Gita Chapter-5

ॐ श्रीपरमात्मने नमः। 

अथ पञ्चमोऽध्यायः

कर्मसंन्यासयोगः

‘कर्मण्यकर्म यः पश्येत्’ (भ. गी. ४ । १८) इत्यारभ्य ‘स युक्तः कृत्स्नकर्मकृत्’ (भ. गी. ४ । १८) ‘ज्ञानाग्निदग्धकर्माणम्’ (भ. गी. ४ । १९) ‘शारीरं केवलं कर्म कुर्वन्’ (भ. गी. ४ । २१) ‘यदृच्छालाभसन्तुष्टः’ (भ. गी. ४ । २२) ‘ब्रह्मार्पणं ब्रह्म हविः’ (भ. गी. ४ । २४) ‘कर्मजान् विद्धि तान् सर्वान्’ (भ. गी. ४ । ३२) ‘सर्वं कर्माखिलं पार्थ’ (भ. गी. ४ । ३३) ‘ज्ञानाग्निः सर्वकर्माणि’ (भ. गी. ४ । ३७) ‘योगसंन्यस्तकर्माणम्’ (भ. गी. ४ । ४१) इत्येतैः वचनैः सर्वकर्मसंन्यासम् अवोचत् भगवान् । ‘छित्त्वैनं संशयं योगमातिष्ठ’ (भ. गी. ४ । ४२) इत्यनेन वचनेन योगं च कर्मानुष्ठानलक्षणम् अनुतिष्ठ इत्युक्तवान् । तयोरुभयोश्च कर्मानुष्ठानकर्मसंन्यासयोः स्थितिगतिवत् परस्परविरोधात् एकेन सह कर्तुमशक्यत्वात् , कालभेदेन च अनुष्ठानविधानाभावात् , अर्थात् एतयोः अन्यतरकर्तव्यताप्राप्तौ सत्यां यत् प्रशस्यतरम् एतयोः कर्मानुष्ठानकर्मसंन्यासयोः तत् कर्तव्यं न इतरत् इत्येवं मन्यमानः प्रशस्यतरबुभुत्सया अर्जुन उवाच — ‘संन्यासं कर्मणां कृष्ण’ (भ. गी. ५ । १) इत्यादिना ॥

Beginning with the statement (कर्मण्यकर्म यः पश्येत्) — “He who sees inaction in action” (Bh. Gī. 4.18), and continuing through the successive phrases: “He, the one who has done every action, is endowed with yoga” (स युक्तः कृत्स्नकर्मकृत्) (Bh. Gī. 4.18), “the one who has burnt all karm through knowledge” (ज्ञानाग्निदग्धकर्माणम्) (Bh. Gī. 4.19), “performing only actions for body maintenance” (शारीरं केवलं कर्म कुर्वन्) (Bh. Gī. 4.21), “satisfied with whatever comes by chance” (यदृच्छालाभसन्तुष्टः) (Bh. Gī. 4.22), “The ladle is Brahman, the offering is Brahman” (ब्रह्मार्पणं ब्रह्म हविः) (Bh. Gī. 4.24), “all these are born of actions” (कर्मजान् विद्धि तान् सर्वान्) (Bh. Gī. 4.32), “O Partha all actions entirely” (सर्वं कर्माखिलं पार्थ) (Bh. Gī. 4.33), “all actions are burnt by knowledge which is the fire” (ज्ञानाग्निः सर्वकर्माणि) (Bh. Gī. 4.37), and “renunciation of all actions through yoga” (योगसंन्यस्तकर्माणम्) (Bh. Gī. 4.41), by all these sayings (एतैः वचनैः) the Blessed Lord (भगवान्) has declared (अवोचत्) the renunciation of all works (सर्वकर्मसंन्यासम्). And by the next saying “established in (karma) yoga destroy all doubts” (छित्त्वैनं संशयं योगमातिष्ठ) (Bh. Gī. 4.42), He has enjoined (उक्तवान्) the discipline of (karma) yoga characterized by the performance of works (कर्मानुष्ठानलक्षणम् योगम् अनुतिष्ठ इति).

Since, as between these two — the performance of action and the renunciation of it (तयोः उभयोः च कर्मानुष्ठानकर्मसंन्यासयोः) — there is mutual opposition like that of motion and rest (स्थितिगतिवत् परस्परविरोधात्), they cannot be undertaken together by one and the same person (एकेन सह कर्तुम् अशक्यत्वात्); and since there is no prescription that they are to be performed at sequentially (कालभेदेन च अनुष्ठानविधानाभावात्); therefore, when only one of the two is to be done (एतयोः अन्यतरकर्तव्यताप्राप्तौ सत्याम्), Arjuna, thinking (मन्यमानः) that whichever of these two — action or renunciation (एतयोः कर्मानुष्ठानकर्मसंन्यासयोः) — is the more praiseworthy (प्रशस्यतरम्) should be done (तत् कर्तव्यम् न इतरत्), desired to know which is the superior (प्रशस्यतरबुभुत्सया) and said (उवाच) — “between renunciation and action, O Krishna”  (संन्यासं कर्मणां कृष्ण) (Bh. Gī. 5.1) and so on (इत्यादिना).

Notes: Verses in Ch.4 from 18 to 41 talk about jnana that leads to karma-sannyasa giving the chapter the title: jnana-karma-sannyasa. Now jnana-karma-sannyasa meaning is based on the meaning of jnana:

• If jnana is paroxa, that is intellectual Self-knowledge, then jnana-karma-sannyasa means literal physical renunciation as done by sannyasis who are still ajnanis. Sannyasa is a mode of life which involves giving up niyata-karma and hence they are said to have done karma-sannyasa with individuality still intact while acquiring jnana as in sravana, contemplating on it as in manana, and abiding in it as in nididhyasana. This sannyasa is vividisha sannyasa.

• If jnana is apraoxa, then karma-sannyasa means having given up the notion of doership and enjoyership entirely.  The body and mind may engage in action, but the jnani is not said to be involved in any karma due to lack of individuality characterized by doership or enjoyership. This karma-sannyasa is then called sarva-karma-sannyasa where all karakas of karma are seen as mithya and one is not identified with any of them. This sannyasa is vidvat sannyasa. Technically, a grihastha can thus be vidvat sannyasi as it is internal renunciation of individuality regardless of external ashrama. However, practically, as Sankara states, most of the times external renunciation follows the internal renunciation attained through Self-knowledge.

So the same verses in Chapter-4 can be interpreted as for a jnani who is naturally in sarva-karma-sannyasa or for a sadhaka who is doing karma-sannyasa as a sadhana to achieve that sarva-karma-sannyasa. The confusion arises for Arjuna because he interprets these verses of renunciation of action as for a sadhaka, while he is being instructed to do karma yoga - to engage in action. So the thought process of Arjuna is: since the same person cannot give up action as a sannyasi and also do karma yoga at the same time, and since Bhagavan has not instructed that both sannyasa and karma yoga should be done sequentially, then it implies there is a choice of doing only one by him and if so, then which is the better one so that he could do that. In other words, Arjuna is asking whether he should take up sannyasa and give up all action or continue to be a grihastha and do karma yoga as he was being told.

पूर्वपक्षी - ननु च आत्मविदः ज्ञानयोगेन निष्ठां प्रतिपिपादयिषन् पूर्वोदाहृतैः वचनैः भगवान् सर्वकर्मसंन्यासम् अवोचत् , न तु अनात्मज्ञस्य । अतश्च कर्मानुष्ठानकर्मसंन्यासयोः भिन्नपुरुषविषयत्वात् अन्यतरस्य प्रशस्यतरत्वबुभुत्सया अयं प्रश्नः अनुपपन्नः । 

सिद्धान्ती - सत्यमेव त्वदभिप्रायेण प्रश्नो न उपपद्यते ; प्रष्टुः स्वाभिप्रायेण पुनः प्रश्नः युज्यत एवेति वदामः । कथम् ? पूर्वोदाहृतैः वचनैः भगवता कर्मसंन्यासस्य कर्तव्यतया विवक्षितत्वात्, प्राधान्यमन्तरेण च कर्तारं तस्य कर्तव्यत्वासम्भवात् अनात्मविदपि कर्ता पक्षे प्राप्तः अनूद्यत एव ; न पुनः आत्मवित्कर्तृकत्वमेव संन्यासस्य विवक्षितम्, इत्येवं मन्वानस्य अर्जुनस्य कर्मानुष्ठानकर्मसंन्यासयोः अविद्वत्पुरुषकर्तृकत्वमपि अस्तीति पूर्वोक्तेन प्रकारेण तयोः परस्परविरोधात् अन्यतरस्य कर्तव्यत्वे प्राप्ते प्रशस्यतरं च कर्तव्यम् न इतरत् इति प्रशस्यतरविविदिषया प्रश्नः न अनुपपन्नः ॥

पूर्वपक्षी - But surely (ननु च) the Lord, intending to establish steadfastness in the path of knowledge (ज्ञानयोगेन निष्ठां प्रतिपिपादयिषन्) for the knower of the Self (आत्मविदः), by the words previously spoken (पूर्वोदाहृतैः वचनैः), declared the renunciation of all actions (सर्वकर्मसंन्यासम्), not for one who is ignorant of the Self (न तु अनात्मविदः). Therefore (अतः च), since the performance of action and the renunciation of action (कर्मानुष्ठानकर्मसंन्यासयोः) pertain to different classes of persons (भिन्नपुरुषविषयत्वात्), a question as to which of the two is better (अन्यतरस्य प्रशस्यतरत्वबुभुत्सया) does not rightly arise (अयं प्रश्नः अनुपपन्नः). 

सिद्धान्ती - Truly (सत्यमेव), from your standpoint (त्वदभिप्रायेण), this question is not tenable (प्रश्नो न उपपद्यते). Yet we say (वदामः) that, from the standpoint of the inquirer (प्रष्टुः स्वाभिप्रायेण), the question is indeed appropriate (प्रश्नः युज्यत एव). How? (कथम्?) Because by the Lord’s previously stated words (पूर्वोदाहृतैः वचनैः भगवता) due to teaching of  the renunciation of action as something to be done (कर्मसंन्यासस्य कर्तव्यतया विवक्षितत्वात्). And since obligation presupposes an agent (कर्तारं प्राधान्यमन्तरेण), even the ignorant person (अनात्मविदपि) becomes implied (अनूद्यत एव) as the doer in that context (कर्ता पक्षे प्राप्तः). Nor is it to be held that renunciation is enjoined exclusively for the knower of the Self (न आत्मवित्कर्तृकत्वमेव संन्यासस्य विवक्षितम्). Hence (इत्येवं मन्वानस्य), to Arjuna (अर्जुनस्य) it appeared that both performance of action and renunciation (कर्मानुष्ठानसंन्यासौ) belong only to the ignorant person (अविद्वत्पुरुषकर्तृकत्वम्). Since these two are mutually opposed (तयोः परस्परविरोधात्), and since, when the obligation of one or the other arises (अन्यतरस्य कर्तव्यत्वे प्राप्ते), there would naturally arise the desire to know which among them is more praiseworthy (प्रशस्यतरं कर्तव्यम् न इतरत्), therefore (तस्मात्), Arjuna’s question prompted by the wish to ascertain which of the two is the more commendable (प्रशस्यतरविविदिषया) is not without reason (प्रश्नः न अनुपपन्नः).

Notes: An objection is raised - Chapter-4 up to verse 41 is for jnanis who are naturally in sarva-karma-sannyasa or vidvat-sannyasa. Verse 42 is an injunction given for an ajnani like Arjuna to do karma-yoga. So there is no scope for confusion at all when both are for people with different mindset - one for jnani with no individuality while the other is for an ajnani with individuality.

Sankaracharya agrees with this assessment of the opponent if the consideration of meaning of karma-sannyasa is renunciation of the sense of agency of action itself  through aparoxa jnana. But if you consider the other viewpoint where it can be interpreted that Sri Krishna has said that one must renounce actions (योगसंन्यस्तकर्माणम् of verse 4.41) etc., then a sense of agent is required for such renunciation and hence the verse applies equally for a sadhaka who is an ajnani and renounces actions as a vividisha-sannyasi. This is what makes Arjuna wonder since both possibilities are being presented for an ajnani, what path is better - grihastha or sannyasa - so that he follows that even though Sri Krishna had told him to follow Karma Yoga explicitly (verse 4.42).

प्रतिवचनवाक्यार्थनिरूपणेनापि प्रष्टुः अभिप्रायः एवमेवेति गम्यते । कथम् ? ‘संन्यासकर्मयोगौ निःश्रेयसकरौ तयोस्तु कर्मयोगो विशिष्यते’ (भ. गी. ५ । २) इति प्रतिवचनम् । एतत् निरूप्यम् — किं अनेन आत्मवित्कर्तृकयोः संन्यासकर्मयोगयोः निःश्रेयसकरत्वं प्रयोजनम् उक्त्वा तयोरेव कुतश्चित् विशेषात् कर्मसंन्यासात् कर्मयोगस्य विशिष्टत्वम् उच्यते ? आहोस्वित् अनात्मवित्कर्तृकयोः संन्यासकर्मयोगयोः तदुभयम् उच्यते ? इति । 

Even from the analysis of the meaning of the Lord’s reply (प्रतिवचनवाक्यार्थनिरूपणेनापि), the intention of the questioner (प्रष्टुः अभिप्रायः) is indeed understood to be such (एवमेव इति गम्यते). How so? (कथम्?) Because the reply (प्रतिवचनम्) — “(संन्यासकर्मयोगौ निःश्रेयसकरौ तयोस्तु कर्मयोगो विशिष्यते)” (Bh. Gītā 5.2) — states that both renunciation and performance of action lead to the highest good (निःश्रेयसकरौ), but among them, Karma Yoga is superior (कर्मयोगो विशिष्यते). Now this has to be examined (एतत् निरूप्यम्): whether by this statement the purpose is to assert that both renunciation of action and Karma Yoga undertaken by the knower of the Self (आत्मवित्कर्तृकयोः संन्यासकर्मयोगयोः प्रयोजनम् उक्त्वा) lead to the highest good (निःश्रेयसकरत्वं), and that among them, because of some specific reason (कुतश्चित् विशेषात्), performance of Karma Yoga is said to be superior to renunciation (तयोरेव कर्मसंन्यासात् कर्मयोगस्य विशिष्टत्वम् उच्यते)? Or rather, both (those statements) (verse 5.2: both renunciation of action and Karma Yoga are paths to liberation and of the two Karma Yoga is better) is said for renunciation of action and Karma Yoga for one who is ignorant of the Self (आहोस्वित् अनात्मवित्कर्तृकयोः संन्यासकर्मयोगयोः तदुभयम् उच्यते)? 

Notes: If we look at the answer of Sri Krishna in verse 5.2, he stated two things: renunciation of action and Karma Yoga - both lead to moksha and of these two, Karma Yoga is better. He did not clarify if this renunciation of action is as in vividisha sannyasa like a sadhana or as in vidvat sannyasa like a sadhya. This will be analyzed further below.

पूर्वपक्षी - किञ्चातः — यदि आत्मवित्कर्तृकयोः कर्मसंन्यासकर्मयोगयोः निःश्रेयसकरत्वम् , तयोस्तु कर्मसंन्यासात् कर्मयोगस्य विशिष्टत्वम् उच्यते ; यदि वा अनात्मवित्कर्तृकयोः संन्यासकर्मयोगयोः तदुभयम् उच्यते इति । 

सिद्धान्ती - अत्र उच्यते — आत्मवित्कर्तृकयोः संन्यासकर्मयोगयोः असम्भवात् तयोः निःश्रेयसकरत्ववचनं तदीयाच्च कर्मसंन्यासात् कर्मयोगस्य विशिष्टत्वाभिधानम् इत्येतत् उभयम् अनुपपन्नम् । यदि अनात्मविदः कर्मसंन्यासः तत्प्रतिकूलश्च कर्मानुष्ठानलक्षणः कर्मयोगः सम्भवेताम् , तदा तयोः निःश्रेयसकरत्वोक्तिः कर्मयोगस्य च कर्मसंन्यासात् विशिष्टत्वाभिधानम् इत्येतत् उभयम् उपपद्येत । आत्मविदस्तु संन्यासकर्मयोगयोः असम्भवात् तयोः निःश्रेयसकरत्वाभिधानं कर्मसंन्यासाच्च कर्मयोगः विशिष्यते इति च अनुपपन्नम् ॥

पूर्वपक्षी - What therefore (किञ्च अतः)? If both renunciation and Karma Yoga pertain to the knower of the Self (यदि आत्मवित्कर्तृकयोः कर्मसंन्यासकर्मयोगयोः), and of those two, the superiority of action over renunciation is mentioned (तयोस्तु कर्मसंन्यासात् कर्मयोगस्य विशिष्टत्वम् उच्यते)? or if both (those statements) (verse 5.2: renunciation of action and Karma Yoga are paths to liberation and of the two Karma Yoga is better) are said for one who is ignorant of the Self (यदि वा अनात्मवित्कर्तृकयोः संन्यासकर्मयोगयोः तदुभयम् उच्यते)?

सिद्धान्ती - Here it is said (अत्र उच्यते): since both renunciation and Karma Yoga cannot coexist in the case of a knower of the Self (आत्मवित्कर्तृकयोः संन्यासकर्मयोगयोः असम्भवात्), therefore, the statement that both are conducive to the highest good (तयोः निःश्रेयसकरत्ववचनम्) and that among them, Karma Yoga is superior to renunciation (तदीयाच्च कर्मसंन्यासात् कर्मयोगस्य विशिष्टत्वाभिधानम्) are both untenable (इत्येतत् उभयम् अनुपपन्नम्). If, however, the ignorant person (यदि अनात्मविदः) undertakes renunciation (कर्मसंन्यासः), and if, contrary to that (तत्प्रतिकूलश्च), the performance of action as Karma Yoga (कर्मानुष्ठानलक्षणः कर्मयोगः) were possible, then the statement of their being conducive to the highest good (तयोः निःश्रेयसकरत्वोक्तिः) and the specification of the superiority of Karma Yoga over renunciation (कर्मसंन्यासात् विशिष्टत्वाभिधानम् कर्मयोगस्य) would apply to both (इत्येतत् उभयम् उपपद्येत). But since for the knower of the Self (आत्मविदः) both renunciation and Karma Yoga (संन्यासकर्मयोगयोः) are impossible (असम्भवः), the declaration of their conduciveness to the highest good (तयोः निःश्रेयसकरत्वाभिधानम्) refers only to renunciation of action (कर्मसंन्यासाच्च) and the specification of Karma Yoga’s superiority over renunciation (कर्मसंन्यासात् कर्मयोगः विशिष्यते) refers solely to Karma Yoga (कर्मयोगस्य विशिष्टत्वाभिधानम्), and thus both cannot be applied simultaneously (इत्येतत् उभयम् अनुपपन्नम्).

Notes: For one who is a jnani, verse 5.2 is not applicable because for a jnani both vidvat sannyasa and karma yoga together are not possible options at all - the reason will be given later. So that verse is not seen as a comparison between vidvat sannyasa and karma yoga. However, for an ajnani, both vividisha sannyasa and karma yoga are feasible, a choice between the two is also feasible and hence that verse 5.2 holds well for such a person. Therefore, the conclusion is that Arjuna’s question is a comparison between vividisha sannyasa and karma yoga, but not between vidvat sannyasa and karma yoga.

पूर्वपक्षी - अत्र आह — किम् आत्मविदः संन्यासकर्मयोगयोः उभयोरपि असम्भवः ? आहोस्वित् अन्यतरस्य असम्भवः ? यदा च अन्यतरस्य असम्भवः, तदा किं कर्मसंन्यासस्य, उत कर्मयोगस्य ? इति ; असम्भवे कारणं च वक्तव्यम् इति । 

सिद्धान्ती - अत्र उच्यते — आत्मविदः निवृत्तमिथ्याज्ञानत्वात् विपर्ययज्ञानमूलस्य कर्मयोगस्य असम्भवः स्यात् । जन्मादिसर्वविक्रियारहितत्वेन निष्क्रियम् आत्मानम् आत्मत्वेन यो वेत्ति तस्य आत्मविदः सम्यग्दर्शनेन अपास्तमिथ्याज्ञानस्य निष्क्रियात्मस्वरूपावस्थानलक्षणं सर्वकर्मसंन्यासम् उक्त्वा तद्विपरीतस्य मिथ्याज्ञानमूलकर्तृत्वाभिमानपुरःसरस्य सक्रियात्मस्वरूपावस्थानरूपस्य कर्मयोगस्य इह गीताशास्त्रे तत्र तत्र आत्मस्वरूपनिरूपणप्रदेशेषु सम्यग्ज्ञानमिथ्याज्ञानतत्कार्यविरोधात् अभावः प्रतिपाद्यते यस्मात् , तस्मात् आत्मविदः निवृत्तमिथ्याज्ञानस्य विपर्ययज्ञानमूलः कर्मयोगो न सम्भवतीति युक्तम् उक्तं स्यात् ॥

पूर्वपक्षी - Here (अत्र) He says (आह) — Is it that for the knower of the Self (आत्मविदः) both renunciation of action and Karma Yoga (संन्यासकर्मयोगयोः उभयोरपि) are impossible (असम्भवः)? (अहोस्वित्) Or is it that only one of them is impossible (अन्यतरस्य असम्भवः)? And if indeed one of them is impossible (यदा च अन्यतरस्य असम्भवः), then is it renunciation of action (कर्मसंन्यासस्य) or Karma Yoga (कर्मयोगस्य)? That is, the reason for impossibility must be stated (इति असम्भवे कारणं च वक्तव्यम्). 

सिद्धान्ती - Here it is said (अत्र उच्यते) — for the knower of the Self (आत्मविदः), due to the cessation of false knowledge (निवृत्तमिथ्याज्ञानत्वात्), Karma Yoga rooted in contrary knowledge (विपर्ययज्ञानमूलस्य कर्मयोगः) is impossible (न सम्भवः स्यात्). 

1. The one who is the knower of the Self (यो आत्मविदः) knows the Self (आत्मानम् वेत्ति) as the Self (आत्मत्वेन), being beyond action devoid of all changes such as birth, etc. (जन्मादिसर्वविक्रियारहितत्वेन निष्क्रियम्), 

2. by right knowledge (सम्यग्दर्शनेन), characterised by abiding in the nature of Self which is beyond action and the dispelling of false knowledge (अपास्तमिथ्याज्ञानस्य निष्क्रियात्मस्वरूपावस्थानलक्षणं). 

3. Therefore (तस्मात्), after having said the renunciation of all action (सर्वकर्मसंन्यासम् उक्त्वा) and its contrary Karma Yoga which is abiding in the nature of individuality that has nature of action and associated with “I am doer” rooted in false knowledge (तद्विपरीतस्य मिथ्याज्ञानमूलकर्तृत्वाभिमानपुरःसरस्य सक्रियात्मस्वरूपावस्थानरूपस्य कर्मयोगस्य), are established in the Gītā wherever the Self’s nature is described (इह गीताशास्त्रे तत्र तत्र आत्मस्वरूपनिरूपणप्रदेशेषु). 

In this way (तत्र तत्र), for the knower of the Self (आत्मविदः), due to the contradiction between right knowledge and the results of false knowledge (सम्यग्ज्ञानमिथ्याज्ञानतत्कार्यविरोधात्), Karma Yoga (कर्मयोगः) cannot arise (अभावः प्रतिपाद्यते). Hence (यस्मात्), for the knower of the Self (आत्मविदः), Karma Yoga arising from false knowledge (विपर्ययज्ञानमूलः कर्मयोगः) is impossible is appropriate (न सम्भवतीति युक्तम् उक्तं स्यात्).

Notes: Since it was said jnani cannot have both vidvat sannyasa and karma yoga as possible options, the question is are both not possible or only one of them is not possible, and if so, which one is it?

Karma Yoga has 7 characteristics:

1. I am an individual - karta

2. I have duties or obligations to fulfill and I act accordingly - karma-sambandha-bhavana

3. I have to act with the attitude of worship of Ishvara - ishvara-arpana-bhavana

4. The results have to be experienced by me - bhokta

5. Those results are mine due to my actions - karmaphala-sambandha-bhavana

6. I will have to accept the results as blessings of Ishvara  - ishvara-prasada-bhavana

7. Bhagavan is master and I am a jiva - separate, but one is a governor and the other is governed.

Through the purification of the mind gained in Karma Yoga, the intellect becomes steady and fit for Self-inquiry in Jnana Yoga. By śravaṇa and manana, one gains the firm conviction (niścaya-jñāna) that the true nature of the Self is Brahman, and that all changing entities, including the body and mind, are mithyā (dependent appearances). However, this knowledge initially remains parokṣa — indirect or intellectual. To make this knowledge aparokṣa — direct and assimilated — one must engage in nididhyāsana.

In nididhyāsana, the very bhāvanās that sustained Karma Yoga become obstacles. 

• The dāso’ham mentality must consciously give way to the so’ham awareness. 

• The pravṛtti-orientation of the doer must be transformed into the nivṛtti-orientation of pure Being. 

• The kartā and bhoktā identities must dissolve into the recognition of one’s true nature as akartā and abhoktā. 

• The carefully cultivated notions of karma-sambandha-bhāvanā and karma-phala-sambandha-bhāvanā must be abandoned through akarma-bhāvanā and mithyātva-darśana.

• The jīva–jagat–Īśvara–bheda–darśana must evolve into the vision of adhyasta–adhiṣṭhāna–sambandha, wherein the entire field of experience is understood as a mere appearance upon Consciousness. 

• The duḥkha–lakṣaṇa–saṁsāra before Karma Yoga seen through ignorance transforms into ānanda–rūpa–bhagavat–līlā during Karma Yoga through right vision, and finally resolves into ānanda–svarūpa–brahma, the very nature of the Self.

• karma–anuṣṭhāna to karma–yoga–bhāvanayā karma–anuṣṭhāna, then to karma–sannyāsa (if applicable as a vividisha-sannyasi), and finally to sarva–karma–sannyāsa (one is then known as a vidvat-sannyasi - he/she can be a grihastha or a sannyasi). 

Thus, Karma Yoga matures into Nididhyāsana as the seeker shifts from living with a devotional sense of individuality to abiding in the knowledge that the individuality itself is an appearance in the Self. The transition from parokṣa-jñāna to aparokṣa-jñāna is not the acquisition of a new cognition, but the total assimilation and abidance of the already known truth acquired in sravana and contemplated through manana. When this knowledge becomes firm as in nididhyasana, the Karma Yoga mindset of jiva-jagat-ishvara-bheda-drshti naturally falls away; the bhāvanās of duality are sublated (bādhyante) in the abidance of that paroxa-jnana and the realisation as aparoxa-jnana through the immediate vision of the Self. Thereafter, there remains no doer to act, no enjoyer to experience — only the Self, ever free, ever full.

For most aspirants, the karma-yoga attitude remains the primary orientation throughout life, leading to kramamukti — gradual liberation after death in the higher Brahmaloka through devotion and purity. But for a few, Karma Yoga practice of dāsya-bhāva and Īśvara–arpaṇa–buddhi, weakens the sense of individuality (ahaṅkāra). The kartṛtva–abhimāna dissolves in the joy of service, and this very softening of the ego becomes the most natural preparation for jnana-yoga, where the disidentification from the doer-thinker complex can mature effortlessly. Such transition from karma yoga to jnana yoga is not by personal will or choice, but by the prasāda of Īśvara alone — for, as the Kaṭha Upaniṣad declares, (यमेवैष वृणुते तेन लभ्यः) — “He alone attains who chooses It and whom That chooses” Thus, even the movement from karma–yoga to jnana-yoga is not a doing of the jīva, but the blossoming of Grace through inner readiness.

Even in jnana-yoga, many engage in śravaṇa and manana for years, or lifetimes, but only the few, touched by the grace of Ishvara, are impelled toward genuine nididhyāsana — the inner renunciation (antarmukha-sannyāsa) of the very bhāvanā that upheld their sādhanā. For them, the Lord within becomes the final Guru who leads the mind into its own source, where sādhanā culminates in siddhi, and the distinction between the seeker and Ishvara is no more.

A jnani who abides in Self-knowledge will not qualify for Karma Yoga as its mindset has been abandoned at the sadhana stage of nididhyāsana itself.

पूर्वपक्षी - केषु केषु पुनः आत्मस्वरूपनिरूपणप्रदेशेषु आत्मविदः कर्माभावः प्रतिपाद्यते इति 

सिद्धान्ती - अत्र उच्यते — ‘अविनाशि तु तत्’ (भ. गी. २ । १७) इति प्रकृत्य ‘य एनं वेत्ति हन्तारम्’ (भ. गी. २ । १९) ‘वेदाविनाशिनं नित्यम्’ (भ. गी. २ । २१) इत्यादौ तत्र तत्र आत्मविदः कर्माभावः उच्यते ॥

पूर्वपक्षी - Again (पुनः), in which all passages (केषु केषु) the Self’s own nature is expounded (आत्मस्वरूपनिरूपणप्रदेशेषु), the absence of action for the knower of the Self (आत्मविदः कर्माभावः) is asserted (प्रतिपाद्यते इति)? 

सिद्धान्ती - In this matter it is said (अत्र उच्यते) — “It is imperishable (अविनाशि तु तत्)” (Bh. Gītā 2.17), and, by nature (इति प्रकृत्य), “He who knows it as the destroyer of the killer” (य एनं वेत्ति हन्तारम्) (Bh. Gītā 2.19), and “He knows the imperishable, eternal Self” (वेदाविनाशिनं नित्यम्) (Bh. Gītā 2.21), and so on, wherever the Self’s nature is taught (तत्र तत्र), the knower of the Self’s absence of action (आत्मविदः कर्माभावः) is declared (उच्यते).

Notes: The opponent asks for references where absence of action is stated for the knower of the Self. Sankaracharya gives references from Gita - 2.17, 2.19, 2.21. One can add more: 3.28, 4.18, 4.19, 4.24, etc.

पूर्वपक्षी - ननु च कर्मयोगोऽपि आत्मस्वरूपनिरूपणप्रदेशेषु तत्र तत्र प्रतिपाद्यते एव ; तद्यथा — ‘तस्माद्युध्यस्व भारत’ (भ. गी. २ । १८) ‘स्वधर्ममपि चावेक्ष्य’ (भ. गी. २ । ३१) ‘कर्मण्येवाधिकारस्ते’ (भ. गी. २ । ४७) इत्यादौ । अतश्च कथम् आत्मविदः कर्मयोगस्य असम्भवः स्यादिति ? 

सिद्धान्ती - अत्र उच्यते — सम्यग्ज्ञानमिथ्याज्ञानतत्कार्यविरोधात् , ‘ज्ञानयोगेन साङ्ख्यानाम्’ (भ. गी. ३ । ३) इत्यनेन साङ्ख्यानाम् आत्मतत्त्वविदाम् अनात्मवित्कर्तृककर्मयोगनिष्ठातः निष्क्रियात्मस्वरूपावस्थानलक्षणायाः ज्ञानयोगनिष्ठायाः पृथक्करणात् , कृतकृत्यत्वेन आत्मविदः प्रयोजनान्तराभावात् , ‘तस्य कार्यं न विद्यते’ (भ. गी. ३ । १७) इति कर्तव्यान्तराभाववचनाच्च, ‘न कर्मणामनारम्भात्’ (भ. गी. ३ । ४) ‘संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः’ (भ. गी. ५ । ६) इत्यादिना च आत्मज्ञानाङ्गत्वेन कर्मयोगस्य विधानात् , ‘योगारूढस्य तस्यैव शमः कारणमुच्यते’ (भ. गी. ६ । ३) इत्यनेन च उत्पन्नसम्यग्दर्शनस्य कर्मयोगाभाववचनात् , ‘शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम्’ (भ. गी. ४ । २१) इति च शरीरस्थितिकारणातिरिक्तस्य कर्मणो निवारणात् , ‘नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित्’ (भ. गी. ५ । ८) इत्यनेन च शरीरस्थितिमात्रप्रयुक्तेष्वपि दर्शनश्रवणादिकर्मसु आत्मयाथात्म्यविदः ‘करोमि’ इति प्रत्ययस्य समाहितचेतस्तया सदा अकर्तव्यत्वोपदेशात् आत्मतत्त्वविदः सम्यग्दर्शनविरुद्धो मिथ्याज्ञानहेतुकः कर्मयोगः स्वप्नेऽपि न सम्भावयितुं शक्यते यस्मात् , तस्मात् अनात्मवित्कर्तृकयोरेव संन्यासकर्मयोगयोः निःश्रेयसकरत्ववचनम् , तदीयाच्च कर्मसंन्यासात् पूर्वोक्तात्मवित्कर्तृकसर्वकर्मसंन्यासविलक्षणात् सत्येव कर्तृत्वविज्ञाने कर्मैकदेशविषयात् यमनियमादिसहितत्वेन च दुरनुष्ठेयात् सुकरत्वेन च कर्मयोगस्य विशिष्टत्वाभिधानम् इत्येवं प्रतिवचनवाक्यार्थनिरूपणेनापि पूर्वोक्तः प्रष्टुरभिप्रायः निश्चीयते इति स्थितम् ॥

पूर्वपक्षी - And isn’t (ननु च), Karma Yoga (कर्मयोगोऽपि) also taught (प्रतिपाद्यते) in various passages (इव), for example: “Therefore, fight, O Bharata” (तस्माद्युध्यस्व भारत) (Bh. Gītā 2.18), “Considering even your own dharma” (स्वधर्ममपि चावेक्ष्य) (Bh. Gītā 2.31), and “Your right is only to action” (कर्मण्येवाधिकारस्ते) (Bh. Gītā 2.47), and so forth? Therefore (अतश्च), how can it be said that for the knower of the Self (आत्मविदः) Karma Yoga (कर्मयोगस्य) is impossible (असम्भवः स्यादिति)? 

सिद्धान्ती - Here it is said (अत्र उच्यते) — due to the opposition between right knowledge and action arising from false knowledge (सम्यग्ज्ञानमिथ्याज्ञानतत्कार्यविरोधात्), the path of knowledge for the Sāṅkhyas (ज्ञानयोगेन साङ्ख्यानाम्) is prescribed (इति), wherein the knower of the Self among the Sāṅkhyas (आत्मतत्त्वविदाम्) abstains from action characterised by abiding in the nature of Self which is beyond action (कर्मयोगनिष्ठातः निष्क्रियात्मस्वरूपावस्थानलक्षणायाः). Thus, by virtue of all that needed to be done having been done (कृतकृत्यत्वेन), the knower of the Self (आत्मविदः), due to the absence of any further purpose (प्रयोजनान्तराभावात्), has no obligation for action (तस्य कार्यं न विद्यते) (Bh. Gītā 3.17). Similarly (इति), “Not by not beginning action ..” (न कर्मणामनारम्भात्) (Bh. Gītā 3.4), “Renunciation of action without karma yoga brings suffering” (संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः) (Bh. Gītā 5.6), and “For one established in nididhyasana, the withdrawal of that (karma yoga) alone is said to be the reason” (योगारूढस्य तस्यैव शमः कारणमुच्यते) (Bh. Gītā 6.3) — all these demonstrate (इत्येनेन च) that for the knower of the Self (आत्मस्वरूपनिरूपणप्रदेशेषु), due to words stating the lack of Karma Yoga (कर्मयोगाभाववचनात्), it cannot exist even in thought or dream (स्वप्नेऽपि न सम्भावयितुं शक्यते). Hence (तस्मात्), it is only in the case of the ignorant person (अनात्मवित्कर्तृकयोरेव) that renunciation of action and Karma Yoga (संन्यासकर्मयोगयोः) are declared conducive to the highest good (निःश्रेयसकरत्ववचनम्), and by contrast (तदीयाच्च), Karma-yoga (कर्मयोग) is specifically distinguished from renunciation (कर्मसंन्यासात्), as it is different from renunciaton of action completely done by a knower of Self as previously stated (पूर्वोक्तात्मवित्कर्तृकसर्वकर्मसंन्यासविलक्षणात्) being the one with awareness of a doer (सत्येव कर्तृत्वविज्ञाने), as the one who has to perform action of a single prescribed kind (कर्मैकदेशविषयात्) and in a regulated manner (यमनियमादिसहितत्वेन) and easily performable (दुरनुष्ठेयात् सुकरत्वेन), which is why the specification of superiority of Karma Yoga over renunciation (कर्मयोगस्य विशिष्टत्वाभिधानम्) in this way it is revealed by the analysis of answer to the inquirer’s question  (इत्येवं प्रतिवचनवाक्यार्थनिरूपणेनापि).

Notes: The opponent argues while it is stated in scriptures that the Self is beyond the realm of action and hence a jnani is also beyond action, however, the same scriptures also mention Karma Yoga as a sadhana - 2.18, 2.31, 2.47 of Gita.

Sankaracharya says, nididhyasana arises from right knowledge whereas Karma Yoga is based on wrong notion of individuality. Karma Yoga may continue with early stages of Jnana Yoga during śravaṇa and manana, but for nididhyāsana—deep abidance in Self-knowledge—Karma Yoga should be completely absent. The very attitude of Karma Yoga runs counter to Self-abidance, which is free from the sense of doership. In nididhyasana, panca-maha-yajna may be done by a grihastha, but the mentality is it is not as an obligatory duty, but simply as lokasangraha - to keep everyone inspired to do the same. A puja ritual may be done in nididhyasana with sankalpa for something such as moksha, bhakti, vairagya etc. but the nididhyasu is aware that these are mere words, because the awareness of such a person is to abide in I am nitya-shuddha-buddha-mukta and therefore, what puja sankalpa can be there for me? Not even for my family or country, because how can they be mine? Jivanmukti or videhamukti, which are from the standpoint of individuality, have no relevance to me because I am nitya mukta. I am not a sadhaka, because I am a siddha already. Therefore, Karma Yoga and nididhyasana are for two different kinds of people, as mentioned by Sri Krishna in verse 3.3 - jnana yoga for sankhyas and karma yoga for yogis. In verse 6.3 also, it is stated that karma yoga is the means to arrive at yoga called nididhyasana once one is practising that, then karma yoga is given up. In verse 4.21 also it is said renunciation of Karma Yoga for one who is in nididhyasana.

Even householders (gṛhasthas) minimize their duties at this stage of nididhyasana. Sage Yājñavalkya renounced all possessions to remain established in Self-knowledge; so did King Janaka, despite his royal status. Sri Ramakrishna too exemplified this truth. He said that the Divine Mother Herself gradually reduces outer obligations and duties for those who are ready to abide in the Self. He also gave the beautiful analogy that, just as milk must be left undisturbed to turn into curd, so too one must withdraw from worldly involvements in order to let the mind settle into the stillness of realization. But even if grihastha is in nididhyasana stage, then panca-maha-yajna should be done as duty, but it will be done not as in karma yoga, but as lokasangraha with guna-guneshu vartante attitude or I am not the doer at all while upadhis act (verse 5.8-9).

Thus Sankaracharya concludes that jnana yoga and karma yoga are not for one and the same person at the same time. A person is qualified for one of these two. However, for sravana-manana stage of jnana yoga, a person can either be a grihastha karma yogi as in old times vaidika-karma can be done only as a grihastha or the person can be a vividisha-sannyasi having renounced niyata karma and seriously pursuing only jnana-yoga. The choice thus opens for a brahamchari at the end of gurukula to continue sravana-manana as a vividisha sannyasi or as a grihastha along with performance of vaidika karma. 

Sankaracharya states Karma Yoga is superior or easier to vivdisha sannyasa because:

• सत्येव कर्तृत्वविज्ञाने - being the one with awareness of a doer - where as in vividisha sannyasa this doership should be less prominent.

• कर्मैकदेशविषयात् - karma yoga involves niyata-karma - while vividisha sannyasa involves giving niyata karma and doing some other karma like sravana-manana, guru-shushrushaa, danda-tarpanam, etc. hence called karma-ekadesha-sannyasa or only karma-sannyasa unlike vidvat sannyasa which is called sarva-karma-sannyasa which does not mean physical renunciation of all actions which is impossible with body alive, it means kartrtva absent completely.

• यमनियमादिसहितत्वेन - karma yoga is performed in a regulated way with not full controls like in sannyasa

• सुकरत्वेन - easily doable for most of the humanity

All this thought is wrapped up in verse 5.2 which needs to be analysed deeply in this way.

‘ज्यायसी चेत्कर्मणस्ते’ (भ. गी. ३ । १) इत्यत्र ज्ञानकर्मणोः सह असम्भवे ‘यच्छ्रेय एतयोः तद्ब्रूहि’ (भ. गी. ३ । २) इत्येवं पृष्टोऽर्जुनेन भगवान् साङ्‍ख्यानां संन्यासिनां ज्ञानयोगेन निष्ठा पुनः कर्मयोगेन योगिनां निष्ठा प्रोक्तेति निर्णयं चकार । ‘न च संन्यसनादेव केवलात् सिद्धिं समधिगच्छति’ (भ. गी. ३ । ४) इति वचनात् ज्ञानसहितस्य सिद्धिसाधनत्वम् इष्टम्’ कर्मयोगस्य च, विधानात् । ज्ञानरहितस्य संन्यासः श्रेयान् , किं वा कर्मयोगः श्रेयान् ? ’ इति एतयोः विशेषबुभुत्सया —

“If greater than action” (ज्यायसी चेत् कर्मणस्ते) (Bh. Gītā 3.1), in this matter, due to impossibility of path of knowledge and action to be done together (इत्यत्र ज्ञानकर्मणोः सह असम्भवे), “tell me which is better” (यच्छ्रेय एतयोः तद्ब्रूहि) (Bh. Gītā 3.2). In this way asked by Arjuna, (एवम् पृष्टोऽर्जुनेन), the Lord gave the answer: “the steadfastness in Jnana-Yoga for those renunciates who want Self-knowledge and the steadfastness in Karma Yoga for those who engage in action (भगवान् साङ्‍ख्यानां संन्यासिनां ज्ञानयोगेन निष्ठा पुनः कर्मयोगेन योगिनां निष्ठा प्रोक्तेति निर्णयं चकार)”. (Later he says): ‘by mere renunciation alone (vividisha sannyasa without dispassion) one will not attain Self-realisation’ (‘न च संन्यसनादेव केवलात् सिद्धिं समधिगच्छति’, भ. गी. ३ । ४) - by these words, renunciation with knowledge will attain Self-realisation is meant (vidvat sannyasa). And Karma Yoga is a path to that (इति वचनात् ज्ञानसहितस्य सिद्धिसाधनत्वम् इष्टम्’ कर्मयोगस्य च, विधानात्).

Is renunciation without knowledge (ज्ञानरहितस्य संन्यासः) superior, or is karma-yoga (कर्मयोगः) superior? (किं वा … श्रेयान्) Thus, with special desire to know of these two paths (इति एतयोः विशेषबुभुत्सया) …

Notes: In the third chapter, Arjuna mentioned that Bhagavan meant path of knowledge is superior to action because one was said to have given the goal and the other doesn’t and he asks which of the two is better? Sri Krishna besides stating that the two are for different kinds of people, says mere renunciation of actions without corresponding dispassion for the objects will not give the goal of liberation. In fact, the person will be unable to even maintain that renunciation - will become adharmic, enjoying physically in secrecy or in public or mentally brooding over them if not indulging in them physically. But renunciation of action done after attaining Self-knowledge is liberation (vidvat sannyasa). 

Between the pairs of vidvat sannyasa and Karma Yoga & vivdisha sannyasa and Karma Yoga - there are two similarities:

1. Both in each pair are mutually contradictory 

2. Both in each pair cannot be done together by the same person.

Dissimilarity between the two pairs: vidvat sannyasa and Karma Yoga are compulsory while between vivdisha sannyasa and Karma Yoga - a choice exists. Therefore, a comparison between vivdisha sannyasa and Karma Yoga is feasible. 

This is the precise doubt that Arjuna has whether to continue as grihastha doing Karma Yoga as duties or take up vividisha sannyasa and give up all duties. To that question Lord has said Karma Yoga is superior to sannyasa which is vividisha sannyasa.

अर्जुन उवाच ।

संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि ।

यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् ॥५-१॥

अर्जुन उवाच - कृष्ण! (त्वम्) कर्मणाम् संन्यासम् पुनः योगम् च शंससि । (त्वम्) एतयोः यत् श्रेयः (अस्ति) तत् एकम् मे सुनिश्चितम् ब्रूहि । 

अर्जुन उवाच = Arjuna said

संन्यासम् = renunciation (vividishā sannyāsa), कर्मणाम् = of actions, कृष्ण = O Krishna!, पुनः = again, योगम् = (Karma) Yoga, च = and, शंससि = you praise, यत् = whichever, श्रेयः = good, एतयोः = of these two, एकम् = one, तत् = that, मे = for me,  ब्रूहि = say, सुनिश्चितम् = definitively

Arjuna said: O Krishna! You praise renunciation of actions (vividishā sannyāsa) and again performance of (Karma) Yoga. Of these two, whichever is good, say that one to me definitely.

अर्जुन – अर्जुन, पुं, सं, एक

उवाच – ब्रू धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः परस्मै पदम् - ब्रूञ् व्यक्तायां वाचि - अदादिः, प्र-पु, एक

संन्यासम् – संन्यास, पुं, द्वि, एक

कर्मणाम् – कर्मन्, नपुं, ष, बहु

कृष्ण – कृष्ण, पुं, सं, एक

पुनः – अव्ययम्

योगम् – योग, पुं, द्वि, एक

च – अव्ययम्

शंससि – शंस् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - शंसुँ स्तुतौ दुर्गतावपीत्येके इति दुर्गः - भ्वादिः, म-पु, एक

यत् – यद्, नपुं, प्र, एक

श्रेयः – श्रेयस्, नपुं, प्र, एक

एतयोः – एतद्, पुं, ष, द्वि

एकम् – एक, नपुं, द्वि, एक

तत् – तद्, नपुं, द्वि, एक

मे – अस्मद्, च, एक

ब्रूहि – ब्रू धातुरूपाणि – कर्तरि प्रयोगः लोट् लकारः परस्मै पदम् – ब्रूञ् व्यक्तायां वाचि – अदादिः, म-पु, एक

सुनिश्चितम् – सुनिश्चित, नपुं, द्वि, एक, कृदन्तरूपाणि – सु + निर् + चिञ् – चयने - स्वादिः

संन्यासं परित्यागं कर्मणां शास्त्रीयाणाम् अनुष्ठेयविशेषाणां शंससि प्रशंससि कथयसि इत्येतत्। पुनः योगं च तेषामेव अनुष्ठानम् अवश्यकर्तव्यंत्वं शंससि। अतः मे कतरत् श्रेयः इति संशयः किं कर्मानुष्ठानं श्रेयः किं वा तद्धानम् इति। प्रशस्यतरं च अनुष्ठेयम्। अतश्च यत् श्रेयः प्रशस्यतरम् एतयोः कर्मसंन्यासकर्मयोगयोः यदनुष्ठानात् श्रेयोऽवाप्तिः मम स्यादिति मन्यसे तत् एकम् अन्यतरत् सह एकपुरुषानुष्ठेयत्वासंभवात् मे ब्रूहि सुनिश्चितम् अभिप्रेतं तवेति।।स्वाभिप्रायम् आचक्षाणो निर्णयाय श्रीभगवानुवाच

(O Krishna, you) praise and recommend (शंससि प्रशंससि कथयसि) renunciation (संन्यासं परित्यागं) of scriptural obligatory actions (कर्मणां शास्त्रीयाणाम् अनुष्ठेयविशेषाणाम् इत्येतत्). And again (पुनः च), you recommend (शंससि) Yoga (योगम्) - the performance of those very same actions that must necessarily be done (तेषामेव अनुष्ठानम् अवश्यकर्तव्यंत्वं). Therefore (अतः), this is my doubt (मे संशयः): which of the two (कतरत्) is better (श्रेयः)? Is the performance of action better (किं कर्मानुष्ठानं श्रेयः) or is renunciation of that (action better) (किं वा तद्धानम् इति)? The better one (प्रशस्यतरं) ought to be practiced (अनुष्ठेयम्). Therefore (अतश्च), whichever (यत्) of these two — renunciation of actions and performance of actions (एतयोः कर्मसंन्यासकर्मयोगयोः) — is better (श्रेयः प्रशस्यतरम्), through the performance of which (यदनुष्ठानात्) I may attain the highest welfare श्रेयः-अवाप्तिः मम स्यात् इति), that alone (तत् एकम्), and not the other (अन्यतरत्), should be practiced, since both cannot be undertaken by the same person simultaneously (सह एकपुरुषानुष्ठेयत्वासंभवात्). Therefore, tell me (मे ब्रूहि सुनिश्चितम्), what is truly and definitely intended by you (अभिप्रेतं तव इति).

Thus, the Blessed Lord (श्रीभगवान्) replied (उवाच) for the decision (निर्णयाय) expressing his own standpoint (इति स्वाभिप्रायम् आचक्षाणः).

Notes:

Introduction to the word sannyasa: The term sannyāsa carries profound significance in Vedantic philosophy, with two primary (pradhāna) meanings and one secondary (gauna) meaning that together illuminate both the inner realization and outer discipline of renunciation.

• The first primary meaning of sannyāsa is derived from the root sam + ni + āsah, which implies “well and completely seated.” This refers to nitaraam āsah, or being ever seated in Brahman. It is the state of nirvikalpa samādhi, where the mind is entirely absorbed in non-dual awareness, free from all thought constructs and duality. In this sense, sannyāsa is not merely a lifestyle but the culmination of spiritual realization—complete and unwavering absorption in the Self. This is also called vidvat sannyāsa.

• The second primary meaning comes from the root ०४.०१०६ (कौमुदीधातुः- १२०९) असुँ क्षेपणे (दिवादिः परस्मैपदी सकर्मकः सेट् पुषादिः) which can mean “to throw away.” (अस्यति). Here, sannyāsa is understood as anātma-pratyaya-nirāsah—the rejection of all notions of the non-self. Through pratyak-dṛṣṭi, or inward vision, the seeker continuously negates false identifications with the body, mind, and ego. This leads to savikalpa samādhi, a contemplative absorption in Brahman where the thought “Aham Brahmāsmi” remains active and continuous. In this state, the seeker maintains awareness of the Self with subtle distinctions—such as the meditator and the object of meditation. Though adhyāsa and jīvabhāva are not yet fully dissolved, they are weakened through repeated negation and inner clarity. This is the mature stage of nididhyāsana, where the intellect abides in the truth of the Self naturally with distinctions, preparing the ground for deeper realization in nirvikalpa samādhi without distinctions.

The secondary meaning of sannyāsa serves as a facilitator for both these inner states of two kinds of samadhi given above. It refers to karma parityāgah, the renunciation of actions that distract from the pursuit of Brahman. This form of sannyāsa, known as vividishā sannyāsa, is undertaken with the desire for liberation. It supports the inner journey by enabling focused practice of śravaṇa, manana, and nididhyāsana—the triad of listening, reflection, and deep contemplation. By giving up external distractions and duties, the seeker creates the conditions necessary for the flowering of inner absorption.

Thus, sannyāsa is not merely an external renunciation but a profound inner orientation toward truth. Its primary meanings point to the ultimate states of samādhi, while its secondary meaning provides the lifestyle and discipline that make such realization possible.

Motivation for Arjuna’s Question

Why did Arjuna get a doubt about what path to follow - Karma Yoga or sannayasa and is it vividisha or vidvat sannyasa? First we need to understand the background behind this question. Karma Yoga entails doing actions, and a performer of actions such as vadika karma like agnihotra, sandhyavandana, etc. of old times, implies a grihastha as only he/she is qualified for vaidika karma. Laukika-karma as Karma was secondary in those days but in modern times, it is the primary one as hardly anyone does vaidika karma now.

Now coming to the word sannyasa used by Arjuna - is that vidvat or vividisha? Arjuna considers it to be vividisha sannyasa. Why so?

1. The First reason: In verse 4.41, Sri Krishna says one should be योगसंन्यस्तकर्मा. If we pay attention to only  संन्यस्तकर्मा in that word, which means one who renounces (संन्यस्तानि) actions (कर्माणि) known as dharma and adharma (धर्माधर्माख्यानि). Then it appears Sri Krishna is praising karma-sannyasa - renunciation of action as vividisha sannyasa. But because of the qualification of संन्यस्तकर्मा by the word योग - Sankaracharya states the meaning of योगसंन्यस्तकर्मा as: परमार्थदर्शनलक्षणेन योगेन संन्यस्तानि कर्माणि येन परमार्थदर्शिना धर्माधर्माख्यानि - the one who has renounced actions pertaining to punya and papa through yoga which is knowledge of the Self, thus योग is Self-Knowledge itself, and hence योगसंन्यस्तकर्मा here is actually vidvat sannyasa which is meant by Sri Krishna.

But Arjuna interprets sannyasa in verse 4.41 as vividisha sannyasa focusing only on संन्यस्तकर्मा and disregarding योग as experiential Self-Knowledge or may be considering it as only intellectual Self-Knowledge. How can we be sure that Arjuna meant vividisha sannyasa in his question? Two reasons:

1. Vidvat sannyasa cannot be compared with Karma Yoga as it is sadhya while Karma Yoga is sadhana.

2. In verse 5.2, Sri Krishna praises Karma Yoga over sannyasa, and that can be true only if sannyasa is vividisha sannyasa.

At the same time, as though a contradiction, in verse 4.42 - Sri Krishna says: Arjuna should perform his duty to fight the war being established in Karma Yoga: योगमातिष्ठोत्तिष्ठ - arise to fight established in Karma Yoga.

2. The second reason for Arjuna’s question: Chapter-4 has a mix of grihastha and sannyasi jnanis - therefore, a mixed message of grihastha and sannyasa has been delivered by Sri Krishna and hence Arjuna wants clarity about which one to follow.

So how can the same person renounce duties as vividisha sannyasa and also perform it as Karma Yoga is what baffles Arjuna? The stark differences are listed here:

Karma Yoga

Vividisha Sannyasa

क्रिया

Has duties to perform

Only sravana, manana,  nididhyasana - Jnanayoga

अधिकारी - both are ajnani

Looking for chittashuddhi and vairagya

Has both chittashuddhi and vairagya

साधन

Needs dravya and family. Promotes PORT - possessions, obligations, relationships and transactions

Needs no dravya or family. Reduces or Destroys PORT - possessions, obligations, relationships and transactions

आश्रम

Grihastha traditionally

sannyasi

So his question is which one should he follow. 

What's the difference between Arjuna’s questions at the beginning of Chapter-3 and here?

1. In Chapter-3, Arjuna’s comparison was between Karma Yoga and Jnana Yoga - the methodology to apply to reach the goal of liberation. A grihastha can practice either yoga and reach the goal of liberation which needed a clarification for Arjuna about how to place the two yogas.

2. Here, the comparison is between sannyasa and karma yoga which as vaidika karma means a grihastha - the lifestyle that one needs to have to reach the goal of liberation. Sannyasa is optional and Arjuna is seeking clarity whether to choose that path or continue as grihastha.

श्रीभगवानुवाच ।

संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ ।

तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते ॥५-२॥

श्रीभगवान् उवाच - संन्यासः कर्मयोगः च उभौ निःश्रेयसकरौ (स्तः)। तयोः तु कर्मयोगः कर्मसंन्यासात् विशिष्यते। 

श्रीभगवानुवाच =The Lord said

संन्यासः = renunciation of actions (vividishā saṃnyāsa), कर्मयोगः = Karma Yoga, च = and,  निःश्रेयसकरौ = bestowers of liberation, उभौ = both, तयोः = of the two, तु = but, कर्मसंन्यासात् = over renunciation of actions (vividishā saṃnyāsa), कर्मयोगः = Karma Yoga, विशिष्यते = excels

Sri Bhagavan said: Both renunciation of actions (vividishā saṃnyāsa) and Karma Yoga are bestowers of liberation.  But of the two, Karma Yoga excels over renunciation of actions (vividishā saṃnyāsa).

श्रीभगवान् – श्रीभगवत्, पुं, प्र, एक

उवाच – ब्रू धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः परस्मै पदम् - ब्रूञ् व्यक्तायां वाचि - अदादिः, प्र-पु, एक

संन्यासः – संन्यास, पुं, प्र, एक

कर्मयोगः – कर्मयोग, पुं, प्र, एक

च – अव्ययम्

निःश्रेयसकरौ – निःश्रेयसकर, पुं, प्र, द्वि

उभौ – उभ, पुं, प्र, द्वि

तयोः – तद्, पुं, ष, द्वि

तु – अव्ययम्

कर्मसंन्यासात् – कर्मसंन्यास, पुं, पं, द्वि

कर्मयोगः – कर्मयोग, पुं, प्र, एक

विशिष्यते – वि + शास् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मने पदम् - शासुँ अनुशिष्टौ - अदादिः, प्र-पु, एक

संन्यासः कर्मणां परित्यागः कर्मयोगश्च तेषामनुष्ठानं तौ उभौ अपि निःश्रेयसकरौ मोक्षं कुर्वाते ज्ञानोत्पत्तिहेतुत्वेन। उभौ यद्यपि निःश्रेयसकरौ तथापि तयोस्तु निःश्रेयसहेत्वोः कर्मसंन्यासात् केवलात् कर्मयोगो विशिष्यते इति कर्मयोगं स्तौति।।कस्मात् इति आह

Renunciation of actions (संन्यासः कर्मणां परित्यागः) and performance of those very actions as Karma-yoga (कर्मयोगः) - both of these (तौ उभौ अपि) bring about liberation (निःश्रेयसकरौ मोक्षं कुर्वाते) because they serve as causes for the rise of true knowledge (ज्ञानोत्पत्तिहेतुत्वेन).

Although (यद्यपि) both bring about liberation (उभौ निःश्रेयसकरौ), yet (तथापि) between these two means which bring about liberation (तयोस्तु निःश्रेयसहेत्वोः), Karma-yoga (कर्मयोगः) excels (विशिष्यते) over mere renunciation of actions (कर्मसंन्यासात् केवलात् इति). In this way (इति), the Lord praises (स्तौति) Karma-yoga (कर्मयोगं).

Why does the Lord say this way (कस्मात् इति आह)?

Notes:

Sri Krishna says both karma yoga and vividisha sannyasa lead to liberation. Independently or together or sequentially? This is similar to Chapter-3 where the clarity was how to place them. The classical Advaita Vedanta and more modern viewpoint present this verse differently.

Generally, classical Advaita Vedanta presents Karma Yoga for a grihastha as bahiranga sadhana and later for the same sadhaka jnana yoga is prescribed as a vividisha sannyasi which is antaranga sadhana to reach the goal of liberation. However, exceptions are permitted where a grihastha does karma yoga first and then continues with jnana yoga also as a grihastha to reach the goal without taking up vividisha sannyasa as presented in some verses in Chapter-3 and Chapter-4. So vividisha sannyasa is optional for liberation, but Karma Yoga is necessary. Also, vividisha sannyasa is more conducive for doing sadhana than a grihastha due to more availability of time, less distractions to practice  jnana-yoga. An illustration:  a screw driver is used to turn a screw while a knife is used to cut, but you can use a screw driver to cut and a knife to turn a screw - not impossible, but difficult. In the same way, grihastha can attain moksha, but just like the instruments are being used for a different purpose than they are designed for, it is more difficult than a vividisha sannyasi whose lifestyle is designed and suited for liberation entirely and specifically.

A more modern viewpoint does not put much emphasis on jnana yoga as vividisha sannyasa. Karma Yoga as a grihastha or even as a vividisha sannyasi (unlike the classical Advaita Vedanta) is given a complete validity as a path independently to reach the goal.

Sankaracharya adds the word “stauti” (praises) in his bhashya stating that Sri Krishna praises Karma Yoga over sannyasa as arthavaada - a deliberate exaggeration for inspiration, but not literally true. Why so? Sankaracharya overwhelmingly emphasises sannyasa in his bhashya everywhere, specifically in Upanishads, so stating Karma Yoga as a grihastha to be superior to sannyasa will not fit in his framework. In fact, even srutis state sannyasa as very noble and is achieved only after having given up desires for which Karma Yoga as a grihastha is a preliminary stage. For example, this section in Kahola brahmanam of Brihadaranykopansihad 3.5.1:

कतमो याज्ञवल्क्य सर्वान्तरो योऽशनायापिपासे शोकं मोहं जरां मृत्युमत्येति । एतं वै तमात्मानं विदित्वा ब्राह्मणाः पुत्रैषणायाश्च वित्तैषणायाश्च लोकैषणायाश्च व्युत्थायाथ भिक्षाचर्यं चरन्ति या ह्येव पुत्रैषणा सा वित्तैषणा या वित्तैषणा सा लोकैषणोभे ह्येते एषणे एव भवतः । 

(Then Kahola said:) “What indeed, O Yājñavalkya, is that innermost Self (कतमः याज्ञवल्क्य सर्वान्तरो) who transcends hunger and thirst, sorrow and delusion, old age and death? (योऽशनायापिपासे शोकं मोहं जरां मृत्युमत्येति)” 

(Yājñavalkya replied:) “Having known this as that Self (एतं वै तमात्मानं विदित्वा) — the wise Brāhmaṇas (ब्राह्मणाः) rise above the desire for sons (पुत्रैषणा), the desire for wealth (वित्तैषणा), and the desire for worlds (लोकैषणा) (पुत्रैषणायाश्च वित्तैषणायाश्च लोकैषणायाश्च व्युत्थाय) and thereafter live the life of mendicants, wandering for alms (अथ भिक्षाचर्यं चरन्ति). For verily the desire for sons is but the desire for wealth, and the desire for wealth is but the desire for worlds (या ह्येव पुत्रैषणा सा वित्तैषणा या वित्तैषणा सा लोकैषणा) since both these desires are only desires indeed (उभे ह्येते एषणे एव भवतः).”

This section is from Brihadaranykopansihad 4.4.22:

एतमेव प्रव्राजिनो लोकमिच्छन्तः प्रव्रजन्ति । एतद्ध स्म वै तत् पूर्वे विद्वांसः प्रजां न कामयन्ते, किं प्रजया करिष्यामो येषां नोऽयमात्मायं लोक इति; ते ह स्म पुत्रैषणायाश्च वित्तैषणायाश्च लोकैषणायाश्च व्युत्थायाथ भिक्शाचर्यं चरन्ति; या ह्येव पुत्रैषणा सा वित्तैषणा, या वित्तैषणा सा लोकैषणा, उभे ह्येते एषणे एव भवतः। 

Those renunciants who seek this Self alone (एतमेव प्रव्राजिन इच्छन्तः) renounce the world  (लोकम् प्रव्रजन्ति). Indeed, this was the view of the wise ones of old (एतद्ध स्म वै तत् पूर्वे विद्वांसः): who did not desire progeny (प्रजां न कामयन्ते), saying—‘What shall we do with progeny, for us this Self alone is the world’ (किं प्रजया करिष्यामो येषां नोऽयमात्मायं लोक इति). They, having renounced the desire for sons (पुत्रैषणायाः), the desire for wealth (वित्तैषणायाः), and the desire for worlds (लोकैषणायाः), then lived the life of mendicants (अथ भिक्षाचर्यं चरन्ति). For indeed, the desire for sons is the desire for wealth (या ह्येव पुत्रैषणा सा वित्तैषणा), and the desire for wealth is the desire for worlds (या वित्तैषणा सा लोकैषणा): both these are indeed desires (उभे ह्येते एषणे एव भवतः).

Similar presentations or lines of thought extolling sannyasa are there in Maitreyi brahmanam and Aitareyopanishat also. So Sankaracharya treating Sri Krishna’s statement of superiority of Karma Yoga over sannyasa as arthavada is not without merit.

ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति ।

निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥५-३॥

यः न द्वेष्टि न काङ्क्षति सः नित्यसंन्यासी (इति) ज्ञेयः । महाबाहो निर्द्वन्द्वः हि बन्धात् सुखम् प्रमुच्यते । 

ज्ञेयः = should be known, सः = that person, नित्यसंन्यासी = ever a renunciate, यः = one who, न = does not, द्वेष्टि = hate, न = does not, काङ्क्षति = desire, निर्द्वन्द्वः = one who is unaffected by pairs of opposites, हि = because, महाबाहो = O strong armed one!, सुखम् = easily, बन्धात् = from bondage, प्रमुच्यते = is freed

(This) should be known: that person (Karma Yogi) is ever a renunciate who doesn’t hate or doesn’t desire because, O strong armed one!, one who is unaffected by pairs of opposites, is freed from bondage easily.

ज्ञेयः – ज्ञेय, पुं, प्र, एक, कृदन्तरूप – ज्ञा + यत् – ज्ञा अवबोधने – अदादिः – अनिट्

सः – तद्, पुं, प्र, एक

नित्यसंन्यासी – नित्यसंन्यासी, पुं, प्र, एक

यः – यद्, पुं, प्र, एक

न – अव्ययम्

द्वेष्टि – द्विष् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - द्विषँ अप्रीतौ - अदादिः, प्र-पु, एक

न – अव्ययम्

काङ्क्षति – काङ्क्ष् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - काक्षिँ काङ्क्षायाम् - भ्वादिः, प्र-पु, एक

निर्द्वन्द्वः – निर्द्वन्द्व, पुं, प्र, एक

हि – अव्ययम्

महाबाहो – महाबाहु, पुं, सं, एक

सुखम् – अव्ययम्

बन्धात् – बन्ध, पुं, पं, एक

प्रमुच्यते – प्र + मुच् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मने पदम् - मुचॢँ मोक्षणे मोचने - तुदादिः, प्र-पु, एक

ज्ञेयः ज्ञातव्यः स कर्मयोगी नित्यसंन्यासी इति यो न द्वेष्टि किञ्चित् न काङ्क्षति दुःखसुखे तत्साधने च। एवंविधो यः कर्मणि वर्तमानोऽपि स नित्यसंन्यासी इति ज्ञातव्यः इत्यर्थः। निर्द्वन्द्वः द्वन्द्ववर्जितः हि यस्मात् महाबाहो सुखं बन्धात् अनायासेन प्रमुच्यते।।संन्यासकर्मयोगयोः भिन्नपुरुषानुष्ठेययोः विरुद्धयोः फलेऽपि विरोधो युक्तः न तु उभयोः निःश्रेयसकरत्वमेव इति प्राप्ते इदम् उच्यते

It should be known (ज्ञेयः = ज्ञातव्यः) that Karma yogi (स कर्मयोगी) who (यः) neither hates anything (न द्वेष्टि किञ्चित्) nor desires anything (न काङ्क्षति), who remains even-minded in pleasure and pain (दुःखसुखे) and also their sources (तत्साधने च), is an ever renunciate (नित्यसंन्यासी इति). Such a one who (एवंविधः यः) though engaged in action (कर्मणि वर्तमानः अपि), is to be understood as (इति ज्ञातव्यः) an ever renunciate (नित्यसंन्यासी) - this is the meaning (इत्यर्थः). Because (हि यस्मात्), O mighty-armed one (महाबाहो), the one free from the pairs of opposites (निर्द्वन्द्वः = द्वन्द्ववर्जितः), easily becomes liberated (सुखं प्रमुच्यते) from bondage effortlessly (बन्धात् अनायासेन).

Now, this can be concluded (इति प्राप्ते): between renunciation and Karma-yoga (संन्यासकर्मयोगयोः)—which are performed by different types of persons (भिन्नपुरुषानुष्ठेययोः) and are opposed to each other (विरुद्धयोः)—there should also be a corresponding opposition in their results (फलेऽपि विरोधः युक्तः), and not that both should be equally conducive to give liberation (न तु उभयोः निःश्रेयसकरत्वम् एव).  This is said (इदम् उच्यते).

Notes

This verse explains the reason for assertion of the previous verse: कर्मसंन्यासात्कर्मयोगो विशिष्यते - Karma Yoga as a grihastha is superior to vividisha sannyasa. 

A few reasons for this assertion were given in the notes of previous verse, Sri Krishna presents another reason to state Karma Yoga is superior to vividisha sannyasa. He calls a Karma Yogi as a nitya-sannyasi: ever renunciate. Why? A Karma Yogi neither hates anything (न द्वेष्टि किञ्चित्) nor desires anything (न काङ्क्षति), in other words, a Karma Yogi renounces raga-dvesha every moment while being among the objects that can potentially raise those pairs of opposites in oneself:

1. The sankalpa for taking up any action, shouldn’t be for personal enjoyment, but purely for doing one’s duty. This avoids sakama and nishiddha karma besides not converting niyata karma into kaamya karma.

2. While doing action: Have an attitude that it is worship of Ishvara being done to maintain nishakama bhava

3. Results after the action is done: Not crave and insist upon results favorable to oneself once the action is done and accept whatever comes as Ishvara’s blessing

4. Not see any possessions or family/friends connections as one’s own - but see oneself as custodian in maintaining them.

A vividisha sannyasi has no need to practice constant renunciation due to these two reasons:

1. Dispassion of a sannyasi has obviated the need for renunciation itself. Non-indulgence is said to be renunciation only when there is an internal craving for such indulgence. Since an idealistic vividisha sannyasi has no such craving, his/her non-indulgence is not even called renunciation, but a way of life naturally.

2. Even if there is a craving for objects in a vividisha-sannyasi, the feasibility of indulging in the enjoyment of objects is removed for such a sannyasi due to his/her physically refraining oneself from engagement with the objects due to the adopted lifestyle such as living in a ashrama with a community or out of fear of sin or damage to reputation that ensues by breaking one’s vow of renunciation, etc.

But for a Karma Yogi there are no such constraints to prevent oneself from indulgence and yet the Karma Yogi, due to one’s own volition, refrains from indulgence with objects even when they are available for indulgence or at least internally maintains no craving or hatred for them whatsoever even when dealing with them. A vivdisha sannyasi is said to have renounced the world - note the past tense “renounced” and as sannyasis they are simply living the life of dispassion while a Karma Yogi is renouncing craving or hatred every moment and therefore, is a constant renunciate and is considered greater than a sannyasi.

Sankaracharya states that the primary reason for Karma Yoga to be superior to vivdisha sannyasa is सुकरत्वेन - easily doable for most of humanity. And the reasons for that are as follows: 

• सत्येव कर्तृत्वविज्ञाने - having an awareness of a doer. Karma Yoga is associated with the awareness of a doer whereas in vividisha sannyasa this doership should be less prominent initially and then completely given up at a later stage. Individuality is a natural state of a common person. Hence, sannyasa is an exception, but karma yoga as a grihastha is a natural way.

• कर्मैकदेशविषयात् - having niyata-karma as its requirement. Karma Yoga requires that one must do niyata-karma while vividisha sannyasa involves giving up niyata karma. Hence vividisha sannyasa is called karma-ekadesha-sannyasa or only karma-sannyasa. A common person, due to individuality, has desires and to fulfill which he/she is forced to act and so Karma Yoga is again a more natural path than sannyasa for a common person.

• यमनियमादिसहितत्वेन - having dos and don’ts. Karma yoga is performed in a graded regulated way while sannyasa entails complete restraints. Since Karma Yoga involves only limited constraints than sannyasa, it is simpler to be followed by a common person.

Additional reasons:

• Karma Yoga is the first step in sadhana. It brings someone from an ordinary way of living to someone seeking liberation while sannyasa is simply an extension of Karma Yoga as its next stage.

• Karma Yoga is necessary. Every sadhaka must do or must have done Karma Yoga to gain cittashuddhi to move towards the goal. Vividisha sannyasa is, however, optional.

The most important reason: The most important reason is what is relevant for a sadhaka. Superiority of a sadhana has to be seen only in the light of what is relevant and applicable for a sadhaka. Teachings are given by teachers according to place, time, age, state of mindset, prior knowledge, capacity of the questioner - then only it is medicine. A sadhana inherently has no superiority or inferiority over another sadhana. Only its applicability and relevance to a sadhaka makes that particular sadhana superior to other sadhanas for that particular sadhaka and people of similar nature. For Arjuna, Karma Yoga is applicable than sannyasa and hence he was told it is superior. Bhagavan gives teaching according to what Arjuna requires. Siddhanta also made clear.

And it is said such a Karma Yogi, who is free of raga-dvesha, called nirdvandva will attain freedom easily - why? Raga-dvesha brought under control, the sense of identification with body-mind-intellect weakens and notion of individuality is also weakened making the realisation of Self as Brahman more feasible.

Janaka is attributed for this saying:

अनन्तं बत मे वित्तं यस्य मे नास्ति किंचन ।
मिथिलायां प्रदीप्तायां न मे दह्यति किंचन ॥ १८ ॥
Infinite indeed is my wealth, for I possess nothing. Though Mithila is in a blaze, nothing of mine is burning.

It shows the realisation that one can arrive at through Karma Yoga.

साङ्ख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः ।

एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम् ॥५-४॥

बालाः साङ्ख्ययोगौ पृथक् (अस्ति इति) प्रवदन्ति पण्डिताः (तथा) न (प्रवदन्ति)।  (यः) एकम् अपि सम्यक् आस्थितः (सः) उभयोः फलम् विन्दते। 

साङ्ख्ययोगौ = practice of abidance in Self knowledge by a renunciate (vividishā saṃnyāsa) and sadhana-catushthaya attained through Karma Yoga (grihastha), पृथक् = different, बालाः = deluded, प्रवदन्ति = say, न = not, पण्डिताः = the wise, एकम् = one, अपि = even, आस्थितः = having followed, सम्यक् = well, उभयोः = of both, विन्दते = gets, फलम् = result

The deluded say that the practice of abidance in Self knowledge by a renunciate (vividishā saṃnyāsa) and sadhana-catushthaya attained through Karma Yoga (grihastha) as different, but not the wise. Anyone who follows even one well, gets the result of both.

साङ्ख्ययोगौ – साङ्ख्ययोग, पुं, प्र, द्वि

पृथक् – अव्ययम्

बालाः – बाल, पुं, प्र, बहु

प्रवदन्ति – प्र + वद् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - वदँ व्यक्तायां वाचि - भ्वादिः, प्र-पु, बहु

न – अव्ययम्

पण्डिताः – पण्डित, पुं, प्र, बहु

एकम् – एक, नपुं, द्वि, एक

अपि – अव्ययम्

आस्थितः – आस्थित, पुं, प्र, एक, कृदन्तरूपाणि - आङ् + स्था + क्त - ष्ठा गतिनिवृत्तौ - भ्वादिः - अनिट्

सम्यक् – अव्ययम्

उभयोः – उभ, पुं, ष, द्वि

विन्दते – विद् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - विदॢँ लाभे - तुदादिः, प्र-पु, एक

सांख्ययोगौ पृथक् विरुद्धभिन्नफलौ बालाः प्रवदन्ति न पण्डिताः। पण्डितास्तु ज्ञानिन एकं फलम् अविरुद्धम् इच्छन्ति। कथम् एकमपि सांख्ययोगयोः सम्यक् आस्थितः सम्यगनुष्ठितवान् इत्यर्थः उभयोः विन्दते फलम्। उभयोः तदेव हि निःश्रेयसं फलम् अतः न फले विरोधः अस्ति।।ननु संन्यासकर्मयोगशब्देन प्रस्तुत्य सांख्ययोगयोः फलैकत्वं कथम् इह अप्रकृतं ब्रवीति नैष दोषः यद्यपि अर्जुनेनसंन्यासं कर्मयोगं च केवलम् अभिप्रेत्य प्रश्नः कृतः भगवांस्तु तदपरित्यागेनैव स्वाभिप्रेतं च विशेषं संयोज्य शब्दान्तरवाच्यतया प्रतिवचनं ददौ सांख्ययोगौ इति। तौ एव संन्यासकर्मयोगौ ज्ञानतदुपायसमबुद्धित्वादिसंयुक्तौ सांख्ययोगशब्दवाच्यौ इति भगवतो मतम्। अतः न अप्रकृतप्रक्रियेति।।एकस्यापि सम्यगनुष्ठानात् कथम् उभयोः फलं विन्दते इति उच्यते

The ignorant (बालाः) speak of (प्रवदन्ति) Sāṅkhya and Yoga (सांख्ययोगौ) as distinct (पृथक्), opposed and yielding different results (विरुद्धभिन्नफलौ), but not the wise (न पण्डिताः). The truly wise (पण्डिताः तु), being knowers of the truth (ज्ञानिनः), consider (इच्छन्ति) that both give the same one result (अविरुद्धम् एकं फलम्).

How is that so? (कथम् इति). Because one who is well established in either (एकमपि सम्यक् आस्थितः), that is, who practises either Sankhya (sannyasa) or Yoga (grihastha) rightly (सांख्ययोगयोः सम्यगनुष्ठितवान् इत्यर्थः), attains the fruit of both (उभयोः विन्दते फलम्). For (हि) in both cases (उभयोः), the very same liberation as result (तदेव हि निःश्रेयसं फलम्) is attained. Therefore (अतः), there is no contradiction in their results (न फले विरोधः अस्ति).

पूर्वपक्षी - How is the Lord here saying out of context (कथम् इह अप्रकृतं ब्रवीति) the oneness of the result of Sāṅkhya and Yoga (सांख्ययोगयोः फलैकत्वं) after having begun with the words renunciation and Karma-yoga (संन्यासकर्मयोगशब्देन प्रस्तुत्य)? 

सिद्धान्ती - This is no fault (नैष दोषः). Although (यद्यपि) the question asked by Arjuna (अर्जुनेन प्रश्नः कृतः) referred only to renunciation and Karma-yoga (संन्यासं कर्मयोगं च केवलम् अभिप्रेत्य), but the Blessed Lord (भगवान् तु) without ignoring that (Arjuna’s question) (तदपरित्यागेन एव) answered it through different terms (शब्दान्तरवाच्यतया प्रतिवचनं ददौ) namely as Sāṅkhya and Yoga (सांख्ययोगौ इति) by including (संयोज्य) His own intended special teaching (स्वाभिप्रेतं च विशेषं).

Those two (तौ एव), namely renunciation of actions and Karma Yoga (संन्यासकर्मयोगौ) are implied by the words Sāṅkhya and Yoga (सांख्ययोगशब्दवाच्यौ इति) when they are endowed with knowledge and its means such as equanimity, etc., respectively (ज्ञानतदुपायसमबुद्धित्वादिसंयुक्तौ). Such is the Lord’s view (भगवतो मतम्). Therefore (अतः), it is not a deviation from the topic (न अप्रकृतप्रक्रियेति).

By practising one of them properly (एकस्यापि सम्यगनुष्ठानात्) how can one attain the fruit of both (कथम् उभयोः फलं विन्दते इति)?

Notes:

One important point to note as pointed out by Sankaracharya is that Sri Krishna mentioned sankhya and yoga in this verse while the question asked by Arjuna was about sannyasa and karm yoga. Sankaracharya, as an objection, raises this question: How is the Lord here saying out of context (कथम् इह अप्रकृतं ब्रवीति)? 

Generally, साङ्ख्य means Self-Knowledge and therefore, it could mean any of these: sravana-manana-nididhyasana which is paroxa-jnana, followed by samadhi that gives rise to aparoxa-jnana, and then followed by samadhi abhyasa to give jivanmukti. Thus the word साङ्ख्य covers both vividisha sannyasa and grihastha lifestyles of jnana-yoga and vidvat sannyasa that follows it. On the other hand, the word sannyasa would mean either vividisha sannyasa or vidvat sannyasa as a grihastha or vividisha sannyasi ruling out the stage of grihastha jnana yogi (sravana-manana-nididhyasana) which is covered by the more general word Sankhya. 

Sankaracharya states Sri Krishna’s usage of the word Sankhya is specific: Those two (तौ एव), namely renunciation of actions and Karma Yoga (संन्यासकर्मयोगौ) are implied by the words Sāṅkhya and Yoga (सांख्ययोगशब्दवाच्यौ इति) when they are endowed with knowledge and its means such as equanimity, etc., respectively (ज्ञानतदुपायसमबुद्धित्वादिसंयुक्तौ). Such is the Lord’s view (भगवतो मतम्). Therefore (अतः), it is not a deviation from the topic (न अप्रकृतप्रक्रियेति).

From the above, in this verse, Sankaracharya has reduced the scope of the word Sankhya:

1. If the word ज्ञान in his description means paroxa-jnana: then Sankhya is nididhyasana of either a vividisha sannyasi or grihastha by whom paroxa jnana has been attained through sravana-manana. But since we are talking about Sankhya in relation to sannyasa (vividisha sannyasa), the word Sankhya would then mean nididhyasana of vividisha sannyasa.

2. If the word ज्ञान in his description means aparoxa-jnana: then Sankhya is vidvat sannyasa of either a grihastha or vivdisha sannyasi.

To further clarify which of the two it is, we look at the original Gita verse itself: एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम् - both need to be practised to attain the common goal. And since it is said Sankhya needs to be practised to attain the goal, it is not vidvat sannyasa, which is the goal itself, but it is nididhyasana of either a vividisha sannyasi or grihastha.

Similarly, Yoga is said to be Karma Yoga when endowed with samatva buddhi which means it is a perfected stage of Karma Yoga, the one endowed with sadhana-catushthaya and therefore, the grihastha is now ready for jnana yoga.

Hence, by using the word Sankhya and Yoga, Sri Krishna has brought more clarity in the spectrum of path and laid down its full scope rather than confining it to a narrow limited scope by using the original word sannyasa which Arjuna meant as vividisha sannyasa alone. The word Sankhya also implies the continuity of the grihastha lifestyle of Karma Yoga into Jnana Yoga and finally into vidvat sannyasa without a need for a change in lifestyle to external renunciation as vividisha sannyasa. This way, Sri Krishna is presenting that yoga is preliminary and sankhya, which follows it, either as a sannyasi or as a grihastha, is the direct path to moksha. Therefore, how can both yoga and sankhya be different, when the final goal reached is the same?

This verse explains the phrase of 5.2: संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ if a doubt arises: between renunciation and Karma-yoga (संन्यासकर्मयोगयोः)—which are performed by different types of persons (भिन्नपुरुषानुष्ठेययोः) and are opposed to each other (विरुद्धयोः)—there should also be a corresponding opposition in their results (फलेऽपि विरोधः युक्तः), and not that both should be equally conducive to give liberation (न तु उभयोः निःश्रेयसकरत्वम् एव). How can two different opposing lifestyles give the same result?

Sri Krishna says only बालाः - implying ignorant - see grihastha and sannyasi as different, from the perspectives of activity, attitude and goal, but a pandita sees similarity between the two:

1. The ignorant see a karma yogi working while a vividisha sannyasi as not working. But verse 4.18 has shown that the wise see that since both are ajnani, therefore, both are indeed in the realm of karma and are indeed working.

2. The ignorant think karma yogi seems to be craving for results like an ordinary person while sannyasi is considered to be one who could not face the challenges of family life and resorted to sannyasa as escapism. The wise one sees that a karma yogi has no craving for the results of actions due to ishvara-prasada buddhi and a sannyasi has dispassion for indulging with objects therefore finding no need to have a family.

3. The ignorant view is that a Karma yogi will attain material benefits in this world or higher worlds due to merit one acquires by doing niyata karma just like an ordinary person while a sannyasi is wasting that opportunity by being a burden to the society for material dependence. A wise one sees that a karma yogi is purifying the mind to go beyond the realm of individuality while the sannyasi is at the stage of sravana-manana-nididhyasana and needs to maintain only the body. He/she has achieved what a karma yogi wants to achieve and he/she will attain moksha just as a karma yogi who will pass through his/her own stage.

Renunciation is common to both lifestyles and therefore, the goal achieved is also common. How do these two lifestyles give the same goal of liberation?

• A karma yogi who is a grihastha, upon acquisition of enough chitta-shuddhi will become a jnana yogi as a grihastha and do sravana-manana-nididhysana to realise the Self. But while doing jnana-yoga, a grihastha will continue doing obligatory actions. At this stage of jnana yoga, a switch in mindset of grihastha from Ishvara-arpana-buddhi to upadhis interacting with objects while I am a mere witness happens (guna-guneshu vartante). 

• Another approach would be this karma yogi grihastha, upon acquisition of enough chitta-shuddhi, will become a jnana yogi as a vividisha sannyasi and do sravana-manana-nididhysana to realise the Self. 

So either way a karma yogi grihastha and vividisha sannyasi will reach the same goal of liberation this way.

यत्साङ्ख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते ।

एकं साङ्ख्यं च योगं च यः पश्यति स पश्यति ॥५-५॥

यत् स्थानम् साङ्ख्यैः प्राप्यते तत् योगैः अपि गम्यते । यः साङ्ख्यम् च योगम् च एकम् पश्यति सः (सम्यक्) पश्यति। 

यत् = which, साङ्ख्यैः = by the renunciates practising abidance in Self-Knowledge (vividishā saṃnyāsī), प्राप्यते = is obtained, स्थानम् = the state, तत् = that, योगैः = by those who have attained sadhana-catushthaya through Karma Yoga (grihastha), अपि = also, गम्यते = is attained, एकम् = one, साङ्ख्यम् = the practice of abidance in Self-Knowledge by a renunciate, च = and, योगम् =  sadhana-catushthaya attained through Karma Yoga, च = and, यः = one who, पश्यति = sees, सः = that person, पश्यति = sees

The state which is obtained by the renunciates practising abidance in Self-knowledge (vividishā saṃnyāsī), is also obtained by those who have attained sadhana-catushthaya through Karma Yoga (grihastha). One who sees the sadhana-catushthaya attained through Karma Yoga (grihastha) and the practice of abidance in Self-knowledge by a renunciate (vividishā saṃnyāsī) as one, that person sees (well).

यत् – यद्, नपुं, प्र, एक

साङ्ख्यैः – साङ्ख्य, पुं, तृ, बहु

प्राप्यते – प्र + आप् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मने पदम् - आपॢँ व्याप्तौ - स्वादिः, प्र-पु, एक

स्थानम् – स्थान, नपुं, प्र, एक

तत् – तद्, नपुं, प्र, एक

योगैः – योग, पुं, तृ, बहु

अपि – अव्ययम्

गम्यते – गम् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मने पदम् - गमॢँ गतौ - भ्वादिः, प्र-पु, एक

एकम् – एक, नपुं, द्वि, एक

साङ्ख्यम् – साङ्ख्य, नपुं, द्वि, एक

च – अव्ययम्

योगम् – योग, पुं, द्वि, एक

च – अव्ययम्

यः – यद्, पुं, प्र, एक

पश्यति – दृश् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - दृशिँर् प्रेक्षणे - भ्वादिः, प्र-पु, एक

सः – तद्, पुं, प्र, एक

पश्यति – दृश् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - दृशिँर् प्रेक्षणे - भ्वादिः, प्र-पु, एक

यत् सांख्यैः ज्ञाननिष्ठैः संन्यासिभिः प्राप्यते स्थानं मोक्षाख्यम् तत् योगैरपि ज्ञानप्राप्त्युपायत्वेन ईश्वरे समर्प्य कर्माणि आत्मनः फलम् अनभिसंधाय अनुतिष्ठन्ति ये ते योगाः योगिनः तैरपि परमार्थज्ञानसंन्यासप्राप्तिद्वारेण गम्यते इत्यभिप्रायः। अतः एकं साख्यं च योगं च यः पश्यति फलैकत्वात् स सम्यक् पश्यतीत्यर्थः।।एवं तर्हि योगात् संन्यास एव विशिष्यते कथं तर्हि इदमुक्तम् तयोस्तु कर्मसंन्यासात् कर्मयोगो विशिष्यते (गीता 5.2) इति श्रृणु तत्र कारणम् त्वया पृष्टं केवलं कर्मसंन्यासं कर्मयोगं च अभिप्रेत्य तयोः अन्यतरः कः श्रेयान् इति। तदनुरूपं प्रतिवचनं मया उक्तं कर्मसंन्यासात् कर्मयोगः विशिष्यते इति ज्ञानम् अनपेक्ष्य। ज्ञानापेक्षस्तु संन्यासः सांख्यमिति मया अभिप्रेतः। परमार्थयोगश्च स एव। यस्तु कर्मयोगः वैदिकः स च तादर्थ्यात् योगः संन्यास इति च उपचर्यते। कथं तादर्थ्यम् इति उच्यते

The state (स्थानम्) called liberation (मोक्षाख्यम्), which is attained (प्राप्यते) by the followers of Sāṅkhya (सांख्यैः), that is, by the renunciates steadfast in Self-knowledge (ज्ञाननिष्ठैः संन्यासिभिः)—those who perform actions (यः कर्माणि अनुतिष्ठन्ति) dedicating them to God (ईश्वरे समर्प्य) and without seeking their results for oneself (आत्मनः फलम् अनभिसंधाय) i.e. through selfless action which is a means to knowledge (ज्ञानप्राप्त्युपायत्वेन), they are yogis (ते योगाः योगिनः)—by them (तैः) also is attained (गम्यते) through renunciation attained after having Self-Knowledge (परमार्थज्ञानसंन्यासप्राप्तिद्वारेण) - this is the intended meaning (इत्यभिप्रायः).

Hence (अतः), one who sees (यः पश्यति) Sāṅkhya and Yoga as one (एकं सांख्यं च योगं च)—because of the identity of their result (फलैकत्वात्)—he truly sees (स सम्यक् पश्यति इत्यर्थः).

पूर्वपक्षी - If that is so (एवं तर्हि), then renunciation (संन्यासः) must indeed be superior (विशिष्यते) to Yoga. How then is it said (कथं तर्हि इदमुक्तम्) that ‘Karma-yoga is superior to the renunciation of action’ (तयोस्तु कर्मसंन्यासात् कर्मयोगो विशिष्यते, Gītā 5.2)?”

सिद्धान्ती - Listen (श्रृणु) to the reason for that (तत्र कारणम्). It was asked by you (त्वया पृष्टं) regarding renunciation of actions and the performance of actions (केवलं कर्मसंन्यासं कर्मयोगं च अभिप्रेत्य) as to which of the two (तयोः अन्यतरः) is better (कः श्रेयान् इति). Accordingly (तदनुरूपं), it was answered by me (प्रतिवचनं मया उक्तं): “Karma-yoga is superior to renunciation of action done without even intellectual Self-knowledge” (कर्मसंन्यासात् कर्मयोगः विशिष्यते इति ज्ञानम् अनपेक्ष्य).

But Sāṅkhya as renunciation that is done with (intellectual) Self-knowledge (सांख्यमिति ज्ञानापेक्षः तु संन्यासः) is was meant by me (मया अभिप्रेतः), and that is the primary meaning of Yoga also (परमार्थयोगश्च स एव). However, that which is (यस्तु) Vedic Karma-yoga (कर्मयोगः वैदिकः) is spoken of (उपचर्यते) figuratively as Yoga and that also is Sannyāsa (स च तादर्थ्यात् योगः संन्यास इति च) (due to renunciation of fruits of action).

How does it lead to liberation? It is said (कथं तादर्थ्यम् इति उच्यते).

Notes

Sankhya as a vividisha sannyasi in nididhyasana leads to sthanam or moksha directly while Yoga through attainment of knowledge by a grihastha and abiding in it will lead to moksha indirectly. However, the final destination is the same regardless. Hence they are not said to be different. After all, when you have two paths to reach a town, there is no difference between the two paths as far as the destination is concerned, but what path one chooses is based on one’s temperament. Hence a grihastha and vividisha sannyasi will reach the same goal of moksha, therefore they are not different. Only a person who can see this similarity clearly, who is knowledgeable, called panita in the previous verse, really sees or has a proper vision. The rest are blind and ignorant who are focussed on mere externalities due to their limited awareness of one’s own identity as body-mind complex.

An objection can be raised - since Sankhya leads to moksha directly and Yoga leads to moksha indirectly, should not Sankhya be superior? Sankaracharya answers it saying in verse 5.2 between Karma Yoga and vividisha sannyasa it was said Karma Yoga is superior with the reasons stated which were not wrt goal - it was due to constant renunciation needed by a person who has craving for them. But Sri Krishna now has introduced Sankhya and Yoga and He does not say one is superior to other between these two, in fact he is emphasising their oneness wrt goal. Sankaracharya states: Sankhya is referred to the nididhyasana stage of vividisha sannyasa and this same nididhyasana stage as a grihastha will be arrived at through Yoga also eventually and both will lead to the same goal of moksha also. Therefore, that same Sankhya can be called Yoga also truly. But when one calls Karma Yoga as Yoga, it is only in a secondary sense as it is a practice to attain that samatva buddhi characterised by Yoga and that same Karma Yoga also known as sannyasa secondarily as it involves renunciation of fruits of actions.

संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः ।

योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति ॥५-६॥

महाबाहो अयोगतः संन्यासः तु आप्तुम् दुःखम् (अस्ति) । योगयुक्तः मुनिः नचिरेण ब्रह्म अधिगच्छति। 

संन्यासः = abidance in Self knowledge as a renunciate, तु = but, महाबाहो = O strong-armed one, दुःखम् = difficult, आप्तुम् = to obtain, अयोगतः = by not having attained  sadhana-catushthaya through Karma Yoga, योगयुक्तः = one endowed with  sadhana-catushthaya through Karma Yoga, मुनिः = reflective person on God, ब्रह्म = abidance in Self knowledge as a renunciate, नचिरेण = immediately, अधिगच्छति = attains

But O strong-armed one! Abidance in Self knowledge as a renunciate is difficult to obtain by not having attained sadhana-catushthaya through Karma Yoga. A reflective person on God, endowed with sadhana-catushthaya through Karma Yoga, attains abidance in Self knowledge as a renunciate immediately.

संन्यासः – संन्यास, पुं, प्र, एक

तु – अव्ययम्

महाबाहो – महाबाहु, पुं, सं, एक

दुःखम् – दुःख, नपुं, द्वि, एक

आप्तुम् – अव्ययम्, कृदन्तरूपाणि - आप् + तुमुँन् - आपॢँ व्याप्तौ - स्वादिः - अनिट्

अयोगतः – अव्ययम्, तद्धितान्तरूपाणि – अयोग + तसिल्

योगयुक्तः – योगयुक्त, पुं, प्र, एक

मुनिः – मुनि, पुं, प्र, एक

ब्रह्म – ब्रह्म, नपुं, द्वि, एक

नचिरेण – अव्ययम्

अधिगच्छति – अधि + गम् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - गमॢँ गतौ - भ्वादिः, प्र-पु, एक

संन्यासस्तु पारमार्थिकः हे महाबाहो दुःखम् आप्तुं प्राप्तुम् अयोगतः योगेन विना। योगयुक्तः वैदिकेन कर्मयोगेन ईश्वरसमर्पितरूपेण फलनिरपेक्षेण युक्तः मुनिः मननात् ईश्वरस्वरूपस्य मुनिः ब्रह्म परमात्मज्ञाननिष्ठालक्षणत्वात् प्रकृतः संन्यासः ब्रह्म उच्यते न्यास इति ब्रह्मा ब्रह्मा हि परः (ना0 उ0 2.78) इति श्रुतेः ब्रह्म परमार्थसंन्यासं परमार्थज्ञाननिष्ठालक्षणं न चिरेण क्षिप्रमेव अधिगच्छति प्राप्नोति। अतः मया उक्तम् कर्मयोगो विशिष्यते इति।।

यदा पुनः अयं सम्यग्ज्ञानप्राप्त्युपायत्वेन

O mighty-armed one (हे महाबाहो), the renunciation based on (theoretical) Self-Knowledge (पारमार्थिकः संन्यासः) is difficult to attain (दुःखम् आप्तुं प्राप्तुम्) without the discipline of Yoga (अयोगतः योगेन विना). The one who is disciplined in Yoga (योगयुक्तः)—namely he who is endowed with the Vedic Karma-Yoga (वेदिकेन कर्मयोगेन) performed in the spirit of dedication to God (ईश्वरसमर्पितरूपेण) and without expectation of fruits (फलनिरपेक्षेण युक्तः)—that sage (मुनिः), endowed with Yoga (योगयुक्तः), by constant reflection (मननात्) on the nature of God (ईश्वरस्वरूपस्य), quickly attains (नचिरेण क्षिप्रमेव अधिगच्छति प्राप्नोति)  renunciation which is of the nature of supreme knowledge (ब्रह्म परमार्थसंन्यासं परमार्थज्ञाननिष्ठालक्षणं)—the renunciation under discussion (प्रकृतः संन्यासः), characterised by steadfastness in the knowledge of the Supreme Self (ब्रह्म परमात्मज्ञाननिष्ठालक्षणत्वात्), is termed Brahman itself (ब्रह्म उच्यते). For (as the Śruti declares) “Renunciation (is a means for liberation is considered by) Brahmaa and Brahmaa is the Highest” (न्यास इति ब्रह्मा ब्रह्मा हि परः) — Mahanarayanopaniṣad 2.78).

Therefore (अतः), it was said by me (मया उक्तम्) that Karma-Yoga is superior (कर्मयोगो विशिष्यते इति).

When again this (Karma Yoga) due to it being a means for attaining true knowledge (यदा पुनः अयं सम्यग्ज्ञानप्राप्त्युपायत्वेन)...

Notes

Ninididhyasana of a vividisha sannyasi, called Sannyasa in this verse (which is same as Sankhya of previous verse), is difficult to attain by one who has not attained Yoga earlier. A person, who has purified the mind by removing the effects of raga-dvesha to a great extent through Karma Yoga, is said to have attained Yoga - such a person now called yogayukta due to being endowed with Yoga and a muni due to having reflected on the nature of Ishvara always while having practised Karma Yoga -  is only qualified for nididhyasana as a vividisha sannyasi where one begins to dissolve individuality itself by abiding in Self-knowledge that one has attained through sravana-manana. So a grihastha who has done karma yoga and attained Yoga is qualified to be a vividisha sannyasi to practice nididhyasana after sravana and manana. Some sadhakas directly go from brahmacharya to vividisha sannyasa without having gone through grihastha stage, but even they have been a grihastha in the past lives and attained chitta-shuddhi through karma yoga to be able to directly take up vividisha sannyasa after brahmacharya in this life. The one who does sravana and manana without having attained Yoga (chitta-shuddhi) through Karma Yoga will not be able to handle nididhyasana. That's why even though many listen to and reflect Vedanta for a long time, still they don’t and are not able to practice nididhyasana as “I am Brahman” due to lack of Yoga through Karma Yoga.

Since Karma Yoga is the foundation and necessary step for moksha, it was said to be superior in verse 5.2 is implied here by Sri Krishna.

Brahman in this verse means vividisha sannyasa in the stage of nididhyasana. The reason for this is because nididhyasana in vividihsa sannyasa is a means to attain Brahman as given in Mahanarayanopanishad 2.78: “Renunciation (is a means for liberation is considered by) Brahmaa and Brahmaa is the Highest” (न्यास इति ब्रह्मा ब्रह्मा हि परः).

One must note that this sāṅkhya, or nididhyāsana, involves two key recognitions. 

• First, I am not a jīva—therefore, there is no jagat or Īśvara for me. Creation, sustenance, and dissolution are all mithyā; the only satya is Brahman, which is I—Consciousness, Existence, and Bliss.

• Second, I do not need to seek grace or intervention from Īśvara to improve the conditions of this body–mind complex or any other. There is no prārabdha for me, as karma applies only to the body–mind complex, which itself is mithyā. I am nitya akarmī—ever actionless.

Therefore, I am not a sādhaka, and I do not require a sādhana to attain a sādhya. Liberation is not a goal to be achieved through action, because whatever is gained through karma is mithyā and perishable. I am ever free. The recognition of this fact is what scriptures present as mokṣa—not a transformation, but a revelation of what I already am.

Sādhana can only remove obstacles within mithyā to allow this realization to shine forth; it does not produce anything new or change me into something I am not already. Jīvanmukti or videhamukti are not goals for me, because I am nityamukta—ever free. The realization of this fact is what scriptures call jīvanmukti, again presented as something to be attained.

Thus, scriptures employ adhyāropa mokṣa—a deliberate superimposition of liberation as a goal, with adhyāropa sādhana as the means. But the apavāda (negation based on truth) reveals that mokṣa is my inherent nature, requiring no sādhana, because it is not something to be gained—I am already That.

Nididhyāsana is a profound leap in sādhana, requiring a mind refined and free from rāga–dveṣa, deeply grounded in śravaṇa and manana, and clear in its understanding of the true nature of the Self. Since this is not easily attained, Śrī Kṛṣṇa presents the preparatory path in the following verses—the perfection of Karma Yoga, which purifies the mind and prepares it for this final leap. Hence Yoga as a step to Sankhya is presented.

योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः ।

सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ॥५-७॥

योगयुक्तः विशुद्धात्मा विजितात्मा जितेन्द्रियः सर्वभूतात्मभूतात्मा कुर्वन् अपि न लिप्यते। 

योगयुक्तः = one endowed with sadhana-catushthaya through Karma Yoga, विशुद्धात्मा = pure minded, विजितात्मा = one who has conquered the body, जितेन्द्रियः = one who has controlled the senses, सर्वभूतात्मभूतात्मा = one who sees oneself as the Self of all beings, कुर्वन् = doing, अपि = even though, न = not, लिप्यते = affected (tainted)

The one who: has sadhana-catushthaya through Karma Yoga, is pure minded, has conquered the body, has controlled the senses and sees of oneself as the Self of all beings, even though doing (action) is not affected (by those actions).

योगयुक्तः – योगयुक्त, पुं, प्र, एक

विशुद्धात्मा – विशुद्धात्मन्, पुं, प्र, एक

विजितात्मा – विजितात्मन्, पुं, प्र, एक

जितेन्द्रियः – जितेन्द्रिय, पुं, प्र, एक

सर्वभूतात्मभूतात्मा – सर्वभूतात्मभूतात्मन्, पुं, प्र, एक,

कुर्वन् – कुर्वत्, पुं, प्र, एक,  कृदन्तरूपाणि - कृ + शतृँ - डुकृञ् करणे - तनादिः - अनिट्

अपि – अव्ययम्

न – अव्ययम्

लिप्यते – लिप् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मने पदम् - लिपँ उपदेहे - तुदादिः - प्र-पु, एक

योगेन युक्तः योगयुक्तः विशुद्धात्मा विशुद्धसत्त्वः विजितात्मा विजितदेहः जितेन्द्रियश्च सर्वभूतात्मभूतात्मा सर्वेषां ब्रह्मादीनां स्तम्बपर्यन्तानां भूतानाम् आत्मभूतः आत्मा प्रत्यक्चेतनो यस्य सः सर्वभूतात्मभूतात्मा सम्यग्दर्शीत्यर्थः स तत्रैवं वर्तमानः लोकसंग्रहाय कर्म कुर्वन्नपि न लिप्यते न कर्मभिः बध्यते इत्यर्थः।।न च असौ परमार्थतः करोतीत्यतः

The one who: 

• is endowed with Yoga (योगेन युक्तः, योगयुक्तः),

• is pure-minded (विशुद्धात्मा विशुद्धसत्त्वः), 

• has controlled the body (विजितात्मा विजितदेहः), 

• has conquered the senses (जितेन्द्रियः), whose self, 

• is सर्वभूतात्मभूतात्मा - that is, one who realizes one’s own self, the inward consciousness (प्रत्यक्चेतनः), as the inner Self in all beings ranging from Brahmā down to a clump of grass (सर्वेषां ब्रह्मादीनां स्तम्बपर्यन्तानां भूतानाम् आत्मभूतः आत्मा यस्य सः), in other words (इत्यर्थः), he is one who sees rightly (सम्यग्दर्शी), 

such a person (सः तत्र एवम् वर्तमानः), though performing action (कर्म कुर्वन् अपि), does not become tainted (न लिप्यते), that is, he is not bound by actions (न कर्मभिः बध्यते इत्यर्थः).

And (अतः) since he, in the highest sense (परमार्थतः), does not act at all (न च असौ करोति इति) …

Notes:

This verse describes the entire spiritual journey of a sadhaka.

• योगयुक्तः - योगेन युक्तः- endowed with Yoga which is equanimity of mind, etc. attained through Karma Yoga as described in verse 5.4 commentary

• विशुद्धात्मा विशुद्धसत्त्वः - pure mind, one who has raga-dvesha refined and has enough vairagya not to get swayed by it

• विजितात्मा विजितदेहः - one who has control over the body - implying ashtanga yoga practices of asana and pranayama

• जितेन्द्रियः - control over all organs including the mind - pratyahara of ashtanga yoga or shama and dama of sadhana-catushtaya. The next steps of gurupasadana and doing sravana-manana-nididhyasana, is not mentioned in this verse.

• सर्वभूतात्मभूतात्मा - one who realizes one’s own self, the inward consciousness (प्रत्यक्चेतनः), as the inner Self in all beings ranging from Brahmā down to a clump of grass (सर्वेषां ब्रह्मादीनां स्तम्बपर्यन्तानां भूतानाम् आत्मभूतः आत्मा यस्य सः), in other words (इत्यर्थः), he is one who sees rightly (सम्यग्दर्शी) - this is both paroxa and aparoxa jnana, that is one who has attained the goal of vidvat sannyasa,

such a jnani while performing niyata karma as a grihastha for inspiring others to do the same or any general action for maintenance of the body as a sannyasi will still be not bound by those actions. Why so? Because of a lack of individuality. Wherever there is a notion of “I am a separate entity different from others”, there is also identification with body-mind complex and the actions done by body-mind complex are considered as actions done by oneself as a doer and therefore the results of actions as punya-papa manifests itself as sukha-dukha for such a person who then considers oneself to be the experiencer of that sukha-dukha.

But one who has no notion of individuality, the results of actions done by the body-mind complex of such a person has no consequence at all - they become fruitless - no creation of papa-punya and sukha-dkuha. Hence it is said such a person who knows one’s own true nature is not affected by the actions.

The word will see the body-mind complex acting, but from the person’s own point of view which is the point of view of Brahman (परमार्थतः), the person is not acting at all. The person is akarmi, in the realm beyond action as said by verse 4.18.

नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित् ।                                                                                                                                                                                                               

पश्यञ्श‍ृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन् ॥५-८॥

तत्त्ववित् युक्तः किञ्चित् एव न करोमि इति मन्येत । पश्यन् शृण्वन् स्पृशन् जिघ्रन् अश्नन् गच्छन् स्वपन् श्वसन् …

न = not, एव = only, किञ्चित् = anything, करोमि = I am doing, इति = thus, युक्तः = established in Self-knowledge, मन्येत = will think, तत्त्ववित् = the person who knows Reality (as I), पश्यन् = seeing, शृण्वन् = listening, स्पृशन् = touching, जिघ्रन् = smelling, अश्नन् = eating, गच्छन् = going, स्वपन् = sleeping, श्वसन् = breathing

The person who knows Reality (as I) established in Self-knowledge, will think thus: “I am not doing anything” even when seeing, listening, touching, smelling, eating, going, sleeping, breathing. …

न – अव्ययम्

एव – अव्ययम्

किञ्चित् – किम्, नपुं, द्वि, एक

करोमि – कृ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - डुकृञ् करणे - तनादिः, उ-पु, एक

इति – अव्ययम्

युक्तः – युक्त, पुं, प्र, एक, कृदन्तरूपाणि - युज् + क्त - युजँ समाधौ - दिवादिः - अनिट्

मन्येत – मन् धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः आत्मने पदम् - मनँ ज्ञाने - दिवादिः, प्र-पु, एक

तत्त्ववित् – तत्त्ववित्, पुं, प्र, एक

पश्यन् – पश्यत्, पुं, प्र, एक, कृदन्तरूपाणि – दृश् + शतृँ – दृशिँर् प्रेक्षणे – भ्वादिः – अनिट्

शृण्वन् – शृण्वत्, पुं, प्र, एक, कृदन्तरूपाणि – श्रु + शतृँ – श्रु श्रवणे – अदादिः – अनिट्

स्पृशन् – स्पृशत्, पुं, प्र, एक, कृदन्तरूपाणि – स्पृश् + शतृँ – स्पृशँ संस्पर्शे – तुदादिः – अनिट्

जिघ्रन् – जिघ्रत्, पुं, प्र, एक, कृदन्तरूपाणि – घ्र् + शतृँ – घ्रँ घ्राणे – अदादिः – अनिट्

अश्नन् – अश्नत्, पुं, प्र, एक, कृदन्तरूपाणि – अश् + शतृँ – अशँ भक्षणे – भ्वादिः – अनिट्

गच्छन् – गच्छत्, पुं, प्र, एक, कृदन्तरूपाणि – गम् + शतृँ – गम् गतौ – भ्वादिः – अनिट्

स्वपन् – स्वपत्, पुं, प्र, एक, कृदन्तरूपाणि – स्वप् + शतृँ – स्वपँ निद्रायाम् – अदादिः – अनिट्

श्वसन् – श्वसत्, पुं, प्र, एक, कृदन्तरूपाणि – श्वस् + शतृँ – श्वस् श्वासे – तुदादिः – अनि

नैव किञ्चित् करोमीति युक्तः समाहितः सन् मन्येत चिन्तयेत् तत्त्ववित् आत्मनो याथात्म्यं तत्त्वं वेत्तीति तत्त्ववित् परमार्थदर्शीत्यर्थः।।कदा कथं वा तत्त्वमवधारयन् मन्येत इति उच्यते पश्यन्निति। मन्येत इति पूर्वेण संबन्धः। यस्य एवं तत्त्वविदः सर्वकार्यकरणचेष्टासु कर्मसु अकर्मैव पश्यतः सम्यग्दर्शिनः तस्य सर्वकर्मसंन्यासे एव अधिकारः कर्मणः अभावदर्शनात्। न हि मृगतृष्णिकायाम् उदकबुद्ध्या पानाय प्रवृत्तः उदकाभावज्ञानेऽपि तत्रैव पानप्रयोजनाय प्रवर्तते।।

यस्तु पुनः अतत्त्ववित् प्रवृत्तश्च कर्मयोगे

A तत्त्ववित् - तत्त्व is the nature of the Self (आत्मनः याथात्म्यं तत्त्वं), and one who knows it (वेत्तीति) is a तत्त्ववित्, the one who knows the Reality (परमार्थदर्शीत्यर्थः), this is the meaning - such a one who is abiding in the Self (युक्तः समाहितः सन्), should think (मन्येत चिन्तयेत्) — “I do nothing at all” (नैव किञ्चित् करोमीति).

When knowing the Reality, when and how one should think (while performing action) - it is said (कदा कथं वा तत्त्वमवधारयन् मन्येत इति उच्यते) — “While seeing, hearing, touching, smelling, eating, walking, sleeping, breathing…” (पश्यन्निति). The phrase “he should think” connects with the preceding “I do nothing at all”.

For the one who is a knower of Reality, the one with right vision (यस्य तत्त्वविदः सम्यग्दर्शिनः), perceiving this way (एवं पश्यतः), that in all actions which includes all activities done as the movements of organs (सर्वकार्यकरणचेष्टासु कर्मसु), there is truly inaction (अकर्मैव), for that one alone (तस्य एव) is the right to renounce all action (doership) (सर्वकर्मसंन्यासे अधिकारः), because of the absence of action for oneself (कर्मणः अभावदर्शनात्). Mistaking for water in a mirage (मृगतृष्णिकायाम् उदकबुद्ध्या), goes to drink there (पानाय प्रवृत्तः), but when knowing that there is no water (उदकाभावज्ञानेऽपि), one no longer proceeds there for the sake of drinking (तत्रैव पानप्रयोजनाय न प्रवर्तते).

But he, on the other hand, who is ignorant of the Truth (यस्तु पुनः अतत्त्ववित्) and yet engaged in the path of action (प्रवृत्तश्च कर्मयोगे)…

Notes:

Sankaracharya states who a तत्त्ववित् is: तत्त्व is the nature of the Self (आत्मनः याथात्म्यं तत्त्वं), and one who knows it (वेत्तीति) is a तत्त्ववित्, the one who knows the Reality (परमार्थदर्शीत्यर्थः),

Such a jnani - be it grihastha or sannyasi - having reached that common goal which was said earlier through either path - what does such a person see when activities happen? Various activities of the body-mind complex are listed in the verse as an example to imply all actions done by body-mind complex of not just one’s own but every body-mind complex - in all such actions one sees both akarma and karma. Akarma, the state of actionlessness of the Self and the karma or activity of the body-mind complex. Ordinary people only have one vision - activity or inactivity of body-mind complex - both of which are karma as seen in 4.18.

Sankaracharya gives an example: Mistaking for water in a mirage (मृगतृष्णिकायाम् उदकबुद्ध्या), goes to drink there (पानाय प्रवृत्तः), but when knowing that there is no water (उदकाभावज्ञानेऽपि), one no longer proceeds there for the sake of drinking (तत्रैव पानप्रयोजनाय न प्रवर्तते).

The next verse continues listing more activities commonly done to illustrate the idea of all activities.

प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि ।

इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् ॥५-९॥

… प्रलपन् विसृजन् गृह्णन् उन्मिषन् निमिषन् अपि । इन्द्रियाणि इन्द्रियार्थेषु वर्तन्ते इति धारयन् । 

प्रलपन् = prattling, विसृजन् = releasing, गृह्णन् = grasping, उन्मिषन् = opening eyes, निमिषन् = closing eyes, अपि = also, इन्द्रियाणि = the sense organs, इन्द्रियार्थेषु = in sense objects, वर्तन्ते = engage in, इति = thus, धारयन् = understands

…prattling, releasing (evacuating), grasping, opening and closing eyes. This person understands that the sense organs engage in their respective sense objects (in such actions).

प्रलपन् – प्रलपत्, पुं, प्र, एक, कृदन्तरूपाणि – लप् + शतृँ – लपँ भाषणे – तुदादिः – अनिट्

विसृजन् – विसृजत्, पुं, प्र, एक, कृदन्तरूपाणि – सृज् + शतृँ – सृजँ सृष्टौ – तुदादिः – अनिट्

गृह्णन् – गृह्णत्, पुं, प्र, एक, कृदन्तरूपाणि – ग्रह् + शतृँ – ग्रहँ ग्रहणे – भ्वादिः – अनिट्

उन्मिषन् – उन्मिषत्, पुं, प्र, एक, कृदन्तरूपाणि – मिष् + शतृँ – मिषँ नयनविकर्षणे – तुदादिः – अनिट्

निमिषन् – निमिषत्, पुं, प्र, एक, कृदन्तरूपाणि – मिष् + शतृँ – मिषँ नयनविकर्षणे – तुदादिः – अनिट्

अपि – अव्ययम्

इन्द्रियाणि – इन्द्रिय, नपुं, प्र, बहु

इन्द्रियार्थेषु – इन्द्रियार्थ, पुं, स, बहु

वर्तन्ते – वृत् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - वृतुँ वर्तने - भ्वादिः, प्र-पु, बहु

इति – अव्ययम्

धारयन् – धारयत्, पुं, प्र, एक, कृदन्तरूपाणि – धृ + शतृँ – धृ धारणे – भ्वादिः – अनि

Notes:

This person sees that इन्द्रियाणीन्द्रियार्थेषु वर्तन्ते - the organs are engaging with their respective objects in all activities. I am merely the substratum of all objects and organs and as akarmi beyond their functions, unaffected by it, yet required to be there. Borrowing Existence, my nature, they appear to be there as though distinct and borrowing Consciousness, my nature, they appear to be sentient and function. This is similar to verse 3.28 - गुणा गुणेषु वर्तन्ते.

This vidvat sannnyasa as the goal can be attained only when Yoga as citta-shuddhi from Karma Yoga is attained first. Hence the next few verses focus on attaining that Yoga.

ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः ।

लिप्यते न स पापेन पद्मपत्रमिवाम्भसा ॥५-१०॥

यः कर्माणि सङ्गम् त्यक्त्वा  ब्रह्मणि आधाय करोति सः अम्भसा पद्मपत्रम् इव पापेन न लिप्यते। 

ब्रह्मणि = to (in) Brahman, आधाय = having dedicated, कर्माणि = actions, सङ्गम् = attachment, त्यक्त्वा = having given up, करोति = does, यः = one who, लिप्यते = is tainted, न = not, सः = he, पापेन = by sins, पद्मपत्रम् = lotus leaf, इव = like, अम्भसा = by water

The one who does actions having dedicated (them) to (Saguna) Brahman and having given up attachment (to actions and their results), that person is not tainted by sins just as the lotus leaf (is not wetted) by water.

ब्रह्मणि – ब्रह्मन्, पुं, स, एक

आधाय – अव्ययम्, कृदन्तरूपाणि - आङ् + धा + ल्यप् - डुधाञ् धारणपोषणयोः दान इत्यप्येके - जुहोत्यादिः - अनिट्

कर्माणि – कर्मन्, नपुं,  द्वि, बहु

सङ्गम् – सङ्ग, पुं, द्वि, एक

त्यक्त्वा – अव्ययम्, कृदन्तरूपाणि - त्यज् + क्त्वा - त्यजँ हानौ - भ्वादिः - अनिट्

करोति – कृ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - डुकृञ् करणे - तनादिः, प्र-पु, एक

न – अव्ययम्

लिप्यते –लिप् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मने पदम् - लिपँ उपदेहे - तुदादिः, प्र-पु, एक

स – तद्, पुं, प्र, एक

पापेन – पाप, नपुं, तृ, एक

पद्मपत्रम् – पद्मपत्र, नपुं, द्वि, एक

इव – अव्ययम्

अम्भसा – अम्भस्, नपुं, तृ, एक

ब्रह्मणि ईश्वरे आधाय निक्षिप्य तदर्थं कर्म करोमि इति भृत्य इव स्वाम्यर्थं सर्वाणि कर्माणि मोक्षेऽपि फले सङ्गं त्यक्त्वा करोति यः सर्वकर्माणि लिप्यते न स पापेन न संबध्यते पद्मपत्रमिव अम्भसा उदकेन। केवलं सत्त्वशुद्धिमात्रमेव फलं तस्य कर्मणः स्यात्।।यस्मात्

The one who, having offered all actions to the Lord (ब्रह्मणि ईश्वरे आधाय निक्षिप्य), acts for His sake alone (तदर्थं कर्म करोमि इति), just as a servant (भृत्य इव) performs all actions (सर्वाणि कर्माणि) for the sake of his master (स्वाम्यर्थं), without attachment to their results, even in regard to liberation (मोक्षेऽपि फले सङ्गं त्यक्त्वा करोति यः), such a person (सः) is not tainted by actions (सर्वकर्माणि लिप्यते न), nor bound by sin (न स पापेन संबध्यते), just as the lotus leaf (पद्मपत्रम् इव) is untouched by water (अम्भसा उदकेन). For him, the only fruit (फलं तस्य कर्मणः स्यात्) of action is the purification of the mind (केवलं सत्त्वशुद्धिमात्रम् एव). 

Because (यस्मात्) …

Notes:

The word Brahma here is Saguna Brahma - Ishvara. आधाय - means having placed, which in this context means offered. Sankaracharya states: The one who, having offered all actions to the Lord acts for His sake alone (तदर्थं कर्म करोमि इति), just as a servant (भृत्य इव) performs all actions (सर्वाणि कर्माणि) for the sake of his master (स्वाम्यर्थं), without attachment to their results, even in regard to liberation (मोक्षेऽपि फले सङ्गं त्यक्त्वा करोति यः).

A servant is not guided by personal likes or dislikes wrt work, but simply does as per the command of the master. So also a Karma Yogi keeps aside one's likes and dislikes wrt action and also results of actions and simply does what needs to be done. Sankaracharya himself states this illustration of servant-master is not fully compatible as a servant does not need to have love or devotion to the master even though following orders, while a Karma Yogi must have that loving relationship with Ishvara whom he/she is worshipping through actions.

Even moksha or citta-shuddhi should not be an expectation while doing Karma Yoga, it should be simply deep love and devotion for Bhagavan that motivates us to do niyata karma. Nothing else. As Swami Vivekananda says, set the goal and then follow the means by not paying attention to the goal itself.

Such a person, Karma Yogi, will not be affected by actions, he or she stops creating agami karma, and only citta-shuddhi or purification of mind is the result.

The illustration given in this verse of a Karma Yogi is like a lotus leaf in water.

• Lotus leaf is a jiva here

• Water is samsara, the realm of actions

• Wetting implies getting affected by samsara which shows up as impulse to enjoy an object as a subject, that leads to do actions and to experience their results

So a Karma Yogi remains unaffected by samsara - there is no longing for results of actions.

कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि ।

योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये ॥ ५-११॥

कायेन मनसा बुद्ध्या केवलैः इन्द्रियैः अपि योगिनः सङ्गम् त्यक्त्वा आत्मशुद्धये कर्म कुर्वन्ति।  

कायेन = by body, मनसा = by mind, बुद्ध्या = by intellect, केवलैः इन्द्रियैः = by sense and motor organs merely, अपि = also, योगिनः = yogis, कर्म = action, कुर्वन्ति = do, सङ्गम् = attachment, त्यक्त्वा = having given up, आत्मशुद्धये = for the purification of mind

The (Karma) yogis, having given up attachment (to actions and their results), do actions by body, mind, intellect and merely the organs also (as worship of the Lord) for purification of mind.

कायेन – काय, पुं, तृ, एक

मनसा – मनस्, नपुं, तृ, एक

बुद्ध्या – बुद्धि, स्त्री, तृ, एक

केवलैः – केवल, नपुं, तृ, बहु

इन्द्रियैः – इन्द्रिय, नपुं, तृ, बहु

अपि – अव्ययम्

योगिनः – योगिन्, पुं, प्र, बहु

कर्म – कर्मन्, नपुं, द्वि, एक

कुर्वन्ति – कृ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - डुकृञ् करणे - तनादिः, प्र-पु, बहु

सङ्गम् – सङ्ग, पुं, द्वि, एक

त्यक्त्वा – अव्ययम्, कृदन्तरूपाणि - त्यज् + क्त्वा - त्यजँ हानौ - भ्वादिः - अनिट्

आत्मशुद्धये – आत्मशुद्धि, स्त्री, च, एक

कायेन देहेन मनसा बुद्ध्या च केवलैः ममत्ववर्जितैः ईश्वरायैव कर्म करोमि न मम फलाय इति ममत्वबुद्धिशून्यैः इन्द्रियैरपि केवलशब्दः कायादिभिरपि प्रत्येकं संबध्यते सर्वव्यापारेषु ममतावर्जनाय। योगिनः कर्मिणः कर्म कुर्वन्ति सङ्गं त्यक्त्वा फलविषयम् आत्मशुद्धये सत्त्वशुद्धये इत्यर्थः। तस्मात् तत्रैव तव अधिकारः इति कुरु कर्मैव।।यस्माच्च

For the sake of purification of mind (आत्मशुद्धये सत्त्वशुद्धये), with the body (कायेन देहेन), mind (मनसा), intellect (बुद्ध्या) and the organs (इन्द्रियैः), the karma yogis (योगिनः कर्मिणः) perform actions (कर्म कुर्वन्ति), devoid of attachment (सङ्गं त्यक्त्वा), entirely free from the sense of “mine” (केवलैः ममत्ववर्जितैः): “I am doing actions (कर्म करोमि) solely for the Lord (ईश्वरायैव), not for the sake of personal result (न मम फलाय)” - this is the meaning (इत्यर्थः). The word केवल (केवलशब्दः) should be connected with each of “by body and other instruments” (कायादिभिरपि) - in all actions devoid of sense of mine (संबध्यते सर्वव्यापारेषु ममतावर्जनाय).

Therefore (तस्मात्), your entitlement (अधिकारः) lies solely in performing action there itself (तत्रैव), so act (कुरु कर्मैव).

And because (यस्माच्च)

Notes

The goal of Karma Yoga: आत्मशुद्धये सत्त्वशुद्धये - For the sake of purification of mind - to reduce likes and dislikes and also be free from those that remain.

The means to achieve that goal - In every activity with the body, mind, intellect and the organs, the karma yogis perform actions with this attitude:

1. Wrt action: सङ्गम् त्क्त्वा - devoid of attachment, no sense of I like or I hate doing the action. So the objectives of actions are entirely nitya-animittika in nature, and not kaamya. Nishiddha and Prayschita are anyway ruled out as they are adharmika.

2. Wrt result of the action: केवलैः ममत्वबुद्धिशून्यैः - entirely free from the sense of “mine”, no sense for any personal gain from the action. Sankaracharya states: “I am doing actions (कर्म करोमि) solely for the Lord (ईश्वरायैव), not for the sake of personal result (न मम फलाय)”.

Sankaracharya states: the word केवल should be connected with each of “by body and other instruments” (कायादिभिरपि) - in all actions devoid of sense of mine (संबध्यते सर्वव्यापारेषु ममतावर्जनाय).

Therefore (तस्मात्), your entitlement (अधिकारः) lies solely in performing action there itself (तत्रैव), so act (कुरु कर्मैव).

युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम् ।

अयुक्तः कामकारेण फले सक्तो निबध्यते ॥ ५-१२॥

युक्तः कर्मफलम् त्यक्त्वा नैष्ठिकीम् शान्तिम् आप्नोति । कामकारेण फले सक्तः अयुक्तः  निबध्यते । 

युक्तः = one engaged (in Karma Yoga), कर्मफलम् = the results of action, त्यक्त्वा = having given up, शान्तिम् = peace, आप्नोति = attains, नैष्ठिकीम् = steadfastness, अयुक्तः = not engaged (in Karma Yoga), कामकारेण = due to being motivated by desires, फले = in result, सक्तः = attached, निबध्यते = is bound

Having given up the results of action, one engaged in (Karma Yoga) attains peace from steadfastness. The one not engaged in Karma Yoga, attached to results (of actions) due to being motivated by desires, is bound.

युक्तः – युक्त, पुं, प्र, एक, कृदन्तरूपाणि - युज् + क्त - युजँ समाधौ - दिवादिः - अनिट्

कर्मफलम् – कर्मफल, नपुं, द्वि, एक

त्यक्त्वा – अव्ययम्, कृदन्तरूपाणि - त्यज् + क्त्वा - त्यजँ हानौ - भ्वादिः - अनिट्

शान्तिम् – शान्ति, स्त्री, द्वि, एक

आप्नोति – आप् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - आपॢँ व्याप्तौ - स्वादिः, प्र-पु, एक

अयुक्तः – अयुक्त, पुं, प्र, एक, कृदन्तरूपाणि - अ + युज् + क्त - युजँ समाधौ - दिवादिः - अनिट्

कामकारेण – कामकार, पुं, तृ, एक

फले – फल, नपुं, स, एक

सक्तः – सक्त, पुं, प्र, एक, कृदन्तरूपाणि – सञ्ज् + क्त – सञ्जँ सम्प्राप्तौ – अदादिः – अनिट्

निबध्यते –नि + बन्ध् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मने पदम् - बन्धँ बन्धने - क्र्यादिः, प्र-पु, एक

युक्तः ईश्वराय कर्माणि करोमि न मम फलाय इत्येवं समाहितः सन् कर्मफलं त्यक्त्वा परित्यज्य शान्तिं मोक्षाख्याम् आप्नोति नैष्ठिकीं निष्ठायां भवां सत्त्वशुद्धिज्ञानप्राप्तिसर्वकर्मसंन्यासज्ञाननिष्ठाक्रमेणेति वाक्यशेषः। यस्तु पुनः अयुक्तः असमाहितः कामकारेण करणं कारः कामस्य कारः कामकारः तेन कामकारेण कामप्रेरिततयेत्यर्थः मम फलाय इदं करोमि कर्म इत्येवं फले सक्तः निबध्यते। अतः त्वं युक्तो भव इत्यर्थः।।यस्तु परमार्थदर्शी सः

I am acting for the Lord alone but not for my own benefit (युक्तः ईश्वराय कर्माणि करोमि न मम फलाय इति), being thus focussed (समाहितः सन्), having renounced attachment to the results of action (कर्मफलं त्यक्त्वा परित्यज्य), attains peace called liberation (शान्तिं मोक्षाख्याम् आप्नोति).

In the steady discipline of Yoga (नैष्ठिकीं निष्ठायां भवां), evenutaully leading to the purification of the mind, the attainment of knowledge, renunciation of all actions and abiding in Self-Knowledge (सत्त्वशुद्धिज्ञानप्राप्तिसर्वकर्मसंन्यासज्ञाननिष्ठाक्रमेणेति) is the remaining sentence (एति वाक्यशेषः).

But the one who is not focussed in Yoga (अयुक्तः असमाहितः), by the goading of desire (कामकारेण) - कारः is goading (करणं कारः), goading of desire (कामस्य कारः कामकारः) - is motivated by desire itself (कामकारेण कामप्रेरिततया) - this is the meaning (इत्यर्थः). “I am doing this action for a result” (मम फलाय इदं करोमि कर्म) - such a person with attachment to results (फले सक्तः) becomes bound (निबध्यते).

Therefore (अतः), you should be endowed with Yoga (त्वं युक्तो भव इति).

And the one who is a seer of the highest truth (यस्तु परमार्थदर्शी सः)… 

Notes:

युक्तः - ईश्वराय कर्माणि करोमि न मम फलाय इत्येवं समाहितः सन् - endowed with Karma Yoga mindset/attitude of ishvara-arpana towards actions.

कर्मफलं त्यक्त्वा परित्यज्य - endowed with Karma Yoga mindset/attitude of ishvara-prasada mindset towards results of actions.

नैष्ठिकीं शान्तिं मोक्षाख्याम् आप्नोति - this is eternal peace. The peace that is being promised here is the ultimate one, called liberation, which comes with the realisation that I am Brahman. But note that Karma Yoga will also give peace of mind - no desires, no anxieties or disappointments, the mind is calm and generally happy. This itself is a sign of citta-shudhi.

Why is this peace qualified with नैष्ठिकीं - that which has the nature of निष्ठा, discipline? Because it is arrived at only through निष्ठा. Karma Yoga will give the result of  relative peace at the level of mind direectly as citta-shuddhi and eeternal peace called liberation only through subsequent disciplines at various levels. This verse mentions only the discipline of Karma Yoga but not the other disciplines that follow it which gives liberation. Sankaracharya states it as: सत्त्वशुद्धिज्ञानप्राप्तिसर्वकर्मसंन्यासज्ञाननिष्ठाक्रमेणेति:

• सत्त्वशुद्धि - purified mind, devoid of raga-dvesha to a great extent and also not being under its sway.

• ज्ञानप्राप्ति - attainment of Self-knowledge through gurupasadana, sravana, manana and nididhyasana.

• सर्वकर्मसंन्यास - attaining aparoxa-jnana, direct experience of the Self

• ज्ञाननिष्ठा - abiding in that Self-Knowledge through samadhi-abhyasa

Now the one who does not follow Karma Yoga, who simply lives an instinctive life of pursuing raga-dvesha with no control on it, can be doing adharmika nishiddha karma or dharmika sakama karma (includes not just pursuit of desirables but also niyata karma done with expectation of results) - such a mindset is being called कामकारः - कारः is goading (करणं कारः), कामकारः is goading of desire (कामस्य कारः कामकारः). These people are motivated to do actions due to that goading of desire (कामकारेण कामप्रेरिततया) - “I am doing this action for a result” (मम फलाय इदं करोमि कर्म) - such a person with attachment to results (फले सक्तः) becomes bound (निबध्यते). Bound by acquisition of merit-sin which one has to experience as happiness-sorrow in future for which rebirth becomes necessary. Also the vasanas that are generated due to the action, they look for avenues to manifest so that the actions can be repeated.

What does one gain from purification of mind - the goal of Karma Yoga?

सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी ।

नवद्वारे पुरे देही नैव कुर्वन्न कारयन् ॥ ५-१३॥

वशी देही मनसा सर्वकर्माणि संन्यस्य नवद्वारे पुरे न कुर्वन् न कारयन् सुखम् एव आस्ते । 

सर्वकर्माणि = (doership of) all actions, मनसा = by (a discerning) mind, संन्यस्य = having given up, आस्ते = rests, सुखम् = peacefully, वशी = the self-controlled, नवद्वारे पुरे = in the city of nine gates (body), देही = the embodied Self, न = not, एव = indeed, कुर्वन् = when doing, न = not, कारयन् = when causing to do

The embodied Self, who is self-controlled, having given up (doership of all) actions by (a discerning) mind, rests peacefully in the city of nine gates (body) indeed without doing or causing to do.

सर्वकर्माणि – सर्वकर्मन्, नपुं, द्वि, बहु

मनसा – मनस्, नपुं, तृ, एक

संन्यस्य – अव्ययम्, कृदन्तरूपाणि - सम् + नि + अस् + ल्यप् - असुँ क्षेपने - दिवादिः - सेट्

आस्ते – आस् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - आसँ उपवेशने - अदादिः, प्र-पु, एक

सुखम् – अव्ययम्

वशी – वशिन्, पुं, प्र, एक

नवद्वारे – नवद्वार, नपुं, स, एक

पुरे – पुर, नपुं, स, एक

देही – देहिन्, पुं, प्र, एक

न – अव्ययम्

कुर्वन् – कुर्वत्, पुं, प्र, एक, कृदन्तरूपाणि - कृ + शतृँ - डुकृञ् करणे - तनादिः - अनिट्

न – अव्ययम्

कारयन् – कारयत्, पुं, प्र, एक, कृदन्तरूपाणि - कृ + णिच् + शतृँ - डुकृञ् करणे - तनादिः - अनिट्

सर्वाणि कर्माणि सर्वकर्माणि संन्यस्य परित्यज्य नित्यं नैमित्तिकं काम्यं प्रतिषिद्धं च तानि सर्वाणि कर्माणि मनसा विवेकबुद्ध्या कर्मादौ अकर्मसंदर्शनेन संत्यज्येत्यर्थः आस्ते तिष्ठति सुखम्। त्यक्तवाङ्मनःकायचेष्टः निरायासः प्रसन्नचित्तः आत्मनः अन्यत्र निवृत्तसर्वबाह्यप्रयोजनः इति सुखम् आस्ते इत्युच्यते। वशी जितेन्द्रिय इत्यर्थः। क्व कथम् आस्ते इति आह नवद्वारे पुरे। सप्त शीर्षण्यानि आत्मन उपलब्धिद्वाराणि अवाग् द्वे मूत्रपुरीषविसर्गार्थे तैः द्वारैः नवद्वारं पुरम् उच्यते शरीरम् पुरमिव पुरम् आत्मैकस्वामिकम् तदर्थप्रयोजनैश्च इन्द्रियमनोबुद्धिविषयैः अनेकफलविज्ञानस्य उत्पादकैः पौरैरिव अधिष्ठितम्। तस्मिन् नवद्वारे पुरे देही सर्वं कर्म संन्यस्य आस्ते किं विशेषणेन सर्वो हि देही संन्यासी असंन्यासी वा देहे एव आस्ते तत्र अनर्थकं विशेषणमिति। उच्यते यस्तु अज्ञः देही देहेन्द्रियसंघातमात्रात्मदर्शी स सर्वोऽपि गेहे भूमौ आसने वा आसे इति मन्यते। न हि देहमात्रात्मदर्शिनः गेहे इव देहे आसे इति प्रत्ययः संभवति। देहादिसंघातव्यतिरिक्तात्मदर्शिनस्तु देहे आसे इति प्रत्ययः उपपद्यते। परकर्मणां च परस्मिन् आत्मनि अविद्यया अध्यारोपितानां विद्यया विवेकज्ञानेन मनसा संन्यास उपपद्यते। उत्पन्नविवेकज्ञानस्य सर्वकर्मसंन्यासिनोऽपि गेहे इव देहे एव नवद्वारे पुरे आसनम् प्रारब्धफलकर्मसंस्कारशेषानुवृत्त्या देह एव विशेषविज्ञानोत्पत्तेः। देहे एव आस्ते इति अस्त्येव विशेषणफलम् विद्वदविद्वत्प्रत्ययभेदापेक्षत्वात्।।

यद्यपि कार्यकरणकर्माणि अविद्यया आत्मनि अध्यारोपितानि संन्यस्यास्ते इत्युक्तम् तथापि आत्मसमवायि तु कर्तृत्वं कारयितृत्वं च स्यात् इति आशङ्क्य आह नैव कुर्वन् स्वयम् न च कार्यकरणानि कारयन् क्रियासु प्रवर्तयन्। किं यत् तत् कर्तृत्वं कारयितृत्वं च देहिनः स्वात्मसमवायि सत् संन्यासात् न संभवति यथा गच्छतो गतिः गमनव्यापारपरित्यागे न स्यात् तद्वत् किं वा स्वत एव आत्मनः न अस्ति इति अत्र उच्यते न अस्ति आत्मनः स्वतः कर्तृत्वं कारयितृत्वं च। उक्तं हि अविकार्योऽयमुच्यते (गीता 2.25) शरीरस्थोऽपि न करोति न लिप्यते (गीता 13.31) इति। ध्यायतीव लेलायतीव (बृ0 उ0 4.34) इति श्रुतेः।।किञ्च

The embodied Self (देही), having renounced (सन्न्यस्य परित्यज्य) all actions (सर्वाणि कर्माणि) — regular duties (नित्यं), occasional duties (नैमित्तिकं), desired actions (काम्यं), or prohibited acts (प्रतिषिद्धं) — by the discerning intellect (मनसा विवेकबुद्ध्या) with the perception of non-doership in action etc. (कर्मादौ अकर्मसंदर्शनेन) remains peacefully (सुखम् आस्ते).

The bliss (सुखम्) is said to be: effortless (निरायासः) renunciation (of doership) of the efforts by speech, mind, and body (त्यक्तवाङ्मनःकायचेष्टः), with a serene mind (प्रसन्नचित्तः) and abandonment of all external engagements (desires wrt things) other that pertaining to the Self (आत्मनः अन्यत्र निवृत्तसर्वबाह्यप्रयोजनः). 

Mastery over the senses (वशी जितेन्द्रिय इति अर्थः) - this is the meaning.

Where and how does (the embodied Self) remain (क्व कथम् आस्ते)? It is said - in the city of nine gates (इति आह नवद्वारे पुरे). The seven openings on the head (सप्त शीर्षण्यानि), the gateways of perception for oneself (आत्मन उपलब्धिद्वाराणि) and the two below (अवाङ् द्वे), for excreting urine and feces (मूत्रपुरीषविसर्गार्थे) - due to these gates (तैः द्वारैः), the body is said to be a city of nine gates (नवद्वारं पुरम् उच्यते शरीरम्). It is a city because it is like a city (पुरमिव पुरम्) governed solely by the Self (आत्मैकस्वामिकम्). By the established (अधिष्ठितम्) senses, mind, intellect, and (the craving for) their objects (इन्द्रियमनोबुद्धिविषयैः) for the purpose of pleasing that (Self) (तदर्थप्रयोजनैः), by producing various experiences and knowledge (अनेकफलविज्ञानस्य उत्पादकैः), just like by the citizens (पौरैरिव).

Objection: In that nine-gated town the embodied Self remains having renounced doership of actions (तस्मिन् नवद्वारे पुरे देही सर्वं कर्म संन्यस्य आस्ते). What does this special mention serve (किं विशेषणेन) because every embodied being be it a renunciate or not (सर्वो हि देही संन्यासी असंन्यासी वा) reside in the body alone (देहे एव आस्ते) - there is no need for a special distinction (तत्र अनर्थकं विशेषणमिति). 

Answer: It is said (उच्यते) - The one who is an ignorant person (यस्तु अज्ञः), whose awareness of the Self is body-mind-complex alone (देहेन्द्रियसंघातमात्र), all such people, consider that “I am sitting in the house, on ground or on seat” (स सर्वोऽपि गेहे भूमौ आसने वा आसे इति मन्यते). The Self inhabits in the body like in a house - such a thought does not arise for the one whose awareness of the Self is body-mind-complex alone (न हि देहमात्रात्मदर्शिनः गेहे इव देहे आसे इति प्रत्ययः संभवति). But, for the seer who has awareness of the Self as beyond the body-mind complex, such a thought “I reside in the body” arises (देहादिसंघातव्यतिरिक्तात्मदर्शिनस्तु देहे आसे इति प्रत्ययः उपपद्यते).

Similarly, through an intellect with discerning knowledge, renunciation of actions of the non-Self, which because of ignorance are superimposed on the Self that is different from it, is applicable (परकर्मणां च परस्मिन् आत्मनि अविद्यया अध्यारोपितानां विद्यया विवेकज्ञानेन मनसा संन्यास उपपद्यते). Even for the person who has renounced doership by the attained discriminative knowledge (उत्पन्नविवेकज्ञानस्य सर्वकर्मसंन्यासिनः), seated in the body which is the nine-gated town like in the house (is applicable) (गेहे इव देहे एव नवद्वारे पुरे आसनम्), due to following the remaining momentum of the fruition of past karma (प्रारब्धफलकर्मसंस्कारशेषानुवृत्त्या) and due to arise of special knowledge in the body alone (देह एव विशेषविज्ञानोत्पत्तेः). Hence, the significance of specificaton (विशेषणफलम्) “residing in the body” (देहे एव आस्ते इति) is valid (अस्त्येव) by disregarding the difference in the mindset of a jnani and ajnani (विद्वदविद्वत्प्रत्ययभेदापेक्षत्वात्).

Even though the actions of the body-mind complex (कार्यकरणकर्माणि) are superimposed by ignorance on the Self (अविद्यया आत्मनि अध्यारोपितानि), but one may still doubt (तथापि तु आशङ्क्य) that the Self itself inherently has agency and instigating power (आत्मसमवायि कर्तृत्वं कारयितृत्वं च स्यात्). The Lord says: (the Self) does not do itself (नैव कुर्वन् स्वयम्) and not instigate the body-mind complex into doing actions (न च कार्यकरणानि कारयन् क्रियासु प्रवर्तयन्).

Objection: The doership and instigating power of the embodied Self is not possible to be renounced if they were not inherent in it (किं यत् तत् कर्तृत्वं कारयितृत्वं च देहिनः स्वात्मसमवायि सत् संन्यासात् न संभवति) just as the motion of the walker when walking is given up (यथा गच्छतो गतिः गमनव्यापारपरित्यागे) - is it like that (न स्यात् तद्वत्)? Or is it that the Self does not have it at all  (किं वा स्वत एव आत्मनः न अस्ति इति)?

Answer: In this matter is said (अत्र उच्यते) that the Self inherently does not have doreship or instigating power inherently (न अस्ति आत्मनः स्वतः कर्तृत्वं कारयितृत्वं च). It is said - ‘it is said to be immutable’ (अविकार्योऽयमुच्यते - गीता 2.25), ‘the body may act, yet it is not tainted’ (शरीरस्थोऽपि न करोति न लिप्यते - गीता 13.31) and ‘as though thinking, as though moving’ (ध्यायतीव लेलायतीव, बृ0 उ0 4.34) from the sruits (इति श्रुतेः). 

Further (किञ्च)…

Notes:

सर्वकर्माणि - नित्यं नैमित्तिकं काम्यं प्रतिषिद्धं च तानि सर्वाणि कर्माणि - all actions

संन्यस्य परित्यज्य - having renounced. Is this meant as physical renunciation of actions as in vividisha sannyasa or inn er renunciation of doership itself as vidvat sannyasa? This is clarified by the word मनसा.

मनसा - विवेकबुद्ध्या कर्मादौ अकर्मसंदर्शनेन संत्यज्येत्यर्थः - renouncing (doership) by a discerning intellect through a vision of actionlessness in action etc. (verse 4.18). Having the awareness that I am Brahman which is beyond the activity and inactivity of the body-mind complex and is the substratum for it.

The person remains peaceful (सुखम् आस्ते) thereby this peace is the natural state of the person because the renunciation of doership is also natural due to realisation. Sankaracharya describes that peaceful state as: effortless (निरायासः) renunciation (of doership) of efforts by speech, mind, and body (त्यक्तवाङ्मनःकायचेष्टः), with a serene mind (प्रसन्नचित्तः) and abandonment of all external engagements (desires wrt things) other that pertaining to the Self (आत्मनः अन्यत्र निवृत्तसर्वबाह्यप्रयोजनः).

वशी is जितेन्द्रियः - Mastery over the senses and mind. A jnani has perfect control over senses and mind due to no identification with them.

How does a jnani, a vidvat sannyasi, remain peaceful while the body-mind complex is engaged in activities? Given by an analogy. The body is seen as a city of nine gates - 7 are on the face: two eyes, two ears, two nostrils and one mouth. All of these have information going in and also output coming out. There are two more gates in the pelvic region - urinary organ and anus for defecation - both of which are specifically output. Like a city that has gates for commerce and mobility, so also the body does this for information and output to enhance its strength, vitality, growth, etc. But any city needs a mayor, called purasvami, to run the affairs of the city well. The very presence of the mayor without his/her actively engaging in activities makes all the city administration officials do their functions. In the case of the body, it is consciousness which acts like a mayor of a city, under whose presence all functions of the organs, mind and intellect take place just as functions by city officials. Since this consciousness is seen or considered wrt individual it is called sakshi or witness consciousness - witnessing and enabling all functions of the body yet remaining unaffected by them.  Note that a jnani will not see the witnessed as different from oneself, that is watching as an individual or ego, here the witness is such that there is nothing to be witnessed as different from me.

Objections raised by Sankaracharya in his bhashya:

1. Objection: Everyone knows that they reside in the body - be it a householder or a monk. So why mention it specially? 

Answer: Those who are identified with a body (gross body), will never be able to see themselves as residing in the body unlike one does when residing in a house. One who is identified with mind (subtle body) will always hold on to the individuality and crave for jivanmukti or videhamukti as though one is different from that which they want to be free from or currently identified with. So the true realization is that I am the ever-free eternal Consciousness - nityamukta, shivo’ham, there is no liberation or bondage for me ever. From the awareness that I am satya and all else is mithya which is still an ego-centric view where jivanmukti and exhausting prarabdha karma is conceptualised by the common folk, one must move to the awareness that the difference or bheda between I and all else that is seen different from me called mithya in the previous awareness, is actually mithya - this is Brahman-centric view. So one moves from all non-I as mithya to the perceived division between I and non-I is mithya. This realisation comes only when one has done nididhyasana of shastra teachings of I am Brahman to attain aparoxa jnana. This is meant by the word मनसा in this verse.

2. Objection: A jnani should not have a notion of “I am residing in a body” when one’s awareness is “I am the all pervasive Brahman”. There cannot be a locus for a jnani as living in a body as there is no individuality unlike an ajnani who either identifies with or associates with the body. So how does this verse that states “residing in the body” apply to a jnani?

Answer: Even for the person who has renounced doership by having attained the discriminative Self-knowledge, seated in nine-gated town called body like seated in the house (is applicable) due to:

1. following the remaining momentum of the fruition of past karma - the body-mind complex will continue to function as before until the prarabdha karma that was cause for its sustenance is exhausted. But even in this stage, a jnani does not see that prarabdha karma is applicable to him/her. This continuity of body-mind complex along with its functions for a jnani is figuratively said to be as though the jnani is living in the body just as it was said before he/she has become a jnani when the awareness was “I am residing in the body”.

2. arise of special knowledge in the body alone. The awareness of Self as Brahman or Consciousness is only possible with a body-mind complex. Without a body-mind complex, there is no awareness of Consciousness, it is simply Consciousness or Brahman which is beyond words and thought. But the awareness of Self as Brahman is feasible only with a body-mind complex. Because awareness is a process and it requires a medium which is body-mind complex. For example: sunlight is everywhere at night also, but its manifestation is seen only on the moon. We then call it moonlight also. So also Consciousness as paramatma is all pervasive, but its nomenclature with respect to a body-mind complex is called as sakhi, the witness Consciousness and its manifestation in the body-mind complex to make it sentient and functional is called the reflected Consciousness or cidabhasa, which with the witness Consciousness, is together called jivatma. This nomenclature reference of Consciousness as sakshi and the manifestation of Consciousness as sentience is figuratively called as though the Self, Consciousness, is located in the body.

Hence, the significance of specification “residing in the body” is valid for both a jnani and ajnani.

3. Objection: Even though the actions of the body-mind complex are superimposed by ignorance on the Self, but the Self itself inherently has agency and instigating power - this is position of nyaya and vaishehsika where the Self is doer and experiencer while in Sankya the Self is experiencer alone. 

Answer: (The Self) neither does nor instigates the body-mind complex into doing actions. If the doership and instigating power were inherent in the Self, then it can never be changed. What is one’s true nature cannot be changed after all and hence it is said to be the nature of whatever its nature is. The substance and its inherent nature are inseparable and therefore the nature of that substance is unchangeable - this is valid only for the Self or Consciousness while the nature of all that is inert or material, is changeable,

4. Objection: The doership and instigating power of the embodied Self is not possible to be renounced if they were not inherent in it just as the motion of the walker when walking is given up - you can only renounce that which you had in the first place.
   
   Kenopanishad 1.1:
   केनेषितं पतति प्रेषितं मनः  केन प्राणः प्रथमः प्रैति युक्तः।
   केनेषितां वाचमिमां वदन्ति चक्षुः श्रोत्रं क उ देवो युनक्ति॥  - By whom is the mind willed and impelled to fall (into activity)? By whom does the vital force (prāṇa), the foremost, move and function? By whose will do people speak this speech? Which deity unites the eye and the ear with their respective powers?

Brihadaranyaka Upanishad 4.3.6:
आत्मना एव अयं ज्योतिषा अस्ते। पल्ययते कर्म कुरुते विपल्येति॥ - By its own light, the Self exists. It imagines, performs actions, and reverses them (in dream state).

The first mantra from Kenopanishad implies Self instigates actions in body-mind complex, while in Brihadaranyaka Upanishad mantra it implies the Self is doer itself. 

How do we reconcile these statements with the fact that the Self is not the doer or instigator?

Answer: In this matter, it is said that the Self inherently does not have doership or instigating power. Self-knowledge is said to be renunciation of doership only from the standpoint that it is the renunciation of one’s false awareness of Self being a doer, but not an actual transformation of Self from being a doer prior to Self-knowledge to a non-doer after attaining Self-Knowledge. 

So how does the body-mind complex function? Merely in the presence of the Self - sannidhi matrena. But this is not physical proximity, here sannidhi means svarupa, because the Self is the substratum, the core, the essence itself of the body-mind complex, it functions. Mere presence of the Self implies it is immanent in the body-mind complex due to which they even exist and function and yet the Self is not the doer/instigator of actions of body-mind complex implying it is transcendent. An example is akasha, whose gross manifestation is the space, in which all actions take place, yet it is unaffected by it.

न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः ।

न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते ॥ ५-१४॥

प्रभुः लोकस्य कर्तृत्वम् न सृजति कर्माणि न (सृजति) कर्मफलसंयोगम् न (सृजति च)।  स्वभावः तु प्रवर्तते । 

न = not, कर्तृत्वम् = doership, न = not, कर्माणि = actions, लोकस्य = of the world, सृजति = creates, प्रभुः = the Lord, न = not, कर्मफलसंयोगम् = association with the results of action, स्वभावः = one’s own nature, तु = indeed, प्रवर्तते = does

The Lord does not create doership, the actions of the world, and association with the results of actions. Indeed it is one’s own nature that does.

न – अव्ययम्

कर्तृत्वम् – कर्तृत्व, नपुं, द्वि, एक

न – अव्ययम्

कर्माणि – कर्मन्, नपुं, द्वि, बहु

लोकस्य – लोक, पुं, ष, एक

सृजति – सृज् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - सृजँ विसर्गे - तुदादिः, प्र-पु, एक

प्रभुः – प्रभु, पुं, प्र, एक

न – अव्ययम्

कर्मफलसंयोगम् – कर्मफलसंयोग, पुं, द्वि, एक

स्वभावः – स्वभाव, पुं, एक, एक

तु – अव्ययम्

प्रवर्तते – प्र + वृत् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - वृतुँ वर्तने - भ्वादिः, प्र-पु, एक

न कर्तृत्वं स्वतः कुरु इति नापि कर्माणि रथघटप्रासादादीनि ईप्सिततमानि लोकस्य सृजति उत्पादयति प्रभुः आत्मा। नापि रथादि कृतवतः तत्फलेन संयोगं न कर्मफलसंयोगम्। यदि किञ्चिदपि स्वतः न करोति न कारयति च देही कः तर्हि कुर्वन् कारयंश्च प्रवर्तते इति उच्यते स्वभावस्तु स्वो भावः स्वभावः अविद्यालक्षणा प्रकृतिः माया प्रवर्तते दैवी हि इत्यादिना वक्ष्यमाणा।।परमार्थतस्तु

The Self (प्रभुः आत्मा) does not, of its own accord, create doership as in “you do” (न कर्तृत्वं स्वतः कुरु इति सृजति उत्पादयति) for a person (लोकस्य), nor does it create or produce objects such as chariots, pots, palaces, and other desirable objects (रथघटप्रासादादीनि ईप्सिततमानि), nor does it connect with the results of those (actions) for the creator of chariot, etc. (नापि रथादि कृतवतः तत्फलेन संयोगं न कर्मफलसंयोगम्). If the embodied Self neither acts nor causes action in any way (यदि देही किञ्चिदपि स्वतः न करोति न कारयति च), then who is it that engages in doing and causing to do action (कः तर्हि कुर्वन् कारयंश्च प्रवर्तते इति)?

It is said that svabhāva (स्वभावः उच्यते) — one’s own nature (स्वो भावः), prakṛti (प्रकृतिः), characterized by ignorance (अविद्यालक्षणा), does (प्रवर्तते).

This will be further explained in the verse beginning with दैवी हि (दैवी हि इत्यादिना वक्ष्यमाणा).

But from the standpoint of ultimate reality (परमार्थतः) …

Notes

This indwelling Self is said to be not doing or causing to do even though the body-mind complex acts in its presence in the previous verse and that is elaborated here. देही in the previous verse, who was पुरस्वामी, is प्रभु here which is called आत्मा by Sankaracharya. So this is different from the regular meaning of प्रभु which is Saguna Brahma or Ishvara. How is प्रभु, आत्मा?  प्रकर्षेण भवति इति प्रभुः - the one who is with all excellence - that is the Self alone as all other excellence is only borrowed.

लोक - लोकते इति लोकः - लोक is an experiencer. 

लोक - लोक्यते इति लोकः - लोक is that which is experienced.  

Here लोक is an experiencer. For an experiencer, the Self does not create these:

1. न कर्तृत्वं स्वतः कुरु इति सृजति - doesn’t create by itself doership as “you do”. This refers to न कारयन् from the previous verse. Self does not make one a doer (न कारयित्वम्).

2. नापि कर्माणि रथघटप्रासादादीनि ईप्सिततमानि -  doesn’t create or produce objects such as chariots, pots, palaces, and other desirable objects. Here the word कर्म is the object of action, not action itself. Self does not create objects to be experienced by the person.

3. नापि रथादि कृतवतः तत्फलेन संयोगं न कर्मफलसंयोगम् -  doesn’t connect with the results of those (actions) for the creator of chariot, etc. This phrase implies Self does not make one an experiencer (न भोजयित्वम्). 

The Self, in other words, does not have anything to do with any facet of action - doership, instigation of doership, experiencership, instigation to be an experiencer, objects to be experienced, instrumentation for experience, etc. because the Self is in the realm of beyond action, अकर्म (verse 4.18).

So who does actions? It is nature called स्वभाव - स्वयमेव भावयति इति स्वभावः or Maya. The inert material entities function as per their स्वभाव - in the mere presence of Consciousness, not as physical proximity, but by it being the essence of Maya and its effects. Maya makes all function, yet being inert it cannot do on this own, it does it only due to Consciousness, yet Consciousness is neither the doer nor instigator. How is this possible? Two examples:

1. The sun - in the mere presence of the sun all people work (Atmabodha), the sun’s light (prakriti) energizes them also, enables them to function and they work. But the sun itself has no doership or power as instigator associated with this fact of people working in its light which is its very nature.

2. Space - in it all activities take place, yet it is unaffected by it. It does not participate in any facet of action and remains beyond the state of all action that takes place in it.

We hear Ishvara is the doer such as creator, sustainer and destroyer of this world - so why is it being said as Maya here? Are they different? No. What is said here is that Maya is the causative principle for activities in the presence of Consciousness as its substratum  - which is the very definition of Ishvara and hence it is true that Ishvara is the ultimate doer, but not as caitanya, but through his power Maya, lower nature and hence it is said Maya is the doer here.

Due to avarana shakti of Maya, being an ajnani and due to vikshepa shakti of Maya mistakenly considering maya to be caitanya or apara prakriti as para prakriti or the changeless eternal I as changeful mortal body-mind complex, an ajnani is bound - considers oneself to be a doer, when Maya is the doer and I, the caitanya is beyond action and therefore, undergoes repeated endless cycles of birth and death. Realisation is that I am the substratum of everything, I am not the doer nor instigator  of actions. Then avarana shakti of maya is absent, but vikshepa shakti remains as perception of multiple entities continues through the body-mind complex, but by these one is still not bothered as there is no identification with them. Maya is thus a blessing and curse - it is a curse as it keeps one deluded, and also a blessing as it makes one enjoy the bliss of realisation of Brahman. Note that without Maya, there is no relevance of mahavakya and no abidance in Self-knowledge through its realisation which gives bliss. Brahman, without body-mind complex, just is - but only through a body-mind complex, its realisation as substratum of all leads to an experience of bliss.

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

विभुः कस्यचित् पापम् न आदत्ते, सुकृतम् एव न (आदत्ते) च। ज्ञानम्  अज्ञानेन आवृतम्, तेन जन्तवः मुह्यन्ति। 

न = does not, आदत्ते = take away. कस्यचित् = someone, पापम् = sin, न = does not, च = and, एव = also, सुकृतम् = good action, विभुः = the all pervading one, अज्ञानेन = by ignorance, आवृतम् = covered, ज्ञानम् = discernment, तेन = due to that, मुह्यन्ति = deluded, जन्तवः = the human beings

The all pervading Lord does not take away sin and virtue also of anyone. Discernment is covered by ignorance, due to that (covering), the human beings are deluded.

न – अव्ययम्

आदत्ते – आङ् + दा धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - डुदाञ् दाने - जुहोत्यादिः, प्र-पु, एक

कस्यचित् – कश्चित्, पुं, ष, एक

पापम् – पाप, नपुं, द्वि, एक

न – अव्ययम्

च – अव्ययम्

एव – अव्ययम्

सुकृतम् – सुकृत, नपुं, द्वि, एक

विभुः – विभु, पुं, प्र, एक

ज्ञानेन – ज्ञान, नपुं, तृ, एक

आवृतम् – आवृत, नपुं, प्र, एक,  कृदन्तरूपाणि - आङ् + वृ + क्त - वृञ् आवरणे - चुरादिः - सेट्

ज्ञानम् – ज्ञान, नपुं, प्र, एक

तेन – तद्, नपुं, तृ, एक

मुह्यन्ति – मुह् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - मुहँ वैचित्त्ये - दिवादिः, प्र-पु, बहु

जन्तवः – जन्तु, पुं, प्र, बहु

न आदत्ते न च गृह्णाति भक्तस्यापि कस्यचित् पापम्। न चैव आदत्ते सुकृतं भक्तैः प्रयुक्तं विभुः। किमर्थं तर्हि भक्तैः पूजादिलक्षणं यागदानहोमादिकं च सुकृतं प्रयुज्यते इत्याह अज्ञानेन आवृतं ज्ञानं विवेकविज्ञानम् तेन मुह्यन्ति करोमि कारयामि भोक्ष्ये भोजयामि इत्येवं मोहं गच्छन्ति अविवेकिनः संसारिणो जन्तवः।।

Neither is any sin (कस्यचित् पापम्) accepted (न आदत्ते न च गृह्णाति) of a devotee (भक्तस्यापि). Nor indeed (न चैव) does the Self (विभुः) accept (आदत्ते) the merits (सुकृतं) performed (प्रयुक्तं) by devotees (भक्तैः). Why then (किमर्थं) are acts of worship in the form of offerings (पूजादिलक्षणं), meritorious acts (सुकृतं) such as sacrifices (यागदान), homas (होमादिकं), are performed (प्रयुक्तं) by devotees (भक्तैः)? The Lord says (इत्याह) the discerning power (ज्ञानं विवेकविज्ञानम्) is veiled (अवृतं) by ignorance (अज्ञानम्), and through this (तेन) people (जन्तवः) who are not discerning (अविवेकिनः) are deluded (मुह्यन्ति), thinking (गच्छन्ति) “I act” (करोमि), “I make act” (कारयामि), “I will enjoy” (भोक्ष्ये), “I will feed” (भोजयामि) — thus proceeding in delusion (एवं मोहं) in the worldly state (संसारिणः).

Notes: 

Here the Self is addressed as विभुः - all pervasive one. In this verse, the Self is beyond the results of action is stated through the fact that merit and sin do not affect it. So when mahatmas accept the sins of others, it happens only at vyavahara, not at the level of the Self.

Sankaracharya then asks the question: Why then (किमर्थं) are acts of worship in the form of offerings (पूजादिलक्षणं), meritorious acts (सुकृतं) such as sacrifices (यागदान), homas (होमादिकं), are performed (प्रयुक्तं) by devotees (भक्तैः)?

The sins are removed and merits are acquired by such pious acts when actions are done with the notion of individuality, but the Self has no role in this as the doer or bestower of results of actions or even as the experiencer of the results of such actions. Then who is responsible for these?

It is only Prakriti or its evolutes that engage in actions, bestows the results of actions and also experiences the results of actions. Even Prakriti or its evolutes cannot do it alone, Consciousness, the Self, has to be there as its substratum. So the doer is actually an individual, the Consciousness reflected in the intellect, an evolute of Prakriti, while the Consciousness itself is unaffected. Same goes for the experiencer also. For the bestowal of results of actions, it is Prakriti with its substratum Consciousness, called Ishvara, is said to be the bestower of results of actions. Consciousness thus has no role to play at all in the law of karma although that law functions only due to it.

That Self is beyond all results of actions is denoted in Upanishads:

अन्यत्र धर्माद् अन्यत्र अधर्माद् अन्यत्र अस्मात् कृताकृतात् ।

अन्यत्र भूताच्च भव्यात्च यत्तत् पश्यसि तद्वद॥ १.२.१४॥ Kathopanishad

That which you see as different from merit and different from sin, different from this cause and effect and different from past and future, please tell.

तदा विद्वान् पुण्यपापे विधूय। निरञ्जनः परमं साम्यमुपैति ॥३.१.१३॥ Munakopanishad

Then the wise person gives up merit and sin (due to no individuality). That one who is unaffected by merit and sin (untainted one) attains the Supreme oneness (Brahman).

Then why do people think I am acting, I am causing to act, I am experiencing, I am causing to experience, when I, who is Consciousness, does neither of these? 

अज्ञानेन आवृतं ज्ञानम् - Discernment that “I am not the body and mind” is covered by ignorance. Due to आवृत-शक्ति of Maya, there is ignorance of the Self. Due to विक्षेप-शक्ति of Maya, superimposition of Self on that which is not Self, in this case, the body-mind complex, occurs. 

Sri Krishna calls those who are ignorant or deluded as jantu - equivalent to animals because both are aviveki - non-discerning about the nature of drk-drshya, nitya-anitya, etc.

The previous and this verse are stating this: as you see yourself, so you will see Bhagavan also. If you see yourself as an individual, then you superimpose the same kartrtva-bhoktrtva on the Reality also as Bhagavan, who is different from you, is jagat karta-dharta-harta, karma-phala-daataa, etc. But if you see yourself as Self, then Bhagavan is you alone, not different from you and there is nothing else that is different from you.

ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः ।

तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् ॥ ५-१६॥

येषाम् तु आत्मनः तत् अज्ञानं ज्ञानेन नाशितम् तेषाम् ज्ञानम् तत्परम् आदित्यवत् प्रकाशयति । 

ज्ञानेन = by discernment, तु = but, तत् = that, अज्ञानम् = ignorance, येषाम् = for whom, नाशितम् = is destroyed, आत्मनः = of the Self, तेषाम् = for them, आदित्यवत् = like the sun, ज्ञानम् = knowledge, प्रकाशयति = reveals, तत्परम् = that Reality

But for those whose ignorance of Self is destroyed by knowledge, their knowledge reveals that Reality, like the sun (that reveals itself).

ज्ञानेन – ज्ञान, नपुं, तृ, एक

तु – अव्ययम्

अविद्यायाम् – अविद्या, स्त्री, च, एक

नाशितम् – नाशित, नपुं, द्वि, एक, कृदन्तरूपाणि – नश् + क्त – नशँ विनाशे – अदादिः – अनिट्

आत्मनः – आत्मन्, पुं, च, एक

तेषाम् – तद्, पुं/नपुं, च, बहु

आदित्यवत् – आदित्यवत्, अव्ययम्

ज्ञानम् – ज्ञान, नपुं, द्वि, एक

प्रकाशयति – प्र + काश् धातुरूपाणि – कर्तरि प्रयोगः लट् लकारः परस्मै पदम् – काशँ दीप्तौ – तुदादिः

ज्ञानेन तु येन अज्ञानेन आवृताः मुह्यन्ति जन्तवः तत् अज्ञानं येषां जन्तूनां विवेकज्ञानेन आत्मविषयेण नाशितम् आत्मनः भवति तेषां जन्तूनाम् आदित्यवत् यथा आदित्यः समस्तं रूपजातम् अवभासयति तद्वत् ज्ञानं ज्ञेयं वस्तु सर्वं प्रकाशयति तत् परं परमार्थतत्त्वम्।।

यत् परं ज्ञानं प्रकाशितम् …

But for those beings (येषां जन्तूनाम् तु), the ignorance (अज्ञानम्), covered (आवृताः) by which (येन) beings (जन्तवः) are deluded (मुह्यन्ति), is destroyed (नाशितम् भवति) by the discriminative knowledge (ज्ञानेन विवेकज्ञान) regarding the Self (आत्मविषयेण). For such beings (तेषां जन्तूनाम्), the knowledge of the Self (आत्मनः ज्ञानम्) becomes (भवति) like the sun (आदित्यवत्) — just as the sun (यथा आदित्यः) illuminates (अवभासयति) all forms of beings (समस्तं रूपजातम्), similarly (तद्वत्), the knowledge (ज्ञानं) reveals (प्रकाशयति) the entire object of knowledge (the Self) (ज्ञेयं वस्तु सर्वं) - the Supreme Truth (तत् परं परमार्थतत्त्वम्).

Notes:

तु - is to differentiate from people mentioned from earlier verse. Those beings are deluded, but in this verse we are dealing with people whose ignorance has been destroyed. 

ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः - those whose ignorance of the minds is destroyed by knowledge. They no more think Ishvara, Prabhu, Vibhu as karta, kaarayitaa, …etc. They see the vashii as prabhu, vibhu - in other words, they have jiva-brahma aikya.

Like the sun illumines everything always but is only perceived to be the illuminator once the clouds covering it go away, so also reality as Consciousness, the Self, illumines everything always but one becomes aware of that fact only when ignorance is dispelled. The Self, substratum for both jnana and ajnana, does not do anything in this process, the atmajnana removes ajnana and the Self shines itself as ever.

In Vedānta, ignorance (avidyā) is not regarded as mere absence (abhāva-rūpa). It possesses a positive capacity — the power to veil and the power to project (āvaraṇa-śakti and vikṣepa-śakti) — and is therefore considered bhāva-rūpa. Avidyā obscures recognition of one’s true nature as pure Consciousness and simultaneously projects multiplicity, with which the jīva mistakenly identifies.

If ignorance were simply non-existent, it could not veil the Self; an absence cannot exert an effect. Moreover, the very fact that ignorance is recognized as ignorance is possible only because Consciousness illumines it. The Self is ever-present and self-revealing; what is taken as “ignorance of the Self” is nothing but the veiling power of avidyā, not a genuine absence of Self-knowledge. Thus, liberation is not the acquisition of something new, but the removal of that veiling, revealing what has always been one’s nature. This is called prāptasya prāptiḥ — “the attainment of what is already attained.”

This stands in sharp contrast to worldly or material ignorance. In that domain, there is an actual absence of knowledge, and through effort one gains knowledge that was previously not there — this is aprāptasya prāptiḥ. Hence, while empirical knowledge requires acquisition, Self-knowledge is simply the recognition of the ever-present Self once ignorance is dispelled.

Understanding Vedanta must not take bhakti away. In Bhagavan’s presence, all happens and my salutations to that Bhagavan who makes things happen to even give me the knowledge and realisation of Advaita Vedanta. 

तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः ।

गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः ॥ ५-१७॥

तद्बुद्धयः तदात्मानः तन्निष्ठाः तत्परायणाः ज्ञाननिर्धूतकल्मषाःअपुनरावृत्तिम्  गच्छन्ति । 

तद्बुद्धयः = those who perceive That (Reality) in every perception, तदात्मानः = those whose awareness is That (Reality) as I, तन्निष्ठाः = those whose abidance is in That (Reality) in every activity, परायणाः = those who rejoice in That (Reality) alone, गच्छन्ति = undergo, अपुनरावृत्तिम् = no rebirth, ज्ञाननिर्धूतकल्मषाः = those whose dirt of ignorance is destroyed by knowledge

Those who perceive That (Reality) in every perception (object), those who perceive That (Reality) in oneself (as I), those who abide in That (Reality) in every activity, those who rejoice in That (Reality) alone, and those whose dirt of ignorance (of Self) is destroyed by knowledge, (they) undergo no rebirth.

तद्बुद्धयः – तद्बुद्धि, स्त्री, प्र, बहु

तदात्मानः – तदात्मन्, पुं, प्र, बहु

तन्निष्ठाः – तन्निष्ठा, स्त्री, प्र, बहु

तत्परायणाः – तत्परायण, पुं, प्र, बहु

गच्छन्ति – गम् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - गमॢँ गतौ - भ्वादिः, प्र-पु, बहु

अपुनरावृत्तिम् – अपुनरावृत्ति, स्त्री, द्वि, एक

ज्ञाननिर्धूतकल्मषाः – ज्ञाननिर्धूतकल्मष, पुं, प्र, बहु

तस्मिन् ब्रह्मणि गता बुद्धिः येषां ते तद्बुद्धयः तदात्मानः तदेव परं ब्रह्म आत्मा येषां ते तदात्मानः तन्निष्ठाः निष्ठा अभिनिवेशः तात्पर्यं सर्वाणि कर्माणि संन्यस्य तस्मिन् ब्रह्मण्येव अवस्थानं येषां ते तन्निष्ठाः तत्परायणाश्च तदेव परम् अयनं परा गतिः येषां भवति ते तत्परायणाः केवलात्मरतय इत्यर्थः। येषां ज्ञानेन नाशितम् आत्मनः अज्ञानं ते गच्छन्ति एवंविधाः अपुनरावृत्तिम् अपुनर्देहसंबन्धं ज्ञाननिर्धूतकल्मषाः यथोक्तेन ज्ञानेन निर्धूतः नाशितः कल्मषः पापादिसंसारकारणदोषः येषां ते ज्ञाननिर्धूतकल्मषाः यतयः इत्यर्थः।।येषां ज्ञानेन नाशितम् आत्मनः अज्ञानं ते पण्डिताः कथं तत्त्वं पश्यन्ति इत्युच्यते

Those whose (येषां) intellect (बुद्धिः) has merged (गता) in that (तस्मिन्) Brahman (ब्रह्मणि) they are तद्बुद्धयः (ते तद्बुद्धयः); Those whose (येषां) Self (आत्मा) is that supreme Brahman alone (तदेव परं ब्रह्म) they are तदात्मानः (तदात्मानः); Those whose (येषां) discipline (निष्ठा अभिनिवेशः तात्पर्यं) is having renounced doership of actions (सर्वाणि कर्माणि संन्यस्य) abiding in that Brahman alone (तस्मिन् ब्रह्मण्येव अवस्थानं), they are तन्निष्ठाः (ते तन्निष्ठाः); Those who (येषां ) have that alone as the Supreme goal (तदेव परम् अयनं परा गतिः भवति) they are तत्परायणाः (ते तत्परायणाः), they rejoice in the Self alone (केवलात्मरतयः) - this is the meaning ( इत्यर्थः).

Those whose (येषां) ignorance (अज्ञानं) about the Self (आत्मनः) has been destroyed (नाशितम्) by knowledge (ज्ञानेन), those ज्ञाननिर्धूतकल्मषाः (ते ज्ञाननिर्धूतकल्मषाः) - those whose (येषां) fault, such as sin and merit which are the cause for bondage (पापादिसंसारकारणदोषः), is destroyed by the prescribed knowledge (निर्धूतः नाशितः यथोक्तेन ज्ञानेन) they are ज्ञाननिर्धूतकल्मषाः (ते ज्ञाननिर्धूतकल्मषाः), the ascetics (यतयः) - proceed (गच्छन्ति) in this way (एवंविधाः) — free from association with the body (अपुनरावृत्तिम् अपुनर्देहसंबन्धं).

How do (कथं) those wise whose (येषां ते पण्डिताः) ignorance (अज्ञानं) about the Self (आत्मनः) has been destroyed (नाशितम्) by knowledge (ज्ञानेन) perceive the true nature of reality (तत्त्वं पश्यन्ति)? It is said (इत्युच्यते) - 

Notes:

This verse talks about the videha-mukta, what happens to a person who has realised the Self and when the body dies.

The word तत् in this verse refers to Reality of the previous verse (तत्परम्). Those knowers of Reality are given 5 epithets:

• तत् बुद्धयः - तस्मिन् ब्रह्मणि गता बुद्धिः येषां ते Those whose intellect has merged in that Brahman - Reality in every perception, but as the perception is about an object, it implies Reality in every object that is perceived.

• तत् आत्मानः - तदेव परं ब्रह्म आत्मा येषां ते Those whose Self is that supreme Brahman alone - Reality in the subject, oneself also, the perceiver

• तत् निष्ठाः - निष्ठा अभिनिवेशः तात्पर्यं सर्वाणि कर्माणि संन्यस्य तस्मिन् ब्रह्मण्येव अवस्थानं येषां ते Those whose discipline is having renounced doership of actions abiding in that Brahman alone - abidance in that awareness in every action of the body-mind complex one is associated with and all else. Perceiving the state beyond action in every activity (verse 4.18).

• तत् परायणाः - तदेव परम् अयनं परा गतिः येषां भवति ते केवलात्मरतयः Those whose highest goal is That alone, they rejoice in the Self alone - see Reality as the highest and have happiness only in that.

These people are  also called ज्ञाननिर्धूतकल्मषाः - यथोक्तेन ज्ञानेन निर्धूतः नाशितः कल्मषः पापादिसंसारकारणदोषः येषां ते ज्ञाननिर्धूतकल्मषाः यतयः - those whose fault, such as sin and merit which are the cause for bondage, is destroyed by the prescribed knowledge, the ascetics.

यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन।

ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा॥४.३७॥

O Arjuna! Just as the blazing fire does fuel into ashes, so also, the fire of knowledge does all actions into ashes.

When the body dies, this jnani does not undergo another birth, no association with a gross body (अपुनर्देहसंबन्धं). Why so? Rebirth for a jiva is due to two factors: karma-phala and vasana. Karmaphala as punya-papa one needs to experience as sukha-dukha for which an embodiment is needed. Vasana are the internal tendencies that look for fruition as desire for objects/experiences for which again  a body is required. That’s why Kathopnaishad states:

योनिमन्ये प्रपद्यन्ते शरीरत्वाय देहिनः ।

स्थाणुमन्येऽनुसंयन्ति यथाकर्म यथाश्रुतम् ॥ २.२.७॥

Some jivas enter the womb to be embodied as organic beings and some go into non-organic matter-according to their work and according to their knowledge.

A jnani has no karma or vasana that could lead to another embodiment. All karmas are burnt—sanchita becomes seedless—and there remains no vasana for objects or experiences. When one already knows that all is the Self, what would there be to desire or seek?

In our current identification with the body, we do not “crave” to attain this body; that would be foolish, because we already are it. Likewise, for a jnani who abides in the awareness “I am the substratum of everything,” there is nothing to attain and nothing to crave. Desire arises only when there is a sense of incompleteness, and for the jnani that sense is utterly absent.

विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि ।

शुनि चैव श्वपाके च पण्डिताः समदर्शिनः ॥ ५-१८॥

विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि शुनि च एव श्वपाके च पण्डिताः समदर्शिनः (सन्ति)। 

विद्याविनयसम्पन्ने ब्राह्मणे = on a brahmana who is humble due to knowledge, गवि = on cow, हस्तिनि = on elephant, शुनि = on dog, च = and, एव = even, श्वपाके = on dog eater, च = and, पण्डिताः = the wise, समदर्शिनः = the ones who look with equanimity

The wise are the ones who look with equanimity towards a brahmana who is humble due to knowledge, a cow, an elephant, a dog and even a dog eater.

विद्याविनयसम्पन्ने – विद्याविनयसम्पन्न, पुं, स, एक

ब्राह्मणे – ब्राह्मण, पुं, स, एक

गवि – गो, स्त्री, स, एक

हस्तिनि – हस्तिन्, पुं, स, एक

शुनि – शुन, पुं, स, एक

च – अव्ययम्

एव – अव्ययम्

श्वपाके – श्वपाक, पुं, स, एक

च – अव्ययम्

पण्डिताः – पण्डित, पुं, प्र, बहु

समदर्शिनः – समदर्शिन्, पुं, प्र, बहु

विद्याविनयसंपन्ने विद्या च विनयश्च विद्याविनयौ विद्या आत्मनो बोधो विनयः उपशमः ताभ्यां विद्याविनयाभ्यां संपन्नः विद्याविनयसंपन्नः विद्वान् विनीतश्च यो ब्राह्मणः तस्मिन् ब्राह्मणे गवि हस्तिनि शुनि चैव श्वपाके च पण्डिताः समदर्शिनः। विद्याविनयसंपन्ने उत्तमसंस्कारवति ब्राह्मणे सात्त्विके मध्यमायां च राजस्यां गवि संस्कारहीनायाम् अत्यन्तमेव केवलतामसे हस्त्यादौ च सत्त्वादिगुणैः तज्जैश्च संस्कारैः तथा राजसैः तथा तामसैश्च संस्कारैः अत्यन्तमेव अस्पृष्टं समम् एकम् अविक्रियं तत् ब्रह्म द्रष्टुं शीलं येषां ते पण्डिताः समदर्शिनः।।

ननु अभोज्यान्नाः ते दोषवन्तः समासमाभ्यां विषमसमे पूजातः (गौ0 स्म0 17.20) इति स्मृतेः। न ते दोषवन्तः। कथम्

Knowledge and humility (विद्या च विनयः च विद्याविनयौ) — knowledge (विद्या) being the awareness of the Self (आत्मनो बोधः) and humility (विनयः) being restraint (उपशमः) — the one endowed (संपन्नः) with these two is विद्याविनयसंपन्नः (ताभ्यां विद्याविनयसंपन्नः), the Brahmana who is wise and also modest (यो विद्वान् विनीतः) in that Brahmana (तस्मिन् ब्राह्मणे), in a cow (गविः), in an elephant (हस्तिनि), in a dog (शुनि), and even in a dog-eater (श्वपाके च), the wise are the seers of sameness (समदर्शिनः).

The wise (पण्डिताः) who possess such conduct (शीलं येषां ते) to see (द्रष्टुं) Brahman (ब्रह्म): in a Brahmana (ब्राह्मणे), endowed with knowledge and humility (विद्याविनयसंपन्ने), with the best impressions (उत्तमसंस्कारवति), of sattvic nature (सात्त्विके), in a cow which is of medium rajasic nature devoid of impressions (मध्यमायां च राजस्यां गवि संस्कारहीनायाम्), and in one of extremely tamasic nature (अत्यन्तमेव केवलतामसे), such as an elephant or other beings (हस्त्यादौ) — as equal (समम्), one, unacted upon (एकम् अविक्रियं) remain absolutely untouched (अत्यन्तमेव अस्पृष्टं) by the qualities of sattva (सत्त्वादिगुणैः), and by the impressions that arise from them (the gunas) (तज्जैश्च संस्कारैः) by the rajasic (tendencies) (राजसैः) and by the tamasic (tendencies) (तामसैश्च), are the seers of sameness (समदर्शिनः)

Objection - From the Smriti (स्मृतेः): “Those who commit fault of having worshipped (दोषवन्तः पूजातः) in a congregation of equals and unequals (समासमाभ्यां) of unequally and equally (विषमसमे), respectively, aren’t they those whose food is not worthy to be eaten (ते अभोज्यान्नाः)?” (Gautama Smriti 17.20) 

Answer -  They (the jnanis) are not those who have committed a fault (न ते दोषवन्तः). How (कथम्)?

Notes:

This verse shows how a Self-realized person deals with the various entities in this world. A range of examples are given covering the spectrum from the most respectful to most hated - thereby implying all beings.

• विद्या आत्मनो बोधो विनयः उपशमः - knowledge is Self-knowledge and humility is restraint - not showing oneself as great or superior through words or actions. विद्याविनयसंपन्न ब्राह्मण - That braahmana who is fully endowed with vidya - Self-knowledge and vinaya - restraint. Scriptural knowledge must bring humility in a person. A brahmana represents sattva guna and thus has impressions that arise from sattva gun which makes one knowledge oriented.

Vidya should bring vinaya, but usually it does not. It brings pride. Wherever there is little knowledge, there is pride. A lot of knowledge brings humility. Vinaya gives you paatrata. Vidya gives you vinaya, vinaya gives you qualification and ability to get more vidya and ability to get more virtues. That person who has knowledge and humility has great beauty, like a flower unconscious of its own beauty, but very beautiful. A person unconscious of his glory is a very beautiful person - such a joy to be with that person.

• A cow is a very calm animal besides being of immense value to the society through providing milk and bulls for farming and transportation. This is said to be of rajasic temperament.

• The other three examples: elephant, dog and dog-eater are all tamasic temperaments. Elephant represents a being of immense strength, dog represents an attitude of servitude and dog-eater represents one who is uncultured and loathsome. 

It is said:

अस्ति भाति प्रियं रूपं नाम चेत्यंशपञ्चकम् । आद्यत्रयं ब्रह्मरूपं जगद्रूपं ततो द्वयम् ॥ दृग्दृश्य विवेकः २० ॥

Every experienced object has five aspects: existence, shining or being known, pleasantness, form, and name. The first three belong to Brahman, and the remaining two belong to the world.

A jnani will have samadrishti towards all beings - samadrishti is only possible because of the awareness of oneself as Brahman which is substratum of all - this is paramarthika-satta. The sameness or samadrishti belongs to the realm of paramartika-satta alone. In vyavahara-satta, nama-rupa dominate awareness and hence one sees only differences or bhedadrishti. The behaviour in the vyavahara or transactional realm must follow the differences of that realm accordingly. You should not treat a brahmana in the same way as a dog-eater. In fact, dharmashastra is all about how to conduct in this realm and violation of that leads to papa/sin and hence future suffering. How does a jnani manage both these sama and bheda drishti? An analogy is: in ajnana one considers the body to be I, yet one is aware of the differences within various parts of the body. So also a jnani knows the differences between various entities yet has the awareness that I am all these as their susbtratum.

Another note is one must give the differences in vyavahara only their appropriate importance and not go overboard, otherwise one begins to develop prejudices, biases, discriminations, abuse, etc. For example, in trying to be respectful to a brahmana, one must not be discriminatory or derogatory to a non-brahmana. I’ve seen numerous instances where even a sannyasi falls into this trap of trying to be respectful to a senior sannyasi and he begins to treat other non-sannyasis disrespectfully. That’s why Sri Sarada Devi with that samadrishti could scold Nalini for mistreating Amjad.

Also note that as a sadhana, one must develop this samadrishti only in nididhyasana stage where one abides in knowledge “I am Brahman”, but in all earlier stages where bheda or difference is prominent or is held onto, dosha-darshana or fault-finding should be cultivated so that one does not get attached to anything that is mithya but at the same time without developing any hatred for the that mithya object either. Scriptures, therefore, play an important and balancing role to promote dosha-darshana or fault-finding without hatred when the differences between various entities are prominent in the earlier stages of sadhana like in karma yoga, and even during sravana and manana of jnana yoga and again those very scriptures present sama-drshti as sadhana in nididhyasana to focus on the unifying oneness that is substratum of all the differences.

An objection can be raised a given by Sankaracharya: “Those who commit fault of having worshipped (दोषवन्तः पूजातः) in a congregation of equals and unequals (समासमाभ्यां) of unequally and equally (विषमसमे), respectively, aren’t they those whose food is not worthy to be eaten (ते अभोज्यान्नाः)?” (Gautama Smriti 17.20) 

There is also a verse that goes:

अपूज्या यत्र पूज्यन्ते पूज्यानां तु विमानना ।

त्रीणि तत्र प्रवर्तन्ते दुःखं मरणं भयम् ॥

पञ्चतन्त्र ३–१९२ ॥

Where the unworthy are honored and the worthy are disrespected, three things inevitably arise there: sorrow, death, and fear.

In karma-kanda or vyavahara in general, there are specific protocols to be followed based on the differences in status of objects or people or situations. One cannot apply the principle of sameness and treat a knowledgeable person and an ignorant one in the same way.

In the next verse as an answer to this objection, Sri Krishna answers that this condition of violation of protocol in vyavahara is not true for a jnani with samadrishti. The word sama in sama-darshana is ascertained as Brahman and hence that samadrishti which is brahmadrishti does not belong to vayavahara-satta, but only in paramarthika satta.

इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः ।

निर्दोषं हि समं ब्रह्म तस्माद् ब्रह्मणि ते स्थिताः ॥ ५-१९॥

इह एव सर्गः तैः जितः येषाम् मनः साम्ये स्थितम् । निर्दोषम् हि समम् ब्रह्म तस्मात् ते ब्रह्मणि स्थिताः । 

इह = here, एव = itself, तैः = by them, जितः = conquered, सर्गः = rebirth, येषाम् = whose, साम्ये = in sameness, स्थितम् = established, मनः = mind, निर्दोषम् = without defects, हि = because, समम् = sameness, ब्रह्म = Brahman, तस्मात् = therefore, ब्रह्मणि = in Brahman, ते = they, स्थिताः = are established

Here itself rebirth is conquered by them whose mind is established in sameness. Because Brahman is sameness without defects, therefore, they are established in Brahman.

इह – अव्ययम्

एव – अव्ययम्

तैः – तद्, पुं, तृ, बहु

जितः – जित, पुं, प्र, एक, कृदन्तरूपाणि - जि + क्त - जि जये - भ्वादिः - अनिट्

सर्गः – सर्ग, पुं, प्र, एक

येषाम् – यद्, पुं, ष, बहु

साम्ये – साम्य, नपुं, स, एक

स्थितम् – स्थित, नपुं, द्वि, एक, कृदन्तरूपाणि - स्था + क्त - ष्ठा गतिनिवृत्तौ - भ्वादिः - अनिट्

मनः – मनस्, नपुं, प्र, एक

निर्दोषम् – निर्दोष, नपुं, प्र, एक

हि – अव्ययम्

समम् – सम, नपुं, प्र, एक

ब्रह्म – ब्रह्म, नपुं, प्र, एक

तस्मिन् – तद्, नपुं, स, एक

ब्रह्मणि – ब्रह्म, नपुं, स, एक

स्थिताः – स्थित, पुं, प्र, बहु, कृदन्तरूपाणि - स्था + क्त - ष्ठा गतिनिवृत्तौ - भ्वादिः - अनिट्

इह एव जीवद्भिरेव तैः समदर्शिभिः पण्डितैः जितः वशीकृतः सर्गः जन्म येषां साम्ये सर्वभूतेषु ब्रह्मणि समभावे स्थितं निश्चलीभूतं मनः अन्तःकरणम्। निर्दोषं यद्यपि दोषवत्सु श्वपाकादिषु मूढैः तद्दोषैः दोषवत् इव विभाव्यते तथापि तद्दोषैः अस्पृष्टम् इति निर्दोषं दोषवर्जितं हि यस्मात् नापि स्वगुणभेदभिन्नम् निर्गुणत्वात् चैतन्यस्य। वक्ष्यति च भगवान् इच्छादीनां क्षेत्रधर्मत्वम् (गीता 13.7) अनादित्वान्निर्गुणत्वात् (गीता 13.31) इति च। नापि अन्त्या विशेषाः आत्मनो भेदकाः सन्ति प्रतिशरीरं तेषां सत्त्वे प्रमाणानुपपत्तेः। अतः समं ब्रह्म एकं च। तस्मात् ब्रह्मणि एव ते स्थिताः। तस्मात् न दोषगन्धमात्रमपि तान् स्पृशति देहादिसंघातात्मदर्शनाभिमानाभावात् तेषाम्। देहादिसंघातात्मदर्शनाभिमानवद्विषयं तु तत् सूत्रम् समासमाभ्यां विषमसमे पूजातः (गौ0 स्मृ0 17.20) इति पूजाविषयत्वेन विशेषणात्। दृश्यते हि ब्रह्मवित् षडङ्गवित् चतुर्वेदवित् इति पूजादानादौ गुणविशेषसंबन्धः कारणम्। ब्रह्म तु सर्वगुणदोषसंबन्धवर्जितमित्यतः ब्रह्मणि ते स्थिताः इति युक्तम्। कर्मविषयं च समासमाभ्याम् इत्यादि। इदं तु सर्वकर्मसंन्यासविषयं प्रस्तुतम् सर्वकर्माणि मनसा (गीता 5.13) इत्यारभ्य आध्यायपरिसमाप्तेः।।यस्मात् निर्दोषं समं ब्रह्म आत्मा तस्मात्

Birth (सर्गः जन्म) is conquered (जितः वशीकृतः), by the wise seers of sameness (तैः समदर्शिभिः पण्डितैः) while living itself (इह एव जीवद्भिरेव), whose inner instrument (येषां मनः अन्तःकरणम्) is established (स्थितम् निश्चलीभूतम्) in the equality of all beings (साम्ये सर्वभूतेषु) in Brahman whose nature is sameness (ब्रह्मणि समभावे).

Though faultless (यद्यपि निर्दोषं), even when appearing among the faulty (दोषवत्सु) such as dog-eaters and others (श्वपाकादिषु), it is viewed (विभाव्यते) as if with those faults (तद्दोषैः दोषवत् इव) by the fools (मूढैः), yet it remains untouched by those faults (तथापि तद्दोषैः अस्पृष्टम्), for it is devoid of faults (निर्दोषं दोषवर्जितं हि यस्मात्), not even differing by its own qualities (नापि स्वगुणभेदभिन्नम्) due to absence of qualities (निर्गुणत्वात्) for consciousness (चैतन्यस्य).

The Lord (भगवान्) will expound (वक्ष्यति) the nature of attributes of non-Self (क्षेत्रधर्मत्वम्) as desire and others (इच्छादीनां) (गीता 13.7), due to  non-duality and attribute-less nature (of the Self) (अनादित्वात्, निर्गुणत्वात्) (गीता 13.31). 

According to Nyaya-Vaisheshika darshana, atma has Āgantuka-dharmas - attributes that are transferred from the body and svābhāvika dharmas - attributes that are intrinsic to atma such as raga-dvesha, papa-punya, sukha-dukha, jnana and samskara. Āgantuka-dharmas can be removed by knowing that I am not the body, svābhāvika dharmas remain for atma and hence there is no actual moksha. This is addressed by stating that  for it is devoid of faults (निर्दोषं दोषवर्जितं हि यस्मात्), not even differing by its own qualities (नापि स्वगुणभेदभिन्नम्) due to absence of qualities (निर्गुणत्वात्) for consciousness (चैतन्यस्य).

Nor are there any special differentiating factors at the time of pralaya (अन्त्या विशेषाः आत्मनो भेदकाः सन्ति) with regard to every Self of every body due to absence of pramana (प्रतिशरीरं तेषां सत्त्वे प्रमाणानुपपत्तेः). Therefore (अतः), Brahman is one and same (समं ब्रह्म एकं च). Consequently (तस्मात्), they are established in Brahman alone (ब्रह्मणि एव ते स्थिताः).

According to Vaisheshika darshana, atma are multiple and infinite - one wrt each body. The contact or samyoga between atma and mind, both of which are nitya dravyas, produces attributes in jagrat-avastha. In sushupti there is no such samyoga and hence there is no variety either. At the time of pralaya also, there is no samyoga, but then how to differentiate between one atma from another? There is a special distinguishing factor called vishesha which is padartha that differentiates one atma from another. That is debunked by Sankaracharya above.

Hence (तस्मात्), even the slightest trace of fault (दोषगन्धमात्रम्) doesn’t touch them (तान् न स्पृशति), because of lack of identification with the inert assemblage by the vision that it is the Self  (देहादिसंघातात्मदर्शनाभिमानाभावात्). That sutra “Those who commit fault of having worshipped (दोषवन्तः पूजातः) in a congregation of equals and unequals (समासमाभ्यां) of unequally and equally (विषमसमे), respectively, aren’t they those whose food is not worthy to be eaten (ते अभोज्यान्नाः)?” (Gautama Smriti 17.20) is applicable only those who are worthy of worship (पूजाविषयत्वेन) and due to it being the speciality (विशेषणात्) of topic about those who are identified with the inert assemblage by the (mistaken) view that it is the Self (देहादिसंघातात्मदर्शनाभिमानवद्विषयं तु). Because it is seen (दृश्यते हि) that the cause in offerings and gifts (पूजादानादौ कारणम्) is connected with qualities and distinctions (गुणविशेषसंबन्धः) such as the knower of Brahman (ब्रह्मवित्), the one who knows the six limbs (of Vedas) (षडङ्गवित्) and the one who knows the four Vedas (चतुर्वेदवित्). However, Brahman (ब्रह्म तु), due to being free from all connections with qualities and faults (सर्वगुणदोषसंबन्धवर्जितम्), they (the seers of sameness) (ते) are established in Brahman (ब्रह्मणि ते स्थिताः). 

The domain of “in equal and unequal gatherings” (समासमाभ्याम् इत्यादि) is action (कर्मविषयम्). But this (इदं तु), has been presented (प्रस्तुतम्) as the topic of renunciation of doership of all actions (सर्वकर्मसंन्यासविषयं), beginning from “renouncing all actions by mind” (सर्वकर्माणि मनसा इत्यारभ्य) (गीता 5.13), and continuing to the close of the chapter (आध्यायपरिसमाप्तेः). Since (यस्मात्) the Self (आत्मा) is Brahman (ब्रह्म्), the faultless (निर्दोषं) and sameness (समं) …

Notes:
In vyavahara, for practical action, bheda-darshana is necessary, and karma should follow accordingly. Simultaneously, the inner vision should be sama-darshana — a manifestation of paramartha-satta — recognizing one’s true nature as akartā in that very karma, even while engaging with the world based on bheda-darshana. So both laukika and vaidika vyavahara, protocol can and should be followed (as lokasangraha for others by being a sreshtha purusha), but internally one must be clear that I am akarma.

येषाम् मनः साम्ये स्थितम् - those whose mind is established in sameness, which Sankaracharya calls as Brahman, as only there sameness lies, not in the inert or multiplicity. What happens to those people who are known as panditas? सर्ग is conquered by them. The word सर्ग has various meanings, Sankaracharya takes it as punarjanma - rebirth. The one who has that samadrshti has no rebirth. And does that status of no rebirth come only at death? No, that status is immediate as soon as one has samadrishti - that's why इह word is mentioned which means here and now, while the body is still alive, jivanmukti as it is known. But for a jnani there is no jivanmukti or videhamukti - the word mukti itself has no meaning, because of the awareness that I am Brabman - ever. When one’s mind is established in that sameness, Brahman, one has no individuality, no distractions of multiplicity although perceived, paramartha-satta awareness even in vyavahara, for such people with samadrishti, there is no life and death either. Here the word mind established in Brahman has to be understood as awareness that I am Brahman. Remember awareness that I am Brahman is only possible with a mind, otherwise Brahman simply is - there is no se;f-awareness!

Why is Brahman called sameness? Because it निर्दोष - it has no defects. What is meant by defect? Any distinguishing factor is a limitation, which is a defect for that which is infinite or unlimited. That’s why since Brahman is अलिङ्ग with no distinguishing factor and निर्गुण - no quality, it is निर्दोष also. This usage of निर्दोष by Sri Krishna is to quash Vaishehsika-nyaya position of the Self:

• Self is with attributes (svābhāvika dharmas) such as raga-dvesha, papa-punya, sukha-dukha, jnana and samskara 

• When there is no feasibility to differentiate between multiple Selves of multiple people such as during sushupti, pralaya, etc., there is still an inherent differentiating factor associated with each Self which is a padartha called vishesha.

Atributes belong to Prakriit and its evolutes while the Self is without any attributes or differentiating factor is given in Gita:

इच्छाद्वेषः सुखं दुःखं सङ्घातश्चेतना धृतिः।
एतत्क्षेत्रं समासेन सविकारमुदाहृतम्।। १३-७।।
Desire, aversion, pleasure, pain, the body-mind complex, sentience, and volition — all these together are briefly described as the field (kṣetra, prakriti) with its modifications.

अनादित्वान्निर्गुणत्वात्परामात्मायमव्ययः।
शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते।। १३-३१।।
Because this Supreme Self (Paramātmā) is without beginning (anādi) and beyond the guṇas (nirguṇa), it is imperishable (avyaya). Even though it resides in the body, O Kaunteya (Arjuna), it neither acts nor is tainted by actions.

Sankaracharya says only fools think “I have faults” - superimposing the faults of body-mind on I, Brahman. So a true sadhaka should purify oneself to get rid of raga-dvesha, there comes the stage of nididhyasana, where whatever raga-dvesha remains, one simply denies it as mine. Note raga-dvesha cannot be eliminated completely, only those raga-dvesha need to be removed that make one adharmika, the rest have to be managed by either removing if possible or controlling as much as possible - this is the stage of karma yoga. And when the mind becomes pure enough with such elimination and regulation of raga-dvesha through karma yoga one goes to  nididhyasana, after sravana-manana, in which the primary practice is not about removal or regulation of raga-dvesha, but denial that they are mine. They only belong to the mind, but I am not the mind, I am Brahman which is faultless. One may still work upon raga-dvesha also in this stage but more as loka-sangraha.

In this stage of nididhyasana, even the notion that I will attain mukti is discarded as one practices abidance in Self which is ever free. Mukti as a goal and samsara as my current state is only from the perspective of individuality and one does sadhana to achieve mukti or liberation from this state and hence mukti becomes sadhya and apraptasya praptih. Nididhyasana is the stage where one reinforces that I am already a siddha and the goal is praptasya praptih - realising what I already am.

Sri Krishna advises all to be established in that sameness, Brahman through nididhyasana because it makes one conquer rebirth. Right now we have the awareness of individuality and hence rebirth is valid, but when we establish in sameness, Brahman, then we recognise there never was, is and will be a birth or death.

Going back to the question asked at the end of the previous verse as an objection by a sutra “Those who commit fault of having worshipped (दोषवन्तः पूजातः) in a congregation of equals and unequals (समासमाभ्यां) of unequally and equally (विषमसमे), respectively, aren’t they those whose food is not worthy to be eaten (ते अभोज्यान्नाः)?” (Gautama Smriti 17.20) Sankaracharya gives two reasons why this is not applicable for jnani:

1. It is applicable only those who are worthy of worship (पूजाविषयत्वेन) or in the context of social gathering, but jnani awareness of samadristhi is in the realm of paramartha-satta and for a nididhyasaka sadhaka it is internally at the level of mind.

2. And that topic about paying reverence according to status of the people is utmost importance for those who are identified with the inert assemblage by the (mistaken) view that it is the Self (देहादिसंघातात्मदर्शनाभिमानवद्विषयं तु). For a jnani and nididhyaska, this topic is relevant but not of utmost importance, because they are negating karma itself, what to speak about the protocol in karma.

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

स्थिरबुद्धिः असम्मूढः ब्रह्मवित् ब्रह्मणि स्थितः प्रियम् प्राप्य न प्रहृष्येत् अप्रियम् प्राप्य न उद्विजेत् च। 

न प्रहृष्येत् = should not get delighted, प्रियम् = desirable, प्राप्य = having obtained, न उद्विजेत् = should not be depressed, प्राप्य = having obtained, च = and, अप्रियम् = undesirable, स्थिरबुद्धिः = one who has doubtless knowledge that Self is in all, असम्मूढः = one who is not deluded, ब्रह्मविद् = the knower of Brahman, ब्रह्मणि = in Brahman, स्थितः = established

The knower of Brahman established in Brahman, is one who has doubtless knowledge that Self is in all and one who is not deluded, should not get delighted having obtained the desirables and shouldn’t be depressed having obtained the undesirables.

न – अव्ययम्

प्रहृष्येत् – प्र + हृष् धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः परस्मै पदम् - हृषँ तुष्टौ - दिवादिः, प्र-पु, एक

प्रियम्– प्रिय, नपुं, द्वि, एक

प्राप्य – अव्ययम्, कृदन्तरूपाणि - प्र + आप् + ल्यप् - आपॢँ व्याप्तौ - स्वादिः - अनिट्

न – अव्ययम्

उद्विजेत् – विज् धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः आत्मने पदम् - ओँविजीँ भयचलनयोः - तुदादिः, प्र-पु, एक

प्राप्य – अव्ययम्, कृदन्तरूपाणि - प्र + आप् + ल्यप् - आपॢँ व्याप्तौ - स्वादिः - अनिट्

च – अव्ययम्

अप्रियम् – अप्रिय, पुं, द्वि, एक

स्थिरबुद्धिः – स्थिरबुद्धि, स्त्री, प्र, एक

असंमूढः – असंमूढ, पुं, प्र, एक

ब्रह्मवित् – ब्रह्मवित्, पुं, प्र, एक, कृदन्तरूपाणि – विद् + वत् – विदँ ज्ञाने – अदादिः – अनिट्

ब्रह्मणि – ब्रह्मन्, नपुं, स, एक

स्थितः – स्थित, पुं, प्र, एक, कृदन्तरूपाणि - स्था + क्त - ष्ठा गतिनिवृत्तौ - भ्वादिः - अनिट्

न प्रहृष्येत् प्रहर्षं न कुर्यात् प्रियम् इष्टं प्राप्य लब्ध्वा। न उद्विजेत् प्राप्य च अप्रियम् अनिष्टं लब्ध्वा। देहमात्रात्मदर्शिनां हि प्रियाप्रियप्राप्ती हर्षविषादौ कुर्वाते न केवलात्मदर्शिनः तस्य प्रियाप्रियप्राप्त्यसंभवात्। किञ्च सर्वभूतेषु एकः समः निर्दोषः आत्मा इति स्थिरा निर्विचिकित्सा बुद्धिः यस्य सः स्थिरबुद्धिः असंमूढः संमोहवर्जितश्च स्यात् यथोक्तब्रह्मवित् ब्रह्मणि स्थितः अकर्मकृत् सर्वकर्मसंन्यासी इत्यर्थः किञ्च ब्रह्मणि स्थितः

One should not rejoice (न प्रहृष्येत् प्रहर्षं न कुर्यात्) having obtained what one likes (प्रियम् इष्टं प्राप्य लब्ध्वा). And one shouldn’t be disturbed having obtained what one dislikes (न उद्विजेत् प्राप्य च अप्रियम् अनिष्टं लब्ध्वा). For those who perceive only the body as the Self (देहमात्रात्मदर्शिनां), the reception of the like and dislike (प्रियाप्रियप्राप्ती) indeed gives rise to joy and sorrow (हर्षविषादौ कुर्वाते), but not for one who sees the Self alone (न केवलात्मदर्शिनः), because of the impossibility of occurrence of like and dislike for that person (तस्य प्रियाप्रियप्राप्त्यसंभवात्).

Furthermore (किञ्च), one whose doubtless knowledge (स्थिरा निर्विचिकित्सा बुद्धिः यस्य सः) that the Self in all beings (सर्वभूतेषु) is one (एकः), same (समः), and faultless (निर्दोषः) is one with that steady knowledge (सः स्थिरबुद्धिः) and free from delusion (असंमूढः संमोहवर्जितश्च) - is the knower of Brahman as stated (यथोक्तब्रह्मवित्), established in Brahman (ब्रह्मणि स्थितः), beyond action (अकर्मकृत्), and a renouncer of doership of all actions (सर्वकर्मसंन्यासी) - this is the meaning.

Further, established in Brahman (किञ्च ब्रह्मणि स्थितः) …

Notes
This verse is similar to verse 2.15 - where it was said that one should bear through the pairs of opposites to be qualified for moksha. Also in verse 2.56 - the same was said as a lakshana for sthitaprajna, which is sadhana for nididhyasu. 

Any person, incluing a jnani, will have raga-dvesha. The difference between a jnani and an ajnani is that jnani doesn’t consider those raga-dvesha to be mine and then act or react based on it. Based on raga-dvesha, a jnani does not act or react to situations - this raga-dvesha is not considered at all because the jnani does not get identified with it. Only identifying with it as mine, one then uses that as criterion to act or react based on it. For example, I wont act or react based on your raga-dvesha because they are not mine, I am not identified with them. An ajnani,  in contrast, takes those raga-dvesha to be mine, and does actions or reacts to situations in the anticipation that the results of such actions or reactions will be sources of happiness. Using this raga-dvesha as criterion for doing actions or reacting to situations hoping that one will get happiness from the results of those actions or reactions will enhance individuality keeping one away from nididhyasana that I am Brahman. 

This verse takes the example of only reaction to situations based on raga-dvesha, but the direct actions undertaken based on raga-dvesha also holds well and is implied here.

Sankaracharya states: One should not rejoice (न प्रहृष्येत् प्रहर्षं न कुर्यात्) having obtained what one likes (प्रियम् इष्टं प्राप्य लब्ध्वा). And one shouldn’t be disturbed having obtained what one dislikes (न उद्विजेत् प्राप्य च अप्रियम् अनिष्टं लब्ध्वा). 

This does not mean the jnani or sadhaka will be like an emotionless person with no smile or sorrow. Even a jnani will be uncomfortable in extreme cold or heat, however, they don't take that discomfort in as mine. What is of the mind, is left there, but not taken upon oneself as mine. So a jnani also will be enjoying the food that he or she may like, enjoy the company of the people that are favorable to his/her likes, etc. However, the jnani is clear also at the same time, that the ananda that comes from there is from the Self, not from the object, people or situation and hence there is no craving by jnani for that experience to continue or to repeat. Moreover the jnani is aware of those experiences as mithya, unreal and non-existent. For example, an adult will role play a character for a child fully aware that it is only a role play, and he/she actually is someone else, but in that play, the person is fully engaged and acts according to the situation of that play. Similarly jnani engages fully well in this vyavahara even though seeing it as unreal or mithyaa.

Sankarachary states: For those who perceive only the body as the Self (देहमात्रात्मदर्शिनां), the reception of the like and dislike (प्रियाप्रियप्राप्ती) indeed gives rise to joy and sorrow (हर्षविषादौ कुर्वाते) (as I am happy or sad), but not for one who sees the Self alone (न केवलात्मदर्शिनः), because of the impossibility of occurrence of like and dislike for that person (तस्य प्रियाप्रियप्राप्त्यसंभवात्) (because they are seen as unreal and not as mine).

Now who will have this drshti of vyavahara as mithya? Only those who are rooted in sataya or paramartha-satta, and the second line of the verse defines such a jnani in three ways, which as explained by Sankaracharya are:

• स्थिरबुद्धिः  - सर्वभूतेषु एकः समः निर्दोषः आत्मा इति स्थिरा निर्विचिकित्सा बुद्धिः यस्य सः - one whose established awareness without a doubt is that in all beings it is the one same faultless Self

• असंमूढः संमोहवर्जितश्च स्यात् - one who has no delusion (I am individual or body-mind complex, etc.)

• ब्रह्मवित् ब्रह्मणि स्थितः अकर्मकृत् सर्वकर्मसंन्यासी - one whose awareness is I am Brahman, with no sense of doership.

बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम् ।

स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते ॥ ५-२१॥

यत् सुखम् आत्मनि (अस्ति तत् सुखम्) असक्तात्मा बाह्यस्पर्शेषु विन्दति। सः ब्रह्मयोगयुक्तात्मा अक्षयम् सुखम् अश्नुते। 

बाह्यस्पर्शेषु = among the external sense objects, असक्तात्मा = one with a detached mind, विन्दति = obtains, आत्मनि = in the Self, यत् = which, सुखम् = happiness, सः = he, ब्रह्मयोगयुक्तात्मा = one whose mind is absorbed in abidance in Brahman, सुखम् = happiness, अक्षयम् = imperishable, अश्नुते = attains

The happiness which is in the Self, the one with a detached mind obtains among the external sense objects. The one, whose mind is absorbed in abidance in Brahman, attains imperishable happiness.

बाह्यस्पर्शेषु – बाह्यस्पर्श, पुं, स, बहु

असक्तात्मा – असक्तात्मन्, पुं, प्र, एक

विन्दति – विद् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - विदॢँ लाभे - तुदादिः, प्र-पु, एक

आत्मनि – आत्मन्, पुं, स, एक

यत् – यद्, नपुं, प्र, एक

सुखम् – सुख, नपुं, द्वि, एक

सः – तद्, पुं, प्र, एक

ब्रह्मयोगयुक्तात्मा – ब्रह्मयोगयुक्तात्मन्, पुं, प्र, एक

सुखम् – सुख, नपुं, द्वि, एक

अक्षयम् – अक्षय, नपुं, द्वि, एक

अश्नुते – अश् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - अशूँ व्याप्तौ सङ्घाते च - स्वादिः, प्र-पु, एक

बाह्यस्पर्शेषु बाह्याश्च ते स्पर्शाश्च बाह्यस्पर्शाः स्पृश्यन्ते इति स्पर्शाः शब्दादयो विषयाः बाह्यस्पर्शेषु असक्तः आत्मा अन्तःकरणं यस्य सः अयम् असक्तात्मा विषयेषु प्रीतिवर्जितः सन् विन्दति लभते आत्मनि यत् सुखं तत् विन्दति इत्येतत्। स ब्रह्मयोगयुक्तात्मा ब्रह्मणि योगः समाधिः ब्रह्मयोगः तेन ब्रह्मयोगेन युक्तः समाहितः तस्मिन् व्यापृतः आत्मा अन्तःकरणं यस्य सः ब्रह्मयोगयुक्तात्मा सुखम् अक्षयम् अश्नुते व्याप्नोति। तस्मात् बाह्यविषयप्रीतेः क्षणिकायाः इन्द्रियाणि निवर्तयेत् आत्मनि अक्षयसुखार्थी इत्यर्थः।।इतश्च निवर्तयेत्

Those which are contacted are स्पर्शाः (स्पृश्यन्ते इति स्पर्शाः) - sense objects like sound (शब्दादयो विषयाः). Those sense objects that are external are बाह्यस्पर्शाः (बाह्याश्च ते स्पर्शाश्च बाह्यस्पर्शाः). In those sense objects (तेषु बाह्यस्पर्शेषु), one whose whose mind is unattached is असक्तात्मा (असक्तः आत्मा अन्तःकरणं यस्य सः अयम् असक्तात्मा), this (person) being devoid of attachment in objects (विषयेषु प्रीतिवर्जितः सन्), that happiness which in the Self that (a person) gets (विन्दति लभते आत्मनि यत् सुखं तत् विन्दति) - this is the meaning.

Such a one is ब्रह्मयोगयुक्तात्मा (स ब्रह्मयोगयुक्तात्मा). Abidance (योगः समाधिः) in Brahman (ब्रह्मणि) is ब्रह्मयोग (ब्रह्मयोगः), by that ब्रह्मयोग (तेन ब्रह्मयोगेन), the one whose mind (आत्मा अन्तःकरणं) is absorbed in that ब्रह्मयोग (तस्मिन् व्यापृतः युक्तः समाहितः) is ब्रह्मयोगयुक्तात्मा, he/she attains (अश्नुते व्याप्नोति) inexhaustible happiness (सुखम् अक्षयम्).

Therefore (तस्मात्), one should turn away (निवर्तयेत्) the senses (इन्द्रियाणि) from the fleeting pleasure from the external objects (क्षणिकायाः बाह्यविषयप्रीतेः), for the seeker of imperishable happiness (must seek) in the Self (आत्मनि अक्षयसुखार्थी)  - this is the meaning (इत्यर्थः).

Hence (इतश्च), one should turn away (निवर्तयेत्).

Notes:
Those which are contacted are स्पर्शाः (स्पृश्यन्ते इति स्पर्शाः) - sense objects like sound (शब्दादयो विषयाः). Those sense objects that are external are बाह्यस्पर्शाः (बाह्याश्च ते स्पर्शाश्च बाह्यस्पर्शाः). The word external implies these objects are not internal thoughts or imaginations in mind, they are perceptions coming from the grossified objects through sense organs. In other words, interactions with the world are बाह्यस्पर्शाः. A jnani’s mind being in the midst of it, that is in every transaction is unattached, called असक्तात्मा - detached mind, A jnani is not attached to any of these interactions because he/she has no craving/hatred for them, being blissful always. Only when one lacks something, they seek it. A jnani does not lack bliss within, so there is no seeking either from sense interactions and hence is unattached.

Where does happiness from sense object interactions com from?

1. There is no ananda in sense objects - if there was:

   1. The object must be pleasurable always

   2. The object must be pleasurable to all

Therefore, the conclusion is the pleasure is in the subject.

2. In the subject, is it in the mind? If it is so, then one must never be sad at all. So this bliss is not inherent to the mind also. Then the conclusion is that this bliss is only in the Self - and it cannot be experienced as an object, it is your very nature.

3. If my nature is blissful, then why am I unhappy sometimes? Your nature is blissful, but your mind can be unhappy which you superimpose on yourself in error. The happiness that is also felt in mind during sense object interaction is only when it is relaxed or contented and which can happen when the subject and object boundary is erased momentarily during sense object enjoyment. Hence this sensory happiness is called reflected happiness (pratibimba-ananda) of our true nature (bimbananda) - similar in nature, less intense, and momentary.

4. This reflected happiness (pratimbimba-ananda) through a contented mind can arise in two ways:

   1. Sense object interaction described above - not under our control and temporary. This is vishyananda or bhogananda.

   2. Dispassion towards sense object interaction itself developed through discernment - fully under our control and longlasting. This is vairagyananda. In Bhajagovindam, कस्य सुखं न करोति विरागः? - who will not make dispassion happy?

Bimbananda and the two types of pratimbimbananda belong to three different kinds of people that covers the entire humanity:

• A jnani has the awareness that I am Brahman, and hence he/she is always blissful - the bliss he/she has is bimbananda. 

• In contrast, a kaami, a person who seeks enjoyment from sense object interactions, is always focused on attaining such interactions and takes up actions accordingly. This person is focused on bhogananda/vishyananda-type of pratibimbananda. Since the happiness is limited in scope and intensity, the person is never satiated and is always thirsty for more pleasure. 

• A seasoned sadhaka on the other hand, though an ajnani, has developed enough dispassion towards objects to be content within and is therefore generally peaceful, calm and happy - not at the level of jnani though. This person’s joy is the stable vairagyananda-type of pratibimbananda.

Thus for a jnani all ananda is merely a reflection of one’s own true nature and hence he/she is unattached to any sense object which this verse states as: बाह्यस्पर्शेषु असक्तात्मा यत् सुखम् आत्मनि विन्दति (तत् विन्दति).

Such a one is ब्रह्मयोगयुक्तात्मा. Abidance (योगः समाधिः) in Brahman (ब्रह्मणि) is ब्रह्मयोग (ब्रह्मयोगः), the one whose mind (आत्मा अन्तःकरणं) is absorbed in that ब्रह्मयोग (तस्मिन् व्यापृतः युक्तः समाहितः) is ब्रह्मयोगयुक्तात्मा, he/she attains (अश्नुते व्याप्नोति) inexhaustible happiness (सुखम् अक्षयम्). Since one abides in one’s own nature which is joy, the jnani is eternally happy (nature of a thing does not change) and this reflects in their mind also as a cheerful happy peaceful contented person.

Therefore, one who is a mumkshu, should avoid these sense object interaction pursuits driven by raga dvesha. Why so, is given in the next verse.

ये हि संस्पर्शजा भोगा दुःखयोनय एव ते ।

आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ॥ ५-२२॥

ये हि भोगाः संस्पर्शजाः (सन्ति) ते दुःखयोनयः एव (सन्ति यस्मात् ते) आद्यन्तवन्तः (सन्ति)। कौन्तेय (तस्मात्) बुधः तेषु न रमते । 

ये = which, हि = because, संस्पर्शजाः = arise from contact with sense objects, भोगाः = enjoyments, दुःखयोनयः = causes of suffering, एव = verily, ते = they, आद्यन्तवन्तः = those that have a beginning and end, कौन्तेय = O son of Kunti!, न = not, तेषु = in them, रमते = delight, बुधः = the wise

Because the enjoyments that arise from contact with sense objects are verily the causes of suffering (since) they are those that have a beginning and an end. O son of Kunti! (Therefore), the wise do not delight in them.

ये – यद्, पुं, प्र, बहु

संस्पर्शजाः – संस्पर्शज, पुं, प्र, बहु

भोगाः – भोग, पुं, प्र, बहु

दुःखयोनयः – दुःखयोनि, स्त्री, प्र, बहु

एव – अव्ययम्

ते – तद्, पुं, प्र, बहु

आद्यन्तवन्तः – आद्यन्तवत्, पुं, प्र, बहु

कौन्तेय - कौन्तेय, पुं, सं, एक

न – अव्ययम्

तेषु – तद्, पुं, च, बहु

रमते – रम् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - रमुँ क्रीडायाम् रमँ इति माधवः - भ्वादिः, प्र-पु, एक

बुधः – बुध, पुं, प्र, एक

ये हि यस्मात् संस्पर्शजाः विषयेन्द्रियसंस्पर्शेभ्यो जाताः भोगा भुक्तयः दुःखयोनय एव ते अविद्याकृतत्वात्। दृश्यन्ते हि आध्यात्मिकादीनि दुःखानि तन्निमित्तान्येव। यथा इहलोके तथा परलोकेऽपि इति गम्यते एवशब्दात्। न संसारे सुखस्य गन्धमात्रमपि अस्ति इति बुद्ध्वा विषयमृगतृष्णिकाया इन्द्रियाणि निवर्तयेत्। न केवलं दुःखयोनय एव आद्यन्तवन्तश्च आदिः विषयेन्द्रियसंयोगो भोगानाम् अन्तश्च तद्वियोग एव अतः आद्यन्तवन्तः अनित्याः मध्यक्षणभावित्वात् इत्यर्थः। कौन्तेय न तेषु भोगेषु रमते बुधः विवेकी अवगतपरमार्थतत्त्वः अत्यन्तमूढानामेव हि विषयेषु रतिः दृश्यते यथा पशुप्रभृतीनाम्।।अयं च श्रेयोमार्गप्रतिपक्षी कष्टतमो दोषः सर्वानर्थप्राप्तिहेतुः दुर्निवारश्च इति तत्परिहारे यत्नाधिक्यं कर्तव्यम् इत्याह भगवान्

For (हि यस्मात्) the pleasures (भोगा भुक्तयः) which arise from contact of the senses with sense objects (संस्पर्शजाः ये जाताः विषयेन्द्रियसंस्पर्शेभ्यः) are indeed sources of pain (दुःखयोनय एव) because of ignorance (अविद्याकृतत्वात्). It is seen (दृश्यन्ते) that the miseries (दुःखानि) with regard to oneself and others (आध्यात्मिकादीनि) - these (pleasures) alone are their causes (तन्निमित्तानि एव). Just as in this world (यथा इहलोके), so also in the other world (तथा परलोकेऽपि) — this is inferred (इति गम्यते) from the word एव (एवशब्दात्).

Having realized (बुद्ध्वा) that in worldly existence (संसारे) there is not even a trace of happiness (सुखस्य गन्धमात्रमपि), one should turn away (निवर्तयेत्) the senses (इन्द्रियाणि) from the mirage-like (interaction with) objects (विषयमृगतृष्णिकाया). Not only are these (interactions) sources of pain indeed (दुःखयोनयः एव), the contact of the senses with objects (विषयेन्द्रियसंयोगः) is the origin (आदि:) of pleasures (भोगानाम्), and their separation (तद्वियोग) is the end (अन्तः), therefore (अतः), they are transient (आद्यन्तवन्तः) because of impermanence (अनित्याः) and are felt only momentarily in the time in-between (मध्यक्षणभावित्वात्).

O son of Kunti (कौन्तेय), the discerning wise (बुधः विवेकी), the knowers of the Supreme truth (अवगतपरमार्थतत्त्वः), do not delight (न रमते) in those pleasures (तेषु भोगेषु), because the passion (हि रति) for objects (विषयेषु) is seen only in extremely deluded beings (अत्यन्तमूढानामेव) just as in beasts and so on (यथा पशुप्रभृतीनाम्).

And this (pleasure seeking attitude) (अयं च) is the most difficult fault (कष्टतमः दोषः), opposed to the path of excellence (श्रेयोमार्गप्रतिपक्षी), the cause for obtaining miseries (सर्वानर्थप्राप्तिहेतुः), and hard to remove (दुर्निवारः). Therefore, great effort (इति यत्नाधिक्यं) should be made in its removal (कर्तव्यम् तत्परिहारे) — thus says the Blessed Lord (इत्याह भगवान्) …

Notes
Sri Krishna states therefore, one must not seek happiness in sense object interactions in the previous verse. Why one should do so is explained in this verse. Because they are दुःखयोनयः - sources of misery. How are they sources of misery is explained below:

1. Misunderstanding: The pleasure that arises in the mind from sense object interactions, vishayananda type of pratibimbananda, is misunderstood to be coming from the object, while in fact it is a reflection of the  nature of Self, bimbananda. This is ignorance of the nature of vishyayananda - Sankaracharya calls it as अविद्याकृतत्व. Also called शोभनाध्यास - superimposing beauty and hence a source of joy on the object.

2. Attachment: In this ignorance, since the object is seen to inherently to have that pleasure giving capacity, and therefore, as a source of enjoyment, one gets attached to the object itself and thereby seeking more enjoyment through more interaction with it. 

3. Misery: Now this attachment will lead to misery, because both the object and the enjoyment through the interaction with the object have a beginning and end, they are called आद्यन्तवन्तः. In fact the entire jada-prapanca (inert, that is perceived) is of this nature. So when the object or the enjoyment giving capacity of the object is lost, the attachment left within leads to misery.

4. Perpetuation of misery: This pleasure-seeking from objects mistakenly taking them to be the sources of enjoyment will make the person retain individuality and hence continuity of samsara (rebirth with focus on subject-object relationship).

Both jnani and ajnani get joy in interaction with sense objects, while a jnani has no misunderstanding of the nature of the joy of these interactions as stated in the previous verse: बाह्यस्पर्शेषु असक्तात्मा यत् सुखम् आत्मनि विन्दति (तत् विन्दति)  - the joy of the Self is seen in the sense object interactions, the ajnani thinks the objects have that enjoyments leading to misery as shown above.

बुधः तेषु न रमते - With the awareness of nature of happiness through interactions with sense objects, vishayananda, a jnani neither seeks nor avoids interactions with the objects, whatever comes due to prarabdha, be it happiness or misery through sense object interactions, is accepted while being eternally happy within due to abidance in Brahman and no sense-object interaction can add to or remove from that joy which is one’s own nature.

यो वै भूमा तत्सुखम् । नाल्पे सुखमस्ति । भूमैव सुखम् । भूमा त्वेव विजिज्ञासितव्यः ॥ (Chandogya Upanishad 7.23.1)
That which is Infinite (Bhūmā) is true happiness. There is no happiness in the finite. Only the Infinite is happiness. Therefore, the Infinite alone is to be realized (as my true nature).

Gopis had this transition from being an ajnani - seeing Krishna as person, as a source of joy when He was in Vrindavan with them - to become a jnani - seeing Him as the inner Self and avatara after He, as a person, has left them permanently:
न खलु गोपिकानन्दनो भवान् अखिल–देहिनामन्तरात्मदृक् । विखनसार्थितो विश्व–गुप्तये सखा उदेयिवान् सत्वतां कुले ॥ (Gopika-gitam 4)
“You are certainly not merely the beloved of the gopīs. You are the Inner Witness, the Indwelling Soul of all embodied beings. Requested by Lord Brahmā (Vikhanasa), You have appeared in the noble Yadu dynasty for the protection of the entire universe.”

Therefore, a nididhyasu must turn away from seeking joy through interaction with sense objects which are fleeting like mirage - विषयमृगतृष्णिका - have a false appearance of giving happiness while they don’t have that capacity. This instruction to restrain oneself from seeking joy from sense object interactions and forbearing the unavoidable situations of happiness and sorrow as a qualification for attaining liberation has been given earlier:

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥ (2.14)
O Kaunteya! Indeed contact with sense objects gives cold-hot and happiness-sorrow, which are with a beginning and an end, and impermanent. O Bharata! forbear them.

यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ । समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥ (2.15)
O foremost among men! The one, who is equipoised in happiness and sorrow, whom indeed these troubles not, such a wise person is fit for immortality.

So the message is: by the knowledge of the nature of enjoyments arising through senseorgans-sense object interactions, don't develop attachment towards the enjoyments (hence the objects) and thereby convert those interactions into sources of sorrow. And those for which attachments exist, withdraw from them temporarily to again equanimity. Also about those happiness-sorrow situations that are unavoidable (like heat-cold, physical injury, etc.), forbear them, seeing that “I am not the enjoyer or sufferer” or “this is prarabdha, must be endured”.

Living a life based on raga-dvesha as a guiding factor has been done over many past births and they have created vasanas which force us to follow that same pattern of raga-dvesha now also. Vasana-kshaya is this raga-dvesha management at a deep level. However, this attitude of not guiding life by raga-dvesha is not easy as Sankaracharya says:

And this (attitude of seeking pleasure from objects) (अयं च) is the most difficult fault (कष्टतमः दोषः), opposed to the path of excellence (श्रेयोमार्गप्रतिपक्षी), the cause for obtaining miseries (सर्वानर्थप्राप्तिहेतुः), and hard to remove (दुर्निवारः). Therefore, great effort (इति यत्नाधिक्यं) should be made in its removal (कर्तव्यम् तत्परिहारे) — thus says the Blessed Lord (इत्याह भगवान्) …

शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात् ।

कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः ॥ ५-२३॥

यः इह एव शरीरविमोक्षणात् प्राक् कामक्रोधोद्भवम् वेगम् सोढुम् शक्नोति सः नरः युक्तः (अस्ति) सः सुखी (च अस्ति)। 

शक्नोति = able, इह = here, एव = alone, यः = one who, सोढुम् = to bear, प्राक्शरीरविमोक्षणात् = before the fall of the body, कामक्रोधोद्भवम् = arises from desire and anger, वेगम् = the impulse, सः = that person, युक्तः = one who is endowed with practice of abidance in Brahman, सः = he, सुखी = happy, नरः = person

The one who is able to bear the impulse that arises from desire and anger even here before the fall of the body, that person is endowed with practice of abidance in Brahman and he is a happy person.

शक्नोति – शक् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - शकॢँ शक्तौ - स्वादिः, प्र-पु, एक

इह – अव्ययम्

एव – अव्ययम्

यः – यद्, पुं, प्र, एक

सोढुम् – अव्ययम्, कृदन्तरूपाणि - सह् + तुमुँन् - षहँ मर्षणे - भ्वादिः - सेट्

प्राक् – अव्ययम्

शरीरविमोक्षणात् – शरीरविमोक्षण, पुं, पं, एक

कामक्रोधोद्भवम्  – कामक्रोधोद्भव, पुं, द्वि, एक

वेगम् – वेग, पुं, द्वि, एक

सः – तद्, पुं, प्र, एक

युक्तः – युक्त, पुं, प्र, एक, कृदन्तरूपाणि - युज् + क्त - युजिँर् योगे - रुधादिः - अनिट्

सः – तद्, पुं, प्र, एक

सुखी – सुखिन्, पुं, प्र, एक

नरः – नर, पुं, प्र, एक

शक्नोति उत्सहते इहैव जीवन्नेव यः सोढुं प्रसहितुं प्राक् पूर्वं शरीरविमोक्षणात् आ मरणात् इत्यर्थः। मरणसीमाकरणं जीवतोऽवश्यंभावि हि कामक्रोधोद्भवो वेगः अनन्तनिमित्तवान् हि सः इति यावत् मरणं तावत् न विश्रम्भणीय इत्यर्थः। कामः इन्द्रियगोचरप्राप्ते इष्टे विषये श्रूयमाणे स्मर्यमाणे वा अनुभूते सुखहेतौ या गर्धिः तृष्णा स कामः क्रोधश्च आत्मनः प्रतिकूलेषु दुःखहेतुषु दृश्यमानेषु श्रूयमाणेषु स्मर्यमाणेषु वा यो द्वेषः सः क्रोधः तौ कामक्रोधौ उद्भवो यस्य वेगस्य सः कामक्रोधोद्भवः वेगः। रोमाञ्चनप्रहृष्टनेत्रवदनादिलिङ्गः अन्तःकरणप्रक्षोभरूपः कामोद्भवो वेगः गात्रप्रकम्पप्रस्वेदसंदष्टोष्ठपुटरक्तनेत्रादिलिङ्गः क्रोधोद्भवो वेगः तं कामक्रोधोद्भवं वेगं यः उत्सहते प्रसहते सोढुं प्रसहितुम् सः युक्तः योगी सुखी च इह लोके नरः।।कथंभूतश्च ब्रह्मणि स्थितः ब्रह्म प्राप्नोति इति आह भगवान्

One who is able (यः शक्नोति उत्सहते) to endure (the impulse from desire and anger) (सोढुं, प्रसहितुं) while living itself (इहैव जीवन्नेव), before death (पूर्वं शरीरविमोक्षणात् आ मरणात्) — is the meaning (इत्यर्थः). Because the impulse (वेगः हि) arising from desire and anger (कामक्रोधोद्भवः) is surely present (अवश्यंभावि) while living until the threshold of death (मरणसीमाकरणम् जीवतः) because it is one of infinite sources (अनन्तनिमित्तवान् हि). That person, therefore, until death (arrives), till then must not be complacent (सः इति यावत् मरणं तावत् न विश्रम्भणीय) - this is the meaning (इत्यर्थः).

Desire (कामः) is that which arises (उद्भव) when the senses (इन्द्रिय) obtain (प्राप्ते) or hear (श्रूयमाणे) or remember (स्मर्यमाणे) a desired object (इष्टे विषये), or when experienced (अनुभूते) — the cause of pleasure (सुखहेतौ) — and thirst or craving (तृष्णा) is that desire (सः कामः). Anger (क्रोधः) is that which arises (उद्भवः) in the presence (दृश्यमानेषु) or hearing (श्रूयमाणेषु) or remembrance (स्मर्यमाणेषु) of that which is opposed (आत्मनः प्रतिकूलेषु) and causes pain (दुःखहेतुषु).

The impulses (वेगः) arising from desire (कामोद्भवः) in the form mental agitations (अन्तःकरणप्रक्षोभरूपः) has indicators such as goosebumps, joyful eyes, joyful face, etc. (रोमाञ्चनप्रहृष्टनेत्रवदनादिलिङ्गः). The impulse (वेगः) arising from anger (क्रोधोद्भवः) has indicators such as bodily tremors, perspiration, biting of lips, eye redness, etc. (गात्रप्रकम्पप्रस्वेदसंदष्टोष्ठपुटरक्तनेत्रादिलिङ्गः).

One who (यः) puts effort (उत्सहते प्रसहते) to bear (सोढुं, प्रसहितुम्) the impulses arising from desire and anger (कामक्रोधोद्भवं वेगं)— that person (सः) is a yogi (युक्तः योगी) and a happy person in this world (सुखी च इह लोके नरः).

How is it that one who (कथंभूतश्च) abides in Brahman (ब्रह्मणि स्थितः) attains Brahman (ब्रह्म प्राप्नोति)? The Lord says (भगवान् इति आह).

Notes:
Raga-dvesha or kama-krodha are never eliminated because they have infinite sources and they are seen as mine until Self-realisation and after that even though they may exist in mind, one is aware that they are not mine and hence they don’t bother anymore. The only thing one can do until Self-realisation is to regulate or control their sway on our freewill such that they don’t influence us to make us deviate from the path. So one has to endure the impulses of kama-krodha whenever they arise - one must not be complacent even if a particular raga-dvesha is under control because it can gain strength any moment and overpower us. Always be on alert - no pramada, no slip ups or no inadvertencies. 

What is desire and its symptoms (वेग)? Sankaracharya states:
Desire (कामः) is that thirst or craving in the mind which arises (उद्भव) when:

1. The senses (इन्द्रिय) obtain (प्राप्ते) a desired object - anticipation of enjoyment as imminent, this enjoyment is called मोद.

2. Hear (श्रूयमाणे) or through other sense organs like see, taste, touch, and smell about a desired object - wanting to obtain the desired object. This enjoyment is प्रिय.

3. Simply remembering (स्मर्यमाणे) a desired object (इष्टे विषये) due to past enjoyment.

4. During experience of the desired object itself - wanting to have more of it. This enjoyment is called प्रमोद.

Symptoms: The impulses (वेगः) arising from desire (कामोद्भवः) in the form mental agitations (अन्तःकरणप्रक्षोभरूपः) has indicators such as goosebumps, joyful eyes, joyful face, etc. (रोमाञ्चनप्रहृष्टनेत्रवदनादिलिङ्गः). 

What is anger and its symptoms (वेग)?  Sankaracharya states:
Anger (क्रोधः) is that which arises (उद्भवः) in the presence of:

1. Anything  that gives pain in its presence.

2. When one perceives a pain giving entity through any sense organs.

3. Remembering such a source of pain itself.

4. When actually interacting with that painful source.

Symptoms: The impulse (वेगः) arising from anger (क्रोधोद्भवः) has indicators such as bodily tremors, perspiration, biting of lips, eye redness, etc. (गात्रप्रकम्पप्रस्वेदसंदष्टोष्ठपुटरक्तनेत्रादिलिङ्गः).

Why focus on the symptoms? Kama and krodha are impulsive, they spring up suddenly with no warning and hence cannot be controlled directly - but one can work on the symptoms that arise from it and after such practice of controlling them for a long time, kama and krodha lose their power eventually. It is a long drawn process. For example, if kama arises in presence of an object then deliberately go away somewhere else, or if it arises through thought of an object, then focus on something else, or if there is an urge to enjoy something, curb it by not acting upon it, and so on. Similarly about anger: don’t vent it out when it comes, restrain yourself, if you cannot walk away from that place, etc. Most of the time, we will end up regretting venting out anger even if our cause is justified. Anger is also an aggression and hurting others - so one must be careful not to use it, but sometimes it can be used as a show to discipline someone - but that is a controlled aggression and can be done only if anger is mastered.

Such a person who has regulated kama and krodha is a yogi (युक्तः) - one who is practising nididhyasana and is a happy person (सुखी) generally - because of being free of the impulses of raga-dvesha.

योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः ।

स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ॥ ५-२४॥

यः अन्तःसुखः यः अन्तरारामः तथा (यः) अन्तर्ज्योतिः एव (च) सः योगी ब्रह्मभूतः (सन्) ब्रह्मनिर्वाणम् अधिगच्छति। 

यः = one who, अन्तःसुखः = happy in Atman, अन्तरारामः = repose in Atman, तथा = and, अन्तर्ज्योतिः = Atman alone shines, एव = only, यः = one who, सः योगी =  that person who is practising abidance in Brahman, ब्रह्मनिर्वाणम् = dissolution in Brahman, ब्रह्मभूतः = having become Brahman, अधिगच्छति = attains

One whose happiness is in Self alone, one whose delight is in the Self alone, and one whose awareness is always in the Self alone, that person who is practising abidance in Brahman, having become Brahman, attains dissolution in Brahman.

यः – यद्, पुं, प्र, एक

अन्तःसुखः – अन्तःसुख, पुं, प्र, एक

अन्तःरामः – अन्तःराम, पुं, प्र, एक

तथा – अव्ययम्

अन्तर्ज्योतिः – अन्तर्ज्योति, पुं, प्र, एक

एव – अव्ययम्

यः – यद्, पुं, प्र, एक

सः – तद्, पुं, प्र, एक

योगी – योगिन्, पुं, प्र, एक

ब्रह्मनिर्वाणम् – ब्रह्मनिर्वाण, नपुं, द्वि, एक

ब्रह्मभूतः – ब्रह्मभूत, पुं, प्र, एक

अधिगच्छति – अधि + गम् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - गमॢँ गतौ - भ्वादिः, प्र-पु, एक

यः अन्तःसुखः अन्तः आत्मनि सुखं यस्य सः अन्तःसुखः तथा अन्तरेव आत्मनि आरामः आरमणं क्रीडा यस्य सः अन्तरारामः तथा एव अन्तः एव आत्मन्येव ज्योतिः प्रकाशो यस्य सः अन्तर्ज्योतिरेव यः ईदृशः सः योगी ब्रह्मनिर्वाणं ब्रह्मणि निर्वृतिं मोक्षम् इह जीवन्नेव ब्रह्मभूतः सन् अधिगच्छति प्राप्नोति।।किञ्च

One whose (यस्य) happiness is in the Self (अन्तः आत्मनि) he is अन्तःसुखः (सः अन्तःसुखः). likewise (तथा) one whose delight is in the Self alone he is अन्तरारामः (तथा अन्तरेव आत्मनि आरामः आरमणं क्रीडा यस्य सः अन्तरारामः) similarly one whose whose awareness is always in the Self alone he is अन्तर्ज्योतिः (तथा एव अन्तः एव आत्मन्येव ज्योतिः प्रकाशो यस्य सः अन्तर्ज्योतिः) - the one who is such a person (यः ईदृशः सः) is a yogi (योगी). He, abiding in Brahman (ब्रह्मभूतः सन्), attains ब्रह्मनिर्वाण (ब्रह्मनिर्वाणम् अधिगच्छति प्राप्नोति), dissolution in Brahman, liberation (ब्रह्मणि निर्वृतिं मोक्षम्), even while alive here (इह जीवन्नेव).

Notes:
This verse describes a jnani and the goal they will attain. The jnani is described as:

• अन्तःसुखः - यः अन्तःसुखः अन्तः आत्मनि सुखं यस्य सः अन्तःसुखः one whose (यस्य) happiness is in the Self - the person doesn’t look for objects to get pleasure, happy even in solitude.

• अन्तरारामः - अन्तरेव आत्मनि आरामः आरमणं क्रीडा यस्य सः अन्तरारामः one whose delight is in the Self alone - the person while having happiness from the objects in the mind, knows that it is only from the Self. Thus this person is happy in the midst of all objects.

• अन्तर्ज्योतिः - अन्तः एव आत्मन्येव ज्योतिः प्रकाशो यस्य सः अन्तर्ज्योतिः one whose whose awareness is always in the Self alone - the person sees only Self everywhere even when perceiving the objects by senses and mind. Example: when we take this body as I, we see differences between different parts of the body, yet we do have the underlying awareness of I in all those parts of the body. So the underlying awareness of oneness of substratum is always there.

Such a person is yogi - one who is enjoined with awareness that I am Brahman, a jnani. A note: Yogi is not necessarily a person seated in meditation. In Vedanta, the emphasis is on having the awareness of Brahman all the time not just during deep meditation or samadhi - which is a yogic perspective of quietening the mind without thoughts. Vedanta uses that technique of quietening the mind to reduce vasanas contrary to the awareness of I am Brahman, but that samadhi should not be treated as the goal itself, it is simply a tool to have this awareness of I am Brahman all the time - while walking, talking, eating, etc. - in all interactions between sense objects and sense organs and also in every thought of the mind (verses 5.10-11). This is called sahaja samadhi and is described in Drg Drishya Viveka as follows:

देहादिविलक्षिते विज्ञाते परमात्मनि ।

यत्र यत्र मनो याति तत्र तत्र समाधयः ॥

— दृष्टिदृष्ट्यविवेकः ३०

“When the Supreme Self, distinct from the body, is realized, then wherever the mind goes, there itself is samādhi.”

This jnani is also called ब्रह्मभूतः - one who has become Brahman, a figurative way of saying having the awareness that I am Brahman. This is jivamukti in the perspective of the world, awareness of I am Brahman when the body is alive. After death of body, the body and mind associated with jnani dissolve into Brahman, body into Virat and mind into Hiranyagarbha - called ब्रह्मनिर्वाणम् - ब्रह्मणि निर्वृतिं मोक्षम् dissolution in Brahman, liberation - this is videhamukti in the perspective of world. 

However, we must note that from the perspective of jnani, there is no distinction between videhamukti and jivanmukti because jnani’s awareness of I am Brahman is unaffected regardless of whether the body is alive or not. Hence Sankaracharya says  ब्रह्मनिर्वाणम् - the liberation called मोक्षम् - is attained by jnani here itself - right now as soon as the Self is realised even when the body is alive, not after death as seen from the perspective of the world.

लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः ।

छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः ॥ ५-२५॥

क्षीणकल्मषाः छिन्नद्वैधाः यतात्मानः सर्वभूतहिते रताः ऋषयः ब्रह्मनिर्वाणम् लभन्ते। 

लभन्ते = attain, ब्रह्मनिर्वाणम् = dissolution in Brahman, ऋषयः = the seers with right vision, क्षीणकल्मषाः = those whose sins (and merits) are destroyed, छिन्नद्वैधाः = those whose doubts are resolved (those with two ends), यतात्मानः = those who have controlled minds and sense organs, सर्वभूतहिते रताः = those who delight in the welfare of all beings

The seers with right vision: whose sins (and merits) are destroyed, whose doubts are resolved, who have controlled minds and sense organs, who delight in the welfare of all beings, attain dissolution in Brahman.

लभन्ते – लभ् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - डुलभँष् प्राप्तौ - भ्वादिः, प्र-पु, बहु

ब्रह्मनिर्वाणम् – ब्रह्मनिर्वाण, नपुं, द्वि, एक

ऋषयः – ऋषि, पुं, प्र, बहु

क्षीणकल्मषाः – क्षीणकल्मष, पुं, प्र, बहु

छिन्नद्वैधाः – छिन्नद्वैध, पुं, प्र, बहु

यतात्मानः – यतात्मन्, पुं, प्र, बहु

सर्वभूतहिते – सर्वभूतहित, नपुं, स, एक

रताः – रत, पुं, प्र, बहु, कृदन्तरूपाणि - रम् + क्त - रमुँ क्रीडायाम् रमँ इति माधवः - भ्वादिः - अनिट्

लभन्ते ब्रह्मनिर्वाणं मोक्षम् ऋषयः सम्यग्दर्शिनः संन्यासिनः क्षीणकल्मषाः क्षीणपापाः निर्दोषाः छिन्नद्वैधाः छिन्नसंशयाः यतात्मानः संयतेन्द्रियाः सर्वभूतहिते रताः सर्वेषां भूतानां हिते आनुकूल्ये रताः अहिंसका इत्यर्थः।।किञ्च

The ones with right vision, the renouncers of doership of actions (ऋषयः सम्यग्दर्शिनः संन्यासिनः), those whose accumulated sins, the faults, are exhausted (क्षीणकल्मषाः क्षीणपापाः निर्दोषाः), whose doubts are cut (छिन्नद्वैधाः छिन्नसंशयाः), who have restrained their minds and senses (यतात्मानः संयतेन्द्रियाः), who delight (रताः) in the welfare of all beings (सर्वभूतहिते रताः सर्वेषां भूतानां हिते आनुकूल्ये रताः) who are not haters (अहिंसका), they attain liberation (लभन्ते ब्रह्मनिर्वाणं मोक्षम्).

Notes:
Various characteristics of a jnani are mentioned here:

• ऋषयः सम्यग्दर्शिनः संन्यासिनः those with right vision (I am Brahman) and renouncers of doership (vidvat sannyasis)

• क्षीणकल्मषाः क्षीणपापाः निर्दोषाः those who are without any papa (and punya) and faults  - those who are beyond both karmaphala and vasanas as they are not identified with either which cause a jiva to take birth

• छिन्नद्वैधाः छिन्नसंशयाः those who have no doubts (about their own true nature)

• यतात्मानः संयतेन्द्रियाः those whose mind and organs are under control (there is no cra ving for any object as all are seen as I, so what is to crave for? And hence no action by body and mind either for seeking enjoyment from objects)

• सर्वभूतहिते रताः सर्वेषां भूतानां हिते आनुकूल्ये रताः अहिंसकाः those who delight in the benefit of all beings and are not hating (because they see all as I, and no one can truly hate oneself).

Such a person will attain jivanmukti while living itself and videhamukti (ब्रह्मनिर्वाणं मोक्षम्).

कामक्रोधवियुक्तानां यतीनां यतचेतसाम् ।

अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ॥ ५-२६॥

कामक्रोधवियुक्तानाम् यतचेतसाम् विदितात्मनाम् यतीनाम् अभितः ब्रह्मनिर्वाणम् वर्तते। 

कामक्रोधवियुक्तानाम् = for those who are devoid of anger and desire, यतीनाम् = for those who renounced doership, यतचेतसाम् = for those whose minds are under control, अभितः = both ways (while living and after death), ब्रह्मनिर्वाणम्  = dissolution in Brahman, वर्तते = there is, विदितात्मनाम् = for those who know the Self

There is dissolution in Brahman both ways (while living and after death) for those: who renounced doership, who are devoid of anger and desire, whose minds are under control and who know the Self.

कामक्रोधवियुक्तानाम् – कामक्रोधवियुक्त, पुं, ष, बहु

यतीनाम् – यति, पुं, ष, बहु

यतचेतसाम् – यतचेतस्, पुं, च, बहु

अभितः – अव्ययम्

ब्रह्मनिर्वाणम् – ब्रह्मनिर्वाण, नपुं, द्वि, एक

वर्तते – वृत् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - वृतुँ वर्तने - भ्वादिः, प्र-पु, एक

कामक्रोधवियुक्तानां कामश्च क्रोधश्च कामक्रोधौ ताभ्यां वियुक्तानां यतीनां संन्यासिनां यतचेतसां संयतान्तःकरणानाम् अभितः उभयतः जीवतां मृतानां च ब्रह्मनिर्वाणं मोक्षो वर्तते विदितात्मनां विदितः ज्ञातः आत्मा येषां ते विदितात्मानः तेषां विदितात्मनां सम्यग्दर्शिनामित्यर्थः।।सम्यग्दर्शननिष्ठानां संन्यासिनां सद्यः मुक्तिः उक्ता। कर्मयोगश्च ईश्वरार्पितसर्वभावेन ईश्वरे ब्रह्मणि आधाय क्रियमाणः सत्त्वशुद्धिज्ञानप्राप्तिसर्वकर्मसंन्यासक्रमेण मोक्षाय इति भगवान् पदे पदे अब्रवीत् वक्ष्यति च। अथ इदानीं ध्यानयोगं सम्यग्दर्शनस्य अन्तरङ्गं विस्तरेण वक्ष्यामि इति तस्य सूत्रस्थानीयान् श्लोकान् उपदिशति स्म

Desire and anger is कामक्रोधौ (कामश्च क्रोधश्च कामक्रोधौ), for those who are free from both (ताभ्यां वियुक्तानां), for the renunciates (यतीनां संन्यासिनां) whose minds are disciplined (यतचेतसां संयतान्तःकरणानाम्), those whose Self is known are विदितात्मानः (विदितः ज्ञातः आत्मा येषां ते विदितात्मानः), for such Self-aware ones (तेषां विदितात्मनां) who have the right vision (सम्यग्दर्शिनाम्) - there is (वर्तते) dissolution into Brahman, liberation (ब्रह्मनिर्वाणं मोक्षः) in the state of both living and dead (अभितः उभयतः जीवतां मृतानां च) - this is the meaning (इत्यर्थः).

For those steadfast in the right vision (सम्यग्दर्शननिष्ठानां), the renunciates of doership (संन्यासिनां), immediate liberation (सद्यः मुक्तिः) is declared (उक्ता). And performing (क्रियामाणः च) Karma-yoga (कर्मयोगः) with attitude of everything surrendered to the Lord (ईश्वरार्पितसर्वभावेन), having dedicated to the Lord (ईश्वरे ब्रह्मणि आधाय), by the eventual renunciation of doership of actions (सर्वकर्मसंन्यासक्रमेण), attainment of purity of mind and knowledge (सत्त्वशुद्धिज्ञानप्राप्ति), is for liberation (मोक्षाय), as Bhagavan repeatedly stated and will say (इति भगवान् पदे पदे अब्रवीत् वक्ष्यति च).

Now (अथ इदानीं), I will explain (वक्ष्यामि) in detail (विस्तरेण) the direct means (अन्तरङ्गं) of meditation-yoga (ध्यानयोगं) for the rightly established in vision (सम्यग्दर्शनस्य), with this intention, taught (उपदिशति स्म इति) the verses as sutras (सूत्रस्थानीयान् श्लोकान्).

Notes

The same theme from previous verse continues - the jnanis with these characteristics are said to have achieved jivanmukti and videhamukti:

• कामक्रोधवियुक्तः कामक्रोधाभ्याम् वियुक्तः the one who is free of desire and anger

• यतचेतः संयतान्तःकरणः the one who has mind under control

• विदितात्मा विदितः ज्ञातः आत्मा येन सः विदितात्मा the one by whom the Self is known

• यतिः संन्यासी the one who has renounced doership - although in common understanding यतिः is vividisha-sannyasi, but since this person is a jnani, we should take it as vidvat sannyasi.

Such a person is said to attain mukti (ब्रह्मनिर्वाणम् मोक्षः) in both ways - as one living (jiivanmukti) and as dead (videhamukti) (अभितः उभयतः जीवन् मृतः).

Verses 5.24-26 focus on meditating on Brahman while doing all activities as mentioned below:

तच्चिन्तनं तत्त्वकथनं अन्योन्यं तत्त्वप्रबोधनम्।

एतदेकपरत्वं च ब्रह्माभ्यासं विदुर्बुधाः॥ yōgavāsiṣṭhaḥ 3-22-24 / pañcadaśī 7-106

Through contemplation of the Truth, discoursing on it, and mutually enlightening one another, the sages have attained the oneness of Brahman through dedicated spiritual practice.

This also implies not to indulge in activities that are not conducive to the meditation on Brahman - such as idle gossip, pleasure-oriented activities, etc.

Now the next three verses are meditation on Brahman refraining from activity. This meditation technique is needed for many who cannot meditate on Brahman amidst activities. For most of us, a blend of both meditation while in activity and meditation while sitting formally refraining from activity is needed. These next three verses serve as precursor for the next chapter that is dedicated to meditation.

स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः ।

प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ॥ ५-२७॥

बाह्यान् स्पर्शान् बहिः कृत्वा चक्षुः भ्रुवोः अन्तरे एव च (कृत्वा) नासाभ्यन्तरचारिणौ प्राणापानौ समौ कृत्वा …

स्पर्शान् = sense objects such as sound, etc., कृत्वा = having kept, बहिः = outside, बाह्यान् = external, चक्षुः = eye, च = and, एव = only, अन्तरे = in between, भ्रुवोः = the eyebrows, प्राणापानौ = inhalation and exhalation, समौ = same, कृत्वा = having made, नासाभ्यन्तरचारिणौ = that move through nostrils

Having kept the external sense objects outside, (having made) the eye (focus) only in between the eye-brows, having made the inhalation and exhalation that move through the nostrils the same …

स्पर्शान् – स्पर्श, पुं, द्वि, बहु

कृत्वा – अव्ययम्, कृदन्तरूपाणि - कृ + क्त्वा - डुकृञ् करणे - तनादिः - अनिट्

बहिः – बहिस, अव्ययम्

बाह्यान् – बाह्य, पुं, द्वि, बहु

चक्षुः– चक्षुस्, नपुं, द्वि, एक

च – अव्ययम्

एव – अव्ययम्

अन्तरे – अव्ययम्

भ्रुवोः – भ्रू, स्त्री, ष, द्वि

प्राणापानौ – प्राणापान, पुं, द्वि, द्वि

समौ – सम, पुं, द्वि, द्वि

कृत्वा – अव्ययम्, कृदन्तरूपाणि - कृ + क्त्वा - डुकृञ् करणे - तनादिः - अनिट्

नासाभ्यन्तरचारिणौ – नासाभ्यन्तरचारिन्, पुं, द्वि, द्वि

स्पर्शान् शब्दादीन् कृत्वा बहिः बाह्यान् श्रोत्रादिद्वारेण अन्तः बुद्धौ प्रवेशिताः शब्दादयः विषयाः तान् अचिन्तयतः शब्दादयो बाह्या बहिरेव कृताः भवन्ति तान् एवं बहिः कृत्वा चक्षुश्चैव अन्तरे भ्रुवोः कृत्वा इति अनुषज्यते। तथा प्राणापानौ नासाभ्यन्तरचारिणौ समौ कृत्वा …

By treating (कृत्वा) external objects (बाह्यान् स्पर्शान्) such as sounds (शब्दादीन्) as external (बहिः). These objects (विषयाः) such as sounds (शब्दादयः) entering the mind (प्रवेशिताः अन्तः बुद्धौ) through the doors of the ears and other senses (श्रोत्रादिद्वारेण), (by) not thinking them (तान् अचिन्तयतः), the external (objects) have become external alone (बाह्या बहिरेव कृताः भवन्ति. Thus having made (them) external (बहिः कृत्वा), (having made) the eyes also (चक्षुश्चैव) focus between the brows (अन्तरे भ्रुवोः), the word कृत्वा has to be supplied (कृत्वा इति अनुषज्यते). Likewise (तथा), having done (कृत्वा) the outgoing and incoming breaths (प्राणापानौ नासाभ्यन्तरचारिणौ) even (समौ) …

Notes:

1. बाह्यान् स्पर्शान् बहिः कृत्वा स्पर्शान् शब्दादीन् कृत्वा बहिः बाह्यान् श्रोत्रादिद्वारेण अन्तः बुद्धौ प्रवेशिताः शब्दादयः विषयाः तान् अचिन्तयतः शब्दादयो बाह्या बहिरेव कृताः भवन्ति तान् एवं बहिः कृत्वा - These objects such as sound etc., entering the mind through the doors of the ears and other senses, (by) not thinking them, the external (objects) have become external alone स्पर्शान् शब्दादीन् sound, etc. स्पर्श is touch, but here it is उपलक्षण for all sense objects, such as sound, etc. These sense objects are external, implying they are perceived by sense organs and hence don’t belong to it (recall sense organs > sense objects due to subtlety, internality, and pervasiveness verse 3.42). Keep these external objects outside means do not keep thinking about them. In other words, keep them in their natural place and do not pull them into the inner space through imaginary projections of joy - have no शोभना-अध्यास towards them. Let there be interactions between the sense objects and sense organs at the functional level, but do not allow a sense of doership or enjoyership to arise regarding them. Remain only the witness of the interaction without psychological involvement or emotional coloring.

2. चक्षुः भ्रुवोः अन्तरे एव च (कृत्वा) having placed the eyes in between the brows. This is not meant literally, but figuratively withdrawing eyes from viewing objects. Here also, eye is उपलक्षण for all sense organs, such as ear, etc. Therefore, withdrawing the sense organs from their objects is meant. The first practice बाह्यान् स्पर्शान् बहिः कृत्वा given above will make this practice easier.

Both the practices बाह्यान् स्पर्शान् बहिः कृत्वा (not thinking about sense objects) and चक्षुः भ्रुवोः अन्तरे एव च (कृत्वा) (withdrawing sense organs from sense objects) are what is called प्रत्याहार of अष्टाङ्ग-योग.

3. नासाभ्यन्तरचारिणौ प्राणापानौ समौ कृत्वा having made the inhalation and exhalation that move through nostrils even. The sameness in breathing makes the mind calm. An agitated mind can never have even breath - so by making breath even, one makes the mind become calm.

This is प्राणायाम of अष्टाङ्ग-योग.

The steps required for meditation further continue in next verse.

यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः ।

विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः ॥ ५-२८॥

… यः मुनिः यतेन्द्रियमनोबुद्धिः मोक्षपरायणः विगतेच्छाभयक्रोधः सदा (अस्ति) सः एव मुक्तः (अस्ति)। 

यतेन्द्रियमनोबुद्धिः = one whose senses, mind, and intellect are restrained, मुनिः = a reflective person, मोक्षपरायणः = one who holds liberation as the highest goal, विगतेच्छाभयक्रोधः = the one from whom desire, fear, and anger are gone, यः = one who, सदा = always, मुक्तः = is free, एव = alone, सः = that person

… the reflective person, who is the one: whose senses, mind, and intellect are restrained, devoted to the goal of liberation, from whom desire, fear, and anger are gone always, that person alone is free.

यतेन्द्रियमनोबुद्धिः – यतेन्द्रियमनोबुद्धि, पुं, प्र, एक

मुनिः – मुनि, पुं, प्र, एक

मोक्षपरायणः – मोक्षपरायण, पुं, प्र, एक

विगतेच्छाभयक्रोधः – विगतेच्छाभयक्रोध, पुं, प्र, एक

यः – यद्, पुं, प्र, एक

सदा – अव्ययम्

मुक्तः – मुक्त, पुं, प्र, एक, कृदन्तरूपाणि - मुच् + क्त - मुचॢँ मोक्षणे मोचने - तुदादिः - अनिट्

एव – अव्ययम्

सः – तद्, पुं, प्र, एक

यतेन्द्रियमनोबुद्धिः यतानि संयतानि इन्द्रियाणि मनः बुद्धिश्च यस्य सः यतेन्द्रियमनोबुद्धिः मननात् मुनिः संन्यासी मोक्षपरायणः एवं देहसंस्थानात् मोक्षपरायणः मोक्ष एव परम् अयनं परा गतिः यस्य सः अयं मोक्षपरायणो मुनिः भवेत्। विगतेच्छाभयक्रोधः इच्छा च भयं च क्रोधश्च इच्छाभयक्रोधाः ते विगताः यस्मात् सः विगतेच्छाभयक्रोधः यः एवं वर्तते सदा संन्यासी मुक्त एव सः न तस्य मोक्षायान्यः कर्तव्योऽस्ति।।

… one whose senses, mind, and intellect are restrained is यतेन्द्रियमनोबुद्धिः (यतेन्द्रियमनोबुद्धिः, यतानि संयतानि इन्द्रियाणि मनः बुद्धिश्च यस्य सः यतेन्द्रियमनोबुद्धिः); through meditation (मननात् मुनिः), a renunciate (संन्यासी) becomes a मोक्षपरायणः meditator (मोक्षपरायणो मुनिः भवेत्) - thus, from the posture of the body (एवं देहसंस्थानात्) one who holds liberation as the highest goal (मोक्ष एव परम् अयनं, परा गतिः) is a मोक्षपरायणः (मोक्षपरायणः).

The one who is a विगतेच्छाभयक्रोधः in this way (यः एवं वर्तते) - the one from whom इच्छाभयक्रोधः - desire, fear, and anger - are gone is विगतेच्छाभयक्रोधः (इच्छा च भयं च क्रोधश्च इच्छाभयक्रोधाः ते विगताः यस्मात् सः विगतेच्छाभयक्रोधः यः एवं वर्तते), a renunciate always (सदा संन्यासी) - he is liberated (मुक्त) indeed, for his liberation there is nothing to be done (न तस्य मोक्षायान्यः कर्तव्योऽस्ति).

Notes:

4. यतेन्द्रियमनोबुद्धिः यतानि संयतानि इन्द्रियाणि मनः बुद्धिश्च यस्य सः यतेन्द्रियमनोबुद्धिः one whose intellect, mind and sense organs are under control. 

This is प्रत्याहार and धारण of अष्टाङ्ग-योग.

5. मुनिः मननात् मुनिः - one who contemplates on the Self

6. मोक्षपरायणः मोक्ष एव परम् अयनं, परा गतिः यस्य सः मोक्षपरायणः one for whom liberation alone is the highest goal

7. विगतेच्छाभयक्रोधः इच्छा च भयं च क्रोधश्च इच्छाभयक्रोधाः ते विगताः यस्मात् सः विगतेच्छाभयक्रोधः one from whom desire, fear and anger are gone. Perfect vairagya towards all objects, people and situations leading to absence of desire, anger and fear. This trait has been mentioned before as वीतरागभयक्रोधः earlier in verses 2.56 and 4.10.

A person with these 7 characteristics given in this and previous verse will be liberated to become a मुक्त - one must add “through the practice of meditation” as these traits are mentioned to be cultivated as a preparation for meditation. Just note that “achieving liberation” which is described in scriptures means realising that I am ever free and there is no need for liberation. The awareness that I don’t need liberation because I am never bound itself is called achieving liberation as though it is attained through action.

The word एव in this verse conveys that there is nothing  else to be done besides having these 7 traits which are suitable for meditation.

In the next verse what one should meditate upon is given.

भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम् ।

सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ॥ ५-२९॥

यज्ञतपसाम् भोक्तारम् सर्वलोकमहेश्वरम् सर्वभूतानाम् सुहृदम् माम् ज्ञात्वा शान्तिम् ऋच्छति । 

भोक्तारम् = enjoyer, यज्ञतपसाम्  = of sacrifices and austerities, सर्वलोकमहेश्वरम् = the Supreme Lord of all worlds, सुहृदम् सर्वभूतानाम् = benefactor of all living beings without any expectation in return, ज्ञात्वा = having realised, माम् = me, शान्तिम् = supreme peace, ऋच्छति = attains

Having realised Me as the enjoyer of sacrifices and austerities, the Supreme Lord of all worlds, benefactor of all beings without any expectation in return, (that person) attains Supreme Peace.

भोक्तारम् – भोक्तृ, पुं, द्वि, एक

यज्ञतपसाम् – यज्ञतपस्, पुं, ष, बहु

सर्वलोकमहेश्वरम् – सर्वलोकमहेश्वर, पुं, द्वि, एक

सुहृदम् – सुहृद्, पुं, द्वि, एक

सर्वभूतानाम् – सर्वभूत, पुं, ष, बहु

ज्ञात्वा – अव्ययम्, कृदन्तरूपाणि - ज्ञा + क्त्वा - ज्ञा अवबोधने - क्र्यादिः - अनिट्

माम् – अस्मद्, द्वि, एक

शान्तिम् – शान्ति, स्त्री, द्वि, एक

ऋच्छति – ऋ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - ऋ गतिप्रापणयोः - भ्वादिः, प्र-पु, एक

एवं समाहितचित्तेन किं विज्ञेयम् इति उच्यते भोक्तारं यज्ञतपसां यज्ञानां तपसां च कर्तृरूपेण देवतारूपेण च सर्वलोकमहेश्वरं सर्वेषां लोकानां महान्तम् ईश्वरं सुहृदं सर्वभूतानां सर्वप्राणिनां प्रत्युपकारनिरपेक्षतया उपकारिणं सर्वभूतानां हृदयेशयं सर्वकर्मफलाध्यक्षं सर्वप्रत्ययसाक्षिणं मां नारायणं ज्ञात्वा शान्तिं सर्वसंसारोपरतिम् ऋच्छति प्राप्नोति।।इति श्रीमत्परमहंसपरिव्राजकाचार्यस्य श्रीगोविन्दभगवत्पूज्यपादशिष्यस्यश्रीमच्छंकरभगवतः कृतौ श्रीमद्भगवद्गीताभाष्ये

पञ्चमोऽध्यायः।।

What should be known by such a focused mind in this way is said (एवं समाहितचित्तेन किं विज्ञेयम् इति उच्यते): the enjoyer (भोक्तारं) of sacrifices and austerities (यज्ञतपसां, यज्ञानां तपसां च), in the form of the doer (कर्तृरूपेण) and in the form of the deity (देवतारूपेण), the great Lord of all worlds (सर्वलोकमहेश्वरं), the great Lord of all beings (सर्वलोकमहेश्वरं सर्वेषां लोकानां महान्तम् ईश्वरं), benefactor of all living beings without any expectation in return (सुहृदं सर्वभूतानां सर्वप्राणिनां प्रत्युपकारनिरपेक्षतया उपकारिणं), the Lord seated in the hearts of all beings (सर्वभूतानां हृदयेशयं), the Lord of all results of actions (सर्वकर्मफलाध्यक्षं), the witness of all perceptions (सर्वप्रत्ययसाक्षिणं), knowing Me, Narayana (मां नारायणं ज्ञात्वा), one attains supreme peace (शान्तिं) transcending all worldly existence (सर्वसंसारोपरतिम्), indeed attains liberation (ऋच्छति प्राप्नोति).

Thus is stated (इति) in the commentary (श्रीमद्भगवद्गीताभाष्ये) of Śrī Śaṅkarācārya (श्रीमच्छंकरभगवतः कृतौ), by his disciple Śrī Govinda Bhagavatpūjyapāda (श्रीमत्परमहंसपरिव्राजकाचार्यस्य श्रीगोविन्दभगवत्पूज्यपादशिष्यस्य).

Fifth Chapter (पञ्चमोऽध्यायः) ends here.

Notes

The object of meditation is given in this verse.

• यज्ञतपसाम् भोक्ता यज्ञानां तपसां च कर्तृरूपेण देवतारूपेण च Bhagavan as the enjoyer in the form of doer and deity of sacrifices and austerity - any sadhana like yajna and tapas has the performer and the deity to whom it is being done for. Bhagavan is both the performer of the sadhana and bestower of the results of that sadhana. How can He be both? Not as individuals, but as the essence/substratum of both, Consciousness. the witness of all perceptions (सर्वप्रत्ययसाक्षी)

• सर्वलोकमहेश्वरः सर्वेषां लोकानां महान् ईश्वरः the great Bhagavan of all beings - not as Lord sitting on a throne or in a loka and ruling over all like a king does, but as one who is the heart of all - antaryami. That’s why Sankaracharya adds: the Lord seated in the hearts of all beings (सर्वभूतानां हृदयेशयः).

• सर्वभूतानाम् सुहृदः सर्वभूतानां सर्वप्राणिनां प्रत्युपकारनिरपेक्षतया उपकारी a benefactor of all beings without any expectation in return. The Lord of all results of actions (सर्वकर्मफलाध्यक्षः) - the Lord who bestows the results of one’s actions according to one’s own wishes without any expectation in return.

One thing we must be clear is that as long as we have the notion that Bhagavan and I are different, then there is no liberation - it may lead to liberation eventually called krama-mukti (after death), but not kivanmukti (while the body is alive). We must have the awareness that Bhagavan and I are one, not me as an individual and Bhagavan as the Lord of all, but as Consciousness who is the essence of both. That is presented here also indirectly.

ज्ञात्वा मां शान्तिमृच्छति - Having known Me will attain peace. This knowing Me implies realising that Bhagavan and I are the same as Consciousness, that awareness is being said as having known. And such a jnani will attain peace - this is the peace that is beyond objectification, not the result of any action, it is simply abiding in one’s own nature, not identifying with anything that is other than non-Self. Such abidance in one’s own nature is eternal peace as any other means of peace which is based on subject-object relationship is temporary.

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