Gita Chapter 5 - Karma sanyasa yoga

 

 

श्रीः

प्रपन्नपारिजाताय तोत्रवेत्रैकपाणये । ज्ञानमुद्राय कृष्णाय गीतामृतदुहे नमः ॥

ॐ नमो भगवते श्रीरमणाय

Chapter 5. कर्मसंन्यासयोगः

This chapter is called संन्यासयोगग़ः / कर्मसंन्यासयोगः (the yoga of renunciation of karma).

Sannyasa is a sign of enlightenment. Enlightenment happens only through knowledge. Karma yoga and dhyanam are means to purify the mind and make it one-pointed. In chapter 3, we understood that karma yoga is the attitude to karma, which converts binding karma into liberating karma. When we perform karma as a dedication to Ishvara, we have rejected the expectation of results. We are disassociated from our karma.

In the final upadesha in chapter 4, Bhagavan said:

-    Through karma yoga, renounce karma, obtain knowledge and remove all doubts with it.

-    With the sword of knowledge, slay all doubts which arise from ignorance, and perform your karma as a yoga. Stand up and fight !

Basically, through karma yoga, the sadhaka purifies the mind, which makes him ready for vichara. The Karma Yogi continues to perform selfless karma as a dedication to Ishvara but he is still not a jnani - he has not been able to let go of his feeling of 'apurnatvam' - he still feels limited, associates with ahankara, He is on the road to knowledge but is not there yet. He has the jeeva-buddhi, he is yet to realise the true nature of his self as the all-pervading Brahman.

When he receives the Advaita-jnanam from the Guru, he knows theoretically, his true nature. Once it becomes a living reality and an experience for him, through jnana-yoga, and specifically through Nidhidhyasanam, he  is a jeevan-mukta. 

He stays with that    reality, he knows that he is not the ahankara, he is merely the witness of the ahankara, he is the limitless Brahman. He knows that he does no karma, he needs nothing from karma, he has transcended it, he is eternally free and has gone beyond name and form. He is shuddha-chaintanyam, which does not act, but which is sat-chit-ananda svarupam. Knowledge has become a reality and he has transformed himself from a lower self to the highest.

This is true sanyasa or renunciation. The importance of jnanam was emphasised in chapter 4. Chapter 5 talks about karma sanyasa which is reached through jnanam. 

He lets go of all karma, which takes him to the state of jnana-nishta / established in knowledge. We must note that he may physically perform karma but he is still a sanyasi.

In particular, shloka # 5.13 contains the crux of this state - 

सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी।

नवद्वारे पुरे देही नैव कुर्वन्न कारयन्॥5.13॥

Mentally renouncing all karma, and self-controlled, the jnani resides in his body, which is like a nine-gated city, neither working or causing others to work.

In shloka # 5.3 as well, Bhagavan calls this renouncer a nithya-sanyasi. 

Renunciation of all karma is the topic of the current chapter. This true renunciation, is a very practical aspect of the Gita for us householders - it shows us the way to moksha, while we continue with our worldly responsibilities. 

The Jeevan-mukta prakaranam in this chapter, guides us on how we should approach our daily lives and perform even mundane activities while being on a higher plane. The jeevan-mukta's vyavahara, provides the approach we should take both in worldly life and our spiritual endeavours. One must have shraddha in the teaching and try to apply it all the time, to oneself. One must also remember that Bhagavan Sri Krishna is giving us the upadesha with compassion, and therefore, receive it with devotion. 

The chapter begins with Arjuna’s doubt and covers the following topics

-    Resolution of doubt – sanyasa or karma ? (1-6)

-    Attitude to work (7-10)

-    Purpose of karma yoga (11-12)

-    The role of prakruti (14-16)

-    The householder sanyasi (13)

-    Jeevan mukta prakaranam (17-26), Dhyanam (27-28), Conclusion. (29)

 

The doubt

While Bhagavan has said that karma must be performed, he has also said karma has to be renounced, in the same breath. Which one should I do, is Arjuna’s doubt.

अर्जुन उवाच

संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि।

यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्िचतम्॥5.1॥

O Krishna, you praise renunciation of action, and also Karma yoga. Tell me for certain that one which is better between these two.

We know that the Adhikari for karma and the Adhikari for jnanam are different. Only one of the two courses can be pursued by a person at a given point in time.

The Adhikari for karma works as a dedication to Ishvara. He has duties to discharge and cannot renounce them. For him, karma yoga is the way to purify his mind. If he forces himself to renounce work and sits idle, he is a hypocrite. This has been explained by Bhagavan in chapter 3.

The Adhikari for karma thinks ‘I am the doer’. This kartrutvabuddhi / doership / agency is required to undertake any action. This buddhi has to be gotten rid of in the jnana marga. The jnani has discharged his duties, he has nothing to accomplish. Karma and its results are not relevant to him personally. He works only for the maintenance of his body and for the welfare of the people around him. He works with the thought ‘नैव किञ्चित् करोमि’ (I work not - ie, the body and mind perform their duties). This has been explained by Bhagavan in chapters 3 and 4.

Hence Arjuna’s question displays the confusion in his mind. The upadesha has not been contradictory – it seems so if we have not understood the concept of Adhikari-bheda. Bhagavan explains to him in the second shloka, that karma yoga is superior to karma sanyasa.

Sanyasa or karma ?

श्री भगवानुवाच

संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ।

तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते॥5.2॥

Both karma sanyasa and karma yoga lead to moksha, but between the two, karma yoga is superior. He explains why, in shlokas 3 to 6.

ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति।

निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते॥5.3॥

Know him to be a perpetual sanyasi (Nithya-sanyasi), who neither shuns nor seeks anything. He easily gets released from bondage, being free of the pair of opposites.

The karma yogi is a gouna-sanyasi (a sanyasi in the secondary sense) – his outlook and perspective are different from the jnani who is a Nithya-sanyasi. They both get moksha, they both do not have raaga-dvesha (attachment and hatred). However, the paths follow in sequence, which is why the same person cannot do both at the same time. 

However, in this chapter, Bhagavan is going to tell us that it is possible to be a sanyasi while doing karma.

सांख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः।

एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम्॥5.4॥

Immature people differentiate the jnana (sanyasa) marga from the yoga (karma) marga. In reality, when both are practiced as they should be, they lead to moksha. The end goal for jnanis and yogis, is the same – it is moksha.

यत्सांख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते।

एकं सांख्यं च योगं च यः पश्यति स पश्यति॥5.5॥

The status achieved by jnanis (saankhyas) is also attained by yogis. Only the person who perceives that they are the same (due to the common end goal), is actually perceiving anything.

The Yoga path is:

Karma yoga -> chitta shuddi -> Advaita jnanam -> karma sanyasa -> moksha

The jnana path is:

Jnanam through vichara -> moksha

The karma yogi reaches his goal through a circuitous path while the jnani reaches it directly. The starting points are different because one is an adhikari for karma whilst the other is an Adhikari for jnanam.

Shankarabhagavadpadacharya clarifies in the bhashyam (Bhagavad Gita Bhashyam - BGB V. 6.0 – मया उक्तं कर्मसंन्यासात् कर्मयोगः विशिष्यते इति ज्ञानम् अनपेक्ष्य । ज्ञानापेक्षस्तु संन्यासः सांख्यमिति मया अभिप्रेतः । परमार्थयोगश्च स एव ।) - if we were to leave knowledge out of the picture, then karma yoga is superior to karma sanyasa. But the word Saankhya means renunciation with knowledge and this is real yoga. Saankhya (sanyasa with jnanam) is the yoga which makes us let go of all our assumed identities and reach peace through knowledge. Ultimately only knowledge can save us and release us from the bonds of samsara.

संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः।

योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति॥5.6॥

Renunciation / sanyasa is difficult to win without yoga. With yoga, the muni (the silent sage) attains Brahman easily.

Basically, sanyasa means complete renunciation of all karma. Karma sanyasa means renunciation of the fruits of karma.

The Mahanarayanopanishad says – न्यास इति ब्रह्मा ब्रह्मा हि परः – Renunciation is Brahman who is the supreme.  

Without the mind being ready through karma yoga, if one proceeds to sanyasa / jnana marga, it will be difficult to understand jnanam. This is because only a pure and focused mind can understand the knowledge of the self. This is achieved through karma yoga.

However, with the attitude that my body is for serving others and without selfish interest, he is a योगयुक्त: (without raaga / dvesha), he quickly attains Brahman – attains oneness with brahman. So karma yoga provides the path to jnanam. This is the reason why Bhagavan had said that karmayoga is superior to sanyasa.

In 3.4 Bhagavan says – न च संन्यसनादेव सिद्धिं समधिगच्छति – merely by letting go of karma, the goal cannot be reached.

Therefore, perform karma yoga, purify the mind, and then obtain jnanam, is the upadesha to Arjuna.

Now the confusion as to which is superior – karma or sanyasa, has been dealt with. Bhagavan now (in the next 3 shlokas) proceeds to explain how a karma yogi who is also a jnani, behaves in daily life. These shlokas explain his attitude to work.

Attitude to work

This was explained in great detail in chapter 2 as part of the shithaprajna lakshanam (# 2.54 till the end of the chapter)

योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः।

सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते॥5.7॥

नैव किंचित्करोमीति युक्तो मन्येत तत्त्ववित्।

पश्यन् श्रृणवन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपन् श्वसन्॥5.8॥

प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि।

इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन्॥5.9॥

Established in Yoga (karma yoga), with his mind purified, his sense organs and mind under control, he understands that he is the self in all living beings. He is not tainted by karma, even though he performs them as ordained.

Since he is in reality, an akarta, he thinks ‘I work not’ as he performs all his work, including all voluntary and involuntary actions. He exemplifies the concept of कर्मण्कर्म यः पश्येत् (the one who sees akartrutvam in karma, has accomplished all his tasks) which was explained in Shloka 4.18. as he goes about his daily tasks, he understands that all the things around him are merely a play of objects and gunas and he remains unattached.

He not only knows that he is Brahman not only as a matter of knowledge but lives it as his truth. He is a brahma-nishta. He performs his svadharma with ease, without ahankara, and is hence at peace, irrespective of the type of karma he has to perform.

The karmayogi who is still on the path to jnanam, performs his work as a dedication to Ishvara. He is as well, untainted by his karma, and attains chitta-shuddhi in the process of karma. Action can never be renounced. But the desire for their fruits can be renounced. Such a person is a karmayogi on the jnana marga.

This is explained in the next shloka.

ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः।

लिप्यते न स पापेन पद्मपत्रमिवाम्भसा॥5.10॥

Reposing all work in Brahman, he operates without sanga / attachment. He is untainted, like a lotus leaf in water, unaffected by it. He has let go of his abhimanam, he works for his Ishvara.

As long as one thinks he is the limited jeeva, samsara comes along. When one understands one’s real nature, the mithyatvam of the jagat, and the jeevabhava’s falsity is understood, one’s true self shines. In this true knowledge, agency / doership does not exist, and along with it, all sorrow.

Even though prarabdha takes its toll, the jnani maintains his inner poise. He has offered himself, including his mind to Ishvara.

In shloka # 3.30, Bhagavan had said

मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा।

निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः॥3.30॥

Acharyapada explains in Bhashyam - Dedicate all your actions to me - BSB III.30.0 वासुदेवे परमेश्वरे सर्वज्ञे सर्वात्मनि – dedicate to me, Vasudeva, Parameshvara, the all-knowing one, the Self of all, with the attitude ‘I am not the karta, I work like a servant for Ishvara’, be free of expectations, devoid of aham / mama abhimanam / ahankara, and fight without remorse. There Arjuna was asked to dedicate all work to the one self (aatman) in all beings. In the current shloka, he is asked to dedicate all work to Brahman, this clearly brings out the tattvam of oneness of brahman and aatman – once this advaita jnanam is realised, the sadhaka is liberated.

Purpose of karma yoga

In the next 2 shlokas, Bhagavan explains / reiterates the purpose of karma yoga.

कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि।

योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वाऽऽत्मशुद्धये॥5.11॥

युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम्।

अयुक्तः कामकारेण फले सक्तो निबध्यते॥5.12॥

The yogi performs karma with body, mind and intellect, without attachment, to attain purity of mind (chitta-shuddhi). In other words, he remains in the state of yoga, while performing work.

He also attains peace (शान्तिमाप्नोति नैष्ठिकीम्). This peace is born out of discipline. The stages to get there are (1) chitta-shuddhi (2) jnanam (3) renunciation of all karma (4) being firmly established in jnanam – he has found the right place to remain in.

In VC # 27, Acharyapada says

सम्यगास्थापनं बुद्धेः शुद्धे ब्रह्मणि सर्वदा ।

तत्समाधानमित्युक्तं न तु चित्तस्य लालनम् ॥ # 27

Samadhanam is the establishment of buddhi in Brahman.

The non-yogi works for the fruits, and is attached, therefore, bound.

The householder ‘sanyasi’

In the next shloka, Bhagavan explains the attitude of specifically, the sanyasi who is technically a householder. He has duties to perform, he cannot renounce them. This is of particular interest to gruhasthaashramis.

सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी।

नवद्वारे पुरे देही नैव कुर्वन्न कारयन्॥5.13॥

Mentally renouncing all karma, and self-controlled, the jnani resides in his body, which is like a nine-gated city, neither working or causing others to work. The mind is the gateway for this attitude. The state of sanyasa has to be achieved with the mind – Kathopanishad 2.1.11 says मनैवेदमाप्तव्यम् - this can be obtained only using the mind.

He knows that he is an akarta, he works without ahankara. By using his viveka / discrimination, he does karma but still sees akarma in it – that is, he does not assign doership to himself. This is why it is called ‘mentally’ renouncing. He cannot physically renounce his karma.

Bhagavan says ‘vashi’ – which means controlled and withdrawn. The mind usually controls us. But the jnani controls his mind.

Here we again recall # 4.18 where the concept of non-karma in karma, was explained. To recap, Bhagavan had said

कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः।

स बुद्धिमान् मनुष्येषु स युक्तः कृत्स्नकर्मकृत्॥4.18॥

The attitude ‘I am the doer’ that binds man to the fruits of action. If this attitude changes, action is no action at all. It will not bind one to anything. This ‘I am not the karta’ attitude while doing karma, is inaction in action.

On the contrary, how does the ajnani look at his karma ? The body and the senses perform action. The actions of the body and the senses are falsely and wrongly attributed by the ignorant to the actionless Self. Therefore the ignorant man thinks, I do, I am the karta, I get the fruits of my karma. He thinks that the Self is the doer or the agent of the action. This is a mistake. This is ignorance. Action does not really pertain to the Self. This ignorance which is the cause of birth and death vanishes when one attains Self-realisation.

Objects and sense organs keep sending information to the mind and intellect. They generate ideas of karmaphalam. The jnani is immune to them. He recognises that his Self resides in the body but he himself is not the body.

We could look at the various levels of this pyramid and assess where we stand as sadhakas.

(1) The materialist (charvaka) thinks he is the body. He does not view it as a instrument to achieve the purushartha, which is Moksha. He does not believe that there is another state to be reached beyond the current one, to attain which he has to change his attitude now. Most of us are evolved or refined charvakas.

(2) The jeeva has progressed higher spiritually. He knows that he is not the body but he thinks he is the karta / doer. He performs karma with this buddhi and is, hence bound by karma. He experiences stress and worry as he works.

(3) The jnani looks at the body merely as a sheath within which he resides. For him the body is similar to a house - hence the analogy of ‘the city within 9 gates’. He understands that the body is an object like any other. He is not the body and is unaffected by changes in it. He always maintains his inner poise.

Role of prakruti

If this supreme truth is what the jnani knows – that is, there is no doership, no fruits of karma to be desired, then why do people work at all ? Why cannot we simply let go of all karma and spend our lives doing Vedanta-vichara ? This is where prakruti / maya plays a role.

न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः।

न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते॥5.14॥

नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः।

अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः॥5.15॥

Ishvara (Prabhu) does not create doership or karma, or attachment to karmaphalam. But then why are we always restless to achieve something or to get somewhere ? the answer lies in prakruti / svabhaava. We are unaware of our true nature and therefore we chase objects which are outside of us. Further, as has been explained in chapter 3, it is not possible for anyone to not work. (Shloka # 3.5 - न हि कश्चित् क्षणमपि जातु तिष्ठत्यकर्मकृत्....). If we forcibly control our sense organs against the force of nature, we are only being hypocrites.

Vibhu refers to Shuddha chaitanyam. Brahman does not take on anybody’s sins or virtues. Brahman is untainted because Brahman is the adhisthanam / substratum – the screen on which the movie is playing out. The waves do not impact the ocean bed.

Why do we experience sorrow ? Why do we experience punya and papa ? It is due to ajnanam obscuring the chaitanya-svarupam which we truly are. The hrudaya granthis (knots) are ignorance, desire and pravrutti / action. Ignorance drives us to action by generating desire – desire is a manifestation of ajnanam.

We think we are limited jeevas, and hence we chase objects outside. When we turn inwards to go to the source, we discover that our jeevabhava is not real and the ajnanam is gone. Hence jnanam through vichara, is what we need to uncover by removing ajnanam.

ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः।

तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम्॥5.16॥

This ajnanam can be removed only by knowledge. Once this is done, the same knowledge shines like the sun and illumines the inner self. The sun needs no light to illumine itself – it is self luminous. Similarly, when the obstruction (ignorance) is removed, the aatma shines on its own.

One must approach a guru and undertake vichara and understand one’s true nature.

Jeevan-mukta prakaranam

Now Bhagavan proceeds to explain the characteristics of the Jeevan mukta – the liberated while living.

तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः।

गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः॥5.17॥

The Jeevan-mukta has no rebirth.

-    His buddhi is focussed on the aatman,

-    He knows that he himself is Brahman

-    He has renounced all karma or karmaphalam (depending on his life situation)

-    He is single-mindedly established in Brahman.

-    Brahman is his sole refuge and goal

-    His ignorance has been destroyed by knowledge of oneness of Brahman and aatman

-    This knowledge has removed the effect of all sins – यथैधांसि समिद्धोऽग्निः भस्मसात्कुरुतेऽर्जुन । ज्ञानग्निः सर्वाकर्माणि भस्मसात्कुरुते तथा ॥ 4.37 (O Arjuna, as a blazing fire reduces pieces of wood to ashes, similarly the fire of Knowledge reduces all actions to ashes)

-    Therefore he has no rebirth

The Jeevan-mukta has to still live in and operate in the world. How does he do so ? What is his attitude ? He does not hang up his boots and move to the forest. On the contrary, he stays on in the world, but his outlook has changed. his outlook is one of sama-darshanam, and hence he experiences peace and bliss.

विद्याविनयसंपन्ने ब्राह्मणे गवि हस्तिनि।

शुनि चैव श्वपाके च पण्डिताः समदर्शिनः॥5.18॥

He is a samadarshi – he perceives the same in all, whether it is a learned brahmin, a cow, an elephant, a dog or an out-caste. He sees Brahman in all because he can pierce through the upadhis like the body / mind, etc, which are superimposed on us. The differences posed by these upadhis are merely outer differences, they do not disturb his inner poise. He is firm in Advaita-jnanam. He does not shun society but operates as a member of it, but with the attitude of beholding the one Self in all.

Bhagavan had referred to this attitude in # 4.35 –

यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव।

येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि॥4.35॥

The guru gives the shishya that knowledge by which, he has no rebirth - the knowledge by which the shishya will behold all beings in the Self and then in Me – क्षेत्रक्षेत्रज्ञ-ऐकत्वं सर्वोपनिषत्प्रसिद्धं द्रक्ष्यसि इत्यर्थः (BSB IV.35.1) – They all dwell in me and in Vasudeva. By this, the supreme truth of the Upanishads has been established.

The Jeevan mukta has transcended the suffering posed by being embodied. By moksha, he is liberated from samsara. He is beyond creation. It is explained in the next verse.

इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः।

निर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः॥5.19॥

Here and now, birth has been conquered by him whose mind abides in equality. He abides in Brahman, which is flawless.

He lives in the state of Brahmi sthithi, which was explained in # 2.72 as the state of the sthitaprajna.

In Aksharamanamalai # 52, Bhagavan Ramana says –

தோஷம் இல் நீ அகத்தோடு ஒன்றி என்றும்
சந்தோஷம் ஒன்றிட அருள் அருணாசலா

O Arunachala, you have no dosha. Bestow your grace on me so that I will attain happiness and peace, becoming one with you.

The state of oneness with the flawless Brahman, is the one that brings peace.

एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति।

स्थित्वाऽस्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति॥2.72॥

He is never again deluded and he attains Brahman, never to be born again.

This state gives him peace through sama-darshanam. Vishama-darshanam accentuates the upadhi-bhedas, and he is immune to them.

He has conquered ‘sarga’ / creation – creation indicates dvaita / duality. Bhagavan Ramana says the world manifests only when the mind appears. When the mind is quiescent, the world ceases to be as a separate entity. He himself lived in this supreme state of peace brought about by sama-darshanam.

The dvaita-world and the truth of Advaita coexist, one’s perception and attitude determine whether we have peace or not.

The moment we perceive duality, we are candidates for punarjanma, says the Kathopanishad.

मनसैवेदमाप्तव्यं नेह नानास्ति किञ्चन ।

मृत्योः स मृत्युं गच्छति य इह नानेव पश्यति ॥ 2.1.11

This has to be perceived by the mind – that there is no ‘several’. If not we go from birth to death and the cycle does on.

न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम्।

स्थिरबुद्धिरसम्मूढो ब्रह्मविद्ब्रह्मणि स्थितः॥5.20॥

He is established in Brahman, has a sthira-buddhi / steady intellect. He is not deluded in his mind. He is a brahma-vit / knower of Brahman, who is Brahman itself, by contemplation on the supreme truth. Therefore, his mind and intellect are under his control therefore he is balanced – neither elated at happiness nor devastated by sorrow. He has transcended the koshas and has reached the state of contentment.

These qualities were listed by Bhagavan in shlokas 2.56 and 2.57.

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः।

वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते॥२.५६॥

यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्।

नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता॥२.५७॥

The sthitaprajna is unperturbed by sorrow and not elated by happiness. He has no attachment, fear or anger. His wisdom is stable and he does not cling to good or run away from evil.

He enjoys inexhaustible bliss. None of the external objects that we seek, can give us this kind of bliss – which is permanent and untainted by even an iota of sadness. Bhagavan explains this in the next verse.

बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम्।

स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते॥5.21॥

With his heart unattached to external objects, he gets the bliss that is in the Self. With his heart absorbed in meditation on Brahman, he experiences inexhaustible Bliss. He has transcended the koshas, he remains ‘achala’ in Brahman.

In the second and third chapters, Bhagavan has explained to us, the role played by mind control and sense control, in our spiritual progress. He reiterates it again in the next 2 shlokas.

ये हि संस्पर्शजा भोगा दुःखयोनय एव ते।

आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः॥5.22॥

शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात्।

कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः॥5.23॥

Pleasure that results from contact with external objects are verily the sources of sorrow. They are transient – they have a beginning and an end, (therefore) O son of Kunti, the wise one does not delight in them.

One who can withstand here (in this birth itself), the impulse arising from desire and anger, that man is a yogi; he is happy.

The qualities of shama (mind-control) and dama (sense-control) are important pre-conditions to undertake sadhana.

The reasons why these are advocated, is clear from the shlokas quoted above – the reason is two-fold.

Desire for external objects is a manifestation of our ignorance - we do not know our true nature and we attribute apurnatvam / incompleteness to ourselves, therefore we seek something from outside, to feel happy. When satisfied, such desires usually remanifest with renewed vigour, or they turn into greed. If not satisfied, they transform to anger and frustration. Therefore they are दुःखयोनय – they are the reason for sorrow.

The other reason is that they are transient. One never gets eternal happiness from what is outside us.

Shankarabhagavadpadacharya uses a phrase – न संसारे सुखस्य गन्धमात्रमपि अस्ति (BGB V-22.1) by which he is categorical in his opinion that in this samsara / transmigratory life, there is not the remotest trace of genuine joy.

The man who is strong enough to resist the urge of kama and krodha – lust and greed, is yukta – he is integrated with his self. He is happy. He is not connected with the body and mind; he has conquered them.

He has parama-vairagyam. In Vivekachudamani, Vairagyam is defined as

तद्वैराग्यं जुगुप्सा या दर्शनश्रवणादिभिः ।

देगाहिब्रह्मपर्यन्तं ह्यनित्ये भोगवस्तुनि ॥ 21

Vairagyam is the revulsion from all transitory objects seen and heard, objects of enjoyment ranging from the body to Brahmanhood.

One must also keep in mind that merely controlling the mind and sense organs is not the end goal or the complete answer. Together with this, knowledge of one’s true nature (which is of the nature of bliss, and which is untainted by external objects, likes and dislikes) removes ignorance once and for all. With it, there is no more sorrow.

In addition, satsanga and bhakti, aid this journey,

What does Bhagavan mean by abiding in Brahman ? What does he mean by words like युक्तः, ब्रह्मणि स्थितः, etc. What does Brahma-nirvanam or Braahmi sthiti mean ? These are all answered in shlokas 23 to 26.

योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः।

स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति॥5.24॥

लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः।

छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः॥5.25॥

कामक्रोधवियुक्तानां यतीनां यतचेतसाम्।

अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम्॥5.26॥

One who is happy within, whose pleasure is within, and who has his light only within, that yogi, having become Brahman, remains absorbed in Brahman.

The rishis whose sins have been attenuated, who are freed from doubt, whose organs are under control, who are engaged in doing good to all beings, remain absorbed in Brahman.

The munis who have control over their sense organs, who are free from desire and anger, who have known the Self, remain absorbed in Brahman, both in this janma and thereafter.

Brahma-nirvanam is the state that we seek when we chant मृत्योर्मा अमृतं गमय – take me from death to immortality – immortality means the state of not having to be born again.

The person who finds happiness within, does not depend on external props. When we reach outwards for happiness, the happiness we experience is merely a reflected happiness, whose quality depends on the quality of the reflector, ie, the mind. If the mind is impure, this happiness is hard to locate. Abiding in the aatma or the Self, gives unalloyed bliss.

Bliss is our natural state and hence it flows from within us once the obstruction / avaranam is removed.

While Bhagavan has covered karma yoga in the earlier chapter, he proceeds to now introduce us to dhyana yoga – the yoga of meditation. Unlike bodily karma, this is an internal sadhana – अन्तरङ्गसधना, which will be dealt with at length in Chapter VI. Without the ability to remain focused, our sadhana cannot bring results. 

As an introduction, 2 shlokas have been introduced, and they talk about preparing oneself for dhyanam – control of sense organs, prana, etc, are referred to.

स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः।

प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ॥5.27॥

यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः।

विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः॥5.28॥

Keeping the external objects outside, the eyes at the juncture of the eye-brows, and equalising the outgoing and incoming breaths that move through the nostrils, the silent muni who has control over his organs, mind and intellect should be fully intent on liberation and free from desire, fear and anger. He who is ever is verily free.

The knowledge sought is Advaita jnanam – this is brought out in the last shloka of the chapter. Acharyapada says in BGB V 5.29.1 - प्रत्युपकारनिरपेक्षतया उपकारिणं सर्वभूतानां हृदयेशयं सर्वकर्मफलाध्यक्षं सर्वप्रत्ययसाक्षिणं मां नारायणं ज्ञात्वा शान्तिं ऋच्छति – knowing me, the benefactor of all without consideration of return, who exists in the heart of all beings, is the dispenser of the results of all works (karmaphalam), who is the Witness of all perceptions, Narayana, one attains peace.

भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम्।

सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति॥5.29॥

One attains peace by knowing Me who, as the great Lord of all the worlds, am the enjoyer of sacrifices and austerities, (and) who is the friend of all creatures.

Summary / उपसंहारः

The chapter started with Bhagavan explaining that karma yoga is superior to renouncing karma. This was Arjuna's situation - he wanted to renounce karma and take up sanyasa. Our situation in life, drives the decision as to whether to be a karma yogi or to take up ashrama-sanyasa. Our decision cannot be based on whether we enjoy the karma which has been ordained or not.

After declaring that for Arjuna (and for all householders who have responsibilities), karma yoga has to be performed necessarily, Bhagavan explains what should be our attitude to work, how do we make it non-binding and in a way which does not cause us stress and grief. 

A karma yogi (who performs karma as a yoga) purifies his mind and readies himself to receive advaita jnanam. He realises that he is an akarta / non-doer, he no longer identifies himself with his body, mind, etc. This is done by mentally renouncing wrong identities, driven by knowledge. This is true yoga which is sanyasa driven by knowledge.

In the Jeevan-mukta prakaranam, we learnt how the person who is liberated while living, goes through life performing his ordained karma without stress and in a state of peace drawn from knowledge.

Jeevan-muktas impact whoever comes into contact with them. They radiate nirvana-sukham, and one can feel the profound peace in their presence.

As the Sannyasopanishad says - त्यज धर्ममधर्मं च उभे सत्यानृते त्यज। उभे सत्यानृते त्यक्त्वा येन त्यजसि तत्त्यज ॥

Let go of dharma and adharma, truth and falsehood, then let go of that by which you have let go of all these – let go of the abhimanam on the mind, intellect, agency, ego, etc.

Hence in karma sanyasa yoga Bhagavan Sri Krishna explains how to achieve karma-sanyasa as a tool for moksha. The Jeevan-mukta’s characteristics reinforce upon us, that one does not need to renounce worldly life, in order to reach the state of Brahma-nirvanam. We can reach it here and now.

यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः । तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥

सर्वं श्रीकृष्णार्पणमस्तु