Karma Sanyasa Yoga: Shlokas 18 to 24
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 previous set of shlokas, 14 to 17 of chapter 5 here. Please go through that to get a better understand and maintain continuity in your learning.
You can also listen to all the episodes through my Spotify Portal.
Verse 5.18 – 5.24
विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि |
शुनि चैव श्वपाके च पण्डिता: समदर्शिन: || 18||
vidyā-vinaya-sampanne brāhmaṇe gavi hastini
śhuni chaiva śhva-pāke cha paṇḍitāḥ sama-darśhinaḥ
विद्याविनयसम्पन्ने (vidyā-vinaya-sampanne) – one who is endowed with knowledge and humility; ब्राह्मणे (brāhmaṇe) – in a brāhmaṇa (priest or learned person); गवि (gavi) – in a cow; हस्तिनि (hastini) – in an elephant; शुनि (śuni) – in a dog; च (ca) – and; एव (eva) – also; श्वपाके (śva-pāke) – in a dog-eater (a person considered lowly); च (ca) – and; पण्डिताः (paṇḍitāḥ) – the wise; समदर्शिनः (sama-darśinaḥ) – see with equal vision.
The wise, endowed with knowledge and humility, see with equal vision a brāhmaṇa (priest or learned person), a cow, an elephant, a dog, and even a dog-eater (a person considered as having the lowest level of human consciousness)
इहैव तैर्जित: सर्गो येषां साम्ये स्थितं मन: |
निर्दोषं हि समं ब्रह्म तस्माद् ब्रह्मणि ते स्थिता: || 19||
ihaiva tair jitaḥ sargo yeṣhāṁ sāmye sthitaṁ manaḥ
nirdoṣhaṁ hi samaṁ brahma tasmād brahmaṇi te sthitāḥ
इहैव (ihaiva) – in this very life; तैर्जित: (tair-jitaḥ) – conquered by them; सर्गो (sargo) – birth and death; येषां (yeṣhāṁ) – whose; साम्ये (sāmye) – in equanimity; स्थितं (sthitaṁ) – is situated; मन: (manaḥ) – mind; निर्दोषं (nirdoṣhaṁ) – flawless; हि (hi) – indeed; समं (samaṁ) – equal; ब्रह्म (brahma) – the Supreme; तस्माद् (tasmād) – therefore; ब्रह्मणि (brahmaṇi) – in the Supreme; ते (te) – they; स्थिता: (sthitaḥ) – are situated.
In this very life, they have conquered the cycle of birth and death, whose minds are situated in equanimity. Indeed, the flawless Supreme is equal; therefore, they are situated in the Supreme.
न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् |
स्थिरबुद्धिरसम्मूढो ब्रह्मविद् ब्रह्मणि स्थित: || 20||
na prahṛiṣhyet priyaṁ prāpya nodvijet prāpya chāpriyam
sthira-buddhir asammūḍho brahma-vid brahmaṇi sthitaḥ
न (na) – not; प्रहृष्येत् (prahṛṣhyet) – becomes elated; प्रियं (priyaṁ) – upon obtaining what is dear; प्राप्य (prāpya) – upon obtaining; न (na) – not; उद्विजेत् (udvijet) – becomes agitated; प्राप्य (prāpya) – upon obtaining; च (cha) – and; अप्रियम् (apriyam) – what is not dear; स्थिरबुद्धिः (sthira-buddhiḥ) – one who remains steady in intellect; असम्मूढः (asammūḍhaḥ) – undeluded; ब्रह्मविद् (brahma-vid) – knower of Brahman; ब्रह्मणि (brahmaṇi) – in Brahman; स्थितः (sthitaḥ) – situated.
One who does not become elated upon obtaining what is dear, and does not become agitated upon obtaining what is not dear, remains steady in intellect, undeluded, and is a knower of Brahman, situated in Brahman.
बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम् |
स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते || 21||
bāhya-sparśheṣhvasaktātmā vindatyātmani yat sukham
sa brahma-yoga-yuktātmā sukham akṣhayam aśhnute
बाह्यस्पर्शेषु (bāhya-sparśheṣu) – in external sense pleasures; असक्तात्मा (asaktātmā) – one who is not attached; विन्दति (vindati) – finds; आत्मनि (ātmani) – within the self; यत् (yat) – which; सुखम् (sukham) – happiness; स (sa) – that person; ब्रह्मयोग (brahma-yoga) – in divine union with Brahman; युक्तात्मा (yuktātmā) – whose mind is united; सुखम (sukham) – happiness; अक्षयम (akṣhayam) – imperishable; अश्नुते (aśhnute) – enjoys.
One who is not attached to external sense pleasures finds happiness within the self. Such a person, whose mind is united in divine union with Brahman, enjoys imperishable happiness.
ये हि संस्पर्शजा भोगा दु:खयोनय एव ते |
आद्यन्तवन्त: कौन्तेय न तेषु रमते बुध: || 22||
ye hi sansparśha-jā bhogā duḥkha-yonaya eva te
ādyantavantaḥ kaunteya na teṣhu ramate budhaḥ
ये (ye) – which; हि (hi) – indeed; संस्पर्शजा (saṁsparśha-jā) – arise from contact with the material senses; भोगा (bhogā) – pleasures; दु:खयोनय (duḥkha-yonayaḥ) – are sources of suffering; एव (eva) – indeed; ते (te) – they; आद्यन्तवन्त: (ādya-antavantaḥ) – have a beginning and an end; कौन्तेय (kaunteya) – O son of Kunti; न (na) – not; तेषु (teṣhu) – in those; रमते (ramate) – revels; बुध: (budhaḥ) – the wise.
O Kaunteya (son of Kunti), the pleasures that arise from contact with the material senses are indeed sources of suffering, as they have a beginning and an end. The wise do not revel in them.
शक्नोतीहैव य: सोढुं प्राक्शरीरविमोक्षणात् |
कामक्रोधोद्भवं वेगं स युक्त: स सुखी नर: || 23||
śhaknotīhaiva yaḥ soḍhuṁ prāk śharīra-vimokṣhaṇāt
kāma-krodhodbhavaṁ vegaṁ sa yuktaḥ sa sukhī naraḥ
शक्नोति (śaknoti) – is able; इह (iha) – in this life; एव (eva) – certainly; यः (yaḥ) – who; सोढुं (soḍhuṁ) – to withstand; प्राक (prāk) – before; शरीर (śarīra) – body; विमोक्षणात् (vimokṣhaṇāt) – departure; काम (kāma) – desire; क्रोध (krodha) – anger; उद्भवं (udbhavam) – born of; वेगं (vegaṁ) – force; स (saḥ) – that person; युक्तः (yuktaḥ) – is in perfect yog; स (saḥ) – he; सुखी (sukhī) – happy; नरः (naraḥ) – person.
One who is able, in this life itself, to withstand the force born of desire and anger before the body’s departure is in perfect yoga and is a happy person.
योऽन्त:सुखोऽन्तरारामस्तथान्तज्र्योतिरेव य: ।
स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ।। 24।।
yo ‘ntaḥ-sukho ‘ntar-ārāmas tathāntar-jyotir eva yaḥ
sa yogī brahma-nirvāṇaṁ brahma-bhūto ‘dhigachchhati
यः (yaḥ) – who; अन्तः-सुखः (antaḥ-sukhaḥ) – is happy within; अन्तर-आरामः (antar-ārāmaḥ) – enjoys within; तथा (tathā) – and; अन्तः-ज्योतिः (antaḥ-jyotiḥ) – is illuminated from within; एव (eva) – indeed; यः (yaḥ) – who; स (saḥ) – that person; योगी (yogī) – yogi; ब्रह्म-निर्वाणं (brahma-nirvāṇaṁ) – union with Brahman; ब्रह्म-भूतः (brahma-bhūtaḥ) – having become one with Brahman; अधिगच्छति (adhigachchhati) – attains.
One who is happy within, enjoys within, and is illuminated from within, that yogi attains union with Brahman, having become one with Brahman.
Divine Presence Everywhere
Shri Krishna says that a truly wise and self-realized individual perceives the same divine essence in all beings, regardless of their external differences. This understanding is rooted in various spiritual teachings and scriptures. Just as the ocean views all its waves as one, and gold sees no difference in various ornaments made from it, the wise see the same divine essence in all beings. Lord Krishna explains that a self-realized soul sees the same divine presence in all creatures, be it a Brahmin, an elephant, a dog, or even an outcast.
Let us take the example of water, ice and steam. Now imagine you come across some people who are debating and fighting over which is superior of the three. Some say water is superior, some say steam is superior while some say ice is superior. What will you tell them? A learned person can see that all three are basically just different forms of the same water molecule H2O. In normal state, H2O is liquid water, in condensed state it is ice and in expanded state it is steam.
Just like that, Krishna is saying that vidyā vinaya sampanne, people with knowledge and humility can see that all living beings, regardless of whether they are brahmins, shudras, cows, dogs, etc are all tiny parts of the same supreme God. In verse 5.18, Shri Krishna calls this the ‘vision of knowledge’. Please note that Krishna keeps reiterating the importance of humility while gaining knowledge. According to Krishna, humility is the first sign of possessing true knowledge. Humility is a very important quality of a vaishnava as per Krishna and the same thing has also been reiterated by lord Chaitanya.
During the last session we discussed how we can tell if we are getting purified. This is one such measure of purity. The more we can see equality in all living beings and be able to have compassion for all living beings, we can say that we are in the process of achieving purity. Now let us extend this concept a little further. Is it just living beings who are all to be considered equally? Not really. We should also see equality in all seasons, equality in happiness and sadness, equality in prosperity and poverty, etc.
And guess what it means when we can see and treat everything with such equality?
This is the state of samatvam. In 2.48, Shri Krishna had said that:
योगस्थ: कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय |
सिद्ध्यसिद्ध्यो: समो भूत्वा समत्वं योग उच्यते || 2.48||
yoga-sthaḥ kuru karmāṇi saṅgaṁ tyaktvā dhanañjaya
siddhy-asiddhyoḥ samo bhūtvā samatvaṁ yoga uchyate
Be steadfast in the performance of your duty, O Arjuna, abandoning attachment to success and failure. This samatvam is also known as Yoga.
How to develop this calmness of mind? Our scriptures talk about ‘sama’ and ‘dama’. ‘Sama’ means control of our mind and ‘dama’ means control of our senses. Once we practice sama and dama, we will achieve samatvam which means calmness and equanimity of the mind. Let us also remember that God is eternal bliss. The God sitting inside our hearts is the source of true bliss. We are unable to enjoy that bliss because we are too distracted by our mind and senses. We are entangled in attachments, vikaras and sensory pleasures.
Remember verse 2.55 where Krishna said:
श्रीभगवानुवाच | प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् |
आत्मन्येवात्मना तुष्ट: स्थितप्रज्ञस्तदोच्यते ||2.55||
śhrī bhagavān uvācha prajahāti yadā kāmān sarvān pārtha mano-gatān
ātmany-evātmanā tuṣhṭaḥ sthita-prajñas tadochyate
When one discards all selfish desires and cravings of the senses that torment the mind, and becomes satisfied in the realization of the higher self, such a person is said to be sthitaprajna.
Krishna has said that the state of samatvam leading to sthitaprajna is the key to achieving liberation. This is part of the divine knowledge Krishna is imparting again here in chapter 5. And He says that when we see the world using this divine knowledge, we will see equality in everything and we will be established in samatvam, we will become able to enjoy the true inner bliss and we will progress on the path towards liberation.
All emotions are temporary
There is another aspect to consider. Modern science has proven that different emotions and sensations translate to different chemical reactions in the brain and our body. If you are happy there is a certain chemical that gets generated, if you are anxious there is a certain chemical that gets generated. When you eat too much sweet there is one chemical impacted, when you eat too much salt there is another chemical impacted, etc. So, every emotion we feel and everything we feel through our senses are all translating to some chemical in the body. What do you think is the common fact behind all chemicals? The fact is that they all have an expiration date.
What it means is that no matter what emotion you feel or what sensory enjoyments you are having, they will all have an expiration date. They are very temporary. The only permanent feeling is the feeling of true bliss which happens only when we realize our own self, rise above our senses and emotions by maintaining samatvam and achieving a state of sthitaprajna and learning to see equality in everything using the divine knowledge imparted by Krishna. Krishna is saying that we need to seek inside to get true happiness. We are all busy seeking outside. Wrong direction. Seeking happiness is in itself not wrong. What is wrong is seeking happiness through our senses and the external world.
Krishna teaches that true spiritual enlightenment is achieved when one is established in Brahman, the ultimate reality. Such a person remains unaffected by external pleasures or pains, as their intellect is steady and free from delusion. They neither rejoice in pleasant experiences nor grieve in unpleasant ones. Their happiness is not dependent on external circumstances but arises from a deep inner connection with Brahman. Being established in Brahman is the ultimate goal of human life. It represents true fulfillment, a state where there’s nothing more to attain. This is a state of completeness, where one feels they have achieved everything necessary in their human existence.
A house built on rock has a strong foundation, which stands firm against natural challenges. Similarly, establishing ourselves in Brahman provides a firm, unshakeable foundation for life. The teachings of the Gita, particularly the concept of sthitaprajña (one whose mind is constant and steady), emphasize the importance of steadiness and constancy in spiritual practice. Such a person has realized Brahman and remains unwavering in their spiritual understanding.
In today’s world, many people live at the sensory level, driven by their senses and external experiences. They feel separate from others and are controlled by their sensory perceptions. Vedanta challenges this way of living, urging individuals to seek a higher purpose and direction in life. It encourages people to strive for spiritual growth, step by step, and to strive for the ultimate goal of self-realization.
The reason for revisiting samatvam
Why does Shri Krishna repeat / revisit key concepts like samatvam? Imagine an artist who keeps stepping back to see the bigger picture of his artwork and then comes closer to add details. Similarly, through his teachings, the Lord is trying to show us the ideal image of a balanced person. He uses many examples to make sure everyone understands this image. This ideal person doesn’t overreact to situations. Just like we might not be too affected by a stranger’s problems but deeply affected by a family member’s issues, our reactions are based on our personal connections. However, a truly balanced person remains calm in all situations, not because they don’t care, but because they have inner peace. Such individuals think clearly and aren’t easily misled by wrong ideas. This clarity helps them understand deeper truths about life and existence. By grasping these truths, they live with a unique kind of happiness and wisdom, almost like enlightened beings among us.
The previous verse might make some think that a spiritual life is emotionless, like a stone, unaffected by the world’s joys and sorrows. If that’s the case, many might question the point of pursuing spirituality. After all, even in our imperfect world, we experience moments of happiness. Why give up these moments for a constant, unchanging state, no matter how peaceful it’s said to be? Such doubts are common among those exploring spiritual teachings. It’s essential for teachers to address these concerns. Krishna, in his teachings, does just that. He explains that true spiritual growth isn’t about becoming detached and emotionless. Instead, it’s about finding a deeper, more genuine form of happiness.
Think of it like waking up from a dream. When you detach from the dream, you don’t disappear; you wake up to a more real and vibrant reality. Similarly, when we detach from the superficial attractions of the world, we don’t become empty. We awaken to a higher state of consciousness, filled with true joy. In essence, when someone truly understands and connects with their inner self, free from worldly distractions, they experience a profound, lasting happiness. This inner connection and meditation lead to a state of pure bliss. The term ‘heart’ here refers to our inner self, our core being, which is capable of true understanding and deep experiences.
Krishna, in Verse 21, teaches about the profound joy that arises from within, independent of external stimuli. He speaks of “bāhya sparśeṣu asaktātmā,” which translates to “with the heart unattached to external contacts.” This suggests that true happiness doesn’t come from external objects or experiences but from a deep inner connection with the Self. The passage further elaborates on the limitations of sensory pleasures, using the term “sparśa” to refer to touch, one of the five senses. While these sensory pleasures are tangible and real to most people, they are fleeting and can be limiting. In contrast, the joy derived from one’s inner Self, or Atman, is profound and everlasting.
Sri Ramakrishna classifies human joys into three categories: Viṣayānanda (joy from sensory objects), bhajanānanda (bliss from devotional practices), and brahmānanda (the ultimate bliss from realizing Brahman). Shri Krishna says that while sensory pleasures are valid, there are higher forms of joy that one should aspire to. Bhajanānanda, or the joy derived from devotional practices, serves as a bridge to the ultimate joy, brahmānanda.
Sensory pleasures eventually lead to discomfort and disappointment
Seekers aim to disconnect from external distractions to experience the profound joy inherent in our true self. A thoughtful person, upon reflecting on their interactions with the world, will realize that seeking happiness in temporary things isn’t fruitful. The joy derived from such things diminishes over time. For instance, the pleasure of eating a sweet treat like a laddu decreases after having too many, illustrating that sensory pleasures are fleeting and can even turn to discomfort.
Sensory pleasures are like superficial attractions that may appear enticing but lack depth and true beauty. Lord Krishna emphasizes this by explaining that these temporary joys, being limited, don’t captivate a wise person. A wise individual seeks the infinite, as only that can provide true contentment. Chasing after fleeting pleasures only leads to exhaustion and disappointment. We need to understand the key challenges in achieving this inner peace and bliss.
When we conquer lust and anger, we become a true yogi
In 5.23, Krishna clearly says that “In this human form, whoever is able to withstand the tremendous current arising from lust and anger will be a yogi and a happy being”
Lord Krishna clearly calls out kama (lust) and krodha (anger) as the top two problems or vikaras that we have to absolutely control and overcome. He tells us that these are very strong and powerful forces and whoever succeeds in overcoming these by constant practice of yoga (jnana, bhakti and karma) would be called a yogi. Krishna knows that his detailed portrayal of a perfect individual might seem unattainable to many. It might seem like such a state of happiness is impossible in our chaotic world. If a philosophy only paints an ideal picture without practical application, it’s just a dream, not a guide for real improvement.
To address this, Krishna assures that such happiness is achievable in our current lives if we make the necessary internal changes. Consider the analogy of a violin: An old, cherished violin from my family’s past might not produce perfect music right away. It needs cleaning, tuning, and care. Similarly, our minds, which have been neglected for so long, need adjustments to express true joy.
Krishna’s advice might seem simple at first glance: “Resist the urges of desire and anger.” But this is profound. Desire is like a flood of thoughts rushing towards something we want. If something blocks this flood, the resulting frustration is anger. The more intense the desire, the stronger the anger when obstructed. For someone who’s achieved inner peace and detachment, these emotions are minimal. Without desire, there’s no room for anger. A person who can control these powerful emotions can live happily amidst life’s challenges.
True happiness and bliss is an inside affair
Krishna’s teachings suggest that a truly enlightened person doesn’t seek happiness in the usual ways. They don’t rely on physical pleasures, emotional highs, or intellectual joys. Instead, by mastering their emotions and desires, they find happiness in a higher state of being. This might seem hard to believe. After all, if you give up all sources of pleasure, how can you experience joy? It’s like saying someone will enjoy a meal without eating any food. It goes against our understanding of life to think that someone can find fulfillment in emptiness. Every living being seeks more joy and satisfaction, and just avoiding pain isn’t enough for true contentment.
Given this, one might doubt Krishna’s words. But Krishna emphasizes that when one lets go of superficial pleasures and false beliefs, they discover a deeper, more profound joy within themselves. This isn’t a fleeting happiness but a constant state of bliss. Such a person finds true contentment not in the external world but in their inner self, illuminated by pure consciousness. Their heart radiates with divine light. In essence, someone who turns inward, immersing themselves in this inner light and joy, truly understands the ultimate reality, Brahman. They experience a profound happiness that’s beyond the temporary pleasures of the world.
All of these teachings will make more sense and help us implement them in our day-to-day lives only when we have faith in the teachings. And faith in the teachings will come only when we have faith in the teacher.
Let me narrate a story to illustrate this.
Importance of faith
Once the great sage Narada was on his way to Vaikunta when he decided to visit two of his acquaintances. One of them was a scholar and the other was a cobbler. First he visits the scholar who invites him with due respect and inquires about the nature of his visit. He asks Sage Narada if he was on his way to Vaikunta. Narad Ji says “Yes indeed, I am on the way to Vaikunta. Is there anything I can do for you?”. Hearing this, the scholar says can you please ask Lord Srikrishna when I will get liberation? Narad Ji assures him that he will ask Shri Krishna this question and get back an answer.
Narad Ji then visits the cobbler. The cobbler also pays due respects to Narad Ji and he also asks Sage Narada if he was on his way to Vaikunta. Narad Ji says “Yes indeed, I am on the way to Vaikunta. Is there anything I can do for you?”. Surprisingly, the cobbler also says can you please ask Lord Srikrishna when I will get liberation? And Narad Ji assures him that he will ask Shri Krishna this question and get back an answer.
Once Narad Ji reaches Vaikunta, he meets Shri Krishna and they have discussions on various topics. And then, Narad Ji says, O Krishna, you may remember the cobbler and the scholar from the village, they both wanted me to ask you when they will get liberation. Hearing this Shri Krishna smiles and replies “tell the scholar that he will take us many births as there are leaves in the mango tree in his backyard before getting liberation. And tell the cobbler that this would be his last birth and he will get liberated at the end of this birth”. Hearing this, Narad Ji is a little concerned because he is not sure how he’s going to explain this to the scholar.
Shri Krishna again smiles and says, “don’t worry, when you meet them, I am sure that they will ask you what Shri Krishna was doing?. When they do, tell them that I was taking an elephant through the eye of a needle”. Narad Ji feels very amused with this play of Shri Krishna. Once he returns to earth, he first visits the scholar. As predicted by Shri Krishna, the scholar asks him “welcome Narad Ji, what was Shri Krishna doing when you met him ?”. Narad Ji says “Shri Krishna was taking an elephant through the eye of the needle “. Hearing this the scholar responds “how is that even possible ! An elephant is so much bigger than the eye of a needle and there is no way anybody can take an elephant for such a small I needed !”. At that instance, Narad Ji understands Krishna’s answer. He tells the scholar that “I have also got the answer for the question that you asked. You will take as many births as there are leaves in the mango tree in your backyard before you get liberation”. And he quickly leaves the house of the scholar and goes on to visit the cobbler.
The cobbler happily welcomes Narad Ji once again and asks him “welcome Narad Ji, what was Shri Krishna doing when you met him ?”. Narad Ji says “Shri Krishna was taking an elephant through the eye of the needle “. Hearing this the cobbler starts dancing in joy. He says “oh so marvelous! My Lord was taking an elephant through the eye of the needle! My Lord is capable of anything! Nothing is impossible for Him. If My Lord can create such a big oak tree from such a tiny seed, why can he not take an elephant through the eye of the needle!”. Narad Ji now completely understands Krishna’s message and tells the cobbler that this would be his last birth and he is going to get liberation at the end of this birth!
As you can see the essence of the story is that faith is the most important quality to have in order to advance and evolve spiritually. knowledge can take us only so far and it is only through faith that we can fully evolve and achieve liberation.
You can find the explanation for the next set of shlokas, 5.25 to 5.29 over here.
kṛṣṇadaasa
Servant of Krishna
Aka +Vinayak Raghuvamshi