Bhagvad Gita - Chapter: 5 Karma Sannyasa Yogah

Karma Sannyasa Yogah - Sri Krishna said: Both renunciation of actions and karma yoga lead to supreme bliss; but, of the two, karma yoga is superior to renunciation.

श्रीभगवानुवाच संन्यास: कर्मयोगश्च नि:श्रेयसकरावुभौ |
तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते ||2||

Sri Krishna said: Both renunciation of actions and karma yoga lead to supreme bliss; but, of the two, karma yoga is superior to renunciation.

Nihsreyasa: The ultimate state of liberation or supreme bliss.
Karma-Yoga: Path of action in union with spiritual knowledge.

Krishna explains that both renunciation and action lead to spiritual fulfillment, yet stresses the practicality of karma yoga. This underscores a central theme in the Gita: enlightenment can arise through disciplined, detached action, rather than abandonment.

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Karma Sannyasa Yogah - One who neither hates nor desires is rightly understood to be always a renunciant. Being free from dualities, O mighty-armed Arjuna, one is easily liberated from bondage.

ज्ञेय: स नित्यसंन्यासी यो न द्वेष्टि न काङ् क्षति |
निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ||3||

One who neither hates nor desires is rightly understood to be always a renunciant. Being free from dualities, O mighty-armed Arjuna, one is easily liberated from bondage.

Mahabaho: An epithet for Arjuna, meaning mighty-armed.
Nitya-Sannyasi: One who is eternally renounced.

The idea of true renunciation is introduced—detachment from desires and aversions. Krishna advises Arjuna that liberation comes not from ceasing action but from conquering inner conflicts, a preparation for the deeper discourse on conquering the self.

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Karma Sannyasa Yogah - The ignorant speak of renunciation (sankhya) and karma yoga as distinct, not the wise. Whoever masters one path receives the benefits of both.

साङ्ख्ययोगौ पृथग्बाला: प्रवदन्ति न पण्डिता: |
एकमप्यास्थित: सम्यगुभयोर्विन्दते फलम् ||4||

The ignorant speak of renunciation (sankhya) and karma yoga as distinct, not the wise. Whoever masters one path receives the benefits of both.

Sankhya: Path of knowledge or intellect.
Panditah: The wise or learned ones.

Here, Krishna dispels the misconception that renunciation (Sankhya) and action (Yoga) are separate. The wise understand these paths as interwoven, highlighting a Gita principle: intellectual understanding (jnana) is enhanced by active engagement in life’s duties.

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Karma Sannyasa Yogah - The ultimate state achieved by followers of Sankhya is also reached by followers of Yoga. One who sees both paths as one truly sees.

यत्साङ्ख्यै: प्राप्यते स्थानं तद्योगैरपि गम्यते |
एकं साङ्ख्यं च योगं च य: पश्यति स पश्यति ||5||

The ultimate state achieved by followers of Sankhya is also reached by followers of Yoga. One who sees both paths as one truly sees.

Sankhya-Yoga: Path of knowledge and path of union.
Pashyati: One who sees or perceives truth.

Krishna emphasizes unity in diverse paths by showing that both Sankhya and Yoga achieve the same end. This blurs distinctions between intellectual pursuit and active practice, guiding Arjuna toward a more integrated vision of spiritual growth.

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Karma Sannyasa Yogah - Renunciation is difficult to attain without yoga, O mighty-armed, but the sage who is steadfast in yoga quickly reaches Brahman.

संन्यासस्तु महाबाहो दु:खमाप्तुमयोगत: |
योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति ||6||

Renunciation is difficult to attain without yoga, O mighty-armed, but the sage who is steadfast in yoga quickly reaches Brahman.

Mahabaho: An epithet for Arjuna.
Brahman: The ultimate, formless reality.

For those struggling with renunciation, Krishna advises practicing yoga first. He implies that active engagement with discipline enables the seeker to later renounce effortlessly, emphasizing yoga as a preparatory path to deeper spiritual states.

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Karma Sannyasa Yogah - One established in yoga, who has conquered the mind and senses, and views all beings with equanimity, remains untainted even while performing actions.

योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रिय: |
सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ||7||

One established in yoga, who has conquered the mind and senses, and views all beings with equanimity, remains untainted even while performing actions.

Vishuddhatma: A pure-hearted or purified soul.
Jitendriyah: One who has conquered the senses.

By highlighting mastery over mind and senses, Krishna illustrates a practical ideal in karma yoga. The true yogi, rooted in equanimity, remains unaffected by actions, reflecting the Gita’s teaching that duty performed without attachment leads to liberation.

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Karma Sannyasa Yogah - A person who is enlightened, though seeing, hearing, touching, smelling, eating, moving, sleeping, and breathing, should consider themselves as doing nothing.

नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित् |
पश्यञ्शृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन् ||8||

A person who is enlightened, though seeing, hearing, touching, smelling, eating, moving, sleeping, and breathing, should consider themselves as doing nothing.

Tattva-Vit: Knower of truth.
Yukta: One who is disciplined and balanced.

Krishna explains how enlightened beings perform actions with detachment. Even mundane acts are seen as non-actions by the wise, revealing how a shift in perspective can transform ordinary life into a vehicle for spiritual freedom.

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