Chapter 05: Karma Sannyasa Yoga
Gita GPS: Chapter 5, Karma Sannyasa Yoga, clarifies the relationship between renunciation, knowledge, selfless action, meditation, and lasting peace.
- Shlokas 1-6: Sankhyayoga and the Yoga of disinterested action are described.
- Shlokas 7-12: The marks and glories of the Sankhyayogi and Nishkama Karmayogi are described.
- Shlokas 13-26: Gyan Yoga, the Yoga of Knowledge, is described.
- Shlokas 27-29: Dhyanayoga, together with devotion, is described.
Shlokas 1-6
Sankhya Yoga and the Yoga of disinterested action described.
Reflective Prompt:Does homework, practice, or your work ever make you stressed?
- ▪Option 1:Stop doing the work so there is no stress.
- ▪Option 2:Keep doing the right work, but learn how to do it with a calmer mind. If stopping is not always possible, what inner change would make the same work feel lighter?
Verse 01
अर्जुन उवाच
। संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि | | यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् | | ५-१ | |
arjuna uvācha saṁnyāsaṁ karmaṇāṁ kṛiṣhṇa punaryogaṁ cha śhaṁsasi yachchhreya etayorekaṁ tanme brūhi suniśhchitam
- अर्जुन
(Arjuna)— अर्जुन बोले(Arjuna said) - उवाच
(uvacha)— बोले(Arjuna said) - संन्यासम्
(sannyasam)— संन्यास(renunciation of actions) - कर्मणाम्
(karmanam)— कर्मों का संन्यास(renunciation of actions) - कृष्ण
(Krishna)— हे कृष्ण(O Krishna) - पुनः
(punah)— फिर आप कर्म योग की प्रशंसा करते हैं(again You praise Yoga of action) - योगम्
(yogam)— फिर आप कर्म योग की प्रशंसा करते हैं(again You praise Yoga of action) - च
(cha)— फिर आप कर्म योग की प्रशंसा करते हैं(again You praise Yoga of action) - शसइ
(shamsasi)— फिर आप कर्म योग की प्रशंसा करते हैं(again You praise Yoga of action)
- यत्
(yat)— इन दोनों में कौन श्रेष्ठ है(which one of these is better) - श्रेयह्
(shreyah)— इन दोनों में कौन श्रेष्ठ है(which one of these is better) - एतओ
(etayoh)— इन दोनों में कौन श्रेष्ठ है(which one of these is better) - एकम्
(ekam)— इन दोनों में कौन श्रेष्ठ है(which one of these is better) - तत्
(tat)— मुझे स्पष्ट कहिए(tell me that clearly) - मे
(me)— मुझे स्पष्ट कहिए(tell me that clearly) - ब्रूहि
(bruhi)— मुझे स्पष्ट कहिए(tell me that clearly) - उइइत
(sunishchitam)— मुझे स्पष्ट कहिए(tell me that clearly)
English:Arjuna said: Krishna, you praise both giving up action and doing the right action. Please tell me clearly which path is better for me.
**Learning from Shloka 1:**
Arjuna is asking a question he has asked before in another form: should he step away from action, or should he perform action with discipline? This shows the mark of a good learner. When an idea is important and still unclear, he does not pretend to understand. He asks again until the path becomes clear.
- Clear guidance matters: Arjuna asks Krishna to resolve confusion between renunciation and action.
- Similar paths can feel different: Giving up action and acting rightly may sound opposed until Krishna explains them.
- A sincere student asks directly: When confused, Arjuna does not guess; he asks for a definite answer.
Verse 02
श्रीभगवानुवाच
। संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ | | तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते | | ५-२ | |
śhrī bhagavān uvācha saṁnyāsaḥ karmayogaśhcha niḥśhreyasakarāvubhau tayostu karmasaṁnyāsātkarmayogo viśhiṣhyate
- श्री
(Sri)— श्री(the Blessed Lord said) - भगवान्
(Bhagavan)— भगवान(the Blessed Lord said) - उवाच
(uvacha)— बोले(the Blessed Lord said) - संन्यासः
(sannyasah)— संन्यास(renunciation) - कर्मयोगः
(karma-yogah)— कर्म योग(and Karma Yoga) - च
(cha)— और कर्म योग(and Karma Yoga) - निःश्रेयसकरौ
(nihshreyasa-karau)— परम कल्याण देने वाले(both lead to the highest good) - उभौ
(ubhau)— दोनों परम कल्याण देते हैं(both lead to the highest good)
- तओ
(tayoh)— परंतु उनमें(but between them) - तु
(tu)— परंतु उनमें(but between them) - कर्मसंन्यासात्
(karma-sannyasat)— कर्म संन्यास से(Karma Yoga is better than renouncing action) - कर्मयोगः
(karma-yogah)— कर्म योग(Karma Yoga is better than renouncing action) - विशिष्यते
(vishishyate)— कर्म योग कर्म संन्यास से श्रेष्ठ है(Karma Yoga is better than renouncing action)
English:Krishna said: Letting go of action and the path of right action both lead to the highest; of the two, right action is the better.
Krishna explains that while both the path of physical renunciation (Sannyasa) and the path of selfless action (Karma Yoga) lead to liberation, selfless action is superior. For most people, completely abandoning action is impractical and mentally challenging, whereas performing one's duty selflessly naturally purifies the mind and leads to the same goal.
- Selfless Action is Superior:: Performing our duties with the right attitude is more practical and effective than escaping from them.
- Shared Ultimate Goal:: Both paths ultimately lead to the same spiritual liberation and inner peace.
Verse 03
ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति । | निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते | | ५-३ | |
jñeyaḥ sa nityasaṁnyāsī yo na dveṣhṭi na kāṅkṣhati nirdvandvo hi mahābāho sukhaṁ bandhātpramuchyate
- ज्ञेयः
(jneyah)— उस व्यक्ति को सदा संन्यासी जानना चाहिए(that person should be known as a constant renouncer) - सः
(sah)— उस व्यक्ति को सदा संन्यासी जानना चाहिए(that person should be known as a constant renouncer) - नित्यसंन्यासी
(nitya-sannyasi)— सदा संन्यासी(that person should be known as a constant renouncer) - यः
(yah)— जो न द्वेष करता है न इच्छा(one who neither hates nor desires) - न
(na)— जो न द्वेष करता है न इच्छा(one who neither hates nor desires) - द्वेष्टि
(dveshti)— जो न द्वेष करता है न इच्छा(one who neither hates nor desires) - न
(na)— जो न द्वेष करता है न इच्छा(one who neither hates nor desires) - काङ्क्षति
(kankshati)— जो न द्वेष करता है न इच्छा(one who neither hates nor desires)
- निर्द्वन्द्वः
(nirdvandvah)— द्वंद्व रहित(free from pairs of opposites) - महाबाहो
(maha-baho)— हे महाबाहु(mighty-armed Arjuna) - सुखम्
(sukham)— बंधन से आसानी से मुक्त होता है(is easily freed from bondage) - बन्धात्
(bandhat)— बंधन से(is easily freed from bondage) - प्रमुच्यते
(pramuchyate)— मुक्त होता है(is easily freed from bondage)
English:He is a true disciplined person who never wants or hates, who is uninfluenced by the opposites and is easily freed from being trapped.
A true renouncer (Nitya Sannyasi) is defined by their inner attitude rather than outer appearance. One who has risen above the dualities of attraction and aversion, and remains steady amidst life's ups and downs, is already liberated even while actively engaging with the world.
- True Renunciation is Inner:: Real renunciation is not about wearing specific clothes or leaving home; it is about freeing the mind from desire and hatred.
- Rise Above Dualities:: Cultivating equanimity in the face of opposites like pleasure and pain, success and failure, leads to freedom from mental bondage.
Verse 04
साङ्ख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः । | एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम् | | ५-४ | |
sāṅkhyayogau pṛithagbālāḥ pravadanti na paṇḍitāḥ ekamapyāsthitaḥ samyagubhayorvindate phalam
- साङ्ख्ययोगौ
(sankhya-yogau)— ज्ञान और कर्म योग(the paths of knowledge and action) - प्रिथक्
(prithak)— अपरिपक्व उन्हें अलग कहते हैं(the immature speak of them as separate) - बालाः
(balah)— अपरिपक्व लोग(the immature speak of them as separate) - प्रवदन्ति
(pravadanti)— कहते हैं(the immature speak of them as separate) - न
(na)— ज्ञानी नहीं(not the wise) - पण्डिताः
(panditah)— ज्ञानी(not the wise)
- एकम्
(ekam)— किसी एक मार्ग में स्थिर व्यक्ति(one firmly established in either path) - अपि
(api)— किसी एक मार्ग में स्थिर व्यक्ति(one firmly established in either path) - आस्थितः
(asthitah)— स्थित(one firmly established in either path) - सम्यक्
(samyak)— ठीक प्रकार से(one firmly established in either path) - उभओ
(ubhayoh)— दोनों का फल पाता है(gains the fruit of both) - विन्दते
(vindate)— प्राप्त करता है(gains the fruit of both) - फलम्
(phalam)— दोनों का फल पाता है(gains the fruit of both)
English:Only people who do not understand think knowledge and right action are separate. Wise people know they work together.
The paths of wisdom (Sankhya/Gyan Yoga) and selfless action (Karma Yoga) are not contradictory, despite appearing different to the uninitiated. A person who is firmly established in either path obtains the fruits of both, as correct understanding naturally expresses itself through selfless deed, and selfless deed purifies the intellect to reveal wisdom.
- Unity of Path:: Gyan Yoga and Karma Yoga are two sides of the same coin; they are not isolated or opposing paths.
- Integrated Practice:: Correct philosophical understanding must be translated into active service, and service must be guided by wisdom.
Verse 05
यत्साङ्ख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते । | एकं साङ्ख्यं च योगं च यः पश्यति स पश्यति | | ५-५ | |
yatsāṅkhyaiḥ prāpyate sthānaṁ tadyogairapi gamyate ekaṁ sāṅkhyaṁ cha yogaṁ cha yaḥ paśhyati sa paśhyati
- यत्
(yat)— ज्ञान मार्ग से प्राप्त स्थिति(the state reached by the path of knowledge) - साङ्ख्यैः
(sankhyaih)— ज्ञान योगियों द्वारा(the state reached by the path of knowledge) - प्राप्यते
(prapyate)— प्राप्त होता है(the state reached by the path of knowledge) - स्थानम्
(sthanam)— स्थिति(the state reached by the path of knowledge) - तत्
(tat)— वह कर्म योग से भी प्राप्त होती है(that is also reached by Karma Yoga) - योगैः
(yogaih)— योगियों द्वारा(that is also reached by Karma Yoga) - अपि
(api)— वह कर्म योग से भी प्राप्त होती है(that is also reached by Karma Yoga) - गम्यते
(gamyate)— प्राप्त होती है(that is also reached by Karma Yoga)
- एकम्
(ekam)— ज्ञान और कर्म लक्ष्य में एक हैं(knowledge and action are one in goal) - साङ्ख्यम्
(sankhyam)— ज्ञान योग(knowledge and action are one in goal) - च
(cha)— ज्ञान और कर्म लक्ष्य में एक हैं(knowledge and action are one in goal) - योगम्
(yogam)— ज्ञान और कर्म लक्ष्य में एक हैं(knowledge and action are one in goal) - च
(cha)— ज्ञान और कर्म लक्ष्य में एक हैं(knowledge and action are one in goal) - यः
(yah)— जो ऐसा देखता है वही सच देखता है(one who sees this truly sees) - पश्यति
(pashyati)— जो ऐसा देखता है वही सच देखता है(one who sees this truly sees) - सः
(sah)— जो ऐसा देखता है वही सच देखता है(one who sees this truly sees) - पश्यति
(pashyati)— जो ऐसा देखता है वही सच देखता है(one who sees this truly sees)
English:The level which is reached by wisdom is attained through right action as well. He who perceives that the two are one, knows the truth.
This verse reinforces the ultimate unity of Gyan Yoga and Karma Yoga by stating that both lead to the exact same state of liberation. True vision belongs to the one who sees no difference in their essence and final destination, recognizing that work done as a worship is identical to contemplation of truth.
- Equal Destination:: The state of supreme peace and self-realization reached through quiet contemplation is equally accessible through selfless work.
- Develop True Vision:: Train the intellect to see the underlying unity of different spiritual paths rather than getting lost in external differences.
Reflective Prompt:Imagine your teacher gives a group project to four students. You did most of the work, but when the project was submitted, all four students got an A.
- ▪Option 1:It is unfair because you did most of the work.
- ▪Option 2:It can still be accepted peacefully if the work was done as duty, not for personal credit. What changes inside us when we stop needing all the credit?
Verse 06
संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः । | योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति | | ५-६ | |
saṁnyāsastu mahābāho duḥkhamāptumayogataḥ yogayukto munirbrahma nachireṇādhigachchhati
- संन्यासः
(sannyasah)— संन्यास(renunciation however) - तु
(tu)— संन्यास हालांकि(renunciation however) - महाबाहो
(maha-baho)— हे महाबाहु(mighty-armed Arjuna) - दुःखम्
(duhkham)— योग बिना कठिन है(is hard to attain without Yoga) - आप्तुम्
(aptum)— प्राप्त करना(is hard to attain without Yoga) - अयोगतः
(ayogatah)— योग बिना(is hard to attain without Yoga)
- योगयुक्तः
(yoga-yuktah)— योगयुक्त(the sage joined to Karma Yoga) - मुनिः
(munih)— मुनि(the sage joined to Karma Yoga) - ब्रह्म
(brahma)— शीघ्र ब्रह्म को प्राप्त होता है(quickly reaches Brahman) - न
(na)— शीघ्र ब्रह्म को प्राप्त होता है(quickly reaches Brahman) - इएन
(chirena)— शीघ्र ब्रह्म को प्राप्त होता है(quickly reaches Brahman) - अधिगच्छति
(adhigacchati)— शीघ्र ब्रह्म को प्राप्त होता है(quickly reaches Brahman)
English:Letting go is hard without discipline. But a person who practices selfless action and keeps the mind on God quickly reaches the highest truth.
Arjuna is asking again because the doubt is important: should he give up action, or should he continue acting? Krishna answers that both knowledge and selfless action can lead to the highest state, but Karma Yoga is easier for most people because we still have duties to family, school, work, and society.
Sannyasa may look easy from the outside, as if one simply stops working. But real renunciation requires deep control over the mind, speech, body, senses, and desires. For a householder or student, the practical path is to keep doing the right work, understand the reason behind it, and give up attachment to the result.
### Shlokas 7-12 **Marks and glories of the Sankhyayogi and Nishkama Karmayogi described.**
- Knowledge and action are not enemies:: As Gita knowledge deepens, we see that right understanding and right action support the same goal.
- Karma Yoga purifies daily life:: A person can move toward liberation while doing ordinary duties, if those duties are done without selfish attachment.
- Gita does not ask everyone to become inactive:: Krishna again points Arjuna toward action, not escape from action.
- The real renunciation is doership:: Sannyasa means letting go of the ego's claim over body, senses, mind, and results.
- Keep the mind fixed on God:: When action is done with devotion and inner discipline, the same duties become a path toward Brahman.
Shlokas 7-12
Marks of the Sankhya Yogi and Niskama Karma Yogi—their glories described.
Verse 07
योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः । | सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते | | ५-७ | |
yogayukto viśhuddhātmā vijitātmā jitendriyaḥ sarvabhūtātmabhūtātmā kurvannapi na lipyate
- योगयुक्तः
(yoga-yuktah)— योगयुक्त(joined to Karma Yoga) - विशुद्धात्मा
(vishuddha-atma)— शुद्ध अंतःकरण वाला(purified in heart) - विजितात्मा
(vijita-atma)— मन जीता हुआ(one who has conquered the mind) - जितेन्द्रियः
(jita-indriyah)— इंद्रिय विजेता(master of the senses)
- सर्वभूतात्मभूतात्मा
(sarva-bhuta-atma-bhuta-atma)— सभी प्राणियों में आत्मा देखने वाला(seeing the Self in all beings) - कुर्वन्
(kurvan)— कर्म करते हुए भी लिप्त नहीं होता(even while acting, is not tainted) - अपि
(api)— कर्म करते हुए भी लिप्त नहीं होता(even while acting, is not tainted) - न
(na)— कर्म करते हुए भी लिप्त नहीं होता(even while acting, is not tainted) - लिप्यते
(lipyate)— लिप्त होता(even while acting, is not tainted)
English:He who is spiritual, who is pure, who has overcome his senses and his personal self, who has realized his highest self as the self of all, such a one, even though he acts, is not bound by his acts.
**Learning from Shloka 7:**
A Karma Yogi does not become careless about the world. Instead, he becomes more respectful toward everyone because he sees all beings as expressions of the same Universal Self. This constant reflection purifies the heart and weakens selfishness.
- Purity supports freedom: A disciplined and purified person can act without becoming bound.
- Self-control changes action: Mastery over senses and ego makes action less selfish.
- See the same self in all: Spiritual maturity includes recognizing the self in every being.
Verse 08
नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित् । | पश्यञ्शृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन् | | ५-८ | |
naiva kiñchitkaromīti yukto manyeta tattvavit paśhyañśhṛiṇvanspṛiśhañjighrannaśhnangachchhansvapañśhvasan
- न
(na)— मैं कुछ भी नहीं करता(I do nothing at all) - एव
(eva)— मैं कुछ भी नहीं करता(I do nothing at all) - किन्चित्
(kinchit)— मैं कुछ भी नहीं करता(I do nothing at all) - करोमि
(karomi)— मैं करता हूं(I do nothing at all) - इति
(iti)— मैं कुछ भी नहीं करता(I do nothing at all) - युक्तः
(yuktah)— योगयुक्त को ऐसा मानना चाहिए(the disciplined one should think) - मन्येत
(manyeta)— माने(the disciplined one should think) - तव-इ
(tattva-vit)— तत्त्व(knower of truth)
- पश्यन्
(pashyan)— देखते हुए(seeing, hearing, touching) - शृण्वन्
(shrinvan)— सुनते हुए(seeing, hearing, touching) - स्पृशन्
(sprishan)— स्पर्श करते हुए(seeing, hearing, touching) - जिघ्रन्
(jighran)— सूंघते हुए(smelling, eating, moving) - अश्नन्
(ashnan)— खाते हुए(smelling, eating, moving) - गच
(gacchan)— सूंघते, खाते, चलते हुए(smelling, eating, moving) - स्वपन्
(svapan)— सोते हुए(sleeping and breathing) - श्वसन्
(shvasan)— श्वास लेते हुए(sleeping and breathing)
English:Though the saint sees, hears, touches, smells, eats, moves, sleeps and breathes, yet he knows the Truth, and he knows that it is not he who acts.
A self-realized person understands that the physical body and its senses perform their natural functions automatically. The true Self (Atman) remains a silent, untouched witness of these activities, completely free from the ego-driven feeling of "I am the doer."
- Self as the Witness:: Recognize that your true inner identity is the peaceful witness of bodily activities, not the limited physical frame.
- Dissolve the Doer Ego:: Perform daily functions like eating, walking, and sleeping with the understanding that they are natural bodily processes, reducing self-importance.
Verse 09
प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि । | इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् | | ५-९ | |
pralapanvisṛijangṛihṇannunmiṣhannimiṣhannapi indriyāṇīndriyārtheṣhu vartanta iti dhārayan
- रलप
(pralapan)— रलप(speaking) - इइज
(visrijan)— इइज(letting go) - इन
(grihnan)— इन(receiving or grasping) - उइश
(unmishan)— उइश(opening and closing the eyes) - इइश
(nimishan)— इइश(opening and closing the eyes) - अपि
(api)— भी(opening and closing the eyes)
- इन्द्रियनि
(indriyani)— इंद्रियां(the senses move among sense objects) - इन्द्रिय-अर्थेशु
(indriya-artheshu)— इंद्रियां(the senses move among sense objects) - वर्तन्ते
(vartante)— इंद्रियां(the senses move among sense objects) - इति
(iti)— ऐसा(holding this understanding firmly) - धरय
(dharayan)— धरय(holding this understanding firmly)
English:Though he talks, though he gives and receives, though he opens his eyes and shuts them, he still knows that his senses are merely disporting themselves among the objects of perception.
Continuing from the previous verse, this shloka describes how the wise maintain their detachment during active interactions such as speaking, giving, receiving, or blinking. By understanding that the senses are simply interacting with their corresponding sense objects, they remain established in the peace of the Atman.
- Sensory Detachment:: Understand that sensory interactions are natural functions of the body and mind, which helps prevent emotional entanglement.
- Maintain Inner Centeredness:: Keep your inner awareness anchored in calm witnessing even while actively communicating and interacting with others.
Verse 10
ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः । | लिप्यते न स पापेन पद्मपत्रमिवाम्भसा | | ५-१० | |
brahmaṇyādhāya karmāṇi saṅgaṁ tyaktvā karoti yaḥ lipyate na sa pāpena padmapatramivāmbhasā
- रमइ
(brahmani)— कर्म(offering actions to Brahman or God) - आधाय
(adhaya)— कर्म(offering actions to Brahman or God) - कर्माणि
(karmani)— कर्म(offering actions to Brahman or God) - सङ्गम्
(sangam)— आसक्ति(giving up attachment) - यव
(tyaktva)— यव(giving up attachment) - करोति
(karoti)— वह वास्तव में बंधनकारी कुछ नहीं करता(one who acts in this way) - यः
(yah)— जो(one who acts in this way)
- लिप्यते
(lipyate)— लिप्त होता(is not stained by sin) - न
(na)— नहीं(is not stained by sin) - सः
(sah)— शांति(is not stained by sin) - पएन
(papena)— पएन(is not stained by sin) - पम-पर
(padma-patram)— पम-पर(like a lotus leaf by water) - इव
(iva)— जैसे अ पिता की ओर अ बालक(like a lotus leaf by water) - अभस
(ambhasa)— अभस(like a lotus leaf by water)
English:A person who offers actions to God without attachment is not stained by wrongdoing, just as a lotus leaf is not wet by water.
The lotus leaf is one of the most famous symbols in Vedic philosophy; although it lives in water, water drops roll off it without wetting it. Similarly, a person who dedicates all actions to the Supreme (Brahman) and abandons selfish attachment remains completely untouched by the binding effects of karma.
- The Lotus Leaf Principle:: Live and work in the world actively, but do not let worldly anxieties and attachments stick to your mind.
- Offer Actions to the Divine:: Dedicate the fruits of your work to a higher power, which converts routine tasks into spiritual worship.
Verse 11
कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि । | योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये | | ५-११ | |
kāyena manasā buddhyā kevalairindriyairapi yoginaḥ karma kurvanti saṅgaṁ tyaktvātmaśhuddhaye
- कएन
(kayena)— कएन(with the body) - मनसा
(manasa)— मन(with the mind) - उय
(buddhya)— बुद्धि(with the intellect) - एवलइ
(kevalaih)— इंद्रियां(even with the senses alone) - इइयइ
(indriyaih)— इंद्रियां(even with the senses alone) - अपि
(api)— इंद्रियां(even with the senses alone)
- योगिनः
(yoginah)— कर्म(yogis perform action) - कर्म
(karma)— कर्म(yogis perform action) - उवइ
(kurvanti)— कर्म(yogis perform action) - सङ्गम्
(sangam)— आत्मा(giving up attachment for self-purification) - यव
(tyaktva)— आत्मा(giving up attachment for self-purification) - अम-उधए
(atma-shuddhaye)— आत्मा(giving up attachment for self-purification)
English:The sage performs his action dispassionately, using his body, mind and intellect, and even his senses, always as a means of purification.
A yogi uses all instruments of action—body, mind, intellect, and senses—to perform duties without personal attachment or selfish expectations. Instead of seeking external rewards, the primary motivation for their action is inner purification (Atma-shuddhi).
- Work for Self-Purification:: View every duty, project, or chore not just as a task to complete, but as an opportunity to purify your heart and mind.
- Engage Wholeheartedly without Clinging:: Use your mind, intellect, and physical strength fully, but let go of the anxiety for personal reward.
Reflective Prompt:Imagine you are playing a video game. Who is running, jumping, fighting, and moving everywhere?
- ▪Option 1:The character on the screen.
- ▪Option 2:You, the person sitting quietly with the controller. How does this help us understand the difference between the body acting and the Self witnessing?
Verse 12
युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम् । | अयुक्तः कामकारेण फले सक्तो निबध्यते | | ५-१२ | |
yuktaḥ karmaphalaṁ tyaktvā śhāntimāpnoti naiṣhṭhikīm ayuktaḥ kāmakāreṇa phale sakto nibadhyate
- युक्तः
(yuktah)— योग(the disciplined Karma Yogi) - कम-फल
(karma-phalam)— कर्म(giving up attachment to action's fruit) - यव
(tyaktva)— कर्म(giving up attachment to action's fruit) - शान्तिम्
(shantim)— शांति(attains steady peace) - अओइ
(apnoti)— शांति(attains steady peace) - नइइइ
(naishthikim)— शांति(attains steady peace)
- अउत
(ayuktah)— योग(the undisciplined person) - कम-कएन
(kama-karena)— कम-कएन(driven by desire) - फए
(phale)— फए(attached to results and becomes bound) - सत
(saktah)— कर्म(attached to results and becomes bound) - इबयए
(nibadhyate)— कर्म करके भी नहीं बंधता(attached to results and becomes bound)
English:Having given up the result of action, he wins eternal peace. Others unacquainted with spirituality, led by want and clinging to the benefit which they think will follow their actions, become entangled in them.
These shlokas move from outer action to the inner feeling of doership. The body, senses, mind, and intellect continue to act, but the yogi slowly drops the claim, "I alone am doing everything." This reduces pride when things go well and reduces distress when results are not favorable.
The group project example makes this practical. If you did most of the work and everyone received the same grade, attachment to credit can create pain in your own mind. Karma Yoga does not mean becoming careless. It means doing your best, offering the work to God, and not letting the need for recognition disturb your peace.
### Shlokas 13-26 **Gyan Yoga, or the Yoga of Knowledge.**
- Offer the action:: Work becomes lighter when it is offered to God instead of carried only by ego.
- Detach from the result:: The result still matters, but it no longer controls the mind.
- Action can purify:: Body, mind, intellect, and senses become tools for self-purification.
- Attachment creates bondage:: Even good actions can bind us if they are done only for praise, reward, or control.
- Peace is the fruit of Karma Yoga:: Giving up anxiety over results opens the door to steady peace.
Shlokas 13-26
Jhanayoga, or the Yoga of Knowledge.
Verse 13
सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी । | नवद्वारे पुरे देही नैव कुर्वन्न कारयन् | | ५-१३ | |
sarvakarmāṇi manasā saṁnyasyāste sukhaṁ vaśhī navadvāre pure dehī naiva kurvanna kārayan
- सव-कमइ
(sarva-karmani)— कर्म(mentally renouncing all actions) - मनसा
(manasa)— कर्म(mentally renouncing all actions) - सन्न्यस्य
(sannyasya)— कर्म(mentally renouncing all actions) - अए
(aste)— आत्मा(the self-controlled one rests happily) - सुखम्
(sukham)— आत्मा(the self-controlled one rests happily) - वइ
(vashi)— आत्मा(the self-controlled one rests happily)
- नव-वए
(nava-dvare)— नव-वए(in the city of nine gates, the body) - उए
(pure)— उए(in the city of nine gates, the body) - देही
(dehi)— आत्मा(the embodied soul) - न
(na)— नहीं(not acting) - एव
(eva)— निश्चय ही(not acting) - कुर्वन्
(kurvan)— केवल आवश्यक शारीरिक कर्म करते हुए(not acting) - न
(na)— कर्म(not causing action) - करय
(karayan)— कर्म(not causing action)
English:Mentally renouncing all actions, the self-controlled soul enjoys bliss in this body, the city of the nine gates, neither doing anything himself nor causing anything to be done.
The physical body is metaphorically described as a "city of nine gates" (referring to the nine openings of the body). The wise person rests happily within this city, mentally renouncing all agency, knowing that the Atman does not act nor cause any action, remaining in supreme peace.
- The Body is a Temporary Home:: Realize that you are the dweller in the body (Dehi), not the physical body itself, which brings deep security.
- Mental Renunciation:: True joy comes from relinquishing the mental anxiety of control and doership, even while the body continues its duties.
Verse 14
न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः । | न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते | | ५-१४ | |
na kartṛitvaṁ na karmāṇi lokasya sṛijati prabhuḥ na karmaphalasaṁyogaṁ svabhāvastu pravartate
- न
(na)— नहीं(not doership) - कइव
(kartritvam)— कइव(not doership) - न
(na)— कर्म(the Lord does not create people's actions) - कर्माणि
(karmani)— कर्म(the Lord does not create people's actions) - लोकस्य
(lokasya)— कर्म(the Lord does not create people's actions) - इजइ
(srijati)— कर्म(the Lord does not create people's actions) - प्रभुः
(prabhuh)— कर्म(the Lord does not create people's actions)
- न
(na)— कर्म(nor the connection to fruits of action) - कम-फल-सओग
(karma-phala-samyogam)— कर्म(nor the connection to fruits of action) - स्वभावः
(svabhavah)— अपना सच्चा स्वभाव(nature alone functions) - तु
(tu)— लेकिन(nature alone functions) - प्रवर्तते
(pravartate)— प्रवृत्त होता है(nature alone functions)
English:The Lord of this universe has not ordained activity, or any incentive thereto, or any relation between an act and its consequences. All this is the work of Nature.
The Supreme Spirit (Brahman) does not create the sense of doership, nor does It dictate actions or associate the fruits of actions with the soul. Everything in the empirical world is driven by Prakriti (material Nature) through the three gunas (qualities), while the Supreme remains unaffected.
- Prakriti Drives Action:: Understand that human behaviors and natural processes are governed by the laws of Nature (Prakriti), not by personal ego.
- Realize the Divinity Within:: Recognize that the divine essence within you is independent of worldly actions and their physical consequences.
Verse 15
नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः । | अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः | | ५-१५ | |
nādatte kasyachitpāpaṁ na chaiva sukṛitaṁ vibhuḥ ajñānenāvṛitaṁ jñānaṁ tena muhyanti jantavaḥ
- न
(na)— नहीं(does not take) - अदए
(adatte)— अदए(does not take) - कयइ
(kasyachit)— कयइ(anyone's sin) - पप
(papam)— पाप(anyone's sin) - न
(na)— नहीं(nor anyone's merit) - च
(cha)— और(nor anyone's merit) - एव
(eva)— निश्चय ही(nor anyone's merit) - उइत
(sukritam)— उइत(nor anyone's merit) - इउ
(vibhuh)— इउ(the all-pervading Lord)
- अज्ञएन
(ajnanena)— ज्ञान(knowledge is covered by ignorance) - अइत
(avritam)— ज्ञान(knowledge is covered by ignorance) - ज्ञानम्
(jnanam)— ज्ञान(knowledge is covered by ignorance) - तेन
(tena)— कामना(therefore beings become deluded) - उयइ
(muhyanti)— उयइ(therefore beings become deluded) - जतव
(jantavah)— जतव(therefore beings become deluded)
English:The Lord does not accept responsibility for any man's wrongdoing or merit. Men are deluded because in them wisdom is submerged in lack of understanding.
God is neutral and does not take on anyone's virtues or vices. Human beings experience suffering and delusion because their true inner wisdom (Gyan) is covered by ignorance, leading them to falsely attribute actions and consequences to themselves or to the Divine.
- Take Personal Responsibility:: Recognize that our joy and suffering are products of our own choices and ignorance, not divine punishment or reward.
- Dispel Ignorance:: Actively work to uncover the inner wisdom that is currently obscured by lack of understanding.
Verse 16
ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः । | तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् | | ५-१६ | |
jñānena tu tadajñānaṁ yeṣhāṁ nāśhitamātmanaḥ teṣhāmādityavajjñānaṁ prakāśhayati tatparam
- ज्ञएन
(jnanena)— ज्ञान(but by knowledge) - तु
(tu)— ज्ञान(but by knowledge) - तत्
(tat)— वह(that ignorance is destroyed) - अज्ञनम्
(ajnanam)— कर्म(that ignorance is destroyed) - नइत
(nashitam)— नइत(that ignorance is destroyed) - आत्मनः
(atmanah)— आत्मा(of the self)
- तेषाम्
(tesham)— उनके लिए(for those people) - अइय-व
(aditya-vat)— ज्ञान(knowledge like the sun) - ज्ञानम्
(jnanam)— ज्ञान(knowledge like the sun) - प्रकशयति
(prakashayati)— इल्लुमिनतेस्(reveals the Supreme) - तत्
(tat)— वह(reveals the Supreme) - परम्
(param)— इसके बाद(reveals the Supreme)
English:Surely wisdom is like the sun, revealing the highest truth to those whose lack of understanding is dispelled by the wisdom of the self.
Just as the rising sun dispels the darkness of the night and reveals the world clearly, the dawn of self-knowledge (Gyan) destroys the darkness of ignorance. This wisdom reveals the supreme, unchanging reality of the Atman that was always present.
- Wisdom is Illuminating:: Self-knowledge works like sunlight, automatically dissolving doubts, confusion, and fear.
- Seek Inner Awakening:: Focus on spiritual learning and self-reflection to let the light of your true Self shine through.
Verse 17
तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः । | गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः | | ५-१७ | |
tadbuddhayastadātmānastanniṣhṭhāstatparāyaṇāḥ gachchhantyapunarāvṛittiṁ jñānanirdhūtakalmaṣhāḥ
- त-उधय
(tat-buddhayah)— त-उधय(whose intellect is fixed on That) - त-अमन
(tat-atmanah)— आत्मा(whose self is absorbed in That) - त-इथ
(tat-nishthah)— त-इथ(established in That) - त-परयन
(tat-parayanah)— त-परयन(devoted to That as the highest goal)
- ज्ञन-इउत-कमश
(jnana-nirdhuta-kalmashah)— ज्ञान(impurities washed away by knowledge) - अउन-अइइ
(apunar-avrittim)— अउन-अइइ(they go to the state of no return) - गच्छन्ति
(gacchanti)— जाते हैं(they go to the state of no return)
English:Meditating on the Divine, having faith in the Divine, concentrating on the Divine and losing themselves in the Divine, their wrongdoings dissolved in wisdom, they go from where there is no return.
Complete absorption in the Divine through intellect, faith, and devotion leads to the purification of all past impressions. Such individuals achieve liberation (Moksha) and do not return to the cycle of birth and death, remaining established in supreme consciousness.
- Total Alignment:: Align your thoughts, intellect, and faith toward the highest spiritual reality to achieve true mental integration.
- Eradicate Negativity:: Let the wisdom of the Self dissolve all negative habits, doubts, and past mental impressions.
Verse 18
विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि । | शुनि चैव श्वपाके च पण्डिताः समदर्शिनः | | ५-१८ | |
vidyāvinayasampanne brāhmaṇe gavi hastini śhuni chaiva śhvapāke cha paṇḍitāḥ samadarśhinaḥ
- इय-इनय-सपए
(vidya-vinaya-sampanne)— ब्रह्म(in a learned and humble Brahmana) - रमए
(brahmane)— ब्रह्म(in a learned and humble Brahmana) - गइ
(gavi)— गइ(in a cow) - हइइ
(hastini)— हइइ(in an elephant)
- उइ
(shuni)— उइ(in a dog) - वपए
(shvapake)— वपए(and in one considered an outcaste) - च
(cha)— और(and in one considered an outcaste) - पण्डिताः
(panditah)— ज्ञानी(the wise see with equal vision) - सम-दइन
(sama-darshinah)— सम-दइन(the wise see with equal vision)
English:Sages look equally upon all, whether he be a minister of learning and humility, or an infidel, or whether it be a cow, an elephant or a dog.
This is one of the most famous verses on equality in spiritual literature. A sage possessed of wisdom and humility sees the same divine spark (Atman) residing in all living beings, regardless of their social standing, species, or external behavior.
- Spiritual Equality:: Learn to look past external labels, differences, and species to recognize the shared spark of life in all beings.
- Cultivate Compassion:: Let your knowledge express itself as active humility and kindness toward every creature around you.
Verse 19
इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः । | निर्दोषं हि समं ब्रह्म तस्माद् ब्रह्मणि ते स्थिताः | | ५-१९ | |
ihaiva tairjitaḥ sargo yeṣhāṁ sāmye sthitaṁ manaḥ nirdoṣhaṁ hi samaṁ brahma tasmād brahmaṇi te sthitāḥ
- इह
(iha)— आत्मा(here itself) - एव
(eva)— आत्मा(here itself) - तइ
(taih)— तइ(worldly existence is conquered by them) - इत
(jitah)— इत(worldly existence is conquered by them) - सग
(sargah)— सग(worldly existence is conquered by them) - येषाम्
(yesham)— मन(whose mind rests in equality) - मनः
(manah)— मन(whose mind rests in equality) - सए
(samye)— मन(whose mind rests in equality) - स्थितम्
(sthitam)— मन(whose mind rests in equality)
- इओश
(nirdosham)— ब्रह्म(Brahman is flawless and equal) - हि
(hi)— ब्रह्म(Brahman is flawless and equal) - समम्
(samam)— ब्रह्म(Brahman is flawless and equal) - ब्रह्म
(brahma)— ब्रह्म(Brahman is flawless and equal) - तस्मात्
(tasmat)— ब्रह्म(therefore they are established in Brahman) - रमइ
(brahmani)— ब्रह्म(therefore they are established in Brahman) - ते
(te)— ब्रह्म(therefore they are established in Brahman) - स्थितः
(sthitah)— ब्रह्म(therefore they are established in Brahman)
English:Even in this world they conquer their earth-life whose minds, fixed on the Highest, remain always balanced; for the Highest has neither blemish nor bias.
Krishna says those whose minds are established in equality have already conquered worldly life. Their steadiness reflects the nature of Brahman, which is free from bias and defect.
This verse shows that liberation begins with vision. When the mind stops dividing people by attraction, dislike, or prejudice, it comes closer to the impartial truth.
- The Self is the witness:: The body and senses interact with the world, but the Self is not the ego-doer.
- Nature functions through the body:: Situations, duties, and actions arise through nature, while wisdom helps us stop claiming everything as "mine."
- Ignorance hides knowledge:: God does not become limited by our merit or sin; confusion comes because knowledge is covered.
- Knowledge reveals God:: When ignorance is removed, wisdom shines like the sun and the Divine becomes clearer.
- Equal vision is spiritual maturity:: The wise do not reduce beings to outer forms. They see the same Self in all.
Verse 20
न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् । | स्थिरबुद्धिरसम्मूढो ब्रह्मविद् ब्रह्मणि स्थितः | | ५-२० | |
na prahṛiṣhyetpriyaṁ prāpya nodvijetprāpya chāpriyam sthirabuddhirasammūḍho brahmavid brahmaṇi sthitaḥ
- न
(na)— नहीं(does not become overjoyed when gaining what is pleasant) - रइए
(prahrishyet)— रइए(does not become overjoyed when gaining what is pleasant) - इय
(priyam)— इय(does not become overjoyed when gaining what is pleasant) - प्राप्य
(prapya)— प्राप्त करके(does not become overjoyed when gaining what is pleasant) - न
(na)— नहीं(does not become disturbed by what is unpleasant) - उइए
(udvijet)— उइए(does not become disturbed by what is unpleasant) - अइय
(apriyam)— अइय(does not become disturbed by what is unpleasant) - प्राप्य
(prapya)— प्राप्त करके(does not become disturbed by what is unpleasant)
- इर-उइ
(sthira-buddhih)— इर-उइ(steady in understanding) - असम्मूढः
(asammudhah)— मोह से मुक्त(free from confusion) - रम-इ
(brahma-vit)— ब्रह्म(knower of Brahman) - रमइ
(brahmani)— ब्रह्म(established in Brahman) - स्थितः
(sthitah)— ब्रह्म(established in Brahman)
English:He who knows and lives in the highest truth remains unmoved and unperturbed; he is not elated by pleasure or depressed by pain.
A knower of Brahman is firmly established in self-knowledge, free from delusion. Because they are anchored in the eternal Self, they do not rejoice when receiving something pleasant, nor do they grieve when experiencing something unpleasant.
- Mental Resilience:: Build steady intellect (Sthira-buddhi) so that the inevitable changes of life do not disrupt your inner calm.
- Overcome Delusion:: Recognize that worldly pleasures and pains are temporary, and focus on the unchanging peace within.
Verse 21
बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम् । | स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते | | ५-२१ | |
bāhyasparśheṣhvasaktātmā vindatyātmani yatsukham sa brahmayogayuktātmā sukhamakṣhayamaśhnute
- बय-पएउ
(bahya-sparsheshu)— बाहरी विषय-स्पर्शों से अनासक्त(unattached to external sense contacts) - असत-अम
(asakta-atma)— बाहरी विषय-स्पर्शों से अनासक्त(unattached to external sense contacts) - इदइ
(vindati)— आत्मा में सुख पाता है(finds happiness in the Self) - अत्मनि
(atmani)— आत्मा में सुख पाता है(finds happiness in the Self) - यत्
(yat)— आत्मा में सुख पाता है(finds happiness in the Self)
- सुखम्
(sukham)— आत्मा में सुख पाता है(finds happiness in the Self) - रम-ओग-उत-अम
(brahma-yoga-yukta-atma)— ब्रह्म(united with Brahman) - सुखम्
(sukham)— अविनाशी सुख भोगता है(enjoys imperishable happiness) - अक्षय
(akshayam)— अविनाशी सुख भोगता है(enjoys imperishable happiness) - अश्नुते
(ashnute)— अविनाशी सुख भोगता है(enjoys imperishable happiness)
English:He finds happiness in his own self, and enjoys eternal bliss, whose heart does not yearn for the contacts of earth and whose self is one with the Everlasting.
True, everlasting happiness is not dependent on external sense objects or relationships. When a person detaches their mind from external contact and links their consciousness with the eternal Divine (Brahman), they experience infinite, self-contained bliss.
- Self-Sufficient Joy:: Real happiness is an inside job; looking outward for fulfillment always leads to dependency and eventual disappointment.
- Connect with the Divine:: Dedicate time to quiet contemplation and meditation to tap into the source of unending inner joy.
Verse 22
ये हि संस्पर्शजा भोगा दुःखयोनय एव ते । | आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः | | ५-२२ | |
ye hi saṁsparśhajā bhogā duḥkhayonaya eva te ādyantavantaḥ kaunteya na teṣhu ramate budhaḥ
- ये
(ye)— इंद्रिय संपर्क से जन्मे भोग(pleasures born from sense contact) - हि
(hi)— इंद्रिय संपर्क से जन्मे भोग(pleasures born from sense contact) - सपश-ज
(samsparsha-jah)— इंद्रिय संपर्क से जन्मे भोग(pleasures born from sense contact) - ओग
(bhogah)— इंद्रिय संपर्क से जन्मे भोग(pleasures born from sense contact) - उख-ओनय
(duhkha-yonayah)— वे दुःख के स्रोत हैं(they are sources of suffering) - एव
(eva)— वे दुःख के स्रोत हैं(they are sources of suffering)
- ते
(te)— वे दुःख के स्रोत हैं(they are sources of suffering) - अइ-अत-वत
(adi-anta-vantah)— अइ-अत-वत(having a beginning and end) - कौन्तेय
(Kaunteya)— हे कुन्तीपुत्र(son of Kunti, Arjuna) - न
(na)— ज्ञानी उनमें रमते नहीं(the wise do not delight in them) - तेषु
(teshu)— ज्ञानी उनमें रमते नहीं(the wise do not delight in them) - रमए
(ramate)— ज्ञानी उनमें रमते नहीं(the wise do not delight in them) - बुधाः
(budhah)— ज्ञानी उनमें रमते नहीं(the wise do not delight in them)
English:The joys that spring from external associations bring pain; they have their beginning and their endings. A wise person does not rejoice in them.
Pleasures derived from contact with external sense objects are temporary, having a beginning and an end, and often carry the seeds of future pain. The wise person, understanding this transient nature of worldly enjoyment, does not seek lasting fulfillment in them.
- Understand Temporary Pleasure:: Recognise that sensory pleasures are fleeting and often lead to craving, attachment, and disappointment.
- Seek the Imperishable:: Redirect your search for satisfaction from temporary material things to enduring spiritual peace.
Verse 23
शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात् । | कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः | | ५-२३ | |
śhaknotīhaiva yaḥ soḍhuṁ prākśharīravimokṣhaṇāt kāmakrodhodbhavaṁ vegaṁ sa yuktaḥ sa sukhī naraḥ
- शओइ
(shaknoti)— जो यहीं सह सकता है(one who can withstand here itself) - इह
(iha)— जो यहीं सह सकता है(one who can withstand here itself) - एव
(eva)— जो यहीं सह सकता है(one who can withstand here itself) - यः
(yah)— जो यहीं सह सकता है(one who can withstand here itself) - सोधुम्
(sodhum)— जो यहीं सह सकता है(one who can withstand here itself) - र
(prak)— शरीर छोड़ने से पहले(before leaving the body) - शइर-इओक्षन
(sharira-vimokshanat)— शरीर छोड़ने से पहले(before leaving the body)
- कम-ओध-उभव
(kama-krodha-udbhavam)— काम और क्रोध से उत्पन्न वेग(the force born of desire and anger) - एग
(vegam)— काम और क्रोध से उत्पन्न वेग(the force born of desire and anger) - सः
(sah)— वह योगयुक्त है(that person is disciplined) - युक्तः
(yuktah)— वह योगयुक्त है(that person is disciplined) - सः
(sah)— वह सुखी है(that person is happy) - सुखी
(sukhi)— वह सुखी है(that person is happy) - नरह्
(narah)— वह सुखी है(that person is happy)
English:He who, before he leaves his body, learns to surmount the promptings of want and anger is a saint and is happy.
Control over desires (Kama) and anger (Krodha) is the ultimate test of spiritual progress while living in this world. One who can withstand and master these powerful inner impulses before death is a true Yogi, experiencing genuine and lasting happiness.
- Master Desire and Anger:: Treat anger and excessive craving as internal storms to be observed, understood, and managed calmly.
- Happiness is Self-Control:: True freedom and joy lie in not being a slave to impulsive emotions and sensory urges.
Verse 24
योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः । | स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति | | ५-२४ | |
yo’ntaḥsukho’ntarārāmastathāntarjyotireva yaḥ sa yogī brahmanirvāṇaṁ brahmabhūto’dhigachchhati
- यः
(yah)— जो भीतर सुखी है(one who is happy within) - अत-उख
(antah-sukhah)— जो भीतर सुखी है(one who is happy within) - अत-अरम
(antar-aramah)— अत-अरम(delights within) - अत-ओइ
(antar-jyotih)— जिसका प्रकाश भीतर है(whose light is within) - एव
(eva)— जिसका प्रकाश भीतर है(whose light is within) - यः
(yah)— जिसका प्रकाश भीतर है(whose light is within)
- सः
(sah)— वह योगी(that yogi) - योगी
(yogi)— वह योगी(that yogi) - रम-इवन
(brahma-nirvanam)— ब्रह्म निर्वाण प्राप्त करता है(attains liberation in Brahman) - अधिगच्छति
(adhigacchati)— ब्रह्म निर्वाण प्राप्त करता है(attains liberation in Brahman) - ब्रह्मभूतः
(brahma-bhutah)— ब्रह्म(having become Brahman-like)
English:He who is happy within his self and has found Its peace, and in whom the inner light shines, that sage reaches eternal Bliss and becomes the Spirit Itself.
This verse defines a liberated sage (Jivanmukta) as one who is completely self-luminous and self-satisfied. By finding happiness, peace, and light within themselves, they become one with Brahman (Brahma-bhuta) and attain supreme liberation (Brahma-nirvana).
- Look Within for Light:: The light of guidance, happiness, and peace is already within you; do not search for it in others or external achievements.
- Aim for Liberation:: Direct your life's journey toward realizing your unity with the supreme spiritual reality.
Verse 25
लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः । | छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः | | ५-२५ | |
labhante brahmanirvāṇamṛiṣhayaḥ kṣhīṇakalmaṣhāḥ chhinnadvaidhā yatātmānaḥ sarvabhūtahite ratāḥ
- लभन्ते
(labhante)— ब्रह्म(attain liberation in Brahman) - रम-इवन
(brahma-nirvanam)— ब्रह्म(attain liberation in Brahman) - ऋषयः
(rishayah)— ऋषि(sages) - इन-कमश
(kshina-kalmashah)— इन-कमश(whose impurities are destroyed)
- इन-वइध
(chhinna-dvaidha)— इन-वइध(whose doubts are cut away) - यत-अमन
(yata-atmanah)— आत्मा(self-controlled) - सर्व-भुत-हिते
(sarva-bhuta-hite)— सभी प्राणियों के कल्याण में रत(delighting in the welfare of all beings) - रताः
(ratah)— सभी प्राणियों के कल्याण में रत(delighting in the welfare of all beings)
English:Sages whose wrongdoings have been washed away, whose sense of separateness has vanished, who have controlled themselves, and seek only the welfare of all, come to the eternal Spirit.
Liberation is not a selfish achievement; it naturally manifests as active goodwill toward the entire universe. Those whose doubts have been resolved, whose minds are disciplined, and who are dedicated to the welfare of all living beings (Sarva-bhuta-hite-ratah) attain Brahman.
- Serve All Beings:: Let your spiritual growth express itself as selfless service and a desire for the well-being of everyone.
- Dissolve Doubts and Ego:: Cultivate self-discipline to eliminate the illusion of separateness that divides you from others.
Reflective Prompt:Imagine you are trying to study, but your phone keeps buzzing with messages, games, and videos.
- ▪Option 1:Keep checking the phone and try to study at the same time.
- ▪Option 2:Put the phone away and give the mind one quiet direction. What happens to concentration when the senses are constantly pulled outward?
Verse 26
कामक्रोधवियुक्तानां यतीनां यतचेतसाम् । | अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् | | ५-२६ | |
kāmakrodhaviyuktānāṁ yatīnāṁ yatachetasām abhito brahmanirvāṇaṁ vartate viditātmanām
- कम-ओध-इउतन
(kama-krodha-viyuktanam)— काम और क्रोध(of those free from desire and anger) - यइन
(yatinam)— योग(disciplined seekers) - यत-एतस
(yata-chetasam)— मन(whose minds are controlled)
- इइत-अमन
(vidita-atmanam)— आत्मा(who know the Self) - अइत
(abhitah)— ब्रह्म निर्वाण उनके चारों ओर है(liberation in Brahman is present all around them) - रम-इवन
(brahma-nirvanam)— ब्रह्म निर्वाण उनके चारों ओर है(liberation in Brahman is present all around them) - वतए
(vartate)— ब्रह्म निर्वाण उनके चारों ओर है(liberation in Brahman is present all around them)
English:Saints who know their Selves, who control their minds, and feel neither want nor anger, find eternal Bliss everywhere.
Krishna now explains the difference between temporary pleasure and inner happiness. Sense pleasures can be enjoyable, but they have a beginning and an end. A game, party, praise, money, or social media scroll may give happiness for a while, but when it ends, the mind begins searching again.
The yogi looks for *akshaya sukha*, lasting happiness, by turning inward. This does not require rejecting every ordinary joy. It means understanding that permanent peace cannot depend only on external contact. Stable wisdom grows when pleasant and unpleasant results are met with balance, and when desire and anger are controlled in this life itself.
### Shlokas 27-29 **Dhyanayoga, or meditation, together with Devotion, described.**
- Steady wisdom is tested by opposites:: Pleasant and unpleasant events will come, but the knower of Brahman does not get pulled away by either.
- External pleasure is temporary:: Sense pleasures begin and end, so they cannot give permanent happiness.
- Inner happiness is different:: The yogi finds joy, rest, and light within the Self.
- Desire and anger must be faced now:: The Gita asks us to withstand their force in this life, not postpone discipline.
- Liberation is joined with service:: The sages who move toward Brahman are also devoted to the welfare of all beings.
Shlokas 27-29
Dhyana Yoga, or meditation, together with Devotion, described.
Verse 27
स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः । | प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ | | ५-२७ | |
sparśhānkṛitvā bahirbāhyāṁśhchakṣhuśhchaivāntare bhruvoḥ prāṇāpānau samau kṛitvā nāsābhyantarachāriṇau
- पश
(sparshan)— बाहरी संपर्कों को बाहर रखकर(keeping external contacts outside) - कृत्वा
(kritva)— बाहरी संपर्कों को बाहर रखकर(keeping external contacts outside) - बहिह्
(bahih)— बाहरी संपर्कों को बाहर रखकर(keeping external contacts outside) - बय
(bahyan)— बाहरी संपर्कों को बाहर रखकर(keeping external contacts outside) - चक्षुः
(chakshuh)— भौंहों के बीच दृष्टि स्थिर करके(fixing the gaze between the eyebrows) - च
(cha)— भौंहों के बीच दृष्टि स्थिर करके(fixing the gaze between the eyebrows) - एव
(eva)— भौंहों के बीच दृष्टि स्थिर करके(fixing the gaze between the eyebrows) - अतए
(antare)— भौंहों के बीच दृष्टि स्थिर करके(fixing the gaze between the eyebrows) - भ्रुवोः
(bhruvoh)— भौंहों के बीच दृष्टि स्थिर करके(fixing the gaze between the eyebrows)
- रन-अपनउ
(prana-apanau)— प्राण और अपान को संतुलित करके(balancing prana and apana) - समउ
(samau)— प्राण और अपान को संतुलित करके(balancing prana and apana) - कृत्वा
(kritva)— प्राण और अपान को संतुलित करके(balancing prana and apana) - नस-अयतर-चइनउ
(nasa-abhyantara-charinau)— नस-अयतर-चइनउ(moving within the nostrils)
English:Excluding external objects, his gaze fixed between the eyebrows, the inward and outward breathings passing equally through his nostrils;
This and the following verse outline the practical steps of meditation (Dhyana Yoga), which are elaborated in Chapter 6. By shutting out external sensory inputs, centering the focus, and regulating the breath, the practitioner begins to quieten the active mind.
- Shut Out Distractions:: Learn to consciously disconnect from external worries and devices when entering a space of quiet study or meditation.
- Balance the Breath:: Practice slow, deep, and even breathing to naturally calm the nervous system and clear the mind.
Verse 28
यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः । | विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः | | ५-२८ | |
yatendriyamanobuddhirmunirmokṣhaparāyaṇaḥ vigatechchhābhayakrodho yaḥ sadā mukta eva saḥ
- यत-इइय-मओ-उइ
(yata-indriya-mano-buddhih)— मन(one whose senses, mind, and intellect are controlled) - मुनिः
(munih)— मुनि(contemplative sage) - ओक्ष-परयन
(moksha-parayanah)— मोक्ष(intent on liberation) - इगत-इच-भय-ओध
(vigata-iccha-bhaya-krodhah)— इगत-इच-भय-ओध(free from desire, fear, and anger)
- यः
(yah)— ऐसा व्यक्ति सदा मुक्त है(such a person is always free) - सदा
(sada)— ऐसा व्यक्ति सदा मुक्त है(such a person is always free) - मुक्तह्
(muktah)— ऐसा व्यक्ति सदा मुक्त है(such a person is always free) - एव
(eva)— ऐसा व्यक्ति सदा मुक्त है(such a person is always free) - सः
(sah)— ऐसा व्यक्ति सदा मुक्त है(such a person is always free)
English:Governing sense, mind and intellect, intent on liberation, free from want, fear and anger, the sage is forever free.
Continuing the meditation instructions, this verse emphasizes that the ultimate goal of mind control is complete liberation (Moksha). A seeker who has freed themselves from desire, fear, and anger is indeed liberated even in this life.
- Integrate Mind and Intellect:: Bring your senses, mind, and intellect into alignment under the guidance of your higher purpose.
- Release Fear and Anger:: Strive to eliminate fear and anger, as they are the primary blockages to mental freedom and inner peace.
Verse 29
भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम् । | सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति | | ५-२९ | |
bhoktāraṁ yajñatapasāṁ sarvalokamaheśhvaram suhṛidaṁ sarvabhūtānāṁ jñātvā māṁ śhāntimṛichchhati
- ओतर
(bhoktaram)— यज्ञ और तप का भोक्ता(receiver of sacrifices and austerities) - यज्ञ-तपस
(yajna-tapasam)— यज्ञ और तप का भोक्ता(receiver of sacrifices and austerities) - सव-ओक-मएवर
(sarva-loka-maheshvaram)— सव-ओक-मएवर(the great Lord of all worlds)
- उइद
(suhridam)— सभी प्राणियों का सच्चा मित्र(the true friend of all beings) - सर्वभूतानाम्
(sarva-bhutanam)— सभी प्राणियों का सच्चा मित्र(the true friend of all beings) - ज्ञत्व
(gyatva)— मुझे इस प्रकार जानकर(knowing Me in this way) - माम्
(mam)— मुझे इस प्रकार जानकर(knowing Me in this way) - शान्तिम्
(shantim)— शांति प्राप्त करता है(attains peace) - इचइ
(ricchati)— शांति प्राप्त करता है(attains peace)
English:Knowing me as Him who gladly receives all offerings of discipline and worship, as the Mighty Ruler of all the Worlds and the Friend of all beings, he passes to eternal Peace.
These final shlokas are a bridge into Chapter 6. Krishna gives a brief preview of meditation: withdraw the senses from outside distractions, steady the gaze, balance the breath, and calm the mind. Just as a buzzing phone breaks concentration while studying, constant sense contact pulls attention away from the Self.
Meditation has both immediate and long-term value. In the short term, it brings calm by reducing distraction, desire, fear, and anger. In the long term, it opens the door to deeper realization. Peace comes when we know Krishna as the receiver of all offerings, the Lord of all worlds, and the true friend of all beings.
- Meditation turns the mind inward:: The seeker gently withdraws from external distractions and gives the mind one steady focus.
- Breath supports steadiness:: Balanced breathing helps quiet the movement of the senses and mind.
- Freedom requires inner control:: Desire, fear, and anger lose strength when the senses, mind, and intellect are disciplined.
- Devotion completes meditation:: Peace comes from knowing Krishna as the receiver of all offerings, the Lord of all worlds, and the friend of every being.
- Short-term and long-term fruit:: Turning inward brings immediate calm, and over time it opens the door to deeper spiritual realization.