✦ Shlokas ✦
5:1 5:2 5:3 5:4 5:5 5:6 5:7 5:8 5:9 5:10 5:11 5:12 5:13 5:14 5:15 5:16 5:17 5:18 5:19 5:20 5:21 5:22 5:23 5:24 5:25 5:26 5:27 5:28 5:29
Shloka 5:1
अर्जुन उवाच ।
संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि ।
यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् ॥ ५:१ ॥
arjuna uvacha
sannyasam karmanam krishna punar yogam cha shamsasi
yac chreya etayor ekam tan me bruhi sunishchitam
Translation
Arjuna said: O Krishna, You praise the renunciation of actions and also the path of yoga (selfless action). Tell me decisively which of these two is better.
Commentary on Shloka 5:1
Shloka 5:2
श्रीभगवानुवाच ।
संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ ।
तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते ॥ ५:२ ॥
shri bhagavan uvacha
sannyasah karma-yogash cha nihshreyasa-karav ubhau
tayos tu karma-sannyasat karma-yogo vishishyate
Translation
The Blessed Lord said: Both renunciation of actions and the path of selfless action lead to the highest good. But of the two, karma-yoga is superior to the renunciation of actions.
Commentary on Shloka 5:2
Shloka 5:3
ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति ।
निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥ ५:३ ॥
jneyah sa nitya-sannyasi yo na dveshti na kankshati
nirdvandvo hi maha-baho sukham bandhat pramuchyate
Translation
Know that one who neither hates nor desires is a true renunciant. Free from the pairs of opposites, O mighty-armed one, such a person is easily liberated from bondage.
Commentary on Shloka 5:3
Shloka 5:4
सांख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः ।
एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम् ॥ ५:४ ॥
sankhya-yogau prithag balah pravadanti na panditah
ekam apy asthitah samyag ubhayor vindate phalam
Translation
Only the unwise speak of Sankhya and Yoga as different. One who is firmly established in either attains the fruit of both.
Commentary on Shloka 5:4
Shloka 5:5
यत्सांख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते ।
एकं सांख्यं च योगं च यः पश्यति स पश्यति ॥ ५:५ ॥
yat sankhyaih prapyate sthanam tad yogair api gamyate
ekam sankhyam cha yogam cha yah pashyati sa pashyati
Translation
The state attained through Sankhya is also reached through Yoga. One who sees Sankhya and Yoga as one truly sees.
Commentary on Shloka 5:5
Shloka 5:6
संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः ।
योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति ॥ ५:६ ॥
sannyasas tu maha-baho duhkham aptum ayogatah
yoga-yukto munir brahma na chirenadhigacchati
Translation
Renunciation without yoga is difficult to attain, O mighty-armed one. One who is devoted to yoga quickly reaches Brahman.
Commentary on Shloka 5:6
Shloka 5:7
योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः ।
सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ॥ ५:७ ॥
yoga-yukto vishuddhatma vijitatma jitendriyah
sarva-bhutatma-bhutatma kurvann api na lipyate
Translation
One established in yoga, with a purified mind, self-controlled, and master of the senses, who sees the Self in all beings, is not affected even while performing actions.
Commentary on Shloka 5:7
Shloka 5:8
नैव किंचित्करोमीति युक्तो मन्येत तत्त्ववित् ।
पश्यञ्शृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन् ॥ ५:८ ॥
naiva kinchit karomiti yukto manyeta tattva-vit
pashyan shrinvan sprishan jighrann ashnan gacchan svapan shvasan
Translation
A knower of truth, established in yoga, thinks, “I do nothing at all,” even while seeing, hearing, touching, smelling, eating, walking, sleeping, and breathing.
Commentary on Shloka 5:8
Shloka 5:9
प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि ।
इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् ॥ ५:९ ॥
pralapan visrijan grihnann unmishan nimishann api
indriyani indriyartheshu vartanta iti dharayan
Translation
While speaking, releasing, grasping, opening and closing the eyes, one understands that the senses alone are engaged with their respective objects.
Commentary on Shloka 5:9
Shloka 5:10
ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः ।
लिप्यते न स पापेन पद्मपत्रमिवाम्भसा ॥ ५:१० ॥
brahmany adhaya karmani sangam tyaktva karoti yah
lipyate na sa papena padma-patram ivambhasa
Translation
One who performs actions, offering them to Brahman and abandoning attachment, is not tainted by sin, just as a lotus leaf remains untouched by water.
Commentary on Shloka 5:10
Shloka 5:11
कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि ।
योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये ॥ ५:११ ॥
kayena manasa buddhya kevalair indriyair api
yoginah karma kurvanti sangam tyaktvatma-shuddhaye
Translation
The yogis perform actions with the body, mind, intellect, and even the senses, abandoning attachment, for the purification of the self.
Commentary on Shloka 5:11
Shloka 5:12
युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम् ।
अयुक्तः कामकारेण फले सक्तो निबध्यते ॥ ५:१२ ॥
yuktah karma-phalam tyaktva shantim apnoti naishthikim
ayuktah kama-karena phale sakto nibadhyate
Translation
One established in yoga, having abandoned the fruits of actions, attains lasting peace. One who is not disciplined, driven by desire and attached to the results, becomes bound.
Commentary on Shloka 5:12
Shloka 5:13
सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी ।
नवद्वारे पुरे देही नैव कुर्वन्न कारयन् ॥ ५:१३ ॥
sarva-karmani manasa sannyasyaste sukham vashi
nava-dvare pure dehi naiva kurvan na karayan
Translation
The self-controlled embodied being, mentally renouncing all actions, dwells happily in the city of nine gates, neither acting nor causing actions to be performed.
Commentary on Shloka 5:13
Shloka 5:14
न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः ।
न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते ॥ ५:१४ ॥
na kartritvam na karmani lokasya srijati prabhuh
na karma-phala-samyogam svabhavas tu pravartate
Translation
The Lord neither creates the sense of doership nor actions nor the connection between actions and their results. It is one’s own nature that operates.
Commentary on Shloka 5:14
Shloka 5:15
नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः ।
अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः ॥ ५:१५ ॥
nadatte kasyachit papam na chaiva sukritam vibhuh
ajnanenavritam jnanam tena muhyanti jantavah
Translation
The All-pervading accepts neither anyone’s sin nor anyone’s virtue. Knowledge is covered by ignorance, and because of this, living beings become deluded.
Commentary on Shloka 5:15
Shloka 5:16
ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः ।
तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् ॥ ५:१६ ॥
jnavena tu tad ajnanam yesham nashitam atmanah
tesham aditya-vaj jnanam prakashayati tat param
Translation
But for those whose ignorance has been destroyed by knowledge, that knowledge reveals the Supreme, just as the sun illuminates everything.
Commentary on Shloka 5:16
Shloka 5:17
तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः ।
गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः ॥ ५:१७ ॥
tad-buddhayas tad-atmanas tan-nishthas tat-parayanah
gacchanty apunar-avrittim jnana-nirdhuta-kalmashah
Translation
Those whose intellect is fixed on That, whose self is devoted to That, who are steadfast in That and take That as their supreme goal, become free from impurities through knowledge and attain the state from which there is no return.
Commentary on Shloka 5:17
Shloka 5:18
विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि ।
शुनि चैव श्वपाके च पण्डिताः समदर्शिनः ॥ ५:१८ ॥
vidya-vinaya-sampanne brahmane gavi hastini
shuni chaiva shvapake cha panditah sama-darshinah
Translation
The wise see with equal vision a learned and humble Brahmin, a cow, an elephant, a dog, and even one who eats dogs.
Commentary on Shloka 5:18
Shloka 5:19
इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः ।
निर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः ॥ ५:१९ ॥
ihaiva tair jitah sargo yesham samye sthitam manah
nirdosham hi samam brahma tasmad brahmani te sthitah
Translation
Even here in this life, creation is overcome by those whose minds remain established in equality. Brahman is free from defect and equal toward all; therefore, they abide in Brahman.
Commentary on Shloka 5:19
Shloka 5:20
न प्रहृष्येत्प्रियम् प्राप्य नोद्विजेत्प्राप्य चाप्रियम् ।
स्थिरबुद्धिरसम्मूढो ब्रह्मविद्ब्रह्मणि स्थितः ॥ ५:२० ॥
na prahrishyet priyam prapya nodvijet prapya chapriyam
sthira-buddhir asammudho brahma-vid brahmani sthitah
Translation
One who knows Brahman, whose intellect is steady and free from delusion, neither rejoices on obtaining what is pleasant nor becomes disturbed on obtaining what is unpleasant.
Commentary on Shloka 5:20
Shloka 5:21
बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम् ।
स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते ॥ ५:२१ ॥
bahya-sparsheshv asaktatma vindaty atmani yat sukham
sa brahma-yoga-yuktatma sukham akshayam ashnute
Translation
One whose mind is unattached to external sense objects finds happiness within the self. Being united with Brahman through yoga, such a person attains imperishable happiness.
Commentary on Shloka 5:21
Shloka 5:22
ये हि संस्पर्शजा भोगा दुःखयोनय एव ते ।
आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ॥ ५:२२ ॥
ye hi samsparsha-ja bhoga duhkha-yonaya eva te
adyantavantah kaunteya na teshu ramate budhah
Translation
The pleasures born of contact with sense objects are indeed the source of suffering. They have a beginning and an end, O Kaunteya; therefore, the wise do not delight in them.
Commentary on Shloka 5:22
Shloka 5:23
शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात् ।
कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः ॥ ५:२३ ॥
shaknotihaiva yah sodhum prak sharira-vimokshanat
kama-krodhodbhavam vegam sa yuktah sa sukhi narah
Translation
One who is able to endure, before leaving the body, the force arising from desire and anger is a disciplined person and a happy human being.
Commentary on Shloka 5:23
Shloka 5:24
योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः ।
स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ॥ ५:२४ ॥
yo’ntah-sukho’ntar-aramas tathantar-jyotir eva yah
sa yogi brahma-nirvanam brahma-bhuto’dhigacchati
Translation
One who finds happiness within, delights within, and has inner light is a yogi. Having become one with Brahman, such a person attains Brahman-nirvana.
Commentary on Shloka 5:24
Shloka 5:25
लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः ।
छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः ॥ ५:२५ ॥
labhante brahma-nirvanam rishayah kshina-kalmashah
chhinna-dvaidha yatatmanah sarva-bhuta-hite ratah
Translation
The sages whose impurities have been destroyed, whose doubts are cut off, who have mastered themselves, and who delight in the welfare of all beings attain Brahman-nirvana.
Commentary on Shloka 5:25
Shloka 5:26
कामक्रोधवियुक्तानां यतीनां यतचेतसाम् ।
अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ॥ ५:२६ ॥
kama-krodha-viyuktanam yatinam yata-chetasam
abhito brahma-nirvanam vartate viditatmanam
Translation
For those ascetics who are free from desire and anger, whose minds are disciplined, and who know the Self, Brahman-nirvana exists on every side.
Commentary on Shloka 5:26
Shloka 5:27
स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः ।
प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ॥ ५:२७ ॥
sparshan kritva bahir bahyans chakshush chaivantare bhruvoh
pranapanau samau kritva nasabhyantara-charinau
Translation
Keeping external sense objects outside, fixing the gaze between the eyebrows, and making the incoming and outgoing breaths move evenly within the nostrils—
Commentary on Shloka 5:27
Shloka 5:28
यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः ।
विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः ॥ ५:२८ ॥
yatendriya-mano-buddhir munir moksha-parayanah
vigateccha-bhaya-krodho yah sada mukta eva sah
Translation
The sage who has controlled the senses, mind, and intellect, who is devoted to liberation, and who is free from desire, fear, and anger is ever liberated.
Commentary on Shloka 5:28
Shloka 5:29
भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम् ।
सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ॥ ५:२९ ॥
bhoktaram yajna-tapasam sarva-loka-maheshvaram
suhridam sarva-bhutanam jnatva mam shantim richchhati
Translation
Knowing Me as the enjoyer of sacrifices and austerities, the Supreme Lord of all worlds, and the friend of all living beings, one attains peace.
Commentary on Shloka 5:29
Note: Every interpretation published here is the original work of Kedi Ganapati alone. No other author, commentator, or interpreter has contributed to these explanations. These interpretations are based on Kedi Ganapati’s own understanding of the Bhagavad Gita’s verses through personal study, research, wisdom, and experience.