Verses Of Gita Chapter 5🔗

अर्जुन उवाच

Arjuna uvacha

Sanyasm karmanam Krishna punaryogam cha shamsasi Yacchreya etayorekam tanme bruhi sunishchitam 5.1

Arjuna uvacha: Arjuna said; sanyasm: renunciation; karmanam: of all actions; Krishna: O Krishna; punah: again; yogam: devotion; cha: also; shamsasi: praising; yat: which; shreya: beneficial; etayoh: of the two; ekam: one; tat: that; me: to me; bruhi: please tell; sunishchitam: definitely

5.1 Arjuna said:

Oh Krishna, you asked me to renounce work first and then you ask me to work with devotion.

Will you now please tell me, one way or the other, which of the two will work for me?

श्री भगवानुवाच

Shri bhagavan uvacha

Shri bhagavan uvacha: Lord Krishna said; sanyasha: renunciation; karmayoga: work in devotion; cha: also; nihshreyasakarau: for liberation; ubhau: both; tayoh: of the two; tu: but; karma sanyast: between work and renunciation; karmayoga: work in devotion; vishishyate: better

5.2 Krishna says:

The renunciation of work and work in devotion are both good for liberation.

But, of the two, work in devotional service is better than renunciation of work.

nyeyaha: should be known; sah: he; nitya: always; sanyasi: renouncer; yah: who; na: never; dveshti: hates; na: never; kankshati: desires; nirdvandva: free from all dualities; hi: certainly; mahabaho: mighty-armed one; sukham: easily; bandhat: from bondage; pramuchyate: completely liberated

5.3 He who neither hates nor desires the fruits of his activities has renounced.

Such a person, free from all dualities, easily overcomes material bondage and is completely liberated, Oh Arjuna!

Sankhya yogou prithagbalaha pravadanti na panditaha Ekamapya asthitaha samyag ubharyo vindate phalam 5.4

Sankhya: sankhya system; yoga: work; prithak: different; balaha: less intelligent; pravadanti: say; na: not; panditaha: learned; ekam: one; api: even; asthitaha: situated; samyak: complete; ubhayoh: of both; vindate: enjoys; phalam: result

5.4 Only the ignorant speaks of the path of action to be different from the path of renunciation.

Those who are actually learned say that both action and renunciation lead to the same truth.

Yat sankhyaiha prapyate sthanam tadyogairapi gamyate Ekam sankhyam cha yogam cha yaha pashyati sa pashyati 5.5

Yat: what; sankhyaiha: by Sankhya system; prapyate: get; sthanam: position; tat: that; yogai: by work in devotion; api: also; gamyate: can reach; ekam: one; sankhyam: sankhya system; cha: and; yogam: work in devotion; cha: and; yaha: who; pashyati: sees; sa: he; pashyati: sees

5.5 He who knows, knows that the state reached by renunciation and action are one and the same.

State reached by renunciation can also be achieved by action, know them to be at same level and see them as they are.

sanyass tu mahabaho dukkham aptum ayogataha yogayukto munir brahma na chirena adhigachhati 5.6

sanyash: renunciation; tu: but; mahabaho: mighty-armed one; dukkham: misery; aptum: afflicts with; ayogataha: without devotion; yogayukta: engaged in devotion; muni: wise; brahma: supreme; na chirena: without delay; adhigachhati: attains

5.6 Renunciation without devotional service afflicts one with misery, Oh mighty-armed one.

The wise person engaged in devotional service attains the Supreme without delay.

yogayukto vishuddha atma vijita atma jitendriyaha sarva bhuta atma bhutatma kurvan api na lipyate 5.7

yogayukta: engaged in work with devotio; vishuddha: a man of purified mind; atma: soul; vijita: self-controlled; atma: soul; jitendriyaha: conquered the senses; sarva bhuta: to all living beings; atma bhuta atma: compassionate; kurvan api: though engaged in work, na: never; lipyate: entangled

5.7 The person engaged in devoted service, beyond concepts pure and impure, self-controlled and who has conquered the senses is compassionate and loves everyone.

Although engaged in work, he is never entangled.

Na: never; eva: certainly; kinchit: anything; karomi: I do; iti: thus; yukto: engaged; manyet: thinks; tattvavit: one who knows the truth; pashyan: seeing; shrunvan: hearing; sprshan: touching; jighran: smelling; ashnan: eating; gacchan: going; svapan: dreaming; shvasan: breathing

5.8 One who knows the truth, though engaged in seeing, hearing, touching, smelling, eating, going, dreaming, and breathing knows that he never does anything.

pralapan: talking; visrajan: giving up; grihanan: accepting; unmishan: opening; nimishan: closing; api: though; indriyani: the senses; indriyartheshu: in gratifying senses; vartanta: are engaged; iti: thus; dharayan: considering

5.9 While talking, letting go, receiving, opening, closing, he considers that the senses are engaged in gratification.

Brahmanya adhaya karmani sangam tyaktva karoti yaha Lipyate na sa papen padma patram iva ambhasa 5.10

Brahmani: Eternal Consciousness; adhaya: surrendering to; karmani: actions; sangam: attachment; tyaktva: giving up; karoti: does; yaha: who; lipyate: affected; na: never; sa: he; papena: by sin; padma: lotus; patram: leaf; iva: like; ambhasa: water

5.10 He, who acts without attachment, giving up and surrendering to the Eternal Consciousness,

He is never affected by sin, in the same way that the lotus leaf is not affected by water.

Kaayena manasaa buddhyaa kevalaih indriyaih api Yoginah karma kurvanti sangam tyaktvaa tmasuddhaye 5.11

Kaayena: by the body; manasa: by the mind; buddhyaa: by the intellect; kevalaih: only; indriyaih: by the senses; api also: yoginah: yogis; karma: action; kurvanti: perform; sangam: attachment; tyaktvaa; having abandoned; aatmasuddhaye: for the purification of the self

5.11 The yogis, giving up attachment, act with the body, mind, intelligence, even with the senses for the purpose of self-purification.

Yuktaha karma phalam tyaktva shantim apnoti naishthikim Ayuktaha kamakarena phale sakto nibadhyate 5.12

Yuktaha: one steadfast in devotion; karma: action; phalam: fruit; tyaktva: giving up; shantim: peace; apnoti: achieves; naishthikim: established; ayuktaha: one not steadfast in devotion; kamakarena: for enjoying the fruits of the action; phale: fruit; sakto: attached; nibadhyate: becomes entangled

5.12 One who is engaged in devotion, gives up attachment to outcome of one's actions and is centered, is at peace.

One who is not engaged in devotion, attached to the outcome of one's action becomes entangled.

sarva karmani manasa sannyasya aste sukham vashi navadvare pure dehi naiva kurvan na karayan 5.13

sarva: all; karmani: activities; manasa: by the mind; sannyasya: giving up; aste: remains; sukham: in happiness; vashi: who is controlled; navadvare: of nine gates; pure: in the city; dehi: body; na: never; eva: surely; kurvan: doing; na: never: karayan: causing to be done

5.13 One who is controlled, giving up all the activities of the mind, surely remains in happiness in the city of nine gates (body), neither doing anything nor causing anything to be done.

na kartrutvam na karmani lokasya srujati prabhuha na karma phala sanyogam svabhavastu pravartate 5.14

na: never; kartrutvam: of doing; na: not; karmani: activities; lokasya: of the people; srujati: creates; prabhuh: master; na: not; karma: activities; phala: fruit; sanyogam: connection; svabhava: nature; tu: but; pravartate: act

5.14 The master does not create activities nor makes people do nor connects with the outcome of the actions. All this is enacted by the material nature.

Nadatte kasyachit papam na cha eva sukrutam vibhuha Ajnanena avrutam jnanam tena muhyanti jantavaha 5.15 Na: never; adatte: accepts; kasyachit: anyone's; papam: sins; na: not; cha: and; eva: surely; sukrutam: good deeds; vibhuha: lord; ajnanena: by ignorance; avrutam: covered; jnanam: knowledge; tena: by that; muhyanti: are confused; jantavaha: living beings

5.15 The Lord, surely, neither accepts anyone's sins nor good deeds.

Living beings are confused by the ignorance that covers the knowledge.

jnanena tu tad ajnanam yesham nashitam atmanaha tesham adityavaj jnanam prakashayati tat param 5.16

jnanena: by knowledge; tu: but; tad: that; ajnanam: ignorance; yesham: whose; nashitam: destroyed; atmanaha: of the self; tesham: their; adityavaj: like the rising sun; jnanam: knowledge; prakashayati: throws light on; tat param: that supreme consciousness

5.16 Whose ignorance is destroyed by the knowledge, their knowledge, like the rising sun, throws light on the Supreme Consciousness.

Tad buddhyas tad atmanas tannishthas tat parayanaha Gachhantya apunara avrittim jnana nirdhuta kalmashaha 5.17

Tad buddhyas: one whose intelligence is in the supreme; tad atmanas: whose mind is in the supreme; tannishthas: whose faith is in the supreme; tat parayanaha: who has surrendered to the supreme; gacchanti: go; apunara avrittim: liberation; jnana: knowledge; nirdhuta: cleanses; kalmashaha: misunderstandings

5.17 One whose intelligence, mind, faith are in the Supreme and one who has surrendered to the Supreme, his misunderstandings are cleansed through knowledge and he goes towards liberation.

Vidya vinaya sampanne brahmane gavi hastini Shuni chaiva shvapake cha panditaha sama darshinaha 5.18

Vidya: knowledge; vinaya: compassion; sampanne: full with; brahmane: in the brahmana; gavi: in the cow; hastini: in the elephant; shuni: in the dog; cha: and; eva: surely; shvapake: in the dog-eater; cha: and; panditaha: learned; sama: equal; darshinaha: see

5.18 One who is full of knowledge and compassion sees equally the learned brahmana, the cow, the elephant, the dog and the dog-eater.

Ihaiva tair jitaha sargo yesham samye sthitam manaha Nirdosham hi samam brahma tasmad brahmani te sthitaha 5.19

Iha: in this life; eva: surely; taih: by them; jitaha: conquered; sarga: birth and death; yesham: of whose; samye: in equanimity; sthitam: situated; manaha: mind; nirdosham: flawless; hi: surely; samam: in equanimity; brahma: supreme; tasmad: therefore; brahmani: in the supreme; te: they; sthitaha: situated

5.19 In this life, surely, those whose minds are situated in equanimity have conquered birth and death.

They are flawless like the Supreme and therefore, are situated in the Supreme.

Na praharshyet priyam prapya nodvijet prapya cha apriyam Sthir buddhir asammudho brahmavid brahmani sthitaha 5.20

Na: never; praharshyet: rejoice; priyam: like; prapya: achieving; no: not; advijet: agitated; prapya: achieving; cha: and; apriyam: the unpleasant; sthir: steady; buddhir: intelligence; asammudho: undeluded; brahmavid: one who knows the Supreme; brahmani: in the Supreme; sthitaha: situated

5.20 One who does not rejoice at achieving something he likes nor gets agitated on getting something he does not like, who is of steady intelligence, who is not deluded, one who knows the Supreme, is situated in the Supreme.

bahya sparsheshva asaktatma vindatya atmani yat sukham sa brahmayoga yukta atma sukham akshayam ashnute 5.21

bahya: outer; sparsheshva: sense pleasures; asakta atma: not attached; vindati: enjoys; atmani: in the Self; yat: that; sukham: happiness; sa: he; brahmayoga: engaged in the Supreme; yukta atma: self-connected; sukham: happiness; akshayam: unlimited; ashnute: enjoys

5.21 One who is not attached to the outer world sense pleasures, who enjoys in the Self, in that happiness, he is self-connected and engaged in the Supreme and enjoys unlimited happiness.

Ye hi sansparshaja bhoga dukkha yonaya va te Adhya anta vantaha kaunteya na teshu ramate budhaha 5.22

Ye: those; hi: surely; sansparshaja: by contact with the senses; bhoga: enjoyments; dukkha: misery; yonaya: sources of; eva: surely; te: they are; adhya: beginning; anta: end; vantaha: subject to; kaunteya: son of Kunti; na: not; teshu: in those; ramate: enjoys; budhaha: intelligent person

5.22 The intelligent person surely does not enjoy the sense pleasures, enjoyments which are sources of misery and which are subject to beginning and end.

Shaknoti ihaiva yaha sodhum prak shareera vimokshanat Kama krodhodbhavam vegam sa yuktaha sa sukhi naraha 5.23

Shaknoti: able to do; iha eva: in this body; yaha: one who; sodhum: tolerate; prak: before; shareera: body; vimokshanat: give up; kama: desire; krodha: anger; udbhavam: generated from; vegam: urge; sa: he; yuktaha: well-situated; sa: he; sukhi: happy; naraha: man

5.23 Before leaving this present body, if one is able to tolerate the urges of material senses and check the force of desire and anger, he is well situated and he is happy in this world.

yo antaha sukho antararamastatha antarjyotireva yaha sa yogi brahmanirvanam brahmabhuto adhigacchati 5.24

ya: who; antaha sukha: happy from within; antararamaha: active within; tatha: as well as; antarjyotih: illumined within; eva: surely; yaha: who; sa: he; yogi: mystic; brahma nirvanam: liberated in the Supreme; brahma bhuta: self realized; adhigacchati: attains

5.24 One who is happy from within, active within as well as illumined within, surely, is a yogi (united in mind body and spirit) and he is liberated in the Supreme, is self-realized and attains the Supreme.

Labhante brahmanirvanam rushayaha ksheena kalmashaha Chinna dvaidha yatatmanaha sarva bhuta hite rataha 5.25

Labhante: achieve; brahma nirvana: liberation in the Supreme; rushayaha: who are active within; ksheena kalmashaha: devoid of sins; chinna: torn off; dvaidha: duality; yatatmanaha: engaged in self-realization; sarva: all; bhuta: living beings; hite: for the welfare; rataha: engaged

5.25 The holy men whose sins have been destroyed are working for the welfare of other beings, those who are self-restrained and have cleared all their doubts and dualities attain the eternal happiness of God, Nithya Ananda, of Divine.

kamakrodha viyukthamaam yatheenaam yathachethasaam abhitho brahmanirvaanam vartate viditaatmanaam 5.26

Kaama: desire; krodha: anger; viyuktaanaam; one freed from; yateenaam; of the ascetics; yatacetasaam: with the thoughts controlled; abhitah: on all sides; brahma nirvaanam: absolute freedom; vartate: exists; viditaatmanaam: of those who have realized the Self

5.26 They who are free from lust and anger, who have subdued the mind and senses, and who have known the Self, easily attain Brahma-nirvana.

Sparshan krutva bahirbahyansh chakshush chayva antare bhruhvoha Pranapanou samou krutva nasabhyantara charinou 5.27

Sparshan: external sense objects; krutva: keeping; bahi: external; bahyan: external; chakshu: eyes; cha: and; eva: surely; antare: within; bhruvoha: eyebrows; prana apanou: inward and outward breath; samou: suspending; krutva: doing; nasa abhyantara: within the nostrils; charinou: moving;

Yatendriya mano buddhir munir moksha parayanaha Vigateccha bhaya krodho yaha sada mukta eva saha 5.28

yata: controlled; indriya: senses; mano: mind; buddhi: intelligence; muni: the sage; moksha: liberation; parayanaha: aiming; vigata: free from; iccha: desires; bhaya: fear; krodha: anger; yaha: one who; sada: always; mukta: liberated; eva: certainly; saha: he is

5.27, 5.28 Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils and thus controlling the mind, senses and intelligence, the transcendental who is aiming at liberation, becomes free from desire, fear and the by- product of desire and fear, anger all three. One who is always in this state is certainly liberated.

bhoktaram: one who enjoys; yajna: sacrifice; tapas: penance; sarva: all; loka: worlds; maheshwaram: lord; sahrudam: benefactor; sarva: all; bhutanam: living beings; jnatva: knowing; mam: me; shantim: peace; ruchhati: achieves

5.29 One who knowing Me as the purpose of sacrifice and penance, as the lord of all the worlds and the benefactor of all the living beings, achieves peace.

commentary by Nithyananda

Live all your Dimensions

We are caught in the conditioning of the unconscious mind, believing that we can do only one thing at a time. We have sold ourselves to the bondage of believing we are one-dimensional.

From an early age we are taught certain beliefs and habits that have cut deep grooves in our mind. The rest of our lives we follow these furrows and tracks of thinking.

In chapter 5 of the Bhagavad Gita, traditionally called 'Path of Renunciation', the great Master, Krishna tells us how to break away from our conditioning and become multi-dimensional. He teaches us how to reach our true state, samadhi.

Like how Krishna addresses Arjuna's questions, Nithyananda addresses our own, so we can transform ourselves and live like Gods on the earth.

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