Chapter 5
The verses below are drawn from the days in which this chapter appears. Day 10, Day 11 .
संन्यास कर्मणां कृष्ण पुनर्योगं च शंससि। यच्छ्रेेय एतयोरेकं तन्मे ब्रूहि
सुनिश्चितम्॥
सुनिश्चितम्॥
saṁnyāsaṁ karmaṇāṁ kṛṣṇa punar yogaṁ ca śaṁsasi।
yac chreya etayor ekaṁ tan me brūhi suniścitam॥
yac chreya etayor ekaṁ tan me brūhi suniścitam॥
Arjuna said: You praise renunciation of actions, O Krishna, and again the performance of action (yoga). Please tell me decisively which one of these two is better. This verse marks the beginning of Chapter 5 and highlights Arjuna's confusion. Having heard Krishna explain both the path of renunciation (sannyasa) and the path of action (karma yoga), Arjuna is perplexed. He seeks clarity on which path is superior or more effective for achieving liberation, showing his practical inclination and desire for a clear directive. This section of the Bhagavad Gita, spanning Chapter 4 (verses 22-42) and Chapter 5 (verse 1), profoundly elaborates on the concept of 'karma yoga' and the ultimate supremacy of knowledge. Krishna explains that detached action, performed without selfish desires and with a consciousness rooted in the Absolute (Brahman), does not bind the individual and ultimately leads to liberation. He details various forms of 'yajnas' or sacrifices, including those of material offerings, austerities, sense control, breath control (pranayama), and knowledge itself, emphasizing that all these paths, when properly understood, aim at purification. The core message is the unparalleled purifying power of knowledge (Jnana), which is superior to all other forms of sacrifice, as it directly incinerates all karmic reactions and dispels delusion. Krishna outlines the prerequisites for gaining this knowledge— humility, sincere inquiry, and service to a realized teacher. He concludes Chapter 4 by urging Arjuna to wield the sword of knowledge to cut through doubts and rise to perform his duty, liberated from attachment. Chapter 5 opens with Arjuna's lingering confusion, seeking clarification from Krishna on whether renunciation of action or performance of action is superior, setting the stage for further profound teachings on the nature of true renunciation.
संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ ।
तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते ॥ ५-२ ॥
तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते ॥ ५-२ ॥
Saṁnyāsaḥ karmayogaśca niḥśreyasakarāvubhau ।
Tayostu karmasaṁnyāsātkarmayogo viśiṣyate ॥ 5-2 ॥
Tayostu karmasaṁnyāsātkarmayogo viśiṣyate ॥ 5-2 ॥
Detailed Meaning: Lord Krishna clarifies Arjuna's confusion by stating that both renunciation (Saṁnyāsa) and the performance of action without attachment (Karma Yoga) lead to the ultimate good, liberation. However, He immediately adds that of the two, Karma Yoga, or the yoga of action, is superior to the mere renunciation of action (Karmasaṁnyāsa). This emphasizes that true renunciation is not inaction, but rather action performed with a detached spirit, making Karma Yoga a more practical and accessible path for most, as it purifies the mind and leads to the same goal as formal renunciation.
ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति ।
निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥ ५-३ ॥
निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥ ५-३ ॥
Jñeyaḥ sa nityasaṁnyāsī yo na dveṣṭi na kāṅkṣati ।
Nirdvandvo hi mahābāho sukhaṁ bandhātpramucyate ॥ 5-3 ॥
Nirdvandvo hi mahābāho sukhaṁ bandhātpramucyate ॥ 5-3 ॥
Detailed Meaning: Krishna defines a true renunciant (nityasaṁnyāsī) as one who neither hates nor desires anything, unaffected by dualities. Such a person, free from likes and dislikes, is easily liberated from the bondage of material existence. This verse reiterates that true renunciation is an internal state of mind—freedom from attachment and aversion—rather than an external lifestyle or abandonment of duties. It implies that a Karma Yogi, acting without attachment, can be a true renunciant.
साङ्ख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः ।
एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम् ॥ ५-४ ॥
एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम् ॥ ५-४ ॥
Sāṅkhyayogau pṛthagbālāḥ pravadanti na paṇḍitāḥ ।
Ekamapyāsthitaḥ samyagubhayorvindate phalam ॥ 5-4 ॥
Ekamapyāsthitaḥ samyagubhayorvindate phalam ॥ 5-4 ॥
Detailed Meaning: Lord Krishna states that ignorant people, not the wise, speak of Sāṅkhya (the path of knowledge and renunciation) and Karma Yoga (the path of action) as distinct. He explains that one who is truly established in either path completely attains the fruits of both. This verse highlights the underlying unity of these seemingly different paths; both ultimately lead to the realization of the self and liberation, provided they are practiced with full understanding and dedication.
यत्साङ्ख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते ।
एकं साङ्ख्यं च योगं च यः पश्यति स पश्यति ॥ ५-५ ॥
एकं साङ्ख्यं च योगं च यः पश्यति स पश्यति ॥ ५-५ ॥
Yatsāṅkhyaiḥ prāpyate sthānaṁ tadyogairapi gamyate ।
Ekaṁ sāṅkhyaṁ ca yogaṁ ca yaḥ paśyati sa paśyati ॥ 5-5 ॥
Ekaṁ sāṅkhyaṁ ca yogaṁ ca yaḥ paśyati sa paśyati ॥ 5-5 ॥
Detailed Meaning: Krishna emphasizes that the state attained by the followers of Sāṅkhya (renunciation through knowledge) is also reached by the followers of Karma Yoga (action without attachment). Therefore, one who perceives Sāṅkhya and Yoga as one and the same truly understands. This further reinforces the idea that the ultimate goal of both paths is identical, and they are two sides of the same coin, leading to the same spiritual liberation.
संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः ।
योगयुक्तो मुनिर्ब्रह्म न चिरेणाधिगच्छति ॥ ५-६ ॥
योगयुक्तो मुनिर्ब्रह्म न चिरेणाधिगच्छति ॥ ५-६ ॥
Saṁnyāsastu mahābāho duḥkhamāptumayogataḥ ।
Yogayukto munirbrahma na cireṇādhigacchati ॥ 5-6 ॥
Yogayukto munirbrahma na cireṇādhigacchati ॥ 5-6 ॥
Detailed Meaning: Lord Krishna tells Arjuna that mere external renunciation (Saṁnyāsa) without the discipline of Karma Yoga (action performed with detachment and equanimity) is difficult to achieve and fraught with difficulties. In contrast, a sage (muni) who is engaged in Karma Yoga (yogayukta) quickly attains the Brahman, or self-realization. This verse highlights the practical challenges of pure renunciation without prior purification of mind through selfless action and underscores the efficiency of Karma Yoga for attaining spiritual enlightenment.
योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः ।
सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ॥ ५-७ ॥
सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ॥ ५-७ ॥
Yogayukto viśuddhātmā vijitātmā jitendriyaḥ ।
Sarvabhūtātmabhūtātmā kurvannapi na lipyate ॥ 5-7 ॥
Sarvabhūtātmabhūtātmā kurvannapi na lipyate ॥ 5-7 ॥
Detailed Meaning: One who is disciplined in Karma Yoga (yogayukta), whose mind is purified (viśuddhātmā), who has conquered his self (vijitātmā), and who has subdued his senses (jitendriyaḥ), perceives his own self as the Self of all beings (sarvabhūtātmabhūtātmā). Such a person, even while performing actions, remains unentangled or untainted by them. This verse describes the ideal state of a Karma Yogi who, through self-control and universal vision, transcends the binding effects of action.
नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित् ।
पश्यञ्शृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन् ॥ ५-८ ॥
पश्यञ्शृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन् ॥ ५-८ ॥
Naiva kiñcitkaromīti yukto manyeta tattvavit ।
Paśyañchṛṇvan spṛśañjighrannaśnan gacchan svapañśvasan ॥ 5-8 ॥
Paśyañchṛṇvan spṛśañjighrannaśnan gacchan svapañśvasan ॥ 5-8 ॥
Detailed Meaning: A person who is truly united with the divine (yukta) and knows the truth (tattvavit) should think, "I am not doing anything at all." This realization applies even while seeing, hearing, touching, smelling, eating, moving, sleeping, or breathing. The essence is that the enlightened person understands that all actions are performed by the senses and organs interacting with their objects, while the true Self remains a detached observer.
प्रलपन् विसृजन् गृह्णन्नुन्मिषन्निमिषन्नपि ।
इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् ॥ ५-९ ॥
इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् ॥ ५-९ ॥
Pralapan visṛjan gṛhṇannunmiṣannimiṣannapi ।
Indriyāṇīndriyārtheṣu vartanta iti dhārayan ॥ 5-9 ॥
Indriyāṇīndriyārtheṣu vartanta iti dhārayan ॥ 5-9 ॥
Detailed Meaning: This verse continues from the previous one, listing more actions: speaking, releasing, grasping, opening, and closing the eyes. The enlightened person, even while engaged in these activities, steadfastly holds the understanding that "the senses are merely interacting with their objects." This reinforces the principle of detachment, where the individual identifies not with the actions of the body and senses, but with the eternal, unchanging Self.
ब्रह्मण्याधाय कर्माणि सङ्गंं त्यक्त्वा करोति यः ।
लिप्यते न स पापेन पद्मपत्रमिवाम्भसा ॥ ५-१० ॥
लिप्यते न स पापेन पद्मपत्रमिवाम्भसा ॥ ५-१० ॥
Brahmaṇyādhāya karmāṇi saṅgaṁ tyaktvā karoti yaḥ ।
Lipyate na sa pāpena padmapatramivāmbhasā ॥ 5-10 ॥
Lipyate na sa pāpena padmapatramivāmbhasā ॥ 5-10 ॥
Detailed Meaning: One who performs actions, dedicating them to Brahman (the Supreme Reality) and abandoning attachment to the results, is not tainted by sin (or karmic reactions), just as a lotus leaf remains untouched by water. This verse encapsulates the core of Karma Yoga: selfless action performed as an offering to the divine, with complete detachment from outcomes, ensures freedom from the binding effects of karma.
कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि ।
योगिनः कर्म कुर्वन्ति सङ्गंं त्यक्त्वात्मशुद्धये ॥ ५-११ ॥
योगिनः कर्म कुर्वन्ति सङ्गंं त्यक्त्वात्मशुद्धये ॥ ५-११ ॥
Kāyena manasā buddhyā kevalairindriyairapi ।
Yoginaḥ karma kurvanti saṅgaṁ tyaktvātmaśuddhaye ॥ 5-11 ॥
Yoginaḥ karma kurvanti saṅgaṁ tyaktvātmaśuddhaye ॥ 5-11 ॥
Detailed Meaning: Yogis (practitioners of Karma Yoga) perform actions using their body, mind, intellect, and even just their senses, but they do so without attachment, solely for the purification of the self. This verse emphasizes that every aspect of one's being can be engaged in selfless action. The purpose of such action is not personal gain but the inner cleansing and refinement of consciousness, leading to spiritual progress.
युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम् ।
अयुक्तः कामकारेण फले सक्तो निबध्यते ॥ ५-१२ ॥
अयुक्तः कामकारेण फले सक्तो निबध्यते ॥ ५-१२ ॥
Yuktaḥ karmaphalaṁ tyaktvā śāntimāpnoti naiṣṭhikīm ।
Ayuktaḥ kāmakāreṇa phale sakto nibadhyate ॥ 5-12 ॥
Ayuktaḥ kāmakāreṇa phale sakto nibadhyate ॥ 5-12 ॥
Detailed Meaning: One who is united with the Divine (yukta), having renounced the fruits of action, attains steadfast peace (naiṣṭhikīm śāntim). Conversely, one who is not united (ayukta), driven by desires and attached to the fruits of action, becomes bound. This verse clearly contrasts the outcomes of detached action versus desire-driven action, highlighting how detachment leads to inner tranquility and freedom, while attachment leads to bondage.
सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी ।
नवद्वारे पुरे देही नैव कुर्वन्न कारयन् ॥ ५-१३ ॥
नवद्वारे पुरे देही नैव कुर्वन्न कारयन् ॥ ५-१३ ॥
Sarvakarmāṇi manasā saṁnyasyāste sukhaṁ vaśī ।
Navadvāre pure dehī naiva kurvannakārayan ॥ 5-13 ॥
Navadvāre pure dehī naiva kurvannakārayan ॥ 5-13 ॥
Detailed Meaning: The embodied soul (dehī) who has controlled his senses (vaśī), mentally renounces all actions, and dwells happily in the city of nine gates (the body), neither acting nor causing action. This verse describes the state of a liberated person who, while residing in the body, mentally detaches from all activities, understanding that the Self is distinct from the actions of the physical form. The "city of nine gates" refers to the human body with its nine openings (two eyes, two ears, two nostrils, mouth, anus, and urethra).
न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः ।
न कर्मफलसंयोगं स्वभावस्तु प्रवर्ते ॥ ५-१४ ॥
न कर्मफलसंयोगं स्वभावस्तु प्रवर्ते ॥ ५-१४ ॥
Na kartṛtvaṁ na karmāṇi lokasya sṛjati prabhuḥ ।
Na karmaphalasaṁyogaṁ svabhāvastu pravartate ॥ 5-14 ॥
Na karmaphalasaṁyogaṁ svabhāvastu pravartate ॥ 5-14 ॥
Detailed Meaning: The Lord (Prabhu), the supreme Self, does not create the sense of doership, nor actions, nor the connection of actions with their results for the world. It is the inherent nature (svabhāva), or the modes of material nature (gunas), that operate. This verse clarifies that the Divine Self is not the direct agent of actions or their consequences in the material world. Instead, these phenomena arise from the interaction of material nature, emphasizing the transcendent and non-interfering nature of the Self regarding individual karma.
नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः ।
अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः ॥ ५-१५ ॥
अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः ॥ ५-१५ ॥
Nādatte kasyacitpāpaṁ na caiva sukṛtaṁ vibhuḥ ।
Ajñānenāvṛtaṁ jñānaṁ tena muhyanti jantavaḥ ॥ 5-15 ॥
Ajñānenāvṛtaṁ jñānaṁ tena muhyanti jantavaḥ ॥ 5-15 ॥
Detailed Meaning: The all-pervading Lord (Vibhu) does not accept anyone's sin or merit. Knowledge is veiled by ignorance, and by this, beings are bewildered. This verse explains that the Supreme Being is impartial and not involved in the karmic reactions of individuals. The illusion of being a doer and experiencing consequences arises from ignorance (ajñāna) which obscures the true knowledge of the Self's non-doership, causing living entities to be deluded.
ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः ।
तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् ॥ ५-१६ ॥
तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् ॥ ५-१६ ॥
Jñānena tu tadajñānaṁ yeṣāṁ nāśitamātmanaḥ ।
Teṣāmādityavajjñānaṁ prakāśayati tatparam ॥ 5-16 ॥
Teṣāmādityavajjñānaṁ prakāśayati tatparam ॥ 5-16 ॥
Detailed Meaning: But for those whose ignorance (ajñāna) is destroyed by true knowledge (jñāna) of the Self, their knowledge, like the sun, reveals the Supreme Reality. This verse offers hope, stating that ignorance is not insurmountable. Through the light of spiritual knowledge, the veil of illusion is lifted, allowing the individual to perceive the ultimate truth and the true nature of the Self and the Supreme.
तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः ।
गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः ॥ ५-१७ ॥
गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः ॥ ५-१७ ॥
Tadbuddhayastadātmānastanniṣṭhāstatparāyaṇāḥ ।
Gacchantyapunarāvṛttiṁ jñānanirdhūtakalmaṣāḥ ॥ 5-17 ॥
Gacchantyapunarāvṛttiṁ jñānanirdhūtakalmaṣāḥ ॥ 5-17 ॥
Detailed Meaning: Those whose intellect is absorbed in That (the Supreme), whose minds are unified with That, who are devoted to That, and whose supreme goal is That—they attain liberation from rebirth (apunarāvṛttim), their sins (or impurities) having been dispelled by knowledge. This verse describes the qualities of a truly enlightened being: complete absorption in the Divine, leading to liberation from the cycle of birth and death.
विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि ।
शुनि चैव श्वपाके च पण्डिताः समदर्शिनः ॥ ५-१८ ॥
शुनि चैव श्वपाके च पण्डिताः समदर्शिनः ॥ ५-१८ ॥
Vidyāvinayasaṁpanne brāhmaṇe gavi hastini ।
Śuni caiva śvapāke ca paṇḍitāḥ samadarśinaḥ ॥ 5-18 ॥
Śuni caiva śvapāke ca paṇḍitāḥ samadarśinaḥ ॥ 5-18 ॥
Detailed Meaning: The truly learned and humble seers (paṇḍitāḥ) see with equal vision (samadarśinaḥ) a Brahmin endowed with learning and humility, a cow, an elephant, a dog, and a dog-eater (outcaste). This verse highlights the universal vision of an enlightened soul who perceives the same underlying spiritual essence (Brahman) in all beings, regardless of their external form, social status, or species. This equanimity is a hallmark of true wisdom.
इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः ।
निर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः ॥ ५-१९ ॥
निर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः ॥ ५-१९ ॥
Ihaiva tairjitaḥ sargo yeṣāṁ sāmye sthitaṁ manaḥ ।
Nirdoṣaṁ hi samaṁ brahma tasmādbrahmaṇi te sthitāḥ ॥ 5-19 ॥
Nirdoṣaṁ hi samaṁ brahma tasmādbrahmaṇi te sthitāḥ ॥ 5-19 ॥
Detailed Meaning: Those whose minds are established in equanimity have conquered the cycle of birth and death (sarga) even in this very life. For Brahman is faultless and perfectly equal; therefore, they are established in Brahman. This verse connects equanimity with liberation. By transcending dualities and perceiving equality everywhere, one aligns with the nature of the flawless and impartial Brahman, thus achieving liberation while still in the body.
न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् ।
स्थिरबुद्धिरसंमूढो ब्रह्मविद् ब्रह्मणि स्थितः ॥ ५-२० ॥
स्थिरबुद्धिरसंमूढो ब्रह्मविद् ब्रह्मणि स्थितः ॥ ५-२० ॥
Na prahṛṣyetpriyaṁ prāpya nodvijetprāpya cāpriyam ।
Sthirabuddhirasaṁmūḍho brahmavid brahmaṇi sthitaḥ ॥ 5-20 ॥
Sthirabuddhirasaṁmūḍho brahmavid brahmaṇi sthitaḥ ॥ 5-20 ॥
Detailed Meaning: One who is established in Brahman (brahmaṇi sthitaḥ), possessing a steady intellect (sthirabuddhi) and being undeluded (asaṁmūḍhaḥ), neither rejoices upon obtaining what is pleasant nor laments upon encountering what is unpleasant. This verse describes the unwavering mental state of an enlightened being who, having realized their true nature, remains undisturbed by the fluctuating experiences of pleasure and pain, success and failure.
बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम् ।
स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते ॥ ५-२१ ॥
स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते ॥ ५-२१ ॥
Bāhyasparśeṣvasaktātmā vindatyātmani yatsukham ।
Sa brahmayogayuktātmā sukhamakṣayamāśnute ॥ 5-21 ॥
Sa brahmayogayuktātmā sukhamakṣayamāśnute ॥ 5-21 ॥
Detailed Meaning: One whose mind is not attached to external sensory contacts finds happiness within himself. Such a person, with his mind engaged in the yoga of Brahman (brahmayogayuktātmā), experiences imperishable joy. This verse emphasizes the shift from seeking happiness in external objects to finding it in the inner Self. True, lasting bliss (akṣayam sukham) is realized when the mind is fully absorbed in the divine consciousness, independent of transient worldly pleasures.
ये हि संस्पर्शजा भोगा दुःखयोनय एव ते ।
आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ॥ ५-२२ ॥
आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ॥ ५-२२ ॥
Ye hi saṁsparśajā bhogā duḥkhayonaya eva te ।
Ādyantavantaḥ kaunteya na teṣu ramate budhaḥ ॥ 5-22 ॥
Ādyantavantaḥ kaunteya na teṣu ramate budhaḥ ॥ 5-22 ॥
Detailed Meaning: Lord Krishna explains that the pleasures arising from contact with sense objects (saṁsparśajā bhogāḥ) are, in truth, wombs of sorrow (duḥkhayonayaḥ). Though they appear inviting in the moment, they are bounded by a beginning and an end (ādyantavantaḥ), and the satisfaction they offer is fleeting. Addressing Arjuna as Kaunteya, son of Kuntī, Krishna observes that the wise person, having recognized the transient and ultimately binding nature of such pleasures, does not seek lasting delight in them. This verse draws a clear contrast between the impermanence of sensory enjoyment and the imperishable bliss available to one established in the inner Self.
शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात् ।
कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः ॥ ५-२३ ॥
कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः ॥ ५-२३ ॥
Śaknotīhaiva yaḥ soḍhuṁ prākśarīravimokṣaṇāt ।
Kāmakrodhodbhavaṁ vegaṁ sa yuktaḥ sa sukhī naraḥ ॥ 5-23 ॥
Kāmakrodhodbhavaṁ vegaṁ sa yuktaḥ sa sukhī naraḥ ॥ 5-23 ॥
Detailed Meaning: Krishna defines the truly disciplined seeker as one who, even in this very life — before the body is finally shed (prākśarīravimokṣaṇāt) — can withstand the surging force of desire and anger (kāmakrodhodbhavaṁ vegam). This is not mere suppression but inner mastery: the capacity to remain steady while powerful inner currents arise and pass. Such a person, Krishna says, is yuktaḥ — integrated, established in yoga — and is the truly happy one (sukhī naraḥ). Lasting happiness, this verse teaches, comes not from controlling the outer world but from sovereignty over one's own inner impulses.
योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः ।
स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ॥ ५-२४ ॥
स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ॥ ५-२४ ॥
Yo'ntaḥsukho'ntarārāmastathāntarjyotireva yaḥ ।
Sa yogī brahmanirvāṇaṁ brahmabhūto'dhigacchati ॥ 5-24 ॥
Sa yogī brahmanirvāṇaṁ brahmabhūto'dhigacchati ॥ 5-24 ॥
Detailed Meaning: Lord Krishna describes the inner condition of the established yogi through three converging qualities: antaḥsukhaḥ, one whose happiness is within; antarārāmaḥ, one whose delight is within; and antarjyotiḥ, one whose light is within. When the source of joy, delight, and illumination has shifted fully inward, the seeker is no longer dependent on outer objects or circumstances for fulfillment. Such a yogi, having become Brahman itself (brahmabhūtaḥ), attains brahma-nirvāṇa — the ultimate liberation in which the limited self dissolves into the boundless Reality.
लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः ।
छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः ॥ ५-२५ ॥
छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः ॥ ५-२५ ॥
Labhante brahmanirvāṇamṛṣayaḥ kṣīṇakalmaṣāḥ ।
Chinnadvaidhā yatātmānaḥ sarvabhūtahite ratāḥ ॥ 5-25 ॥
Chinnadvaidhā yatātmānaḥ sarvabhūtahite ratāḥ ॥ 5-25 ॥
Detailed Meaning: Krishna enumerates the qualifications of those who attain brahma-nirvāṇa: ṛṣayaḥ kṣīṇakalmaṣāḥ, sages whose impurities have been exhausted; chinnadvaidhāḥ, those whose inner dualities — likes and dislikes, doubts and divisions — have been cut away; yatātmānaḥ, those who have disciplined the self; and sarvabhūtahite ratāḥ, those devoted to the welfare of all beings. This last quality is striking: the path to liberation passes through universal compassion, not through isolated withdrawal. Inner purity and outer service are presented here as twin marks of the realized sage.
कामक्रोधवियुक्तानां यतीनां यतचेतसाम् ।
अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ॥ ५-२६ ॥
अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ॥ ५-२६ ॥
Kāmakrodhaviyuktānāṁ yatīnāṁ yatacetasām ।
Abhito brahmanirvāṇaṁ vartate viditātmanām ॥ 5-26 ॥
Abhito brahmanirvāṇaṁ vartate viditātmanām ॥ 5-26 ॥
Detailed Meaning: Lord Krishna offers a powerful assurance to the seeker. For those self-restrained ones (yatīnām) who have shed desire and anger (kāmakrodhaviyuktānām), whose minds are gathered and disciplined (yatacetasām), and who have come to know the Self (viditātmanām), the bliss of Brahman is not a distant attainment but is present abhitaḥ — on every side, near at hand, in this very life. Liberation, in this teaching, is not a far destination to be reached only after death; it already surrounds the prepared seeker, awaiting recognition.
स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः ।
प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ॥ ५-२७ ॥
प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ॥ ५-२७ ॥
Sparśānkṛtvā bahirbāhyāṁścakṣuścaivāntare bhruvoḥ ।
Prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau ॥ 5-27 ॥
Prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau ॥ 5-27 ॥
Detailed Meaning: Krishna now turns from philosophical instruction toward practical method, beginning a brief description of dhyāna-yoga that will be expanded in Chapter 6. The seeker is to withdraw attention from external sense-contacts (sparśān bahir kṛtvā), fix the inner gaze between the eyebrows (cakṣuḥ antare bhruvoḥ), and equalize the inward and outward breaths (prāṇāpānau samau) flowing through the nostrils. These three disciplines — sense-withdrawal, focused attention, and balanced breath — form the physical foundation upon which deeper meditation can rest. This verse and the next are read together as a single instruction.
यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः ।
विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः ॥ ५-२८ ॥
विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः ॥ ५-२८ ॥
Yatendriyamanobuddhirmunirmokṣaparāyaṇaḥ ।
Vigatecchābhayakrodho yaḥ sadā mukta eva saḥ ॥ 5-28 ॥
Vigatecchābhayakrodho yaḥ sadā mukta eva saḥ ॥ 5-28 ॥
Detailed Meaning: Continuing the description begun in the previous verse, Krishna names the inner state of the meditator: a sage (muniḥ) whose senses, mind, and intellect are restrained (yatendriyamanobuddhiḥ), who is wholly devoted to liberation (mokṣaparāyaṇaḥ), and who is free from desire, fear, and anger (vigatecchābhayakrodhaḥ). One who is established in this condition, Krishna declares, is sadā mukta eva — ever-liberated, even before formal release from the body. Liberation here is something lived in the present, not merely awaited as a future event.
भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम् ।
सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ॥ ५-२९ ॥
सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ॥ ५-२९ ॥
Bhoktāraṁ yajñatapasāṁ sarvalokamaheśvaram ।
Suhṛdaṁ sarvabhūtānāṁ jñātvā māṁ śāntimṛcchati ॥ 5-29 ॥
Suhṛdaṁ sarvabhūtānāṁ jñātvā māṁ śāntimṛcchati ॥ 5-29 ॥
Detailed Meaning: The chapter closes with Lord Krishna's own declaration of His identity, given as the secret knowledge that confers peace. He is bhoktāraṁ yajñatapasām, the true recipient of every sacrifice and austerity; sarvalokamaheśvaram, the supreme Lord of all worlds; and suhṛdaṁ sarvabhūtānām, the heart-friend of every being. The one who knows Krishna in this threefold identity — as the goal of all worship, the sovereign of all reality, and the intimate well-wisher of every creature — attains śānti, the peace that is the fulfillment of this entire chapter's teaching.