The fifth chapter of the Bhagavad Gita, called कर्मसंन्यासयोगः or कर्म-Sannyasa योग, opens on the battlefield of कुरुक्षेत्र. Here, in the heart of the महाभारत epic, two cousins-अर्जुन of the पांडवाः and श्रीकृष्ण, his charioteer and guide-continue their profound dialogue. The tension of war hangs heavy, but the real battle is within: अर्जुन is torn between his duty as a warrior and his longing for inner peace.
In the previous chapter, श्रीकृष्ण introduced the path of ज्ञान-योग, the योग of knowledge, and contrasted it with कर्म-योग, the योग of selfless action. अर्जुन 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, श्रीकृष्ण paints a picture of the liberated soul-one who is at peace, seeing the same Self (आत्मा) in all beings, beyond likes and dislikes, beyond pride and possessiveness. This sets the stage for the next chapter, where श्रीकृष्ण will introduce the path of meditation and inner discipline, showing how the mind can be trained to rest in this deep peace.
ॐ श्री परमात्मने नमः
अथ पंचमोऽध्यायः ।
कर्मसन्न्यासयोगः
Translation (भावार्थ):
Salutations to the Supreme Self. Now begins the fifth chapter, titled The Yoga of Renunciation of Action.
अर्जुन उवाच
संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि ।
यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् ॥ 1 ॥
Translation (भावार्थ):
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.
श्रीभगवानुवाच
संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ ।
तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते ॥ 2 ॥
Translation (भावार्थ):
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.
ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न कांक्षति ।
निर्द्वंद्वो हि महाबाहो सुखं बंधात्प्रमुच्यते ॥ 3 ॥
Translation (भावार्थ):
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.
सांख्ययोगौ पृथग्बालाः प्रवदंति न पंडिताः ।
एकमप्यास्थितः सम्यगुभयोर्विंदते फलम् ॥ 4 ॥
Translation (भावार्थ):
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.
यत्सांख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते ।
एकं सांख्यं च योगं च यः पश्यति स पश्यति ॥ 5 ॥
Translation (भावार्थ):
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.
संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः ।
योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति ॥ 6 ॥
Translation (भावार्थ):
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.
योगयुक्तो विशुद्धात्मा विजितात्मा जितेंद्रियः ।
सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ॥ 7 ॥
Translation (भावार्थ):
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.
नैव किंचित्करोमीति युक्तो मन्येत तत्त्ववित् ।
पश्यञ्शृण्वन्स्पृशंजिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन् ॥ 8 ॥
Translation (भावार्थ):
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.
प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि ।
इंद्रियाणींद्रियार्थेषु वर्तंत इति धारयन् ॥ 9 ॥
Translation (भावार्थ):
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.
ब्रह्मण्याधाय कर्माणि संगं त्यक्त्वा करोति यः ।
लिप्यते न स पापेन पद्मपत्रमिवांभसा ॥ 10 ॥
Translation (भावार्थ):
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.
कायेन मनसा बुद्ध्या केवलैरिंद्रियैरपि ।
योगिनः कर्म कुर्वंति संगं त्यक्त्वात्मशुद्धये ॥ 11 ॥
Translation (भावार्थ):
Yogis, having let go of attachment, perform actions using only the body, mind, intellect, and senses, acting simply for their own self-purification.
युक्तः कर्मफलं त्यक्त्वा शांतिमाप्नोति नैष्ठिकीम् ।
अयुक्तः कामकारेण फले सक्तो निबध्यते ॥ 12 ॥
Translation (भावार्थ):
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.
सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी ।
नवद्वारे पुरे देही नैव कुर्वन्न कारयन् ॥ 13 ॥
Translation (भावार्थ):
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.
न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः ।
न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते ॥ 14 ॥
Translation (भावार्थ):
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.
नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः ।
अज्ञानेनावृतं ज्ञानं तेन मुह्यंति जंतवः ॥ 15 ॥
Translation (भावार्थ):
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.
ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः ।
तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् ॥ 16 ॥
Translation (भावार्थ):
But for those whose ignorance has been removed by knowledge of the Self, their awareness shines like the sun, revealing the highest reality.
तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः ।
गच्छंत्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः ॥ 17 ॥
Translation (भावार्थ):
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.
विद्याविनयसंपन्ने ब्राह्मणे गवि हस्तिनि ।
शुनि चैव श्वपाके च पंडिताः समदर्शिनः ॥ 18 ॥
Translation (भावार्थ):
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.
इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः ।
निर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः ॥ 19 ॥
Translation (भावार्थ):
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.
न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् ।
स्थिरबुद्धिरसंमूढो ब्रह्मविद्ब्रह्मणि स्थितः ॥ 20 ॥
Translation (भावार्थ):
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.
बाह्यस्पर्शेष्वसक्तात्मा विंदत्यात्मनि यत्सुखम् ।
स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते ॥ 21 ॥
Translation (भावार्थ):
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.
ये हि संस्पर्शजा भोगा दुःखयोनय एव ते ।
आद्यंतवंतः कौंतेय न तेषु रमते बुधः ॥ 22 ॥
Translation (भावार्थ):
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.
शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात् ।
कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः ॥ 23 ॥
Translation (भावार्थ):
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.
योऽंतःसुखोऽंतरारामस्तथांतर्ज्योतिरेव यः ।
स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ॥ 24 ॥
Translation (भावार्थ):
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.
लभंते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः ।
छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः ॥ 25 ॥
Translation (भावार्थ):
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.
कामक्रोधवियुक्तानां यतीनां यतचेतसाम् ।
अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ॥ 26 ॥
Translation (भावार्थ):
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.
स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवांतरे भ्रुवोः ।
प्राणापानौ समौ कृत्वा नासाभ्यंतरचारिणौ ॥ 27 ॥
Translation (भावार्थ):
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,
यतेंद्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः ।
विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः ॥ 28 ॥
Translation (भावार्थ):
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.
भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम् ।
सुहृदं सर्वभूतानां ज्ञात्वा मां शांतिमृच्छति ॥ 29 ॥
Translation (भावार्थ):
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.
ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे कर्मसंन्यासयोगो नाम पंचमोऽध्यायः ॥5 ॥
Translation (भावार्थ):
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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