Bhagavad Gita-Chapter 5 All Verses with Meaning and Audio With Lyrics, Audio, Meaning, Significance in Sanskrit, English and other languages

Bhagavad Gita-Chapter 5 All Verses with Meaning and Audio

अर्जुन उवाच ।
संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि ।
यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् ॥ ५-१॥

arjuna uvāca
saṃnyāsaṃ karmaṇāṃ kṛṣṇa punaryogaṃ ca śaṃsasi
yacchreya etayorekaṃ tanme brūhi suniścitam 5-1

Arjuna said: Renunciation-of-actions, O Krishna, You praise and again YOGA — performance-of-actions. Tell me conclusively that which is the better of the two.

श्रीभगवानुवाच ।
संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ ।
तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते ॥ ५-२॥

śrībhagavānuvāca
saṃnyāsaḥ karmayogaśca niḥśreyasakarāvubhau
tayostu karmasaṃnyāsātkarmayogo viśiṣyate 5-2

The Blessed Lord said: Renunciation of action and YOGA -of-action both lead to the highest bliss; but of the two , YOGA -of-action is superior to the renunciation-of-action.

ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति ।
निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥ ५-३॥

jñeyaḥ sa nityasaṃnyāsī yo na dveṣṭi na kāṅkṣati
nirdvandvo hi mahābāho sukhaṃ bandhātpramucyate 5-3

He should be known as a perpetual SAMNYASI who neither hates nor desires; for, free from the pairs-of-opposites, O Mighty-armed, he is easily set free from bondage.

साङ्ख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः ।
एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम् ॥ ५-४॥

sāṅkhyayogau pṛthagbālāḥ pravadanti na paṇḍitāḥ
ekamapyāsthitaḥ samyagubhayorvindate phalam 5-4

Children, not the wise, speak of SANKHYA (Knowledge) and YOGA (YOGA -of-action) as distinct; he who is truly established even in one, obtains the fruits of both.

यत्साङ्ख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते ।
एकं साङ्ख्यं च योगं च यः पश्यति स पश्यति ॥ ५-५॥

yatsāṅkhyaiḥ prāpyate sthānaṃ tadyogairapi gamyate
ekaṃ sāṅkhyaṃ ca yogaṃ ca yaḥ paśyati sa paśyati 5-5

That place which is reached by the SANKHYAS (JNANIS) is also reached by the YOGINS (KARMA-YOGINS) . He sees who sees SANKHYA and YOGA as one.

संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः ।
योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति ॥ ५-६॥

saṃnyāsastu mahābāho duḥkhamāptumayogataḥ
yogayukto munirbrahma nacireṇādhigacchati 5-6

But renunciation, O mighty-armed, is hard to attain without YOGA; the YOGA -harmonised man of (steady) contemplation quickly goes to BRAHMAN.

योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः ।
सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ॥ ५-७॥

yogayukto viśuddhātmā vijitātmā jitendriyaḥ
sarvabhūtātmabhūtātmā kurvannapi na lipyate 5-7

He who is devoted to the Path-of-action, whose mind is quite pure, who has conquered the self, who has subdued his senses, who realises his Self as the Self in all beings, though acting, is not tainted.

नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित् ।
पश्यञ्श‍ृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन् ॥ ५-८॥

naiva kiñcitkaromīti yukto manyeta tattvavit
paśyañ śṛṇvan spṛśañ jighrann aśnan gacchan svapañ śvasan 5-8

I do nothing at all thus would the harmonised knower of Truth think seeing, hearing, touching, smelling, eating, going, sleeping, breathing,

प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि ।
इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् ॥ ५-९॥

pralapan visṛjan gṛhṇann unmiṣan nimiṣann api
indriyāṇīndriyārtheṣu vartanta iti dhārayan 5-9

Speaking, letting go, seizing, opening and closing the eyes — convinced that the senses move among the sense-objects.

ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः ।
लिप्यते न स पापेन पद्मपत्रमिवाम्भसा ॥ ५-१०॥

brahmaṇyādhāya karmāṇi saṅgaṃ tyaktvā karoti yaḥ
lipyate na sa pāpena padmapatramivāmbhasā 5-10

He who does actions, offering them to BRAHMAN, abandoning attachment, is not tainted by sin, just as a lotus leaf remains unaffected by the water on it.

कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि ।
योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये ॥ ५-११॥

kāyena manasā buddhyā kevalairindriyairapi
yoginaḥ karma kurvanti saṅgaṃ tyaktvātmaśuddhaye 5-11

YOGIS, having abandoned attachment, perform actions merely by the body, mind, intellect and senses, for the purification of the self (ego) .

युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम् ।
अयुक्तः कामकारेण फले सक्तो निबध्यते ॥ ५-१२॥

yuktaḥ karmaphalaṃ tyaktvā śāntimāpnoti naiṣṭhikīm
ayuktaḥ kāmakāreṇa phale sakto nibadhyate 5-12

The united one (the well-poised or the harmonised) , having abandoned the fruit of action, attains Eternal Peace; the non-united (the unsteady or the unbalanced) , impelled by desire and attached to the fruit, is bound.

सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी ।
नवद्वारे पुरे देही नैव कुर्वन्न कारयन् ॥ ५-१३॥

sarvakarmāṇi manasā saṃnyasyāste sukhaṃ vaśī
navadvāre pure dehī naiva kurvanna kārayan 5-13

Mentally renouncing all actions and fully self-controlled, the embodied one rests happily in the nine-gate city neither acting nor causing others (body and senses) to act.

न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः ।
न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते ॥ ५-१४॥

na kartṛtvaṃ na karmāṇi lokasya sṛjati prabhuḥ
na karmaphalasaṃyogaṃ svabhāvastu pravartate 5-14

Neither agency nor actions does the Lord create for the world, nor union with the fruits of actions. But it is Nature that acts.

नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः ।
अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः ॥ ५-१५॥

nādatte kasyacitpāpaṃ na caiva sukṛtaṃ vibhuḥ
ajñānenāvṛtaṃ jñānaṃ tena muhyanti jantavaḥ 5-15

The Lord takes neither the demerit not even the merit of any; knowledge is enveloped by ignorance, thereby beings are deluded.

ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः ।
तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् ॥ ५-१६॥

jñānena tu tadajñānaṃ yeṣāṃ nāśitamātmanaḥ
teṣāmādityavajjñānaṃ prakāśayati tatparam 5-16

But to those whose ignorance is destroyed by the Knowledge of the Self, like the sun, to them Knowledge reveals the Supreme (BRAHMAN) .

तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः ।
गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः ॥ ५-१७॥

tadbuddhayas tadātmānas tanniṣṭhās tatparāyaṇāḥ
gacchantyapunarāvṛttiṃ jñānanirdhūtakalmaṣāḥ 5-17

Intellect absorbed in that, their Self being That, established in that, with That for their Supreme Goal, they go whence there is no return, their sins dispelled by Knowledge.

विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि ।
शुनि चैव श्वपाके च पण्डिताः समदर्शिनः ॥ ५-१८॥

vidyāvinayasampanne brāhmaṇe gavi hastini
śuni caiva śvapāke ca paṇḍitāḥ samadarśinaḥ 5-18

Sages look with an equal eye upon a BRAHMANA endowed with learning and humility, on a cow, on an elephant, and even on a dog and an outcaste.

इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः ।
निर्दोषं हि समं ब्रह्म तस्माद् ब्रह्मणि ते स्थिताः ॥ ५-१९॥

ihaiva tairjitaḥ sargo yeṣāṃ sāmye sthitaṃ manaḥ
nirdoṣaṃ hi samaṃ brahma tasmād brahmaṇi te sthitāḥ 5-19

Even here (in this world) , birth (everything) is overcome by those whose minds rest in equality; BRAHMAN is spotless indeed and equal; therefore they are established in BRAHMAN.

न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् ।
स्थिरबुद्धिरसम्मूढो ब्रह्मविद् ब्रह्मणि स्थितः ॥ ५-२०॥

na prahṛṣyetpriyaṃ prāpya nodvijetprāpya cāpriyam
sthirabuddhirasammūḍho brahmavid brahmaṇi sthitaḥ 5-20

Resting in BRAHMAN, with steady intellect and undeluded, the knower of BRAHMAN neither rejoices on obtaining what is pleasant, nor grieves on obtaining what is unpleasant.

बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम् ।
स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते ॥ ५-२१॥

bāhyasparśeṣvasaktātmā vindatyātmani yatsukham
sa brahmayogayuktātmā sukhamakṣayamaśnute 5-21

With the self unattached to external contacts, he finds happiness in the Self; with the self engaged in the meditation of BRAHMAN, he attains endless happiness.

ये हि संस्पर्शजा भोगा दुःखयोनय एव ते ।
आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ॥ ५-२२॥

ye hi saṃsparśajā bhogā duḥkhayonaya eva te
ādyantavantaḥ kaunteya na teṣu ramate budhaḥ 5-22

The enjoyments that are born of contacts are only generators of pain, for they have a beginning and an end. O son of Kunti, the wise do not rejoice in them.

शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात् ।
कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः ॥ ५-२३॥

śaknotīhaiva yaḥ soḍhuṃ prākśarīravimokṣaṇāt
kāmakrodhodbhavaṃ vegaṃ sa yuktaḥ sa sukhī naraḥ 5-23

He who is able, while still here (in this world) to withstand, before the liberation from the body (death) , the impulse born out of desire and anger, he is a YOGIN , he is a happy man.

योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः ।
स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ॥ ५-२४॥

yo’ntaḥsukho’ntarārāmastathāntarjyotireva yaḥ
sa yogī brahmanirvāṇaṃ brahmabhūto’dhigacchati 5-24

He who is happy within, who rejoices within, who is illuminated within, that YOGI attains Absolute Freedom or MOKSHA, himself becomin g BRAHMAN.

लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः ।
छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः ॥ ५-२५॥

labhante brahmanirvāṇamṛṣayaḥ kṣīṇakalmaṣāḥ
chinnadvaidhā yatātmānaḥ sarvabhūtahite ratāḥ 5-25

Those RISHIS obtain Absolute Freedom or MOKSHA — whose sins have been destroyed, whose dualities are torn asunder, who are self-controlled and intent on the welfare of all beings.

कामक्रोधवियुक्तानां यतीनां यतचेतसाम् ।
अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ॥ ५-२६॥

kāmakrodhaviyuktānāṃ yatīnāṃ yatacetasām
abhito brahmanirvāṇaṃ vartate viditātmanām 5-26

Absolute Freedom (or BRAHMIC Bliss) exists on all sides for those self-controlled ascetics, who are free from desire and anger, who have controlled their thoughts and who have realised the Self.

स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः ।
प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ॥ ५-२७॥

sparśān kṛtvā bahir bāhyāṃś cakṣuścaivāntare bhruvoḥ
prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau 5-27

Shutting out (all) external contacts and fixing the gaze (as though) between the eye-brows, equalising the outgoing and incoming breath moving within the nostrils,

यतेन्द्रियमनोबुद्धि र्मुनिर्मोक्षपरायणः ।
विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः ॥ ५-२८॥

yatendriya manobuddhir munirmokṣaparāyaṇaḥ
vigatecchābhayakrodho yaḥ sadā mukta eva saḥ 5-28

With senses, mind and intellect (ever) controlled, having liberation as his Supreme Goal, free from desire, fear and anger — the sage is verily liberated for ever.

भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम् ।
सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ॥ ५-२९॥

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु
ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे
संन्यासयोगो नाम पञ्चमोऽध्यायः ॥ ५॥

bhoktāraṃ yajñatapasāṃ sarvalokamaheśvaram
suhṛdaṃ sarvabhūtānāṃ jñātvā māṃ śāntimṛcchati 5-29

oṃ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu
brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjunasaṃvāde
saṃnyāsayogo nāma pañcamo’dhyāyaḥ 5

Knowing Me as Enjoyer of sacrifices and austerities, the Great Lord of all worlds, the friend of all beings, he attains Peace.

Description

Bhagavad Gita Chapter 5 Summary

Karma Vairagya Yoga – Action and Renunciation

This chapter stands as a bridge between the action-oriented life extolled by the Lord in the previous two chapers and the life of contemplation that follows in the next. The emphasis here is on renunciation but the Lord makes it clear that this is a state of mind and explains the qualities of a true renunciate. Below are the main themes of Chapter 5:

Verses 1 – 6
The two lifestyles sāṅkhya and yoga

Verses 7 – 12
Karmayoga and its phalam

Verses 13 – 21
Jñānakarmasannyāsa

Verses 22 – 23
Vairāgyam (detachment)

Verses 24 – 26
Videhamukti

Verses 27 – 29
Instruction on meditation

Gita Chapter 5 – Commentary by Swami Paramarthananda

Background

In the fourth chapter, Lord Krishna talked about knowledge and renunciation. He referred to the wiseman as one whose karmas are burnt by the fire of knowledge (IV-19). He glorified the wiseman as one who is free from possessions, whose only activity is the maintenance of the body

(IV-21), and who is happy with anything that comes due to prārabdha-karma (IV-22). Evidently, these are the signs of a monk. At the same time, Krishna concludes the chapter by advising Arjuna to take to action (IV-42). Naturally, Arjuna is not able to reconcile Krishna’s various statements.

(In fact, secluded life and active life are only two lifestyles. The first is called āśrama-sannyāsa [sānkhya, in this chapter] and the latter is called karma-yoga [yoga, in this chapter]. In both the lifestyles, one is identified with the equipments. He is a kartā, and hence a saṃsārī. This shows that lifestyle itself cannot give liberation. When Self-knowledge is gained, one discovers that he is akartā, abhoktā and hence asaṃsārī. Thus, the renunciation of body-identification is true sannyāsa which is called jñānakarma-sannyāsa. This sannyāsa can coexist with active life because it is mental renunciation. But āśrama-sannyāsa cannot co-exist with active life because it is physical renunciation. Krishna is advising Arjuna to remain in the society and attain the goal of jñānakarma-sannyāsa. But Arjuna mistakes the sannyāsa as āśrama-sannyāsa and sees contradiction in Krishna’s teaching.)

So the chapter begins with Arjuna’s doubt as to how a person can remain in duty and be free from actions at the same time (1). Krishna introduces the two lifestyles once again (it was discussed in III-3) and says that either of the lifestyles can help a person in getting mokṣa (through knowledge). What is necessary in both lifestyles is a relative freedom from rāga and dveṣa which is an important condition for Self-knowledge. Of these two, Krishna recommends active life as ideal for a common man. As the Lord Himself points out, a secluded life is difficult to pursue without maturity (2 to 6).

In the next six verses, the Lord talks about karmayoga and the stages of progress. A karmayogī dedicates all his physical and mental actions to the Lord without concern for the result. Because of this attitude, the results do not cause any reactions in his mind. Gradually, he develops self-control and ultimately discovers his true nature which is the same in all beings. (Of course, this is accomplished through the teaching of a guru alone.) This is called jñānakarma-sannyāsa (7 to 12).

In the following verses (13 to 21), Krishna discussed the characteristics of a wiseman and his wisdom. Since he has discovered his identity with the pure Self, his nature is the same as that of the Self. In His presence all the organs function. Neither does He act nor does He instigate anyone. According to their nature, the organs act and reap results. He is beyond good and evil results.

Still, because of ignorance, one is deluded (15). When Self-ignorance is destroyed by Self-knowledge, Brahman, which is the true nature, becomes evident (16).

Being spontaneously established in Brahman through the pursuit of śravaṇam, mananam, and nididhyāsanam, these wisemen revel only in Brahman. Thus, freed from all impurities, they attain videhamukti from where there is no return (17). They recognize the one homogeneous awareness-existence which is behind all beings as their substratum (18). Thus, having discovered the identity with the defectless, ever unaffected Brahman, they overcome mortality here itself (19). Though prārabdha brings favorable and unfavorable situations, these spontaneous, delusion-free wisemen are neither elated nor depressed (20). Detached from the world and established in Brahman, they enjoy infinite ānanda (21).

In the next two verses, the qualification of vairāgyam is stressed. Unless a seeker gets detached from sensual pleasures, he cannot attain infinite ānanda. A discriminative seeker who knows the impermanence of these contact-born pleasures will not indulge in them (22). And, one who can restrain the impulse of kāma (desire) and krodha (anger) alone is a man of self-control fit to enjoy life (23).

Now (24 to 26) the Lord talks about videhamukti. Jīvanmuktās who revel in themselves, who are pure-minded, who love all beings, and who have doubtless knowledge of the Ātmā attain oneness with Brahman (videhamukti) at the fall of the body.

Having clarified Arjuna’s doubt, Krishna gives a brief reference to meditation in the last three verses which will be discussed elaborately in the next chapter.

(Though doubtless knowledge can be attained by śravaṇam, and mananam, the habitual notion that “I am the body” does not allow the knowledge to manifest as joy. Hence one has to assimilate this teaching by dwelling upon it, which is called nididhyāsanam).

Having removed all (thoughts of) sense objects, having withdrawn the sense organs, having regulated the breathing, and freed from desire, fear, and anger, one should meditate with a desire for mokṣa. Such a yogī (meditator) becomes liberated forever (27, 28).

Knowing the Lord who is the receiver of all sacrifices, who is the supreme Lord of all worlds, and who is the friend of all beings the wiseman attains peace (29).

Gita 5th Chapter – Main Points

1. The two lifestyles sāṅkhya and yoga: 1 to 6
2. Karmayoga and its phalam: 7 to 12
3. Jñānakarmasannyāsa: 13 to 21
4. Vairāgyam (detachment): 22 to 23
5. Videhamukti: 24 to 26
6. Instruction on meditation: 27 to 29

Since the main topic is sannyāsa (renunciation), this chapter is called Sannyāsa-yoga.

Other Bhagavad Gita Shlokams

Bhagavad Gita-Chapter 5 All Verses with Meaning and Audio – Bhagavad Gita – Bhagavad Gita Chapter 5 All Verses Easy Chanting with Audio and Meaning, Lyrics

Bhagavad Gita-Chapter 05 All Verses with Meaning and Audio

Bhagavad Gita-Chapter 05 All Verses with Meaning and Audio