Bhagavad Gita - Chapter 5 - Shloka (Verse) 3

व्याख्या--'महाबाहो'--'महाबाहो' सम्बोधनके दो अर्थ होते हैं--एक तो जिसकी भुजाएँ बड़ी और बलवान् हों अर्थात् जो शूरवीर हो; और दूसरा, जिसके मित्र तथा भाई बड़े पुरुष हों। अर्जुनके मित्र थे प्राणिमात्रके सुहृद् भगवान् श्रीकृष्ण और भाई थे अजातशत्रु धर्मराज युधिष्ठिर। इसलिये यह सम्बोधन देकर भगवान् अर्जुनसे मानो यह कह रहे हैं कि कर्मयोगके अनुसार सबकी सेवा करनेका बल तुम्हारेमें है। अतः तुम सुगमतासे कर्मयोगका पालन कर सकते हो।

कर्मयोग श्रेष्ठ ) कैसे है इसपर कहते हैं उस कर्मयोगीको सदा संन्यासी ही समझना चाहिये कि जो न तो द्वेष करता है और न किसी वस्तुकी आकाङ्क्षा ही करता है। अर्थात् जो सुख दुःख और उनके साधनोंमें उक्त प्रकारसे रागद्वेषरहित हो गया है वह कर्ममें बर्तता हुआ भी सदा संन्यासी ही है ऐसे समझना चाहिये। क्योंकि हे महाबाहो रागद्वेषादि द्वन्द्वोंसे रहित हुआ पुरुष सुखपूर्वक अनायास ही बन्धनसे मुक्त हो जाता है।

Action is famously the cause of bondage; so how can it be conducive to the highest good?"—raising this doubt, he asks "Kasmat" (Why/From what reason)...

Even before the realization of the non-doer Self, he is always to be known as a Sannyasi who never engages in attachment or aversion anywhere—this He states with "Ityaha" etc.

Just as actions being performed (according to scripture) do not bind a Sannyasi, and actions already done are neutralized by dispassion and control of senses etc.; similarly, Nitya and Naimittika actions performed without desire for fruit do not bind the Yogi either, and they remove accumulated sin—intending this, He says "Nirdvandvo hi" (For he who is free from dualities...) etc.

(Objection): "The knowledge of a Karma Yogi as a 'constant Sannyasi' is false knowledge (Mithyajnana) because it is knowledge of something as otherwise (than it actually is)"—anticipating this, he says "Evamvidha" (Of such a kind...). The meaning is that it is proper to know even a performer of action (Karmi) as a Sannyasi due to the absence of attachment and aversion.

Since the destruction of bondage is established effortlessly for one free from attachment and aversion, his status as a Sannyasi is logical—He states this with "Nirdvandva" etc.

He states the reason there with "Jneyah" (Is to be known). That desireless Karma Yogi is to be known as a constant Sannyasi.

As for the view that—"Due to the grammatical connection of relative pronouns (Yad and Tad), the word 'Tad' is supplied; 'Sanityasannyasi' (Sa-Nitya-Sannyasi) is one compound word; 'He exists with (Sa) Nitya karmas, therefore he is Sanitya (associated with eternal rites), and he is that Sannyasi too"—that is incorrect. Because the performer of Nitya actions is obtained by the word "Sah" (He) alone, so supplying words (adhyahara) and difficult imagination are futile. And because the intended meaning of "constant Sannyasi" (Nitya-Sannyasi) is not obtained (by that interpretation).

Who is he? He who does not hate pain and its means, and does not desire pleasure and its means; due to the association with the quality of Sannyasa in the form of absence of attachment and aversion, this one is also a Sannyasi—this is the purport.

By this, the following view is refuted: "He does not perform hatred-based rituals like Shyena, nor does he perform Jyotishtoma etc. prompted by the desire for fruits like heaven; therefore, due to the connection with the qualities of Sannyasa, this one is also a Sannyasi." (Refutation): Because the verb expects only an object, this meaning is merely implied (not literal). And because merely by non-performance of Shyena etc., the cessation of attachment and aversion everywhere is not established, so the connection with the qualities of a Sannyasi is not proven.

Here, due to the absence of words like "adi" (etc.), there is no grasp of sorcery rituals (Abhichara) or Agnishtoma etc., because of the association with Shyena etc., and being qualified by "hatred" etc. If one insists that the meaning stated in the Bhashya is also obtained by "adi" words, then since the explanation is carried out by that alone, enough with this bad fabrication (Kusrishti).

And the view—"He does not hate the action being performed with the intellect of offering to God out of the fear of it being fruitless"—that too is questionable. Because there is no proof for restricting the meaning, and the quality of a Sannyasi is not obtained.

"Hi" (For)—because the one devoid of dualities like pleasure-pain, attachment-aversion, heat-cold etc., is liberated "happily"—meaning easily/effortlessly—from bondage, i.e., Samsara, through the attainment of knowledge; just as you, being "Mahabaho" (Mighty-armed), will be easily liberated from this war—illuminating this, He says "Mahabaho" (O Mighty-armed).

As for the interpretation: "Although this is so, still 'Hi' (indeed) it is well known—'Nirdvandva' (free from dualities): 'Dvandva' is the coupling of truth and untruth, of the Self and non-Self, i.e., mutual superimposition; devoid of that, the Sankhya (knower), due to the absolute destruction of ignorance which is the cause of the arising of attachment etc., is liberated from bondage 'happily'—even without the strain of performing actions—by knowledge alone and does not depend on actions. Or, 'Nirdvandva'—according to the Shruti 'Dvandva is indeed a pair/couple, from that couple a pair is born...'—means the pair of man and woman; devoid of that, the Sannyasi who renounces women etc., is liberated easily. Since the fear of attachment etc. is equal in both cases, and here (in Sannyasa) there is absence of the distraction of maintaining a family, he is liberated happily—this is the meaning"—(this interpretation) should be disregarded because it contradicts the context (Prakarana).

He states the meaning of the word 'Sannyasa' with "Jneyah" (To be known...) etc.

To make known the quality of Sannyasa as causing the highest good, He reminds (Arjuna) of the meaning of that word with "Jneyah" etc.

Objection: "The distraction of Karma Yogis is perceptible, but for Sannyasis it does not exist; so how is it said that Karma Yoga is superior?"—anticipating this, He says "Jneyah" (Is to be known...). He who is free from attachment and aversion is indeed a constant Sannyasi, whether actions are formally abandoned (in their nature) or not abandoned.

By this, the equality of Sankhya and Yoga, which are the means, is stated based on the absence of attachment and aversion. The equality of them as the result (fruit), consisting of the absence of all mental constructions, will be stated by the next two verses. Nevertheless, due to the nature of the mind, there is a fear of fall for the Sannyasi upon the arising of attachment at some time, but not for the other (the Yogi); hence he (Yogi) alone is better—this is the purport.

Although this is so, still "Hi" (indeed) it is well known—"Nirdvandva" (free from dualities): "Dvandva" is the coupling of truth and untruth, of the Self and non-Self, i.e., mutual superimposition; devoid of that, the Sankhya (knower), due to the absolute destruction of ignorance which is the cause of the arising of attachment etc., is liberated from bondage "happily"—even without the strain of performing actions—by knowledge alone and does not depend on actions.

Or, "Nirdvandva"—according to the Shruti "Dvandva is indeed a pair/couple, from that couple a pair is born..."—means the pair of man and woman; devoid of that, the Sannyasi who renounces women etc., is liberated easily. Since the conquest of attachment etc. is equal in both cases, and here (in Sannyasa) there is absence of the distraction of maintaining a family, he is liberated happily (sukham)—this is the meaning.

He who is a Karma Yogi, satisfied with the experience of the Self included within that (Karma Yoga), desires nothing apart from that, and for that very reason hates nothing, and for that very reason endures the pairs of opposites—he is to be known as a constant Sannyasi, i.e., constantly established in knowledge.

For he, by being established in Karma Yoga which is easy to perform, is easily liberated from bondage.

He states the mutual independence of Knowledge Yoga and Action Yoga regarding their status as means for attaining the Self.

In anticipation of the question "For what reason?" (is Karma Yoga superior), praising Karma Yoga by attributing the status of a Sannyasi to it, He shows its superiority with "Jneyah" (Is to be known...).

He who performs actions for the sake of the Supreme Lord, being devoid of attachment, aversion, etc., is to be known as a constant Sannyasi even at the time of performing actions.

The reason there is: "Nirdvandva"—he who is devoid of attachment, aversion, etc., being pure-minded, is easily—without effort—liberated from Samsara through knowledge.

Since there is no difference between the two in being means to the highest good, the statement "Karma Yoga alone is superior" is merely a proposition. Regarding the expectation of a reason for that, He states the reason named 'easiness' (Saukarya)—this is what (Ramanuja) meant by "To 'For what reason?', He says."

The verse "Jneyah" (Is to be known...) should not be thought to refer to one established in Knowledge Yoga (Jnana Yoga) merely because of the term "constant Sannyasi" (Nitya Sannyasi). Because, having proposed that "Karma Yoga is superior" (5.2), the statement of easy liberation for one established in Knowledge Yoga would be incongruous (here), and it would contradict what will be said later: "But Renunciation, O mighty-armed one, is hard to attain without Yoga" (5.6).

Therefore, this is a praise of the one established in Karma Yoga alone—with this intent, (Ramanuja) said "Yah Karmayogi" (He who is a Karma Yogi...).

To imply that 'desire' is only regarding external objects, and to convey that they are to be shunned, it was said: "Satisfied with the experience of the Self included within that."

Because desire alone, when obstructed, becomes the cause of hatred—with this intent, it was explained in reverse order as "For that very reason, he hates nothing."

The term "Dvandva-saha" (enduring the pairs of opposites) is used to exclude the idea of the total cessation of the nature of dualities (which happens in full Jnana). "For that very reason, he endures dualities"—the purport is that endurance of dualities is not possible for one possessed of attachment and aversion.

To manifest that the word "Hi" implies the reason for being a constant Sannyasi, (Ramanuja) said "Sa hi" (For he...).

The word "Sukham" (happily) here refers to "easiness" (Saukarya)—so he says "By being established in Karma Yoga which is easy to perform."

इस श्लोक में स्वयं भगवान् ही कर्मयोग के श्रेष्ठत्व का कारण बताते हैं। भगवान् द्वारा यहां दी हुई संन्यास की परिभाषा उसके विषय में प्रचलित निरर्थक धारणाओं को दूर कर देती है। वेषभूषा के बाह्य आडंबर की अपेक्षा आन्तरिक गुणों का अधिक महत्व है। श्रीकृष्ण के विचारानुसार राग और द्वेष से रहित पुरुष ही संन्यासी कहलाने योग्य है।रागद्वेष जयपराजय सुखदुख आदि इसी प्रकार के द्वन्द्वात्मक चक्र हैं जिन पर आरू ढ़ मन जीवन में अनेक प्रकार के अनुभव प्राप्त करता हुआ आगे बढ़ता है। हम तुलनात्मक अध्ययन के द्वारा ही जीवन में आनेवाली परिस्थितियों को समझ पाते हैं। अन्धकार के सन्दर्भ में ही प्रकाश का ज्ञान होता है। किसी वस्तु के विपरीत धर्मवाली वस्तु के न होने पर हम उस वस्तु को यथार्थ रूप मे नहीं समझ पाते।यदि वस्तुओं का ज्ञान प्राप्त करने के लिए बुद्धि के पास तुलनात्मक अध्ययन प्रणाली ही उपलब्ध हो तब उसका त्याग करने का अर्थ होगा विचार के साधन अन्तकरण का ही त्याग करना। एक वाहन द्वारा सड़क पर यात्रा करना संभव है परन्तु समुद्र यात्रा नहीं। उसके लिए उस वाहन का त्याग करके जलपोत की आवश्यकता होती है। असंख्य नामरूपों की सृष्टि में तो बुद्धि का उपयोग किया जा सकता है। यहाँ कहा गया है कि समस्त प्रकार के भेद दर्शनों से मुक्त हुआ अर्थात् मन और बुद्धि के अतीत हुआ पुरुष ही सच्चा संन्यासी है।यह कोई सहज कार्य नहीं है। द्वन्द्वों से रहित होने का अर्थ है र्मत्य जीव का सभी बन्धनों से मुक्त हो जाना। संन्यासी की इस परिभाषा से यह नहीं समझें कि साधकों के लिए दुखपूर्ण निराशा के जीवन को चित्रित करने का भगवान् का प्रयत्न है। अर्जुन के मन में दीर्घकाल से अर्जित वासनाओं का संचय था। अत उसके आत्मविकास को ध्यान मे रखकर भगवान् उसे संन्यास जीवन को स्वीकार करने की शीघ्रता से परावृत करना चाहते हैं।

"Jneyah" (Is to be known...) etc.

And therefore, he alone is a Sannyasi for all times (Sarvakalika/Nitya) by whom the desire and hatred of the mind have been renounced.

Since his intellect has exited from the dualities—anger, delusion, etc.—he is indeed easily liberated.

Refuting the misinterpretation of the word "Jneyah" (Is to be known), he states the purport with "Sannyasa" etc. The purport is that no 'other meaning' is apprehended here.

(Objection): It was stated that Arjuna's question in "Renunciation of actions" (5.1) repeats the 'Sannyasa' characterized by the 'abandonment of desires etc.' spoken of in "Content with what comes by chance" (4.22). And thus, he (Arjuna) certainly knows the meaning of the word Sannyasa, so it should not be spoken (defined) to him. In that case, is the meaning of this (verse) indeed what was imagined by the opponent? (Solution): To this he says "Sannyasasya" etc.

"Sannyasa and Karma Yoga both lead to the highest good" (5.2)—in order to establish this stated quality of Sannyasa being 'conducive to the highest good', He reminds (Arjuna) of the meaning of the word Sannyasa through this (verse), even though it is known. For Sannyasa is indeed the abandonment of hatred etc. And its quality of leading to the highest good is well-known in the Shruti etc. Therefore, since the purport is not merely in stating the definition of the word Sannyasa, there is no illogicality (in repetition)—this is the meaning.

And there is an indicator (Jnapaka) for this meaning—he states this with "Jneya iti" (Jneyah...). The meaning is that by the word "Jneyah" (to be known), "Smartavyah" (to be remembered) is expressed. The quality of Yoga leading to the highest good will be established in the subsequent sentence (verse) itself.

He praises that very Karma Yoga in three verses—He who is engaged in action is to be known as a "constant Sannyasi" (Nitya Sannyasi).

Who is he? "Yo na dveshti"—he who does not hate the action being performed with the intellect of offering to God out of the fear/suspicion of it being fruitless; and "Na kankshati"—does not desire heaven etc.

"Nirdvandvah"—devoid of attachment and aversion; "Hi"—because; O Mighty-armed one! "Sukham"—easily/without effort; "Bandhat"—from the obstacle to knowledge in the form of the impurity of the mind; "Pramuchyate"—he is liberated through the excellence of discrimination between the Eternal and non-eternal objects, etc.

Now He speaks the answer to the question regarding "Shreyas" (the path of highest good/Bhakti asked in 5.1), which is in the form of total renunciation—"Jneyah" etc. The Sannyasi who is a "renouncer of all"—having renounced everything, he neither hates any one of these two (paths of Sannyasa and Yoga), nor desires any one of them; he is "Nityam"—always; "Jneyah"—fit to be known... "as belonging to Me" (Madiyatvena) is the completion.

O Mighty-armed one—capable of doing everything! "Hi"—certainly; "Nirdvandvah"—he who is devoid of the 'knowledge of difference' between Sannyasa and Yoga apart from (the fact that both are) My command; "Bandhat"—from the aggregate of fruits of those (actions); "Sukham"—happily/easily; "Pramuchyate"—is liberated.

The "excellence" (Prakarsha) in liberation (Pra-muchyate) is that "I become pleased in his executing My command"—this is the purport.

"Jneyah"—is to be known; that Karma Yogi is a "constant Sannyasi"; who "Na dveshti"—hates nothing, and "Na kankshati"—desires nothing—regarding pain, pleasure, and their means.

He who is of such a kind, even though present in action, is to be known as a constant Sannyasi—this is the meaning.

"Nirdvandvah"—devoid of dualities; "Hi"—because; O Mighty-armed one! "Sukham"—easily/without effort; "Bandhat"—from bondage; "Pramuchyate"—is completely liberated.

(Introduction to next verse): Since Sannyasa and Karma Yoga are to be performed by different persons and are contradictory, it is logical that there should be contradiction in their fruits as well, and not that both lead to the highest good—this objection arising, this (next verse) is spoken.

Even one performing action according to the method of the path of Yoga, if he possesses the characteristics about to be described, is indeed a constant Sannyasi—He says this with "Jneyah" (Is to be known) etc.

He who is a performer of action with the intellect of the path of Yoga, is "Nirdvandva"—devoid of gain and loss, victory and defeat, etc.

That He says: he does not hate desire-prompted action, nor does he desire the fruit in action itself, but indeed performs it; and so, due to the renunciation of dualities, he is a constant Sannyasi. Because of acting with establishment in the Lord, even the Yogi is indeed a constant Sannyasi; thus he is completely liberated from the bondage of that action, in a manner that leads to happiness (Sukham).

Therefore, by addressing him as "Mighty-armed" (implying capacity), the purport is that "such is appropriate for you."

ज्ञेयः should be known? सः he? नित्यसंन्यासी perpetual ascetic? यः who? न not? द्वेष्टि hates? न not? काङ्क्षति desires? निर्द्वन्द्वः one free from the pairs of opposites? हि verily? महाबाहो O mightyarmed? सुखम् easily? बन्धात् from bondage? प्रमुच्यते is set free.Commentary A man does not become a Sannyasi by merely giving up actions because of laziness or ignorance or some family arrel or calamity or unemployment. A true Sannyasi is not a hypocritical coward.The Karma Yogi who neither hates pain and the objects which give him pain? nor desires pleasure and the objects that give him pleasure? who has neither attachment nor aversion to any senseobject and who has risen above the pairs of heat and cold? joy and sorrow? success and failure? victory and defeat? gain and loss? praise and censure? honour and dishonour? should be known as a perpetual Sannyasi though he is ever engaged in action.One need not have taken Sannyasa formally but if he has the above mental attitutde? he is a perpetual Sannyasi. Mere ochrecoloured robe cannot make one a Sannyasi. What is wanted is a pure heart with true renunciation of egoism and desires. Physical renunciation of objects is no renunciation at all. (Cf.VI.1)

For, O mighty-armed one, he who is free from duality becomes easily freed from bondage.
That performer of Karma-yoga, yah, who; na dvesti, does not hate anything; and na kanksati, does not crave; jneyah, should be known; as nitya-sannyasi, a man of constant [A man of constant renunciation: He is a man of renunciation ever before the realization of the actionless Self.] renunciation. The meaning is that he who continues to be like this in the midst of sorrow, happiness and their sources should be known as a man of constant renunciation, even though engaged in actions.
Hi, for; mahabaho, O mighty-armed one; nirdvandvah, one who is free from duality; pramucyate, becomes freed; sukham, easily, without trouble; bandhat, from bondage.
It is reasonable that in the case of renunciation and Karma-yoga, which are opposed to each other and can be undertaken by different persons, there should be opposition even between their results; but it canot be that both of them surely lead to Liberation. When such a estion arises, this is the answer stated:

That Karma Yogin, who, being satisfied with the experience of the self implied in Karma Yoga, does not desire anything different therefrom and conseently does not hate anything, and who, because of this, resignedly endures the pairs of opposites - he should be understood as ever given to renunciation, i.e., even devoted to Jnana Yoga. Such a one therefore is freed from bondage because of his being firmly devoted to Karma Yoga which is easy to practise.
The independence of Jnana Yoga and Karma Yoga from each other as means for attainment of the self is now declared.