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Ch 5 · Karma-Sannyāsa-Yoga
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Bhagavad Gītā Chapter 5, Verse 3: Krishna to Arjuna — Karma-Sannyāsa-Yoga

Bhagavad Gītā 5.3Chapter 5 · Karma-Sannyāsa-Yoga · Krishna → Arjuna · anuṣṭubh
ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति ।
निर्द्वन्द्वो हि महाबाहो सुखं बन्धात् प्रमुच्यते ॥
jñeyaḥ← jñā(22 verses)nominative masculine singular gdv nounto know (verbal root)attested in commentariesadvaitaज्ञातव्यः स कर्मयोगी नित्यसंन्यासी इति यो न द्वेष्टि किञ्चित् न काङ्क्षति दुःखसुखे तत्साधने चviśiṣṭādvaita। स हि सुकरकर्मयोगनिष्ठतया सुखं बन्धात् प्रमुच्यते।ज्ञानयोगकर्मयोगयोः आत्मप्राप्तिसाधनभावे अन्योन्यनैरपेक्ष्यम् आहdvaitaइत्यस्यापव्याख्यानं दूषयन् तात्पर्यमाह सन्न्यासे तिbhakti। तत्र हेतुः निर्द्वन्द्वो रागद्वेषादिशून्यो हि शुद्धचित्तो ज्ञानद्वारा सुखमनायासेन संसारात्प्रमुच्यते।advaita-bhakti। कोऽसौ। यो न द्वेष्टि भगवदर्पणबुद्ध्या क्रियमाणं कर्म निष्फलत्वशङ्क्या न काङ्क्षति स्वर्गादिकम्। निर्द्वन्द्वो रागद्वेष sa← tad(305 verses)nominative masculine singular nounthat (distal demonstrative); also 3rd-person pronoun nitya← nitya(17 verses)compound (compound member)eternal, permanent, daily-saṃnyāsī← saṃnyāsin(4 verses)nominative masculine singular nounrenunciate (sam- + ni- + √as + -in)attested in commentariesadvaitaज्ञेयो यो रागद्वेषौ क्वचिदपि न करोतीत्याह इत्याहेति yo na← na(252 verses)not (negation particle) dveṣṭi← √dviṣ(6 verses)present indicative 3rd person singular verbto hate (verbal root); enemyattested in commentariesadvaitaकिञ्चित् न काङ्क्षति दुःखसुखे तत्साधने चviśiṣṭādvaitaतत एव द्वन्द्वसहः च स नित्यसंन्यासी नित्यज्ञाननिष्ठ इति ज्ञेयः। स हि सुकरकर्मयोगनिष्ठतया सुखं बन्धात् प्रमुच्यते।ज्ञानयśuddhādvaitaकाम्यं कर्म नadvaita-bhaktiभगवदर्पणबुद्ध्या क्रियमाणं कर्म निष्फलत्वशङ्क्या न काङ्क्षति स्वर्गादिकम् na← na(252 verses)not (negation particle) kāṅkṣati← √kāṅkṣ(7 verses)present indicative 3rd person singular verbto desire, long for (verbal root)attested in commentariesadvaitaदुःखसुखे तत्साधने चviśiṣṭādvaitaतत एव किमपि न द्वेष्टि तत एव द्वन्द्वसहः च स नित्यसंन्यासी नित्यज्ञाननिष्ठ इति ज्ञेयः। स हि सुकरकर्मयोगनिष्ठतया सुखं बनśuddhādvaitaकिन्तु करोत्येव तथा स द्वन्द्वसन्न्यसनान्नित्यसन्न्यासी भगवन्निष्ठतया करणाद्योग्यपि नित्यस्न्न्यास्येवेति तत्कर्मबन्धातadvaita-bhaktiस्वर्गादिकम्
nird← nirdvaṃdva(2 verses)nominative masculine singular nounfree from pairs of opposites (nis- + dvaṃdva)vandvo hi← hi(70 verses)for, indeed, because (particle) mahā← mahat(43 verses)compound (compound member)great, large; the cosmic intellect (mahattattva)-bāho← bāhu(19 verses)vocative masculine singular nounarm sukhaṃ← sukham(2 verses)happiness, ease (adv./n. form) bandhāt← bandha(5 verses)ablative masculine singular nounbinding, bondage (from √bandh)attested in commentariesadvaitaअनायासेन प्रमुच्यतेviśiṣṭādvaitaप्रमुच्यते pramucyate← pra-√muc(2 verses)present indicative pass 3rd person singular verb(pra- + muc: to release)attested in commentariesadvaita।।संन्यासकर्मयोगयोः भिन्नपुरुषानुष्ठेययोः विरुद्धयोः फलेऽपि विरोधो युक्तः न तु उभयोः निःश्रेयसकरत्वमेव इति प्राप्ते इदमviśiṣṭādvaita।ज्ञानयोगकर्मयोगयोः आत्मप्राप्तिसाधनभावे अन्योन्यनैरपेक्ष्यम् आह
spokensingle-voice recital; rendered via IndicF5 conditioned on a Sanskrit reference clip
meaning

The person who neither hates nor craves, free from opposing pulls, is a perpetual renunciant in all but name, and is easily released from bondage.

Bhāṣyakāra purports

  • Śaṅkaraadvaita

    The karma-yogin who neither hates nor craves — neither pain and pleasure nor their causes — is to be known as a perpetual renunciant (nitya-sannyāsī), even while engaged in action. Because he is free of the pairs of opposites (nirdvandva), O Mahābāho, he is released from bondage with ease. Śaṅkara's point cuts sharply: sannyāsa is not a formal life-order but a cognitive posture; the man who has dropped rāga-dveṣa (attraction-aversion) in the midst of works already lives what the renunciant only wears.

    divergence: Śaṅkara: 'yo na dveṣṭi kiñcit na kāṅkṣati duḥkha-sukhe tat-sādhane ca… sa nitya-sannyāsī iti jñātavyaḥ' — the criterion is inward, not institutional.

  • Rāmānujaviśiṣṭādvaita

    The karma-yogin who is satisfied in the ātman-experience that is the soul of his practice craves nothing beyond it and therefore hates nothing that impinges on it; being thus a bearer of dvandvas (opposites), he is a perpetual jñāna-niṣṭha (one established in knowing). Rāmānuja stresses that this inner saturation with ātman-anubhava (direct experience of the self) is itself the fruit that makes all outer objects irrelevant. Such a one is released from bondage easily, because the karma-yoga path is practicable (sukara) — unlike the arid ascent of pure jñāna-yoga.

    divergence: Rāmānuja: 'tad-antargata-ātmānubhava-tṛptaḥ tad-vyatiriktaṃ kimapi na kāṅkṣati tata eva kimapi na dveṣṭi' — satisfaction in ātman-experience is the mechanism.

  • Madhvadvaita

    The word 'sannyāsa' must be heard for what it actually means: it declares the supreme good (niḥśreyasa) toward which the action points. The jīva (individual soul) who neither hates nor craves acts in pure dependence on Hari; that dependence is the only true renunciation. Madhva's gloss is brief and pointed — he reads the verse as a reminder of the semantic load the word 'sannyāsa' must carry, refusing any reading that collapses the distinction between jīva and Brahman.

    divergence: Madhva: 'sannyāsasya niḥśreyasa-karatvaṃ jñāpayituṃ tac-chabdārthaṃ smārayati jñeya iti' — the verse's task is to restore the word's soteriological weight.

  • Vallabhaśuddhādvaita

    Even the karma-yogin — the one who acts by Yoga-mārga intelligence (yogamārga-buddhi), free of the binary of gain and loss, victory and defeat, performing action not for its fruit but simply performing — is precisely a nitya-sannyāsī. Vallabha adds the climax: because such action arises from niṣṭhā in Bhagavān (being established in the Lord), the actor is already liberated from karma-bondage, and liberation arrives easily, as a natural consequence. The imperative edge in Vallabha: O Mahābāho, this is what is fitting for you — act thus.

    divergence: Vallabha: 'bhagavan-niṣṭhatayā karaṇāt yogy-api nitya-sannyāsy-eva iti tat-karma-bandhāt pramukta eva sukhaṃ yathā bhavati' — Kṛṣṇa-niṣṭhā is the transformative variable.

  • Śrīdharabhakti

    Śrīdhara reads the verse as a deliberate praise of karma-yoga by reframing it as sannyāsa: the one who performs actions for Parameśvara (the supreme Lord) alone, stripped of rāga-dveṣa (attraction-aversion), is a renunciant at every moment of performing. The mechanism of liberation is clean — being nirdvandva (free of the pairs), the mind is purified (śuddha-citta), and through that purity, jñāna-dvārā (by the door of knowing), bondage to saṃsāra is released without strain.

    divergence: Śrīdhara: 'rāga-dveṣādi-rāhityena parameśvarārthaṃ karmāṇi yo'nutiṣṭhati sa nityaṃ… sannyāsīty-eva jñeyaḥ… śuddha-citto jñāna-dvārā sukham anāyāsena saṃsārāt pramucyate' — purity of mind is the bridge between action and liberation.

  • Madhusūdanaadvaita-bhakti

    Madhusūdana praises karma-yoga across three verses, beginning here: the one active in works who performs them with bhagavad-arpaṇa-buddhi (the intelligence of offering to Bhagavān) neither hates action on suspicion of fruitlessness nor craves results such as svarga (heaven). Being free of rāga-dveṣa he is released easily from bondage — which Madhusūdana specifies as the impurity of the antaḥkaraṇa (inner instrument) that blocks jñāna. Liberation arrives when that blockage lifts through the force of viveka (discrimination between the eternal and the transient).

    divergence: Madhusūdana: 'bhagavad-arpaṇa-buddhyā kriyamāṇaṃ karma niṣphalatva-śaṅkyā na kāṅkṣati svargādikam… antaḥkaraṇa-aśuddhi-rūpāj jñāna-pratibhandhāt pramucyate nityānityavastu-vivekādi-prakarṣeṇa mukto bhavati' — the synthesis: Kṛṣṇa-dedication purifies; purity enables jñāna.

Sūtrakṛt-Gītā · v1.0 · gita.ekrasworks.com