CHAPTER V

UNITIVE ACTION AND RENUNCIATION

KARMA-SAMNYASA YOGA

We have seen how the previous Chapter defined jnana (wisdom) and karma (action). Even as early as III.3, it
was stated by Krishna that the two-fold path had existed from ancient times, one is the Jnana (wisdom) of the
Samkhyas and the other, the karma (active discipline) of the Yoga school. A revaluation of these two trends formed
part of the subject-matter of Chapter III. As we have seen, this was continued in Chapter IV. The discussion was
further built up and factors of reason and instinctive action were brought as close together as possible and also
discussed together. Ritualistic sacrifices that did not lead to the Absolute were condemned even though it was
explicitly stated that those performing the ritual sacrifices are not to be mocked upon. This was perhaps due to the
fact that the God knew that these sacrifices would safeguard the true text of Vedas. Or it was due to the fact that the
true realization comes from amongst those who try and ritual sacrifices is an attempt in this direction for the
layman.
Here too, wisdom was held paramount. Sacrifices without wisdom could also lead the person to the Absolute,
but the ideal sacrifice was one which was done with wisdom, it was stated. Yoga that was introduced in a limited
connotation in III, 3, was, in the process, used in broader context under the name unitive-discipline. However, in
spite of the fact that discussion has been built up to reach this stage, the duality between wisdom and karma
continue to exist, which will be further talked about in this Chapter.
[1]
Arjuna said:
You recommend the effective transcending of action, O Krishna, and again yoga also: tell
me, duly determined, which one of these two is spiritually better.
ACBSP: Arjuna said: O Krishna, first of all you ask me to renounce work, and then again You recommend
work with devotion. Now will you kindly tell me definitely which of the two is more beneficial?
People of the period were confused about the true meaning of action and yoga. They had their own prejudiced
notions of samnyasa (renunciation) and of yoga (unitive discipline) in their mind. A samnyasi (renouncer) was by
necessity the heterodox man who had discarded all ritualism as well as necessary actions and gone to live in
solitude. Unfortunately, the same misconceived notion exists today regarding the definition of term samnyasa
(renunciation). Also, the definition of the term yogi was incorrect. To them, a yogi was perhaps one who did all
ritualistic exercises like pranayama or oblations by the fire.
These were the two categories with misconceived definitions that were available as religious choices to the
people. What we will see henceforth is that both these categories have been redefined by Krishna in these verses.
Both types of adherents had deviated from the single true path. Krishna tries to do away with these deviations and
in the end what is left is the single path from which the two categories had deviated.
This chapter is therefore very important, as this will elaborately discuss the issues that have already been
presented by Krishna in earlier chapters but continue to remain vague and misunderstood. It is this reason that
Arjuna has to enter the very heart of the problem and directly refer to Krishna’s words as vague.
Before we move to the next verse, it is important that we reiterate again: that amidst samnyasa and yoga,
Krishna has neither accepted this one nor rejected the other. On the other hand, he has tried to revalue both the

Bhagawad Gita Chapter 5 1

terms.
[2]
Sribhagavan said:
Both renunciation (samnyasa) and unitive action (karma yoga) have emancipation as their
common effect; of the two however, unitive action is superior to (mere) renunciation of action.
ACBSP: The Personality of Godhead replied: The renunciation of work and work in devotion are both good for
liberation. But, of the two, work in devotional service is better than renunciation of work.
Samnyasa (renunciation) is spoken of here as being equal to karma-yoga (unitive action) when judged by their
common effect of spiritual emancipation. Although thus equal when judged merely on the basis of effect or end,
rather than by the method of means employed, when we take into consideration the means, there is a difference.
The Gita decides in favour of karma-yoga (unitive action) as against mere karma-samnyasa (omission of action).
The decided stand that the Gita takes in this matter is stated more finally in XVIII, 6. A detailed discussion comparing
tyaga and samnyasa also takes place later, where samnyasa (renunciation) from action is condemned in clear words.
However, all those who accept samnyasa as the fourth stage of a Hindu life won’t easily digest this. The revaluation
of samnyasa (renunciation) in the light of yoga, and tyaga (relinquishment) later, may be important considerations
of the Gita.
As NG says: “In preferring karma yoga (unitive action), the Gita makes a contribution whose importance
should not be minimized in the name of tolerance or catholicity. The Gita neither advocates action nor recommends
quietism, but helps to find a via media in revalued terms in which a samnyasi (a man of renunciation) still engages
in normal activity as a form of yogic-discipline.”
Samnyasi of Gita does not renounce all actions but lives very much as an active member of the society. He
performs the actions necessary for sustenance of daily life and also actions that are essential for maintaining the
principles of law, order and justice in this world. At all times, he keeps a firm control over senses and modalities of
nature, ceaselessly tries to attain union of the self with the Divine Self, and renounce the fruits of action, even if he
has to fight for the cause of upholding truth and justice.
Thus, Samnyasa is not physical in nature, which makes a person leave family and friends and start living in
solitude. Samnyasa is actually from modalities of nature and senses. Such a person performs all actions necessary
for a living and also for the continuance of social order but remains detached and does not seek worldly benefits out
of his actions.
[3]
That man should be recognized as a perennial renouncer (nitya-samnyasi) who neither hates
nor desires; free from conflicting pairs (of interests), O Mighty Armed (Arjuna), he is happily
released from (the) bondage (of necessity).
ACBSP: One who neither hates nor desires the fruits of his activities is known to be always renounced. Such a
person, free from all dualities, easily overcomes material bondage and is completely liberated, O mighty-armed
Arjuna.
Samnyasi as an ascetic-abandoner is despised at. The word jneyah (should be known) shows that the samnyasi
(renouncer) hitherto has not been recognized in the way here indicated. The simple qualifications for recognizing
such a man are that he neither hates nor desires anything, i.e., he is balanced between the opposites of pleasure and
displeasure, attraction and repulsion, which are conflicting interests entering into the life of a person.
NG writes: “The conventional outward marks and habits, such as shaving the head and objection to doing ritual
sacrifices, which are usually associated with a samnyasi (renouncer) are discarded. It is the inner attitude which
counts.” Ritual sacrifices are not totally denounced but since the inner attitude counts, they too are not promoted.

Bhagawad Gita Chapter 5 2

 A sad thing as regard to the commentators of Gita is that they all have written commentaries while attached to
particular mode of thought. Therefore, principle of attachment-repulsion (that Gita despises) continues to show its
effect. Whereas commentators like NG have found difficulty in condemning the ritual exercises, others like Sankara,
more in conformity of Buddhist view, are against ritual exercises and take the side of samnyasa as it is understood
at present. ACBSP, on the other hand, has looked nowhere else and stuck to the term ‘Krishna consciousness’
which seems to have been created either by him or his organization, ISKCON, as we have found no mention of this
term anywhere else. Instead, had he called it Divine Consciousness or Vishnu Consciousness or Brahma
Consciousness, the term would have been more acceptable, because not Krishna alone, but Rama, other prophets
and messengers, Indra and the devas – all comprise a link to our consciousness through Divine Self of Brahma (one
noor of Mohammad).
NG sees nirdvandvah (without conflicting pairs of interests) as too easy a condition for emancipation. We
invite all who feel so to put this in practice today; that you will neither hate nor desire and remain free from
conflicting pairs of interests. Do that in all your actions and you will realize that your life has changed. Our view is
that it is not as easy as it seem. The word sukham (happily or easily) indicates that freedom from conflicting pairs
of opposite interests in itself induces a happy state of mind. Cruel forms of asceticism are thus discountenanced.
[4]
That rationalism (Samkhya) and self-discipline (Yoga) are distinct, only children say, not the
well-informed (pandits); one well-established in any one of them obtains the result of both.
ACBSP: Only the ignorant speak of devotional service (karma-yoga) as being different from the analytical
study of the material world (Samkhya). Those who are actually learned say that he who applies himself well to one
of these paths achieves the results of both.
Since, we have seen in the Mahabharata that a few pandits too had gone wayward and digressed and were in the
opposite camp to Krishna, we do not agree when NG puts ‘pandits’ in the brackets. Well-informed can be anybody,
you or me or even some of the pandits.
Also, we would like to make it clear that when in verse 2 of this Chapter, Krishna had talked about the samnyasa
(renunciation) representing the Samkhya, and karma-yoga (action unitively treated), representing the Yoga school,
as two different things, it was because people of the period believed them to be two different things. Now Krishna
is saying that the two sans misconstrued deviations are but one and the same path. It is said that only children, and
not the well-informed, see them as distinct, and one well-established in any one of them obtains the result of both.
This apparent duality has confused the commentators like NG and led them to wrong conclusions.
In verse 2, when samnyasa (renunciation) and karma-yoga were mentioned, they were mentioned to convey the
views of most of the people of Arjuna’s time. Renunciation from actions entailed bidding adieu to even those
actions that were essential for maintaining harmony in the society. On the other hand, karma-yoga was misconstrued
as performing various rituals, some of which were very elaborate and laborious. However, Krishna had made it
clear that Karma yoga was still better than the samnyasa, as was understood in those days. This is so because none
of the Messengers of God have ever propagated running away from active participation in the affairs of the world.
Instead, they all have led a life amidst the society. This was essential as this ensured that the society does not get
bereft of good men. Living within the society and then keeping aloft the remembrance of God at all times was
samnyasa. This was Karma yoga as well.
Unfortunately, Karma yoga was not understood truly and got confined to performance of rituals and certain
preset deeds. However, this misconstrued Karma yoga was still better as such persons continued to live within the
society. Moreover, whereas the samnyasis had altogether forgotten the Vedas and any link with the devas, those
who performed the rituals did so in remembrance of the devas.
We know that these devas together comprise the Manifested Self. And we have also seen earlier that Krishna
had said that there were two ways to reach God. One was through recognition of the Self and the other was to reach
Bhagawad Gita Chapter 5 3
the God directly.
Samnyasa, as was understood by the people of yore, too has not been discounted altogether and it has been
clearly said that this too leads to emancipation. But the negativity in it is that it appeared more as an escapist
tendency, where the person was least concerned about the society and its reformation, and lived in solitude. Verse
3 removed this negativity when it was stated that “perennial renouncer was one who neither hates nor desires; free
from conflicting pairs (of interests).” We have said that this is not an easy task to perform and the entire life of one
who does it is bound to change.
Once the inherent negativities which were result of digressions were removed, both Samnyasa and Karma-
Yoga became one the same as both the paths led to Unity with the Absolute, which is the ultimate aim of the
teachings of all Messengers from God. Therefore, it was stated, “one well-established in any one of them obtains
the result of both.”
[5]
That status attained by men of Samkhya (rationalist persuasion) is reached also by those of
the Yoga (unitive discipline persuasion); Samkhya and Yoga as one, he who thus sees, he (alone)
sees.
ACBSP: Merely renouncing all activities yet not engaging in the devotional service of the Lord cannot make
one happy. But a thoughtful person engaged in devotional service can achieve the Supreme without delay.
ACBSP writes in the commentary: “The real purpose of philosophical research is to find the ultimate goal of
life. Since the ultimate goal of life is self-realization, there is no difference between the conclusions reached by
these two processes.”
ACBSP is apt in his conclusion here. However, he has not been able to go beyond this stage, as he was unable
to understand what Self-realization truly meant. Therefore, even though he may have understood some verses
correctly, if we look at his entire commentary, it is nothing but wayward and one that misleads.
[6]
But renunciation (samnyasa), O Mighty-Armed (Arjuna), non-unitively (without Yoga) is
full of pain to achieve; (but) one unitively harmonized (yoga-yuktah) of subdued ways, without
any delay attains the Absolute (Brahman).
ACBSP: Merely renouncing all activities yet not engaging in the devotional service of the Lord cannot make
one happy. But a thoughtful person engaged in devotional service can achieve the Supreme without delay.
Subject again moves to renunciation (sannyasa) of the type where unity with the Absolute is not obtained.
(Remember, ‘without yoga’ has been added in the brackets by NG and the purpose of Krishna’s wording is to
illustrate that the type of Samnyasa that was in vogue during those days, where one did not aspire to attain union
with the One God, was not desired.
Commenting on this, NG says: “That antique form of renunciation which is full of taboos, denials, harsh
obligations, bans and austerities is here described as dukham aptum (full of pain to achieve). This pain is, however,
minimized or abolished by that unifying solvent touch implied in yoga understood dialectically.
When one becomes thus unitively harmonized, the whole picture is changed. Conflicts are eased out and
contradictions blended reciprocally. The rest of the progress in spirituality takes care of itself. All disciplines are
brought under the aegis of the Absolute. More wholehearted affiliation to the Absolute by itself has this far-reaching
effect as mentioned so emphatically in IV, 36, IX, 31 and 34, and in XVIII, 65.”
What NG has not understood is that all forms of renunciation that do not lead to the Absolute are ‘full of pain
to achieve’. The ultimate goal is to perform actions in remembrance of God. Neither rituals alone nor abstention
from all actions leads to the desired goal, unless performed unitively, i.e., performed with the objective of attaining
Bhagawad Gita Chapter 5 4
union with the Absolute.
Muslims are invited here to ponder for a moment. It has been prescribed that not one of their daily prayers
would be accepted unless it is performed ‘qurbatan ilallah’ i.e. in order to attain nearness with God. The same is the
case with fasting, alms giving, and all other noble acts. Krishna here says that ultimate aim is to attain union with
the God. Is it not so that repeated attempts to attain nearness, performed sincerely, would eventually lead to union
with God?
[7]
One affiliated to the unitive way of life, attained to lucidity of Self, one of Self-conquest, one
who has gained a victory over the senses, whose Self-existence has become the same as the Self-
existence of all, though active, is unaffected (thereby).
ACBSP: One who works in devotion, who is a pure soul, and who controls his mind and senses is dear to
everyone, and everyone is dear to him. Though always working, such a man is never entangled.

Attaining unity with the Self is the main purpose of life, without which renunciation becomes a pain. On the
other hand, one who has conquered his Self, freeing it from the effect of senses and modalities of nature, and has
attuned the Self with that of the one from whom it evolved – the Divine Self of Brahma - remains unaffected in life,
even though he performs actions. The understanding of the nature of one’s self in relation to the Divine Self and
subsequently the devas as well as the Messengers like Krishna and Rama, has been referred to as wisdom in the
previous Chapter. When that understanding transforms into action and the person is able to unitively merge his
identity with the Divine Self, it becomes a yoga.
As NG concurs: “In the unitive outlook or harmony implied in yoga, the Self is made firstly visuddha (lucid,
transparent or clear), and secondly the lower instinctive aspects of the Self are transcended as the word vijitatma
(one of conquered Self) indicates, and it goes without saying that, by the same method, such a yogi becomes a
jitendriya (one who has gained a victory over the senses). Such a victory implies at the same time the far-reaching
consequence indicated by the expression that follows, which finalizes the Self-mastery understood here; he becomes
sarva bhutatma bhutatma (whose Self-existence has become the same as the Self-existence of all). This phrase is
reminiscent of the Upanishadic dicta in the Isa Upanishad 5-6, where the psychological Self is equated to the
visible world of beings.”
Alternatively, you are also invited to read the views of the Masooms as regard to the Self, some of which we
have given in the Book. Whereas the word used here is visuddha (pure), Masooms have talked of the Self as pure
white, which slowly blackens as the man commits acts contrary to its nature. Also, the lower half of our self has
been described as the part whose predominance enhances one’s attachment to the world and its charms. This lower
half has to be conquered by the higher or upper half and Divine consciousness is part of it. Upper Half is directly
related to the Divine Self and we know that this comprise of the 14 devas or Masooms, who are described in Quran
as pure.
Talking of the same subject, Dua-e-Kumayl - a supplication attributed to Imam Ali – prays to the names of the
Divine, which fill the upper portions of all beings. No Muslim with their present beliefs can understand this. This
can only be understood in the light of certain Upanishads that talk of the 14 devas filling the higher self of all
beings. The devas, who together form the Divine Manifested Self are even described as guardians or rulers of our
organs of senses and action. What else can be said to illustrate the point?
[8-9]
“I do nothing at all” – saying thus, he of unitive ways, who is a philosopher (too), should
think and, (while) seeing, hearing, touching, smelling, eating, going, sleeping, breathing,
Speaking, excreting, grasping, opening and closing the eyes, treating the senses to be (merely)
Bhagawad Gita Chapter 5 5
 related to their (corresponding) sense-objects.
ACBSP: A person in the divine consciousness, although engaged in seeing, hearing, touching, smelling, eating,
moving about, sleeping and breathing, always knows within himself that he actually does nothing at all. Because
while speaking, evacuating, receiving, or opening or closing his eyes, he always knows that only the material
senses are engaged with their objects and that he is aloof from them.
Commenting on this, NG writes: “These verses enumerate those vital, automatic or reflex functionings which
are incidental to physical existence, from the most passive ones such as seeing, to where the minimum volition may
be said to enter, such as in the opening and closing of the eyes. All belong to a biological order involving no
element of contemplation, moving and having their being on a plane which has nothing to do with spiritual or
contemplative life. They should be treated as incidental to life in general by a tattvavit (philosopher) who is also
yuktah (of unitive ways). He denies his own agency in these incidental reflex actions which automatically take care
of themselves, and if he happens to be looking at or enjoying things in outside nature, he dissociates himself and
maintains a certain detached neutrality like that of a scientist who looks upon even his own Self with a certain
detached objectivity. The contemplative disavows any direct responsibility for the incidental attachments coming
through the senses.”
The meaning is clear! A person who has attained unity with the Absolute will see, but only that which is
permitted. Hearing has been mentioned in the previous Chapter as well; he will hear only that that is allowed.
Likewise, with eating, going, touching, smelling and speaking! While apparently he is using all these sense-objects,
disassociation is of such a nature that they are mentioned along with other biological functions like opening and
closing of eyes, excreting, etc.
Only those at certain spiritual or contemplative levels can reach such a stage and therefore NG is wrong that
‘this has got nothing to do with spiritual or contemplative life’.
[10]
Placing all actions in the Absolute, having given up attachment, he who acts is not affected
by sin, like a lotus leaf by water.
ACBSP: One who performs his duty without attachment, surrendering the results unto the Supreme Lord, is
unaffected by sinful action, as the lotus leaf is untouched by water.
Verse 8-9 has in fact described a person who is meant by the phrase brahmany adhaya karmani (placing all
actions in the Absolute). We have said in our commentary of the previous two verses that only a certain spiritual or
contemplative person can reach a stage where he gets disassociated with all the sense-objects so much so that they
appear to have only biological significance. This verse confirms our argument and says that these are persons who
have placed all actions in the Absolute, have given up attachment and therefore, if they act, their actions won’t be
affected by sin, like a lotus leaf by water.
[11]
By the body, by the mind, by intelligence, and even by the senses alone, yogis engage in
action, abandoning attachment, for (purposes of) purity of Self.
ACBSP: The yogis, abandoning attachment, act with body, mind, intelligence and even with the senses, only
for the purpose of purification.

Yogi never refrains from activity, though only in the revised light of the preceding verses. Says NG: “Such
permissive actions go beyond the scope of physiological automatisms. They can be of a mental or intellectual
order, and cover even sense-functions, whether afferent, belonging to the karmendriyas (sense-action organs) or
efferent, belonging to the jnanendriyas (sense-perceptive organs).”

Bhagawad Gita Chapter 5 6

 The term atamsuddhaye (for Self-purification) calls for some explanation. Self-purification will occur only
when the person is able to control his senses and modalities of nature. Otherwise, each child is born with a pure
self, which becomes impure with his/her growth. Self-purification would therefore mean either to prevent the self
from getting impure by maintaining the purity of the self or to work to restore purity to the self that had become
impure due to sins committed in earlier life. One who is able to restore his self to the highest level of purity attains
union with the Manifested Self and becomes immortal.
A yogi who is desirous of attaining this purity will engage in sexual intercourse with the rightfully married
wife, as this is an activity that is essential for the survival of human race, but would never build an attachment to the
act of having sex nor towards the children that may get born. Likewise, he will endeavour to earn a living but
without attachment to the money that accrues, he will help a needy but without expecting a favour in return or
praise by others.
In case the writer of this book is to behave in the manner of a yogi, he will have to remain sincere at all times
and consider it his duty to write what he sees as truth, fearlessly and without expecting any personal benefit in
return. All these acts ought to be performed without attachments, not just by body, by the mind and by intelligence
but also by the senses that have been mentioned in verses 8-9.
We should remember that Gita has neither talked of suppression of the senses nor given freedom to use them as
per will. A yogi uses his senses wherever required, but abandoning attachment. Abandoning attachment does not
mean abandoning the obligatory duties. So much so that when it becomes necessary for him to fight, in order to
maintain order in the society, he also has to fight, as Arjuna is being repeatedly asked by Krishna to do, that too with
abandoned attachments. When Arjuna will fight in such a manner, he won’t seek returns, won’t be afraid of death
or injury, won’t fight while keeping anger or ill-will, never allow ego to come into play or take use of deceit or
treachery, use his intelligence to distinguish between right and wrong, and abandon attachment in all other areas
related to the senses or modalities of nature.
We invite you to read more about the fight of Husain or Ali with those who came against them as foes, and you
will realize that even at the peak of the battle, not one action of theirs showed attachment to the body, the mind,
intelligence, and even by the senses.
[12]
The one of unitive (discipline) (vuktah), discarding benefit-motive, attains to ultimate peace;
the one of non-unitive discipline being desire-motivated, attached to results, is bound.
ACBSP: The steadily devoted soul attains unadulterated peace because he offers the result of all activities to
Me; whereas a person who is not in union with the Divine, who is greedy for the fruits of his labour, becomes
entangled.
Commenting on this, NG writes: “The difference between the man who relinquishes according to the requirements
of yoga and one who is still motivated by desire in his action is brought out here, rounding up the foregoing
conclusion.
In both these cases, action is permitted, but in the case of a non-yogi, permissive action is related to a desire
end, while in the case of a yogi, ends and means neutralize each other, i.e., desire does not obtrude as a third factor
between ends and means.
The expression naishthikim (of the nature of a pure observance or discipline submitted to by one’s own choice
for its own sake independent of any external pressure or obligation) implies that the peace attained by the yogi is of
a supreme, finalized or absolute nature.
Viewing renunciation in the light of yoga is the essential difference between the two cases contrasted in this
verse. Willful or conscious attachment to ends is what distinguishes the non-yogic attitude. Desire as a third factor
interferes between the bi-polarity of the Self (as means) and the Absolute (as end), and it is this third factor of

Bhagawad Gita Chapter 5 7

interference with the bi-polar situation which is spoken of as being prejudicial to yoga.”
[13]
Relinquishing by means of the mind all activities, the embodied one sits happily, a victor, in
the nine-gated city, neither acting nor causing to act.
ACBSP: When the embodied living being controls his nature and mentally renounces all actions, he resides
happily in the city of nine gates (the material body), neither working nor causing work to be gone.
After describing the two alternative cases as between a yuktah (one unified or disciplined) and ayuktah (one
non-unified), subject apparently gets changed for the moment with the introduction of the dehi (embodied one).
Any embodied person, who relinquishes all activities by means of his mind or controls the modalities of his nature,
is a like a victor who has gained control of the nine-gated city. Such a person neither performs any actions nor
become the cause of actions. His soul is self-sufficient, his own master, as implied in the term vasi (one who has
brought everything into submission, a victor). He, like a king, aste sukham (sits perfectly satisfied).
Says NG: “References to the soul as dwelling in the nine-gated city which represents peripheral aspects, both
psychological and physiological, of the Self, are found in the Upanishads, e.g., Svetasvatara, III, 18. The nine gates
are those channels of communication by which contacts, afferent and efferent, with the outer world, become possible.”
[14]
The Supreme does not generate either the idea of agency or activity in regard to the world,
nor the union of action and benefit; the innate urge in beings, however, exerts itself.
ACBSP: The embodied spirit, master of the city of his body, does not create activities, nor does he induce
people to act, nor does he create the fruits of action. All this is enacted by the modes of nature.

The Supreme within the body that presides over this city of nine gates (body) does not generate the cause of
actions or activity that are related to his material world. Nor is it in any way united with the action or its benefit.
This again substantiates our claim as per which the Supreme God has nothing to gain or loose from our actions.
It is the devas who have taken upon themselves to lead all beings to the worship of God. Likewise, neither is the
Supreme God directly associated with the activities related to this world. Again, it is the devas who together
comprise the Manifested Self, who at times send the Tsunamis or thunderstorm and are also responsible for all
bounties, be it rain or food. This is the reason why Indradeva and not the Absolute God is said to have command
over the rain.
[15]
The all-pervading One takes cognizance neither of the sinful nor of the meritorious actions
of anyone; wisdom is veiled by unwisdom; beings are deluded thereby.
ACBSP: Nor does the Supreme Lord assume anyone’s sinful or pious activities. Embodied beings, however,
bewildered because of the ignorance which covers their real knowledge.
The word jantavah (beings) indicates the intention of the author to make this statement in as general terms as
possible, covering all beings and not as merely limited to human beings. Therefore, we must concur that a general
principle is being described.
Since this talks about wisdom and unwisdom, lets recollect what wisdom is? In the previous Chapter, wisdom
was described as understanding of the relationship between the self and the Divine Self, and perform karma-yoga
while controlling the senses and the modalities of nature. Unwisdom will be converse of wisdom, i.e. a situation
where the senses and the modalities of nature govern the body. Verse 11 had talked of abandoning attachment, for
(purposes of) purity of Self.
Bhagawad Gita Chapter 5 8
 From this, it is again clear that God do not have to keep a track on the sins or pious deeds of a person. It is the
devas who are more interested in leading us to the straight path. On the other hand, Satan and his forces are hell-
bent on leading us astray. Dua-e-Sabasib (related to the 14th Masoom or the Kalki avatar) talks of a time when Satan
or his forces will get subdued by the God’s army. That day is not far when the true path to God will be visible to all
of us.
[16]
Those however in whom that unwisdom in the Self has been destroyed, to those wisdom
shines sunlike as the Ultimate (the Absolute).
ACBSP: When, however, one is enlightened with the knowledge by which nescience is destroyed, then this
knowledge reveals everything, as the sun lights up everything in the daytime.
Those who are able to control their senses and the modalities of nature, wisdom shines like daylight. This
means that those who are able to control their senses and the modalities of nature, retain a pure atma even upon the
death of the body. Allowing the senses and modalities of nature to go astray is an act of unwisdom. Once this is
controlled wisdom shines as the Ultimate i.e. once one is able to control the senses and the modalities of nature, the
path to God becomes visible. Conversely, it would mean that wisdom wont shine to those (or in other words path
of God wont be visible to those) who are unable to control their senses and modalities of nature from going astray.
The same people are described in Surah Baqarah in Quran as blind, dumb and deaf, who will never be shown the
true path to God.
[17]
Those having That (Absolute) for reasoning, That for the Self, That for finalized discipline,
That for supreme goal, they go to a state of final non-return, all their (relativistic) dross being
cancelled-out by wisdom.
Thus those who think of the Absolute in each of their activities, their self gets united with the Divine Self, from
where there is no re-birth, no return and attains absolute emancipation. And sins committed by such a person will
be cancelled-out owing to his attaining unity with the Divine Self.
Writes NG: “The Gita takes its stand on absolute emancipation, and discountenances all other forms which
belong to the varied domains of holiness, religion or spirituality, however relatively superior to one or the other
might be. This verse again underlines what has been stated in IV, 36, that sin itself, which is a notion belonging to
religion, is effectively counteracted by wisdom. Absolutist wisdom needs no resort to lesser forms of holiness or
religious discipline to destroy sin. Ritualist Brahminism was supposed to be the weapon held hitherto as effectual
against sin. But the revaluation here favours wisdom, a position which will be made more explicit in the next verse.
The word kalmashah (dross) does not mean merely sin in the theological sense, but every form of relativistic
dregs.”
NG has partially understood and partially not understood. In short, the Absolute has to be the final goal and
anybody who is unable to reach the Absolute, in spite of whatever he or she does, won’t attain the situation of final
non-return, which is also referred to as salvation at other places and nijaat by Prophet Mohammad.
[18]
In regard to a Brahmin endowed with learning or humility, a cow, an elephant, and even a
dog, as also one who cooks dog (for food), the well-informed ones (panditah) see the same
(differenceless reality).
ACBSP: The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brahmana,
a cow, an elephant, a dog and a dog-eater (outcaste).
The panditah (well informed ones), as recognized by the Gita, are samadarsinah (those who see equality) and

Bhagawad Gita Chapter 5 9

not those who see distinctions. The list of examples given here include those belonging to the context of the
profane, such as the dog-eater, and even a Brahmin, who may be endowed with the rare crowning virtue of humility
due to self-discipline, the word vinaya (humility) meaning also discipline as used in the Buddhist Tripitaka.
The Brahmin here is just one learned in the Vedas as distinct from a brahmajnani (knower of the Absolute) who
would himself be a representative of the Absolute, and as such unique in certain sense.
Several commentators including NG have been able to understand the real meaning of this series of verses,
pertaining to this topic. This verse too is not an exception. NG has taken this to mean equality of castes is described
here but has been unable to understand how dog, who is considered a profane animal and a taboo to a Brahmin, has
been equated with the learned and gentle Brahmin.
Since we have argued till this stage that a general system of re-birth is being talked about, which covers all
beings, it is possible to explain this verse completely. It has been said that true knowledge is the knowledge of the
Self. The humble sages who have understood the Self know that unless the self in a human body at the time of his
death is pure enough to unite with the Self of the Divine Beings, it will continue to take rebirth in pious or demonic
wombs, depending on the state of its impurity.
Owing to this knowledge the humble sages know that the atma of the learned and gentle Brahmin, if it has not
been able to acquire the wisdom with which it will get united with the Self of the Divine Beings, will continue to
take rebirth in the form of various beings, depending on its state of purity. Therefore, the same atma of the Brahmin
can be inside a cow after some time. Likewise, it can also be inside an elephant, a dog or a dog-eater (outcaste).
Therefore, the learned sages treat all of them equally.
[19]
Even here creative urges are conquered by those whose minds are balanced in sameness;
free from blemish and unitively balanced is indeed the Absolute; therefore such (persons) become
grounded in the Absolute.
ACBSP: Those whose minds are established in sameness and equanimity have already conquered the conditions
of birth and death. They are flawless like Brahman, and thus they are already situated in Brahman.
Further implications of the term panditah (the well-informed ones) used in the last verse, are indicated here and
brought in line with the concept of a full-fledged brahmavid (knower of the Absolute) mentioned in the next verse,
as he is to be described hereafter in the light of the discussion so far. Such a brahmavid (knower of the Absolute)
has not to wait for any emancipation in the distant future. The nature of the equality in which he becomes established
as indicated in the previous verse, and referred to here also, ensures a certain stability or neutrality between opposing
tendencies, by virtue of which he transcends the process of creative flux which belongs to sargah (creative urges).
This is accomplished here itself.
The term jitah (conquered) merely means that he conquers the situation mentally, by the expressed use of the
word manah (mind).
The Absolute being itself spotless, poised between opposite tendencies, those whose minds are tuned to it
attain to the same balanced neutrality which is its fundamental state. Subject and object are equated here.
The word dosham (defect) is akin to kalmanashah (dross) of verse 17, and papam (sin) of verse 10.
Tasmat (therefore) as stated here, might seem to make the attainment of the Absolute too easy an affair, requiring
only samatvam (sameness), but the implications of such an equality are to be understood in the larger context of the
teachings of the Upanishads as a whole, and not in any limited sense. Equality implies balance of counterparts such
as between subject and object, good and bad, etc.
These are the words of NG that we are in agreement with. All those panditah (well-informed ones) who are able
to balance their urges with sameness (described in verse 18), who have kept themselves free from blemish (sins)

Bhagawad Gita Chapter 5 10

and maintain a neutrality between opposing tendencies, have conquered the conditions of birth and death and got
united with the Absolute. Such men will remain situated with the Absolute Himself.
[20]
He may not rejoice on good befalling him nor be disturbed on a mishap; stabilized in reason,
delusion-free, as knower of the Absolute, firmly established is he in the Absolute.
ACBSP: A person who neither rejoices upon achieving something pleasant nor laments upon obtaining something
unpleasant, who is self-intelligent, who is unbewildered, and who knows the science of God, is already situated in
transcendence.
Says NG: “The external characteristics of a man thus established in the Absolute are indicated here. He transcends
pleasure and pain, i.e., the horizontal pairs of conflicting values or interests in the relative world. That values are
here meant is indicated by the words priyam (dear) and apriyam (repugnant). One balanced between opposites is
sthirabuddhi (of stabilized reason) and this word is reminiscent of II, 55 and the following verses.
The word asammudho (undeluded) is put in this negative form because the Absolute is to be known by a
process of negation (neti, neti! “not this, not this!”). When all false notions have been removed, the Absolute
reveals itself, and is not apprehended as one does ordinary information. To transcend duality is tantamount to
becoming established in the Absolute, but this quality includes both dvandva (external duality or pairs of opposites)
and dvaita (internal duality understood sui generis). No separate act of establishing oneself in the Absolute is to be
understood here.”
The word brahmavid (knower of the Absolute), one capable of apprehending the Absolute, marks the first stage
of becoming grounded in the Absolute. The reader should look out for other stages noted in the Gita as the discussion
develops.”
Purpose is clear! One who is capable of understanding the Absolute maintains neutrality between opposing
tendencies, is of stabilized reason and remains free from delusion. He knows his relationship with the Absolute and
therefore is established in he Absolute Himself.
[21]
That (same) joy which is felt by one in his own Self when he is unattached to outer contacts
(such as touch), he whose Self has established unity with the Absolute experiences also never-
decreasingly.
ACBSP: Such a liberated person is not attracted to material sense pleasure but is always in a trance, enjoying
the pleasure within. In this way the self-realized person enjoys unlimited happiness, for he concentrates on the
Supreme.
Such verses are seen by commentators to be substantiating the concept of samnyasa, as is understood today.
Prone to material thinking, it is impossible to think of a life where one performs actions yet remain detached. That
is why they feel that detachment has to be physical in nature. The fallout of such wrong conclusions were that
innumerable people, who left the normal life and started living a secluded life came to be revered as great men.
Since nobody knew the inherent piety, this outward piety was seen as reverential. With time, this led to the creation
of innumerable sadhus who apparently lived a secluded life but they were more materialistic than a man leading a
normal life in the cities. Detachment has to be from within and not an outward show of piety. Unable to understand
this, NG writes: “Relinquishing action in terms of external activity, which was hitherto the subject of this Chapter,
is now conclusively dealt within this last section. The basis of relinquishment is in discarding external contacts
through touch and other senses.
Contemplation involves in the first instance introversion applied to the outgoing senses. The horses have to be
curbed by proper reins. As soon as this curbing is accomplished a new order of consciousness is initiated which is
here referred to by the high-sounding phrase brahmayoga (union with the Absolute).”
Bhagawad Gita Chapter 5 11
 Talking further, NG says that readers may have doubts how such a far-reaching effect could be derived from
such a simple act as introversion of the senses. Fact is that disassociating with the outer world completely is not
easy when you keep in mind that outer world includes not only the various materialistic forces that are constantly
at work, but also petty things like the house you live in, money you earn, food you eat, children, wife, friends and
relatives.
One thing is clear though. The joy of one who is able to do this is manifold. It gives joy in the Self (atma
sukham) and leads to Self’s unity with the Absolute (brahmayoga yuktatma).
NG is right in saying that it is not easy to get disassociated. But the joy of being confined to one’s self is far
more. Only those who have experienced such a way of life understand this. And we remind you that there have been
only a few such people at all times. Even Ali is witness to this fact in Nahajul Balagha wherein he says that at all
times there have been a few people whose souls, in spite of their bodies remaining on the ground, have traveled
high in the sky. Thereafter, Ali has said that such people are only few and added that he always looks forward to
meet these people. This comment of Ali proves that he has looked forward to meet such people during all ages.
It is unfortunate that verses, such as this one, have been misunderstood and they in fact form the basis of
renunciation from life that the traditional concept of samnyasa stands for. For instance, ACBSP quotes Sri
Yamunacharya, whom he describes as a great devotee in Krishna consciousness, in these words: “Since I have been
engaged in the transcendental loving service of Krishna, realizing ever-new pleasure in Him, whenever I think of
sex pleasure I spit at the thought, and my lips curl with distaste.”
Isn’t it is awkward from a devotee of Krishna, who is said to have more than one lakh wives, as per Vishnu
Purana? The tone of the sentence itself appears to show pride and haughtiness, hatred and distaste, which are
against the teachings of Gita. Previous verse tells that a knower of the Absolute “may not rejoice on good befalling
him nor be disturbed on a mishap.” Verse 19 describes “balance in sameness, free from blemish and unitively
balanced” as few more virtues of such a person. Had Yamunacharya’s parent shown such distaste for sex, he would
not have been born at all.
Moreover, ACBSP or Acharya Yamunacharya should confess that their version of religion is not worthy of
being followed by the entire humanity. This is so because if all come to Krishna in the manner they want them to
come, Krishna won’t have a single surviving devotee in a few decades.
It is unfortunate that the meaning of the word ‘unattached’ has been understood wrongly. It does not mean
relinquishing the actions that are permitted neither the ones that are obligatory in nature. All actions committed
keeping the Absolute in mind and seeking no fruits, nothing else, will make a person unattached to outer contacts.
Fighting is even worse than sex, as it involves killing of a large number of people. But every time Krishna gives
discourse with lofty philosophical or spiritual ideals, he also returns to Arjuna to say that it is his duty to fight.
Message is clear, obligatory duties cannot be ignored, so much so that it is your duty to work for the welfare of
the humanity, for strengthening the pillars of justice, equality, peace and humanity and function as an active member
of the society trying to remove all evils and injustices, just as you do so in case of your children and family
members. The world is the family of the unattached. He sees Brahmins, cows, dogs and dog-eaters equally. Evil
actions are leading to the decay of the world, says Gita. Don’t wait for God to send another messiah, because it has
already been told again and again that only one more messiah is to come. Perhaps that messiah is waiting for us to
commence action and then he would arrive. Your happiness is to get united with the Manifested Self and you would
gain immortality. That is true bliss!
[22]
Those contact-born pleasures, indeed are the sources (wombs) of pain, having a beginning,
and an end, O Son of Kunti (Arjuna); the wise man does not take pleasure in them.
ACBSP: An intelligent person does not take part in the sources of misery, which are due to contact with the

Bhagawad Gita Chapter 5 12

material senses. O son of Kunti, such pleasures have a beginning and an end, and so the wise man does not delight
in them.
The converse of the last verse is stated here in order to underline negatively the same verity. Values are spoken
of in Vedanta as nitya (lasting or eternal) and anitya (passing, transitory). Transitory values are the causes of
suffering, i.e., they are duhkhayonaya (of the womb of suffering), and the pleasures obtained out of the physical,
objective or real contact established with the external world lies at the root of suffering.
Again most commentators have understood this verse wrongly. A person who has sex with his wife realizing its
permissible nature and keeping God in mind could still remain detached and yet have sex. Islam even says that if a
person does not do sex with wife for a particular period it becomes obligatory on him to do it. This is so because
rights and duties are not meant for one person only. The wife’s physical urge too has to be taken care of. However,
when the same person succumbs to lust, which is part of the modalities of nature, he finds avenues other than
permissible for the pleasure of senses. This is contact born pleasure. Even sex with wife can be in a state where one
is swayed by senses, or in a state of remembering the Absolute and thanking him for his bounties. The two are
different!
[23]
He who is able to experience undisturbed here itself, before liberation from the body, that
impulse arising out of desire and hatred, he is the unified and he is the happy man.
ACBSP: Before giving up this present body, if one is able to tolerate the urges of the material senses and check
the forces of desire and anger, he is well situated and is happy in this world.
Says NG: “The same is stated in more commonplace language as applicable to an ordinary man, here called
narah (plain man, male person), without the embellishments of holiness or unusual wisdom… The simple requirement
for a man to be happy is to experience or bear with an attitude of neutrality, that impulse arising out of desire and
anger.
The sukhi (happy man) or the yuktah (the unified, the yogi) are treated on a par, and the happiness and unitive
life implied in these words and conceived in terms of iha eva (here itself), and before the dropping of the body.”
This shows that a happy man of Gita is different from the concept of happiness that we carry in life. Our
happiness is based on plethora of material luxuries. On the other hand, the real happiness, as per Gita, is attained
when a person learns to remain undisturbed in the face of the best of luxuries and also the worst of situations. Such
a man is free from desire and hatred. He attains union with the Absolute and this is the real happiness for the wise.
[24]
He of inward happiness, whose inner life is free and easy, and likewise of inward brilliance,
he also of unitive understanding, he having become the Absolute, enters the self-effacement of
the Absolute.
ACBSP: One whose happiness is within, who is active and rejoices within, and whose aim is inward is actually
the perfect mystic. He is liberated in the Supreme, and ultimately he attains the Supreme.
Commenting on this, NG writes: “A composite picture of a person who has relinquished acts as well as external
contacts is repeated here and in the following verses, not in a matter-of-fact style as hitherto, but in a more sublime
language. Pure and practical considerations are blended.”
Again, NG wants his happy man to relinquish all acts. This is not the happy man of Gita. However, NG is write
when he says: “The inner life of a yogi which is both brilliant and blissful, both wise and happy, is here equated to
the Absolute. The various synonyms applicable to a man of the highest spiritual attainment are all ranged here and
treated as if they were interchangeable.
Yogic samadhi (sublime unitive peace), Buddhistic nirvana (final self-effacement), and Upanishadic
Bhagawad Gita Chapter 5 13
brahmabhutah (becoming one with the Absolute) are all successively suggested in this verse.”
[25]
Seers, their evils weakened, cutting themselves away from conflicting pairs of interests, who
are self-controlled, who are ever kindly disposed to all beings, attain to self-effacement (nirvana)
in the Absolute (Brahman).
ACBSP: Those who are beyond the dualities that arise from doubts, whose minds are engaged within, who are
always busy working for the welfare of the living beings, and who are free from all sins achieve liberation in the
Supreme.
Talk of the common man over, subject again returns to the seers. NG says that it is talk of miscellaneous
concepts pertaining to the spiritual life prevailing in ancient India that is brought here into focus. We are of a
different view. Only one religion was sent by God through His various Messengers, who came in different times
and in different regions. The message was one and if there has been an error it has been in its interpretation. The
error based on misinterpretations resulted in deviations which grew with time, thereby leading to several different
religions that appear altogether distinct from each other.
All Messengers came with the purpose of removing these deviations and leading the man back to the true path,
from which deviations had occurred on all sides. This is evident in trying to bridge gap between the samnyasis and
those who believe in Karma-yoga. The concepts that had nothing to do with religion were disapproved or negated.
God has reserved fruits of actions on the basis of one’s sincere endeavours, and it is not the person’s fault if he
tried to reach the true path and failed, due to whatever reasons. A sincere endeavour is must, which is missing from
our lives and we have taken to follow the path of our forefathers blindly. That is why Gita says that people will
come to God from all sides.
Only those who sincerely try to reach the true path can be called seers. If these seers also show the virtues that
are described in this verse, they attain to self-effacement (nirvana) in the Absolute (Brahman).
We are also giving NG’s views for the sake of your interest. Please don’t hold them as true! “Other miscellaneous
concepts pertaining to the spiritual life prevailing in ancient India are also brought into focus. The rishi (Vedic seer
or sage) and the yatatmanah (those of self-control) are mentioned here side by side with sarvabhutahite ratah (those
ever kindly disposed to all beings) which latter must also include Buddhist or Jaina spiritual values. All of them
attain brahmanirvana (self-effacement in the Absolute). The effective weakening of evil in them is the common
factor. The only condition introduced in the Gita for all such types is that they should be chhinnadvaidha (those
who have cut off pairs of opposite interests). It is not advaita (non-duality) which is implied here, but rather the
transcending of the dvandva (pairs of relatively opposite factors). This is more in keeping with the context, although
non-duality cannot be held altogether irrelevant.”
Since we are talking of seers and sages, it would be interesting to note what Ali said of the corrupt scholar in
one of his sermons (listed in Nahajul Balaghah):
“Although, his outward appearance is like a human being but his heart is like an animal heart. He does not
recognize the path of guidance so that he could follow it, and does not know the path of deviation so that he could
avoid it. Such a person is indeed a dead one living among the alives.” – the Nahjul Balaghah, Sermon 87.
This view of Ali is interesting from another point of view. At another stage in Gita, Krishna calls those in the
opposite camp as already dead and says that Arjuna would only be performing the formalities, when he would kill
them. Remember, the opposite army consisted of scholars like Drona and Bhishma.
[26]
To those disjoined from desire and anger, those self-controlled ones whose vital consciousness
is subdued, (who are also) knowers of the Self, self-effacement in the Absolute lies near at hand.

Bhagawad Gita Chapter 5 14

 ACBSP: Those who are free from anger and all material desires, who are self-realized, self-disciplined and
constantly endeavouring for perfection, are assured of liberation in the Supreme in the very near future.
Writes NG: “This verse plainly states that self-control brings men near to the Absolute through the knowledge
of the Self. Glamorous trimmings and embellishments describing the exalted state of the yogi are abandoned. To be
swayed by opposing likes and dislikes is here indicated as the greatest impediment to Self-realization. Self-control
itself has to be understood as that neutrality which has so often been insisted upon.
Chetas (vital outward flowing consciousness) is more than just mere mind, the element of living volition being
greater. This reference to the mind that seeks outward relations instead of mere manas (mind) paves the way to the
meditation indicated in the next two verses.”
[27-28]
Having peripherally discarded outward factors (such as touch) and also with eyes fixed between
the eyebrows, equalizing the positive (outward prana) and negative (inward prana) vital tendencies
moving within the nasal orifice
with the senses, mind and reason controlled, the silent recluse (muni) wholly intent on
liberation, with desire, ear, and anger gone, is ever himself, the liberated one.
ACBSP: Shutting out all external sense objects, keeping the eye and vision concentrated between the two
eyebrows, suspending the inward and outward breaths within the nostrils, and thus controlling the mind, senses
and intelligence, the transcendentalist aiming at liberation becomes free from desire, fear and anger. One who is
always in this state is certainly liberalized.
The subject of detachment consistently developed in this Chapter is brought to its culminating point, naturally
leading up to the subject-matter of the next Chapter, which deals with sustained meditation. This later would mark
a more positive stage than non-attachment to action, implied here at the end of this Chapter.
The fixing of the eyes between the eyebrows is to indicate a certain intense unitive concentration. The reference
to breath moving within the nasal orifice implies a revised form of pranayama (restraint of vital breaths or
functionings), where centralizing or neutralizing of vital tendencies are envisaged. Neutrality between the opposites
is the key of the Gita throughout.
Verse 28 talks of necessity to control the senses, mind and reason, and refer to sada mukta eva sah (he is ever
himself the liberated one). The personified reference is expressly pointed, as a counterpart of what is referred to in
the next and concluding verse of this Chapter, where the Absolute is itself referred to with exalted personal attributes.
[29]
Having known Me as the Enjoyer of ritual sacrifices, the Acceptor of austerities, the great
Lord of all worlds, and the Friend of all beings, one reaches peace.
ACBSP: A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacrifices and
austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities,
attains peace from the pangs of material miseries.
It is to be noted that there is no word in Gita that could have been taken to mean ritual sacrifices. When
‘Yajnatapasam’ is used, neither yajna nor tapasa can be translated into ritual sacrifices. On the other hand, NG
translate it with ritual sacrifices only because he has grown up in an atmosphere where ritual sacrifices were
common and it is difficult for him to do away with the subject. Those who read such translations alone are led to
believe that Gita endorses such sacrifices.
Yajna, we have concurred from Gita itself at another stage, is the sacrifice that one has to give, of the senses
while performing actions in accordance of God’s shown path and tapas too is severe austerity. The word ‘Yajna’has
also been used in the Vedas to indicate certain actions performed by the devas when they would come to live on this
Bhagawad Gita Chapter 5 15
earth. Even Husain’s sacrifice at Karbala has been termed as a Yajna. For the Muslims, Yajna would perhaps mean
ibadat. Verse 27-28 was in fact talking of performing ibadat so as to attain union with the Absolute. At a later stage,
yajna came to understood by ritual sacrifices alone.

Thus ends in the Upanishads of the Songs of God, in the Science of the Wisdom of the
Absolute, in the Dialogue between Sri Krishna and Arjuna, the Fifth Chapter entitled Unitive
Action and Renunciation.

Bhagawad Gita Chapter 5 16