The Yoga of Renunciation of Action · 29shlokas · Sanskrit with Hindi & English meaning
Chapter 5 Overview — Karma Sanyasa Yoga
Chapter 5 of the Bhagavad Gita resolves a tension that has been building since Chapter 2: if both the path of renunciation (Sannyasa) and the path of selfless action (Karma Yoga) lead to liberation, which is superior? Arjuna asks this directly at the opening of the chapter. Krishna's answer is nuanced and important: both paths lead to the same destination, but Karma Yoga — performing righteous action without clinging to results — is more practical and superior for most people. The true Sannyasi is not the one who abandons all outer activity, but the one who has abandoned all inner craving.
This chapter develops the idea that liberation (moksha) is available here and now, in this very life, to one who has cultivated the right inner state. The Jivanmukta — the one liberated while still living — acts in the world, but the world no longer acts upon them in the binding sense. They see equally a Brahmin priest and a cow, an elephant and a dog. Not because distinctions don't exist, but because the same consciousness, the same Brahman, pervades all forms.
Chapter 5 also introduces what we might call the spirituality of the senses: the enlightened person neither runs toward pleasure nor recoils from pain. The external senses have their data — heat, cold, pleasure, pain — but the person established in Brahman knows these as temporary fluctuations in a field of unbroken awareness. "The person who is happy within, who rejoices within, and who is illuminated within" attains Brahma-nirvana (merging into Brahman) even while living.
Key Teachings of Chapter 5
Outer Renunciation vs Inner Renunciation
Krishna makes a crucial distinction: real Sannyasa is not wearing orange robes and leaving home. It is the abandonment of desire and aversion in the mind. "One who neither hates nor desires the fruits of action is always a renunciant." The monk in a monastery who secretly longs for praise has not truly renounced. The householder who works hard and gives freely without craving personal reward has renounced in the truest sense.
Brahma-Nirvana in This Life
Chapter 5 speaks of "Brahma-Nirvana" — absorption in Brahman — as attainable while still alive. The seers who "have conquered their minds, rejoice in the good of all beings," who are free from desire and anger — these are people who have achieved liberation before physical death. The Gita does not promise only posthumous reward. It offers the possibility of fundamental inner freedom here, now.
Equanimity as Spiritual Mastery
"The pleasure that arises from contact of the senses with objects is a source of misery — it has a beginning and an end. A wise person does not delight in them." The Gita does not demand that the karma yogi stop enjoying life's pleasures. It invites the recognition that sense-pleasures are inherently transient — they come and go regardless of how tightly we cling. True joy is the natural state of the Atman, not a product of external conditions.
Practical Wisdom — Applying Chapter 5 Today
Chapter 5 offers liberation from the exhausting treadmill of getting and spending. When we understand that our happiness depends not on what we get but on what we are, the grip of craving loosens. Every moment of genuine contentment — a sunset, a conversation, a piece of work done well — is a glimpse of the Brahma-nirvana this chapter promises. The practice is simply to notice the joy that is already present, without grabbing for it.
All 29 Shlokas — Chapter 5
Chapter 5 · Verse 1
संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि।
यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम्।।१।।
Arjuna said Krsna, you extol sankhyayoga (the Yoga of knowledge) and then the yoga of Action. Pray tell me which of the two is decidedly conducive to my good. (1)
अर्जुन बोले-हे कृष्ण! आप कर्मों के संन्यास की और फिर कर्मयोग की प्रशंसा करते हैं। इसलिये इन दोनों में से जो एक मेरे लिये भलीभाँति निश्चित कल्याणकारक साधन हो, उसको कहिये ।।१।।
Sri Bhagavan said : The Yoga of Knowledge and the Yoga of Action both lead to supreme Bliss. Of the two, however, the Yoga of Action (being easier of practice) is superior to the Yoga of Knowledge.
श्रीभगवान् बोले-कर्म संन्यास और कर्मयोग-ये दोनों ही परम कल्याण के करने वाले हैं, परंतु उन दोनों में भी कर्म संन्यास से कर्मयोग साधन में सुगम होने से श्रेष्ठ है ।।२।।
Chapter 5 · Verse 3
ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति।
निर्द्वन्द्वो हि महाबाहो सुखं बन्धान्मुच्यते।।३।।
He should be known as a perpetual renunciant who neither hates nor desires; for, O mighty-armed one, being free from dualities, he is easily liberated from bondage.
हे अर्जुन ! जो पुरुष न किसी से द्वेष करता है और न किसी की आकांक्षा करता है, वह कर्मयोगी सदा संन्यासी ही समझने योग्य है, क्योंकि राग-द्वेषादि द्वन्द्वों से रहित पुरुष सुखपूर्वक संसार-बन्धन से मुक्त हो जाता है ।।३।।
Chapter 5 · Verse 4
सांख्ययोगी पृथग्बालाः प्रवदन्ति न पण्डिताः।
एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम्।।४।।
It is the ignorant, not the wise, who say that Sankhyayoga and Karmayoga lead to divergent results. For one who is firmly established in either gets the fruit of both (which is the same, viz., God-Realization)(4)
उपर्युक्त संन्यास और कर्मयोग को मूर्ख लोग पृथक्-पृथक् फल देने वाले कहते हैं न कि पण्डित जन, क्योंकि दोनों में से एक में भी सम्यक् प्रकार से स्थित पुरुष दोनों के फलरूप परमात्मा को प्राप्त होता है।।४।।
Chapter 5 · Verse 5
यत्सांख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते।
एकं सांख्यं च योगं च यः पश्यति स पश्यति।।५।।
The state attained by the followers of knowledge is also reached by the followers of action. He who sees that the path of knowledge and the path of action are one, truly sees.
ज्ञानयोगियों द्वारा जो परमधाम प्राप्त किया जाता है
Chapter 5 · Verse 6
संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः ।
योगयुक्तो मुनिर्ब्रह्म न चिरेणाधिगच्छति ।।६।।
Without Karmayoga, however, Sankhyayoga (or renunciation of doership in relation to all activities of the mind, senses and body) is difficult to accomplish; whereas the Karma-yogi, who keeps his mind fixed on God, reaches Brahma in no time, Arjuna. (6)
परंतु हे अर्जुन ! कर्मयोग के बिना संन्यास अर्थात् मन, इन्द्रिय और शरीर द्वारा होने वाला सम्पूर्ण कर्मों में कर्तापन का त्याग, प्राप्त होना कठिन है और भगवत्स्वरूप को मनन करने वाला कर्मयोगी परब्रह्म परमात्मा को शीघ्र ही प्राप्त हो जाता है ।।६।।
Chapter 5 · Verse 7
योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः।
सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते।।७।।
The Karamayogi, who has fully conquered his mind and mastered his senses, whose heart is pure, and who has identified himself with the self of all beings (viz, God), remains untainted, even though performing action.
जिसका मन अपने वश में है, जो जितेन्द्रिय एवं विशुद्ध अन्तःकरण वाला है और सम्पूर्ण प्राणियों का आत्मरूप परमात्मा ही जिसका आत्मा है, ऐसा कर्मयोगी कर्म करता हुआ भी लिप्त नहीं होता।।७।।
The knower of Truth, united with the Divine, should think, "I do nothing at all," even while seeing, hearing, touching, smelling, eating, walking, sleeping, and breathing.
तत्व को जानने वाला योगी देखते, सुनते, स्पर्श करते, सूँघते, भोजन करते, चलते, सोते और श्वास लेते हुए भी यही माने कि "मैं कुछ भी नहीं करता हूँ।"
ब्रह्मण्याधाय कर्माणि संगंत्यक्त्वा करोति यः ।
लिप्यते न स पापेन पद्मपत्रमिवाम्भसा ।।१०।।
One who performs actions by dedicating them to the Supreme and abandoning attachment is not touched by sin, just as a lotus leaf is untouched by water.
जो पुरुष सब कर्मों को परमात्मा में अर्पण करके और आसक्ति को त्याग कर कर्म करता है, वह पुरुष
The Karmayogis perform action only with their senses, mind, intellect and body as well, withdrawing the feeling of mine in respect of them and shaking off attachment simply for the sake of self-purification. (11)
कर्मयोगी ममत्वबुद्धिरहित केवल इन्द्रिय, मन, बुद्धि और शरीर द्वारा भी आसक्ति को त्यागकर अन्तःकरण की शुद्धि के लिये कर्म करते हैं ।।११।।
The disciplined soul, renouncing the fruits of action, attains ultimate peace; but the undisciplined, driven by desire and attached to the fruit, is bound.
निष्काम कर्मयोगी कर्मफल का त्याग करके परम शांति प्राप्त करता है, जबकि योगरहित मनुष्य कामना के वश में होकर फल में आसक्त होने के कारण बंधन में पड़ जाता है।
The self-controlled Sankhyayoga, doing nothing himself and getting nothing done by others, rests happily in God, the embodiment
अन्तःकरण जिसके वश में है, ऐसा सांख्ययोग का आचरण करने वाला पुरुष न करता हुआ और न करवाता हुआ ही नवद्वारों वाले शरीर रूप घर में सब कर्मों को मन से त्यागकर आनन्दपूर्वक सच्चिदानन्दघन परमात्मा के स्वरूप में स्थित रहता है ।। १३ ।।
Chapter 5 · Verse 14
न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः।
न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते।।१४।।
God determines not the doership nor the doings of men, nor even their contact with the fruit of actions; but it is Nature alone that functions. (14)
परमेश्वर मनुष्यों के न तो कर्तापन की, न कर्मों की और न कर्म फल के संयोग की ही रचना करते हैं; किंतु स्वभाव ही बर्त रहा है ।।१४।।
In the case, however, to those whose said ignorance has been set aside by true Knowledge of god, that wisdom shining like the sun reveals the supreme. (16)
परन्तु जिसका वह अज्ञान परमात्मा के तत्त्व ज्ञान द्वारा नष्ट कर दिया गया है, उनका वह ज्ञान सूर्य के सदृश उस सच्चिदानन्दघन परमात्मा को प्रकाशित कर देता है ।। १६ ।।
Chapter 5 · Verse 17
Those whose mind and intellect are wholly merged in Him, who remain constantly established in identity with Him, and have finally become one with Him, their sins being wiped out by wisdom, reach the state whence there is no return. (17)
जिनका मन तद्रूप हो रहा है, जिनकी बुद्धि तद्रूप हो रही है और सच्चिदानन्दघन परमात्मा में ही जिनकी निरन्तर एकीभाव से स्थिति है, ऐसे तत्परायण पुरुष ज्ञान के द्वारा पापरहित होकर अपुनरावृत्ति को अर्थात् परमगति को प्राप्त होते हैं ।। १७ ।।
Chapter 5 · Verse 18
विद्याविनयसंपन्ने ब्राह्मणे गवि हस्तिनि।
शुनि चैव श्वपाके च पण्डिताः समदर्शिनः।।१८।।
The wise look with the same eye on a Brahmana endowed with learning and culture, a cow, an elephant, a dog, and a pariah too. (18)
वे ज्ञानीजन विद्या और विनययुक्त ब्राह्मण में तथा गौ, हाथी, कुत्ते और चाण्डाल में भी समदर्शी ही होते हैं ।। १८ ।।
Chapter 5 · Verse 19
इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः।
निर्दोषं हि समं ब्रह्म तस्माद् ब्रह्मणि ते स्थिताः।।१९।।
Even here is the mortal plane conquered by those whose mind is established in unity; since the Absolute is untouched by evil and knows no distinction, hence they are established in the Eternal. (19)
जिनका मन समभाव में स्थित है, उनके द्वारा इस जीवित अवस्था में ही सम्पूर्ण संसार जीत लिया गया है, क्योंकि सच्चिदानन्दघन परमात्मा निर्दोष और सम है, इससे वे सच्चिदानन्दघन परमात्मा में ही स्थित हैं ।।१९।।
Chapter 5 · Verse 20
न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम्।
स्थिरबुद्धिरसंमूढो ब्रह्मविद् ब्रह्मणि स्थितः।।२०।।
One should neither rejoice upon obtaining the pleasant nor be distressed by the unpleasant; steady in intellect and undeluded, the knower of Brahman is established in Brahman.
जो पुरुष प्रिय को प्राप्त होकर हर्षित नहीं हो और अप्रिय को प्राप्त होकर उद्विग्न न हो, वह स्थिर बुद्धि संशयरहित ब्रह्मवेत्ता पुरुष सच्चिदानन्दघन परब्रह्म परमात्मा में एकीभाव से नित्य स्थित है ।।२०।।
Chapter 5 · Verse 21
बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम्।
स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते।।२१।।
He whose mind remains unattached to sense-objects, derives through meditation the Sattvika joy which dwells in the mind; then that Yogi, having completely identified himself through meditation with Brahma enjoys eternal Bliss.
बाहर के विषयों में आसक्ति रहित अन्तःकरण वाला साधक, आत्मा में स्थित जो ध्यान जनित सात्त्विक आनन्द है, उसको प्राप्त होता है; तदनन्तर वह सच्चिदानन्दघन परब्रह्म परमात्मा के ध्यान रूप योग में अभिन्नभाव से स्थित पुरुष अक्षय आनन्द का अनुभव करता है ।।२१।।
Chapter 5 · Verse 22
ये हि संस्पर्शजा भोगा दुःखयोनय एव ते।
आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः।।२२।।
The pleasures which are born of sense-contacts are verily a source of suffering only (though appearing as enjoyable to worldly-minded people). They have a beginning and an end (they come and go). Arjuna, it is for this reason that a wise man does not indulge in them. (22)
जो ये इन्द्रिय तथा विषयों के संयोग से उत्पन्न होने वाले सब भोग हैं, वे यद्यपि विषयी पुरुषों को सुख रूप भासते हैं तो भी दुःख के ही हेतु हैं और आदि अन्त वाले अर्थात् अनित्य हैं। इसलिये हे अर्जुन ! बुद्धिमान् विवेकी पुरुष उनमें नहीं रमता।।२२।।
Chapter 5 · Verse 23
शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात्।
कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः।।२३।।
He who is able to withstand the impulse born of desire and anger here in this world, before liberation from the body, is a yogi and a happy man.
जो साधक इस मनुष्य शरीर में, शरीर का नाश होने से पहले-पहले ही काम-क्रोध से उत्पन्न होने वाले वेग को सहन करने में समर्थ हो जाता है, वही पुरुष योगी है और वही सुखी है।।२३।।
Chapter 5 · Verse 24
योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः।
स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति।।२४।।
He who is happy within himself, enjoys within hemself the delight of the soul, and even so is illumined by the inner light (light of the soul), such a Yogi (Sankhyayogi) identified with Brahma attains Brahma, who is all Peace. (24)
जो पुरुष अन्तरात्मा में ही सुखवाला है, आत्मा में ही रमण करने वाला है तथा जो आत्मा में ही ज्ञान वाला है, वह सच्चिदानन्दघन परब्रह्म परमात्मा के साथ एकीभाव को प्राप्त सांख्ययोगी शान्त ब्रह्म को प्राप्त होता है ।।२४।।
The seers whose sins have been wiped out, whose doubts have been dispelled by Knowledge, whose disciplined mind is firmly established in God and who are actively engaged in the service of all beings, attain Brahma, who is all peace. (25)
जिनके सब पाप नष्ट हो गये हैं, जिनके सब संशय ज्ञान के द्वारा निवृत्त हो गये हैं, जो सम्पूर्ण प्राणियों के हित में रत हैं और जिनका जीता हुआ मन निश्चल भाव से परमात्मा में स्थित है, वे ब्रह्मवेत्ता पुरुष शान्त ब्रह्म को प्राप्त होते हैं।।२५।।
To those wise men who are free from lust and anger, who have subdued their mind and
काम-क्रोध से रहित, जीते हुए चित्तवाले, परब्रह्म परमात्मा का साक्षात्कार किये हुए ज्ञानी पुरुषों के लिये सब ओर से शान्त परब्रह्म परमात्मा ही परिपूर्ण हैं।।२६।।
Shutting out all thoughts of external enjoyments, with the gaze fixed on the space between the eye-brows, having regulated the Prana (outgoing) and the Apana (ingoing) breaths flowing within the nostrils; he who has brought his senses, mind and intellect
बाहर के विषय-भोगों को न चिन्तन करता हुआ बाहर ही त्यागकर और नेत्रों की दृष्टि को भृकुटी के बीच में स्थित करके तथा नासिका में विचरनेवाले प्राण और अपानवायु को सम करके, जिसकी इन्द्रियाँ, मन और बुद्धि जीती हुई हैं-ऐसा जो मोक्षपरायण मुनि इच्छा, भय और क्रोध से रहित हो गया है, वह सदा मुक्त ही है ।।२७-२८।।
Chapter 5 · Verse 28
यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः।
विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः।।२८।।
Shutting out all thoughts of external enjoyments, with the gaze fixed on the space between the eye-brows, having regulated the Prana (outgoing) and the Apana (ingoing) breaths flowing within the nostrils; he who has brought his senses, mind and intellect
बाहर के विषय-भोगों को न चिन्तन करता हुआ बाहर ही त्यागकर और नेत्रों की दृष्टि को भृकुटी के बीच में स्थित करके तथा नासिका में विचरनेवाले प्राण और अपानवायु को सम करके, जिसकी इन्द्रियाँ, मन और बुद्धि जीती हुई हैं-ऐसा जो मोक्षपरायण मुनि इच्छा, भय और क्रोध से रहित हो गया है, वह सदा मुक्त ही है ।।२७-२८।।
Having Known Me in reality as the enjoyer of all sacrifices and austerities, the supreme Lord of all the worlds, and the disinterested friend of all beings, My devotee attains peace. (29)
मेरा भक्त मुझको सब यज्ञ और तपों का भोगने वाला, सम्पूर्ण लोकों के ईश्वरों का भी ईश्वर तथा सम्पूर्ण भूत-प्राणियों का सुहृद् अर्थात् स्वार्थरहित दयालु और प्रेमी, ऐसा तत्त्व से जानकर शान्ति को प्राप्त होता है ।।२९।।
What is the difference between Karma Yoga and Karma Sanyasa?
Karma Yoga is selfless action performed without attachment to results. Karma Sanyasa is renunciation of desire and ego-ownership within action — not abandoning physical activity, but abandoning the inner craving for personal outcomes. Krishna explains that both lead to liberation, but Karma Yoga is more accessible because it works within ordinary life rather than requiring outer withdrawal.
What is Brahma-Nirvana in Chapter 5?
Brahma-Nirvana refers to the absorption or merging into Brahman (the Absolute) while still alive in this body. Krishna says that people who have conquered their minds, who are free from desire and anger, and who act for the welfare of all beings, can attain this state even in this life. It is the Gita's term for what other traditions call liberation or enlightenment in this present existence.
Adhyatmas