Karma Sanyasa Yoga: Introduction and Shlokas 1 to 4
If you have not already done so, I would request you to review the Chapter 4, Jnana Karma Sanyasa Yoga before studying chapter 5 as that would help set the right context.
You can find the explanation of the final set of shlokas 34 to 42 of chapter 4 here. Please go through that to get a better understand and maintain continuity in your learning.
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After Krishna has explained karma yoga in chapter 3 and jnana yoga in chapter 4 in so much detail, our friend Arjuna has another big question for Krishna. In the BG there are 16 major questions asked by Arjuna to Krishna and verse 5.1 is the 5th question from Arjuna.
Verse 5.1 to 5.4
अर्जुन उवाच |
संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि |
यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् || 1||
arjuna uvācha
sannyāsaṁ karmaṇāṁ kṛiṣhṇa punar yogaṁ cha śhansasi
yach chhreya etayor ekaṁ tan me brūhi su-niśhchitam
अर्जुन उवाच | अर्जुन (Arjuna) – Arjuna; उवाच (uvācha) – said; संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि | संन्यासं (saṁnyāsaṁ) – renunciation; कर्मणां (karmaṇāṁ) – of actions; कृष्ण (Kṛṣhṇa) – Krishna; पुनः (punaḥ) – again; योगं (yogaṁ) – yoga; च (cha) – and; शंससि (śaṁsasi) – you praise; यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् || यत् (yat) – which; श्रेय (śhreya) – is better; एतयोः (etayoḥ) – of the two; एकं (ekaṁ) – one; तत् (tat) – that; मे (me) – to me; ब्रूहि (brūhi) – please tell; सुनिश्चितम् (su-niśhchitam) – decisively.
Arjuna said: O Krishna, you praise both renunciation of actions and also the yoga of performing actions. Please tell me decisively which one is better of the two.
श्रीभगवानुवाच |
संन्यास: कर्मयोगश्च नि:श्रेयसकरावुभौ |
तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते || 2||
śhrī bhagavān uvācha
sannyāsaḥ karma-yogaśh cha niḥśhreyasa-karāvubhau
tayos tu karma-sannyāsāt karma-yogo viśhiṣhyate
श्रीभगवानुवाच | श्रीभगवान् (Śrī-Bhagavān) – Lord Krishna; उवाच (uvācha) – said; संन्यास: कर्मयोगश्च नि:श्रेयसकरावुभौ | संन्यासः (saṁnyāsaḥ) – renunciation; कर्मयोगः (karma-yogaḥ) – the yoga of action; च (cha) – and; निःश्रेयसकरौ (niḥśhreyasa-karau) – both lead to the supreme goal; उभौ (ubhau) – both; तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते || तयोः (tayoḥ) – of the two; तु (tu) – however; कर्मसंन्यासात् (karma-saṁnyāsāt) – than the renunciation of actions; कर्मयोगः (karma-yogaḥ) – the yoga of action; विशिष्यते (viśhiṣhyate) – is superior.
Lord Krishna said: Both renunciation of actions and the yoga of action lead to the supreme goal. However, of the two, the yoga of action is superior to the renunciation of actions.
ज्ञेय: स नित्यसंन्यासी यो न द्वेष्टि न काङ् क्षति |
निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते || 3||
jñeyaḥ sa nitya-sannyāsī yo na dveṣhṭi na kāṅkṣhati
nirdvandvo hi mahā-bāho sukhaṁ bandhāt pramuchyate
ज्ञेय: स नित्यसंन्यासी यो न द्वेष्टि न काङ् क्षति | ज्ञेयः (jñeyaḥ) – should be known; स (saḥ) – he; नित्यसंन्यासी (nitya-sannyāsī) – a true renunciant; यः (yaḥ) – who; न (na) – not; द्वेष्टि (dveṣṭi) – hates; न (na) – nor; काङ्क्षति (kāṅkṣhati) – desires; निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते || निर्द्वन्द्वः (nirdvandvaḥ) – free from the dualities; हि (hi) – indeed; महाबाहो (mahā-bāho) – mighty-armed one; सुखं (sukhaṁ) – easily; बन्धात् (bandhāt) – from bondage; प्रमुच्यते (pramuchyate) – is liberated.
One should know that the true renunciant is he who neither hates nor desires. O mighty-armed one, such a person, free from dualities, is easily liberated from bondage.
साङ्ख्ययोगौ पृथग्बाला: प्रवदन्ति न पण्डिता: |
एकमप्यास्थित: सम्यगुभयोर्विन्दते फलम् || 4||
sānkhya-yogau pṛithag bālāḥ pravadanti na paṇḍitāḥ
ekamapyāsthitaḥ samyag ubhayor vindate phalam
साङ्ख्ययोगौ पृथग्बाला: प्रवदन्ति न पण्डिता: | साङ्ख्ययोगौ (sāṅkhya-yogau) – the path of knowledge and the path of disciplined action; पृथक् (pṛthag) – as different; बालाः (bālāḥ) – the ignorant; प्रवदन्ति (pravadanti) – speak; न (na) – not; पण्डिताः (paṇḍitāḥ) – the wise; एकमप्यास्थित: सम्यगुभयोर्विन्दते फलम् || एकम् (ekam) – one; अपि (api) – even; आस्थितः (āsthitaḥ) – being situated; सम्यक् (samyak) – properly; उभयोः (ubhayoḥ) – of both; विन्दते (vindate) – achieves; फलम् (phalam) – the result.
The ignorant speak of the path of knowledge and the path of disciplined action as different. However, the wise do not see them as distinct. Properly established in one, a person achieves the results of both.
Arjuna’s confusion – to act or not to act
Arjun asks: O Shree Krishna, You praised karma sanyās (the path of renunciation of actions), and You also advised to do karma yoga (work with devotion). Please tell me decisively which of the two is more beneficial? Arjuna says he is confused as he thinks that karma sanyās (renunciation of works) and nishkama karma-yoga are contradicting each other, and it is not possible to perform both.
Actually these are not really contradictory. As Krishna has explained clearly, Karma sanyās is for self realized and perfected souls, who no longer need to perform any social duties. Krishna tells Arjuna that both nishkama karma yoga and karma sannyasa lead to the same ultimate goal, however Krishna says that the path of nishkama karma yoga is superior to karma sannyasa. Aim for consistent nishkama karma with bhakti bhav instead of aiming for karma sannyasa.
In reality, karma sannyasa does not mean giving up all duties. What it means is that the person does not spend any time in bodily or material or social duties and instead spends all their time in only spiritual duties. There is a big risk in karma sannyasa because our only duty becomes that of dedication to God and 100% focus on spiritual path. However, if we falter in that path and get distracted by material desires, then we experience a downfall. We will then find ourselves failing in the spiritual path and also failing in the material world.
Let us revisit how Shree Krishna has explained the topics of Nishkama Karma Yoga and Karma Sannyasa so far in the Bhagavad Gita.
Arjuna’s initial Dilemma and Krishna’s Solution:
Arjuna was initially inclined towards karma sannyasa as he wished to renounce the battlefield to avoid killing his kin. However, Krishna advises him to perform his duty as a warrior without attachment to the results, which is the essence of nishkama karma yoga.
The Challenge of True Renunciation:
Krishna then explains that mere renunciation of actions (physical renunciation) doesn’t lead to liberation. One must also renounce the desires and fruits of actions. In Bhagavad Gita (3.4), He says:
न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते |
न च संन्यसनादेव सिद्धिं समधिगच्छति || 4||
na karmaṇām anārambhān naiṣhkarmyaṁ puruṣho ’śhnute
na cha sannyasanād eva siddhiṁ samadhigachchhati
One cannot achieve freedom from karmic reactions by merely abstaining from work, nor can one attain perfection of knowledge by mere physical renunciation.
Krishna then says in 3.8:
नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मण: |
शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मण: || 8||
niyataṁ kuru karma tvaṁ karma jyāyo hyakarmaṇaḥ
śharīra-yātrāpi cha te na prasiddhyed akarmaṇaḥ
Perform your prescribed duty, for doing so is better than not working. One cannot even maintain one’s physical body without work.
The Practicality of Nishkama Karma Yoga
Krishna explains that it’s very difficult and challenging for someone to renounce all actions and evolve spiritually towards the goal of liberation. Instead, by dedicating all actions to the Divine and performing duties selflessly, one can achieve the same spiritual goals. In 3.9, He states:
यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धन: |
तदर्थं कर्म कौन्तेय मुक्तसङ्ग: समाचर || 9||
yajñārthāt karmaṇo ’nyatra loko ’yaṁ karma-bandhanaḥ
tad-arthaṁ karma kaunteya mukta-saṅgaḥ samāchara
Work has to be performed as a sacrifice to God; otherwise, work binds one to this material world. Therefore, O son of Kunti, perform your prescribed duties for God’s satisfaction, and in that way, you will always remain unattached and free from bondage.
The Role Model Aspect
Krishna emphasizes that a person, especially a leader or someone in a responsible position, should act diligently, as others often follow their example. By performing nishkama karma, they set a precedent for others. In 3.20 and 3.21, Krishna says:
कर्मणैव हि संसिद्धिमास्थिता जनकादय: |
लोकसंग्रहमेवापि सम्पश्यन्कर्तुमर्हसि || 20||
यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जन: |
स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते || 21||
karmaṇaiva hi sansiddhim āsthitā janakādayaḥ
loka-saṅgraham evāpi sampaśhyan kartum arhasi
yad yad ācharati śhreṣhṭhas tat tad evetaro janaḥ
sa yat pramāṇaṁ kurute lokas tad anuvartate
By performing their prescribed duties, King Janak and others attained perfection. You should also perform your duties to set an example for the good of the world. Whatever actions great people perform, common people will follow. And whatever standards and examples they set by their actions, all the world will pursue.
In the fourth chapter, Krishna explained the various kinds of sacrifices which we are required to perform. Krishna instructed us to use our intellect to understand the intent and purpose behind various sacrifices and rituals and not to just mechanically perform rituals.
In verse 4.41 and 4.42, Krishna reiterated the right way to perform action and urged Arjuna to embrace the path of Nishkama Karma Yoga.
योगसंन्यस्तकर्माणं ज्ञानसञ्छिन्नसंशयम् |
आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय || 41||
yoga-sannyasta-karmāṇaṁ jñāna-sañchhinna-sanśhayam
ātmavantaṁ na karmāṇi nibadhnanti dhanañjaya
One who has renounced the fruits of their actions, who has doubts cut off by wisdom, and who is situated within the self, is not bound by actions, O Dhananjaya (Arjuna).
तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनात्मन: |
छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत || 42||
tasmād ajñāna-sambhūtaṁ hṛit-sthaṁ jñānāsinātmanaḥ
chhittvainaṁ sanśhayaṁ yogam ātiṣhṭhottiṣhṭha bhārata
Therefore, cutting through this doubt in your heart with the sword of knowledge, resort to Yoga and stand up, O Bharata (Arjuna).
We also discussed how reducing ourselves to zero through Nishkama Karma Yoga would prevent any karmic accumulation from impacting us.
Nishkama Karma Yoga is superior to Karma Sannyasa
Thus in 5.2, Krishna clearly says that nishkama karma yoga is thus superior to karma sannyasa. His words are “ Both renunciation of actions and the yoga of action lead to the supreme goal. However, of the two, the yoga of action is superior to the renunciation of actions.”
Nishkama Karma yogis perform their worldly duties and also their spiritual duties. Karma-yoga is thus the safer and better path for us. We should not try to escape the pain of doing our duties. As Krishna explained, we must do our duties, sacrifice the results to God, avoid both attachment as well as aversion and strive to attain the state of samatvam. That is the path towards liberation.
There is this beautiful story given by Swami Mukundananda about a big piece of wood which asks a very talented sculptor if he was ready to convert it into something beautiful. The sculptor says that he was ready however he wanted to confirm if it (the piece of wood) was ready. The wood says yes I am ready. So the sculptor starts his work and starts chiseling the wood. The piece of wood starts screaming saying “stop it is very painful, I am feeling very uncomfortable”. The sculptor says that it cannot be avoided if it wants to become something beautiful.
So the wood requests that at least go easy on me and do it little by little every day. The sculptor agrees and works little by little on the wood, chiseling and polishing it each day. Eventually, one day, the wood gets transformed into a beautiful idol of God which gets placed in a temple and people start worshiping it.
Our lives are like that. If we want to evolve and become better people, if we want to raise our consciousness and make progress on the path towards liberation, we should not try to escape from the pains of our day to day duties. Instead of praying to God to give us a life free of pain, we should pray to God to give us the strength to handle the pain and wisdom to use the learnings to spiritually progress and reach our ultimate goal. And in 5.4, Lord Krishna addresses a common misconception about the paths of Sānkhya (knowledge) and Karma Yoga (selfless action).
He clarifies that only those who lack true understanding see these paths as distinct. In essence, both paths lead to the same ultimate goal: realization of the self and union with the divine. In fact, the right knowledge helps us perform the right actions with the right mindset (Nishkama Karma Yoga).
You can find the explanation for the next set of shlokas, 5 to 9 over here:
References:
https://www.holy-bhagavad-gita.org/
https://www.rkmathharipad.org/video/bhagavad-gita-lectures-by-swami-ranganathanandaji/
https://www.asitis.com/
kṛṣṇadaasa
Servant of Krishna