōgaścha niśśrēyasakarāvubhau ।
tayōstu karmasannyāsāt karmayōgō viśiṣyatē ॥2॥
Translation (bhāvārtha):
The Blessed Lord said: Both renunciation of actions and the path of selfless action lead to the highest spiritual fulfillment, but between the two, the yoga of action is considered superior to the mere renunciation of work.
jñēyaḥ sa nityasannyāsī yō na dvēṣṭi na kāṅkṣati ।
nirdvandvō hi mahābāhō sukhaṃ bandhātpramuchyatē ॥3॥
Translation (bhāvārtha):
One who neither hates nor desires, who is free from the pull of opposites, should be understood as a true renouncer. Such a person, O Arjuna, is easily freed from all bondage.
sāṅkhyayōgau pṛthagbālāḥ pravadanti na paṇḍitāḥ ।
ēkamapyāsthitaḥ samyak ubhayōrvindatē phalam ॥4॥
Translation (bhāvārtha):
Those who lack true understanding claim that the path of knowledge and the path of action are separate, but the wise do not see them as different. Whoever is sincerely established in either one of these paths will attain the results of both.
yatsāṅkhyaiḥ prāpyatē sthānaṃ tadyōgairapi gamyatē ।
ēkaṃ sāṅkhyaṃ cha yōgaṃ cha yaḥ paśyati sa paśyati ॥5॥
Translation (bhāvārtha):
The state that is reached by those who follow the path of knowledge is also attained by those who follow the path of selfless action. Whoever understands that knowledge and action, when properly practiced, lead to the same ultimate goal, truly sees things as they are.
sannyāsastu mahābāhō duḥkhamāptumayōgataḥ ।
yōgayuktō munirbrahma nachirēṇādhigachChati ॥6॥
Translation (bhāvārtha):
However, O mighty-armed Arjuna, renunciation is difficult to achieve without practicing yoga. The sage who is disciplined in yoga swiftly attains the supreme reality.
yōgayuktō viśuddhātmā vijitātmā jitēndriyaḥ ।
sarvabhūtātmabhūtātmā kurvannapi na lipyatē ॥7॥
Translation (bhāvārtha):
A person who is established in yoga, whose mind is pure, who has mastered himself and his senses, and who sees his own self in all beings, is not affected by actions, even while actively engaged in them.
naiva kiñchitkarōmīti yuktō manyēta tattvavit ।
paśyanśṛṇvanspṛśañjighran aśnangachChansvapanśvasan ॥8॥
Translation (bhāvārtha):
The person who is steady in yoga and knows the truth should think, 'I am not doing anything at all,' even while seeing, hearing, touching, smelling, eating, moving, sleeping, or breathing.
pralapanvisṛjangṛhṇan unmiṣannimiṣannapi ।
indriyāṇīndriyārthēṣu vartanta iti dhārayan ॥9॥
Translation (bhāvārtha):
Even while speaking, letting go, grasping, opening or closing the eyes, one should recognize that it is simply the senses interacting with their respective objects.
brahmaṇyādhāya karmāṇi saṅgaṃ tyaktvā karōti yaḥ ।
lipyatē na sa pāpēna padmapatramivāmbhasā ॥10॥
Translation (bhāvārtha):
One who performs actions by dedicating them to the Absolute and letting go of attachment is not stained by wrongdoing, just as a lotus leaf remains untouched by water.
kāyēna manasā buddhyā kēvalairindriyairapi ।
yōginaḥ karma kurvanti saṅgaṃ tyaktvātmaśuddhayē ॥11॥
Translation (bhāvārtha):
Yogis, having let go of attachment, perform actions using only the body, mind, intellect, and senses, acting simply for their own self-purification.
yuktaḥ karmaphalaṃ tyaktvā śāntimāpnōti naiṣṭhikīm ।
ayuktaḥ kāmakārēṇa phalē saktō nibadhyatē ॥12॥
Translation (bhāvārtha):
A person who is steadfast and has given up attachment to the results of their actions attains a deep and lasting peace. But someone who is not disciplined, acting out of desire and clinging to the outcomes, becomes entangled and bound by their actions.
sarvakarmāṇi manasā sannyasyāstē sukhaṃ vaśī ।
navadvārē purē dēhī naiva kurvanna kārayan ॥13॥
Translation (bhāvārtha):
The self-controlled person, having mentally given up all actions, lives happily in the body, which is like a city with nine gates, neither acting nor causing actions to be done.
na kartṛtvaṃ na karmāṇi lōkasya sṛjati prabhuḥ ।
na karmaphalasaṃyōgaṃ svabhāvastu pravartatē ॥14॥
Translation (bhāvārtha):
The Self does not create the sense of agency, actions, or the connection with the results of actions for anyone in the world. Instead, it is only natural tendencies that operate and bring these about.
nādattē kasyachitpāpaṃ na chaiva sukṛtaṃ vibhuḥ ।
ajñānēnāvṛtaṃ jñānaṃ tēna muhyanti jantavaḥ ॥15॥
Translation (bhāvārtha):
The all-pervading Self does not take on anyone's sins or good deeds. Instead, knowledge is hidden by ignorance, and because of this, living beings become confused.
jñānēna tu tadajñānaṃ yēṣāṃ nāśitamātmanaḥ ।
tēṣāmādityavajjñānaṃ prakāśayati tatparam ॥16॥
Translation (bhāvārtha):
But for those whose ignorance has been removed by knowledge of the Self, their awareness shines like the sun, revealing the highest reality.
tadbuddhayastadātmānaḥ tanniṣṭhāstatparāyaṇāḥ ।
gachChantyapunarāvṛttiṃ jñānanirdhūtakalmaṣāḥ ॥17॥
Translation (bhāvārtha):
Those whose understanding is centered in the Supreme, whose very identity is rooted in That, who are unwaveringly dedicated to That, and who hold That as their highest purpose, reach the state from which there is no return. Their faults have been washed away by knowledge.
vidyāvinayasampannē brāhmaṇē gavi hastini ।
śuni chaiva śvapākē cha paṇḍitāḥ samadarśinaḥ ॥18॥
Translation (bhāvārtha):
The wise, who are endowed with true knowledge and humility, see with equal vision a learned and humble Brahmin, a cow, an elephant, a dog, and even a person considered an outcaste who eats dog meat.
ihaiva tairjitaḥ sargaḥ yēṣāṃ sāmyē sthitaṃ manaḥ ।
nirdōṣaṃ hi samaṃ brahma tasmāt brahmaṇi tē sthitāḥ ॥19॥
Translation (bhāvārtha):
Those whose minds are firmly set in seeing equality overcome the cycle of birth and death even while living in this world. Because Brahman is flawless and the same in all, such people are truly established in Brahman.
na prahṛṣyētpriyaṃ prāpya nōdvijētprāpya chāpriyam ।
sthirabuddhirasammūḍhaḥ brahmavit brahmaṇi sthitaḥ ॥20॥
Translation (bhāvārtha):
One who knows the absolute reality and is firmly established in it, with a steady and undeluded mind, does not become elated when encountering pleasant things nor disturbed when facing unpleasant experiences.
bāhyasparśēṣvasaktātmā vindatyātmani yatsukham ।
sa brahmayōgayuktātmā sukhamakṣayamaśnutē ॥21॥
Translation (bhāvārtha):
One whose mind is not attached to external sense experiences finds true happiness within the self. Such a person, whose consciousness is united with meditation on Brahman, enjoys a happiness that does not fade or end.
yē hi saṃsparśajā bhōgāḥ duḥkhayōnaya ēva tē ।
ādyantavantaḥ kauntēya na tēṣu ramatē budhaḥ ॥22॥
Translation (bhāvārtha):
Pleasures that arise from contact with external objects are truly sources of suffering, since they have both a beginning and an end. Therefore, Arjuna, a wise person does not seek happiness in them.
śaknōtīhaiva yaḥ sōḍhuṃ prākśarīravimōkṣaṇāt ।
kāmakrōdhōdbhavaṃ vēgaṃ sa yuktaḥ sa sukhī naraḥ ॥23॥
Translation (bhāvārtha):
Whoever, while still alive, can withstand the powerful urges that arise from desire and anger before leaving the body, that person is truly disciplined and finds real happiness.
yō'ntaḥsukhō'ntarārāmaḥ tathāntarjyōtirēva yaḥ ।
sa yōgī brahmanirvāṇaṃ brahmabhūtō'dhigachChati ॥24॥
Translation (bhāvārtha):
The yogi who finds happiness, delight, and illumination entirely within himself, having become one with Brahman, attains the ultimate liberation that is absorption in Brahman.
labhantē brahmanirvāṇam ṛṣayaḥ kṣīṇakalmaṣāḥ ।
Chinnadvaidhā yatātmānaḥ sarvabhūtahitē ratāḥ ॥25॥
Translation (bhāvārtha):
Those sages whose faults have been worn away, who have overcome all doubts and dualities, who have mastered themselves, and who are dedicated to the well-being of all creatures, attain liberation in the Absolute.
kāmakrōdhaviyuktānāṃ yatīnāṃ yatachētasām ।
abhitō brahmanirvāṇaṃ vartatē viditātmanām ॥26॥
Translation (bhāvārtha):
For those who are free from desire and anger, who are self-disciplined and have mastered their minds, and who have realized their true nature, liberation in Brahman is present everywhere.
sparśānkṛtvā bahirbāhyān chakṣuśchaivāntarē bhruvōḥ
prāṇāpānau samau kṛtvā nāsābhyantarachāriṇau ॥27॥
Translation (bhāvārtha):
Withdrawing attention from all external sensory contacts, fixing the gaze steadily between the eyebrows, and balancing both the outgoing and incoming breaths moving through the nostrils,
yatēndriyamanōbuddhiḥ munirmōkṣaparāyaṇaḥ ।
vigatēchChābhayakrōdhaḥ yaḥ sadā mukta ēva saḥ ॥28॥
Translation (bhāvārtha):
The sage who has mastered his senses, mind, and intellect, who is fully dedicated to liberation, and who is free from desire, fear, and anger, is always liberated.
bhōktāraṃ yajñatapasāṃ sarvalōkamahēśvaram ।
suhṛdaṃ sarvabhūtānāṃ jñātvā māṃ śāntimṛchChati ॥29॥
Translation (bhāvārtha):
One who recognizes Me as the ultimate recipient of all sacrifices and austerities, the supreme Lord of all worlds, and the true friend of every being, attains lasting peace.
॥ ōṃ tatsaditi śrīmadbhagavadgītāsu upaniṣatsu brahmavidyāyāṃ
yōgaśāstrē śrīkṛṣṇārjunasaṃvādē karmasannyāsayōgō nāma pañchamō'dhyāyaḥ ॥
Translation (bhāvārtha):
Thus ends the fifth chapter, called The Yoga of Renunciation of Action, in the dialogue between Sri Krishna and Arjuna, which is found in the glorious Bhagavad Gita, a scripture on yoga and the knowledge of Brahman.
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