gita prabodhani - chapter 5 · ḥ ṁ ṣṭ yukta karm aphala tyaktvā śāntim āpnoti nai...

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|| Shri Hari ||

Gita Prabodhani

- Chapter 5 -

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Swami Ramsukhdas

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|| Shri Hari ||

Gita Prabodhani Chapter 5

A Note to the Reader

The special quality of the original is difficult to capture in a translation. Readers are

earnestly requested, that if they have the knowledge of the Hindi language, to read the

original book entitled ‘GITA PRABODHANI’ in Hindi, available through GITA PRESS,

GORAKHPUR, INDIA.

tvameva mata cha pita tvameva

tvameva bandhuscha sakha tvameva |

tvameva vidyaa dravinam tvameva

tvameva sarvam mama devadeva ||


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Swami Ramsukhdas Gita Prabodhani

|| Sri Paramatme Nameh ||

- Chapter 5 -

Gita 5:1

'''अथ प�चमोऽ�यायः'''

अजु�न उवाच

सं�यासं कम�णा ंकृ�ण पनुय�गं च शंस�स। य��ेय एतयोरेकं त�मे ��ूह स�ुनि�चतम ्

॥५ १॥

arjuna uvāca

sannyāsaṁ karmaṇ āṁ kṛṣṇ a punar yogaṁ ca śaṁ sasi

yac chreya etayor ekaṁ tan me brūhi suniścitam

Arjuna said: O Krishna, you praise physical renunciation of actions (Sankhyayoga) and again you command unselfish performance of actions (Karmayoga), Tell me, for certain, which of the two is decidedly better for my ultimate good. 1


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Gita 5:2

�ीभगवानुवाच

सं�यासः कम�योग�च �नः�ेयसकरावभुौ। तयो�तु कम�स�ंयासा�कम�योगो �व�श�यते ॥५ २॥

śrībhagavān uvāca

sannyāsaḥ karmayogaś ca niḥ śreyasakarāv ubhau

tayos tu karmasannyāsāt karmayogo viśiṣ yate

The blessed Lord said: 'Sannyasa' (Sankhayoga, discipline of Knowledge) and 'Karmayoga'

(discipline of action) both lead to salvation (supreme bliss). But of the two 'Karmayoga' is superior to 'Sankhyayoga'. 2 Comment: The Lord said that though both 'Sankhyayoga' and 'Karmayoga are conducive to spiritual good of man, even then the performance of duty according to 'Karmayoga' is superior. Karmayoga is better and easier as compared to 'Sankhyayoga'.

Gita 5:3


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�ेयः स �न�यसं�यासी यो न �वेि�ट न का��त। �न��व��वो �ह महाबाहो सखु ंब�धा��मु�यत े॥५ ३॥

jñeyaḥ sa nityasannyāsī yo na dveṣṭ i na kāṅ kṣ ati

nirdvandvo hi mahābāho sukhaṁ bandhāt pramucyate

O mighty armed (Arjuna), he who neither hates anyone nor desires anything from anyone, should be considered fit to be ever a renouncer (nitya Sanyasi). For, he who has risen above the dualities (pairs of opposites) is easily liberated from the bondage of the world. 3

Gita 5:4

सां�ययोगौ पथृ�बालाः �वदि�त न पि�डताः। एकम�याि�थतः स�यगुभयो�व��दत ेफलम ्

॥५ ४॥

sāṅ khyayogau pṛ thag bālāḥ pravadanti na paṇḍ itāḥ

ekam apy āsthitaḥ samyag ubhayor vindate phalam

It is the ignorant not the wise who speak of Sankhyayoga (Discipline

of Knowledge or renunciation) and Karmayoga (Discipline of Action)

yielding different results; because one who is well established in

either one, gets the fruit of both (God realization). 4


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Comment:

In Lord's opinion, Jnanayoga and Karmayoga are the two disciplines

of this world (Gita 3-3) and the result of both is the same. At the end,

both equally liberate one from the world and then one realizes the

true self. Therefore, both are independent disciplines for liberation.

Gita 5:5

य�सां�यैः �ा�यत े�थानं त�योगैर�प ग�यत।े एकं सां�यं च योगं च यः प�य�त स: प�य�त ॥५ ५॥

yat sāṅ khyaiḥ prāpyate sthānaṁ tad yogair api gamyate

ekaṁ sāṅ khyaṁ ca yogaṁ ca yaḥ paśyati sa paśyati

The supreme state, which is attained by the Sankhyayogi is also

attained by the Karmayogi. Therefore, he who sees Sankhyayoga

and Karmayoga as one and the same (yielding the same fruit), he

perceives the reality. 5

Comment:

Since the result of both the Jnanayoga and Karmayoga is the


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same, both disciplines are considered equal.

Gita 5:6

सं�यास�तु महाबाहो दःुखमा�तुमयोगतः। योगयु�तो म�ुन��म न�चरेणा�धग�छ�त

॥५ ६॥

sannyāsas tu mahābāho duḥ kham āptum ayogataḥ

yogayukto munir brahma na cireṇ ādhigacchati

But O' mighty armed (Arjuna), Sankhyayoga (discipline of

Knowledge) is difficult to achieve without Karmayoga (discipline of

action). The sage adept in Karmayoga, quickly attains to the

Absolute. 6

Comment:

In the discipline of Karmayoga, aspirant performs all actions

unselfishly, for the welfare of others only, therefore, his attachment

is easily wiped away. Removing the attachment first through the

practice of Karmayoga, perfection can be easily attained by the

follower of Sankhyayoga. Due to this reason, the Lord has used


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Karma yogi's sentiments (bhava) of "Sarvabhuthite rata:' (takes

delight in doing things for the welfare of others) in the context of

Jnanayoga (discipline of knowledge). In other words, this sentiment

is essential for those who practice Jnanayoga (Gita: 5/25, 12/4). If

this sentiment (bhava, feeling) is not there in Jnanayogi then there

would be great pride in his knowledge.

Gita 5:7

योगयु�तो �वशु�धा�मा �विजता�मा िजतिे��यः। सव�भतूा�मभूता�मा कुव��न�प न �ल�यत े॥

५ ७॥

yogayukto viśuddhātmā vijitātmā jitendriyaḥ

Sarvabhūtātmabhūtātmā kurvann api na lipyate

One whose mind is pure, has controlled his body, has subdued his

senses and whose self is the Self in all beings, that Karmayogi is

not tainted by actions while performing actions. 7

Comment:

Having let go the bond of relationship with the body, senses and

the "antahkaran" (mind, intellect, memory and ego), the Karmayogi

experiences oneness with all living beings. With the dissolution of


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individuality in the Karmayogi, sense of doer-ship does not remain,

at which time all Karmas (actions) performed through him become

"Akarma" (do not produce any fruits).

Gita 5:8, 9

नवै �कं�च�करोमी�त य�ुतो म�येत त�व�वत।् प�य��ृव��पशृि�ज��न�नन ्ग�छ��वप��वसन ् ॥५ ८॥

�लपि�वसजृ�ग�ृण�नुि�मषि�न�मष�न�प। इि��याणीि��याथ�ष ुवत��त इ�त धारयन ् ॥५ ९॥

naiva kiñcit karomīti yukto manyeta tattvavit

paśyañ śṛṇ van spṛ śañ jighrann aśnan gacchan svapañ śvasan

pralapan visṛ jan gṛ hṇ ann unmiṣ an nimiṣ ann api

Indriyāṇ īndriyārtheṣ u vartanta iti dhārayan

The Sankhya yogi, who knows the truth (reality of things), believes

that even though seeing, hearing, touching, smelling, eating, walking,

sleeping, breathing, speaking, answering the calls of nature, grasping,

opening and closing the eyes, that he does nothing; he believes 'all

senses are moving among the sense objects'. 8-9

Comment:

Assuming his relationship with ego that belongs to the Apara Prakriti

(lower Nature), the deluded man thinks himself to be the doer

'ahamkaravimudhatma karta 'ham iti manyate' (Gita: 3-27). But with


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the dawn of wisdom, he is able to break the relationship with the

lower nature (ego), then he experiences the truth about himself, he

realizes that 'he is not the doer'.

Our true nature is consciousness. In the consciousness there neither

was doer-ship and enjoyer-ship, nor is, nor it will be, nor is it possible

to be so. Therefore, even though actions ordained by scriptures are

performed by the body, his attention must be fixed on his true self,

which is free of doer-ship and enjoyer-ship - 'sarirastho 'pi kaunteya

na karoti na lipyate' (Gita: 13-31)

Gita 5:10

��म�याधाय कमा��ण स�गं �य��वा करो�त यः। �ल�यत ेन स पापेन प�मप��मवा�भसा ॥५ १०॥

brahmaṇ y ādhāya karmāṇ i saṅ gaṁ tyaktvā karoti yaḥ

lipyate na sa pāpena padmapatram ivāmbhasā

He (Bhaktiyogi or the follower of discipline of devotion) who offering all

actions to God, performs actions abandoning all attachment is not

tainted by sin, just as a lotus-leaf is not moistened by water. 10


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Comment

The Karmayogi (follower of Discipline of Action) offers all actions to the

world, Jnanayogi (follower of Discipline of Knowledge) offers all actions

to Prakriti (Nature) and Bhaktiyogi (follower of Discipline of Devotion)

offers all actions to God. The result of all three is the same. 'In the three

Yogas' (disciplines), it is essential principle that 'one does not do

anything for himself'.

Gita 5:11

कायेन मनसा ब�ु�या केवल�ैरि��यैर�प। यो�गनः कम� कुव�ि�त स�गं �य��वा�मशु�धये ॥५ ११॥

kāyena manasā buddhyā kevalair indriyair api

yoginaḥ karma kurvanti saṅ gaṁ tyaktvātmaśuddhaye

The Karmayogi, having shaken off attachment, perform actions with

senses, mind, intellect and body simply for the sake of self-purification.

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Comment

Entirely shaking off (wiping out) proprietary interest (sense of mineness)

is itself purification of "Antahkarna " (mind, intellect, ego and memory).


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Not considering the body, senses, mind and intellect as his own, an

aspirant following the discipline of action (karmayog ) instead holds that

these belong to the world and he performs actions for the world only.

Steadily performing actions in this manner, when his sense of

mine-ness is completely gone, then his "antahakarna " (body, senses,

mind and intellect) is purified. With this purity, the relationship with

Antahakarna is dissolved and he gets established in the self.

Gita 5:12

य�ुतः कम�फलं �य��वा शाि�तमा�नो�त निै�ठक�म।् अय�ुतः कामकारेण फले स�तो �नब�यते ॥५ १२॥

yuktaḥ karmaphalaṁ tyaktvā śāntim āpnoti naiṣṭ hikīm

ayuktaḥ kāmakāreṇ a phale sakto nibadhyate

The actions do not bind, but the desire for the fruit of action binds. The

actions neither bind nor make one free. In actions, selfishness is binding

and unselfishness is liberating.

Gita 5:13

सव�कमा��ण मनसा स�ंय�या�ते सखंु वशी। नव�वारे परेु देह� नवै कुव��न कारयन ्॥५ १३॥


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sarvakarmāṇ i manasā sannyasyāste sukhaṁ vaśī

navadvāre pure dehī naiva kurvan na kārayan

The embodied soul having controlled the senses and mind, mentally

renouncing the performance of all actions (through discrimination), rests

happily (in his self) in the city of nine gates, without a doubt, neither

acting nor causing others to act. 13

Comment

On having an affinity with Nature (Prakriti), the embodied soul "jeev",

comes under the influence of modes of Nature- 'Avashah' helplessly,

(Gita 3-5) and he assumes the doer-ship of actions happening in Nature

(Prakriti). But when he shakes off this assumed relationship with Prakriti,

then he becomes "Vashi" (independent). On becoming independent, he

does not take on the doer-ship of any actions. Actions are happening in

Nature (Prakriti) and the self is naturally and self-evidently free of all

actions. The sentient element "Consciousness" (self) neither acts, nor

becomes the cause for actions to take place.

Gita 5:14

न कतृ��वं न कमा��ण लोक�य सजृ�त �भःु। न कम�फलसंयोगं �वभाव�तु �वत�त े॥५ १४॥

na kartṛ tvaṁ na karmāṇ i lokasya sṛ jati prabhuḥ

na karmaphalasaṁ yogaṁ svabhāvas tu pravartate


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Neither the sense of doership nor the nature of actions does the Lord

determine for the world, nor does He link actions with their fruits. But

it is the personal nature (Svabhava) alone that functions.

Comment

Like the Self, the Lord does not inspire anyone to perform actions.

Man is independent to perform actions. The sense of doership, the

actions and linking of fruit with the actions is responsibility of the

individual and not of God. Therefore to break the relationship from

these is also the responsibility of the individual. By ignorance the

individual assumes a relationship with Prakriti (Nature) and becomes a

doer of actions and becomes happy or sad by linking himself with the

fruit of actions.

Gita 5:15

नाद�े क�य�च�पापं न चवै सकृुत ं�वभःु। अ�ानेनावतंृ �ानं तने म�ुयि�त ज�तवः ॥५ १५॥

nādatte kasyacit pāpaṁ na caiva sukṛ taṁ vibhuḥ


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ajñānenāvṛ taṁ jñānaṁ tena muhyanti jantavaḥ The All-pervading Lord does not partake the virtue or sin of anyone; as knowledge is enveloped by ignorance, which obscures their wisdom or true knowledge, therefore beings get deluded. 15 Comment The Omnipresent consciousness (sentient element) does not become the doer or the enjoyer of good or sinful actions, but due to ignorance , the individual (jiva) only becomes doer and enjoyer. It is not the case that Jnana (Knowledge) is ever not existent. Even the word 'Ajnana' it is not indicator of absence of knowledge but it indicates incomplete knowledge. The knowledge of intellect is incomplete knowledge. Incomplete knowledge only gives rise to pride. But with the complete knowledge, pride disappears. Therefore, by giving importance to knowledge of intellect, one does not turn towards the true knowledge- this is what is meant by veiling of Jnana (knowledge) by Ajnana (Incomplete knowledge).

Gita 5:16

�ानेन त ुतद�ानं येषा ंना�शतमा�मनः। तषेामा�द�यव��ानं �काशय�त त�परम ्॥५ १६॥

jñānena tu tad ajñānaṁ yeṣ āṁ nāśitam ātmanaḥ

teṣ ām ādityavaj jñānaṁ prakāśayati tat param


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But for those whose ignorance is destroyed by knowledge

(discrimination), such knowledge illuminates and reveals the Supreme

Self like the sun. 16

Comment

By giving importance to Viveka (wisdom), ignorance is destroyed. With

ignorance thus gone, the Viveka transforms into knowledge of reality.

It is by giving importance to Viveka, destruction of ignorance becomes

possible and not by practice. With practice, the relationship with Prakriti

still remains; because without the help of body etc. practice is not

possible. The knowledge of reality, therefore can happen only by

breaking the relationship with the unreal (Prakriti).

Gita 5:17

त� ब�ुधय�तदा�मान�ति�न�ठा�त�परायणाः। ग�छ��यपुनराव�ृ� ं�ान�नधू�तक�मषाः ॥५ १७॥

tadbuddhayas tadātmānas tanniṣṭ hās tatparāyaṇ āḥ

gacchanty apunarāvṛ ttiṁ jñānanirdhūtakalmaṣ āḥ

Those, whose mind and intellect are wholly absorbed in God,


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who remain constantly established in identity with Him, and having finally become one with Him, their sins having been wiped out by wisdom, reach a state, from which there is no return. 17

Comment Wherever mind-intellect are engaged, there the self also gets

engaged-- this is human nature. Therefore, when mind-intellect are in God, then the self also is in God (Gita: 12/8). When the self merges with God then the ego is eliminated (knot of ego with the self is broken). With the ego gone, all 'Vikaar' (modifications) are eliminated; because all 'Vikaar', sins, mental anguish are resting in ego only. With the absence of ego, aspirant gets absorbed in the spiritual discipline and the discipline merges with the objective of the aspirant. Then there is no entity left except God. After reaching this stage, the aspirant is not subject to the cycle of birth and death. Because there is no question of coming back to the cycle because he is merged in God, Who is fully present in all times and places etc.

Gita 5:18

�व�या�वनयसंप�ने �ा�मणे ग�व हि�त�न। श�ुन चवै �वपाके च पि�डताः समद�श�नः ॥५ १८॥

Vidyāvinayasampanne brāhmaṇ e gavi hastini

śuni caiva śvapāke ca paṇḍ itāḥ samadarśinaḥ

The sage (wise one) looks upon a learned and humble Brahmana, a


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cow, an elephant, a dog and a pariah (lowly, out caste) with the same

eye (with vision of God), in all of them. || 18 ||

Comment:

Generally, the ignorant people cite this verse to mean as if to have the

same conduct (behavior) towards all. But this verse says

'samadarshinah (same sight)' and not 'Samavartina (same behavior)'

which means-- seeing with the same eye and not behaving the same

way towards all. Even looking from a gross point of view, it is

impossible to behave in the same way with a cow, an elephant, a dog or

a Pariah (outcaste). The difference in behavior among all these is a

must. For example, worship can be only performed to a Brahmana

endowed with learning and humility, not to outcast. Just like only cow's

milk is drunk and not that of female dog. Just like an elephant rather

than a dog can be used for riding. Just like it is a must that we treat

each limb of the body differently but in pleasure and pain we treat them

equally, in other words, pleasure in a limb is our pleasure and pain in a

limb is our pain. We do not tolerate when one of our limbs is in pain. In

the same way, the behavior with all people has to be appropriate to the

situation, but in their pleasure and pain we should have equal vision.

Gita 5:19

इहैव तिैज�तः सग� येषा ंसा�ये ि�थतं मनः।


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�नद�षं �ह समं ��म त�मा��म�ण त ेि�थताः ॥५ १९॥

ihaiva tair jitaḥ sargo yeṣ āṁ sāmye sthitaṁ manaḥ

nirdoṣ aṁ hi samaṁ brahma tasmād brahmaṇ i te sthitāḥ

Those whose minds are established in equanimity, they have

conquered the whole world in this very life. In other words, they have

attained liberation; because God is flawless and equal in all, therefore

they too are established in God. 19

Comment

How to recognize the great man who is established in the realm of

God-- his intellect is in equanimity, meaning that he does not have the

modifications of mind such as pairs of opposites, likes/dislikes,

pleasure and pain , elation and dejection etc. He whose intellect is

situated in equanimity, he should be considered as a Jivanmukta

(liberated soul).

Gita 5:20

न ��येि��यं �ा�य नो��वजे��ा�य चा��यम।्


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ि�थरबु��धरसंमढूो ��म�व��म�ण ि�थतः ॥५ २०॥

na prahṛṣ yet priyaṁ prāpya nodvijet prāpya cāpriyam

sthirabuddhir asammūḍ ho brahmavid brahmaṇ i sthitaḥ

He who is of firm understanding and undeluded (Jnani), who neither

rejoices on obtaining what is pleasant, nor feels perturbed on meeting

with the unpleasant; that knower of Brahma (God), is established in

Brahma (God). 20

Comment

The great liberated soul is aware of pleasant and unpleasant encounters

coming to him but in his so called "Antahkarna" (mind, intellect, ego

and memory), he does not have modifications such as likes and

dislikes, pleasure and pain etc. Being aware of these modifications is

not wrong but having (accepting) these modifications in him is wrong.

With the knowledge of Brahma, ego (individuality) is completely gone.

With ego being gone, the knower of Brahma does not remain, rather

that One Brahma (God) and only (Brahma) God remains.

Gita 5:21


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बा�य�पश��वस�ता�मा �व�द�या�म�न यत ्सखुम।् स ��मयोगयु�ता�मा सखुम�यम�नुत े॥५ २१॥

bāhyasparśeṣ v asaktātmā vindaty ātmani yat sukham

sa brahmayogayuktātmā sukham akṣ ayam aśnute

An aspirant who is no longer attached to external sense-objects, finds "Sattvika" pure joy in the self. Having completely merged himself with Brahma (God), he enjoys eternal bliss. || 21 || Comment When the attachment to beings and objects of this world goes away, then the aspirant finds pure "Sattvika" happiness. When he does not even enjoy Sattvika happiness and does not get contented with it, then he experiences continuous and steady happiness. Since pure "Sattvika" happiness belongs to Nature (Prakriti), so it is of temporary nature but steady happiness remains ever constant. This continuous happiness is the joy of liberation.

Gita 5:22

ये �ह स�ंपश�जा भोगा दःुखयोनय एव त।े आ�य�तव�तः कौ�तये न तषे ुरमत ेबधुः ॥५ २२॥

ye hi saṁ sparśajā bhogā duḥ khayonaya eva te


21



ādyantavantaḥ kaunteya na teṣ u ramate budhaḥ

O' son of Kunti (Arjuna), the pleasures that are born of contact with sense objects, are only sources of pain, for they have a beginning and an end. Therefore, no wise man takes delight in them. 22 Comment All the pleasures of the world are in contrast with pain only. No pleasure stays forever. If the worldly pleasures would remain all the time, then it too would turn into pain. The reason is that worldly enjoyments do not have the power to give pleasure forever. The lasting happiness is possible only in the uninterrupted relish from liberation, only then it is . It is a rule that the outcome of every single worldly pleasure is pain. The worldly pleasure is of the nature of coming and going, while the self ever stays the same. The worldly pleasure is not a companion of the self. Therefore a discerning spiritual aspirant neither rejoices on obtaining what is pleasant nor becomes unhappy on meeting with the unpleasant. On enjoying the worldly pleasures, one gets tired but with spiritual joy one gets rest. The worldly pleasure is attained with the help of the instruments (senses, mind and intellect) and spiritual happiness does not require any of these instruments. On feeling sleepy, he lets go of even the greatest of worldly pleasures and sleeps. As he wakes up from deep sleep, all his tiredness is gone, he feels rested and refreshed. If he does not sleep, he will become crazy. This really means that one cannot live without letting go off the worldly pleasures.


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Gita 5:23

श�नोतीहैव यः सोढंु �ा�शर�र�वमो�णात।्

काम�ोधो�भवं वेगं स य�ुतः स सखुी नरः ॥५ २३॥

śaknotīhaiva yaḥ soḍ huṁ prāk śarīravimokṣ aṇ āt

kāmakrodhodbhavaṁ vegaṁ sa yuktaḥ sa sukhī naraḥ

He, who is able to resist the rushing impulses born out of desire and anger, and overcomes these before he gives up his body is a Yogi (liberated person) and he is indeed a happy man. Comment The spiritual aspirant following the discipline (Yoga) of Knowledge should immediately resist the modifications of mind due to desire and anger and should not perform any action following these impulses (Gita: 3-34). As soon as the impulses of desire and anger start, he should abandon them, but if the rush of desire and anger are not resisted right at the outset, then one is compelled to engage in action under their influence (Gita 3-36). When an aspirant is not under the spell of desire and anger, in true sense, he is a Yogi. As such, he who is a Yogi, he is truly a happy man.

Gita 5:24

योऽ�तःसुखोऽ�तराराम�तथा�त�य��तरेव यः।


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स योगी ��म�नवा�णं ��मभूतोऽ�धग�छ�त ॥५ २४॥

yo ’ntaḥ sukho ’ntarārāmas tathāntarjyotir eva yaḥ

sa yogī brahmanirvāṇ aṁ brahmabhūto ’dhigacchati

One who finds happiness in God, delights only in God and who is illumined in knowledge of God alone, that Yogi experiencing identification with the state of Brahma attains to the beatitude of God (Nirvana Brahma). 24

Gita 5:25

लभ�त े��म�नवा�णमषृयः �ीणक�मषाः।

�छ�न�वैधा यता�मानः सव�भतू�हत ेरताः ॥५ २५॥

labhante brahmanirvāṇ am ṛṣ ayaḥ kṣ īṇ akalmaṣ āḥ

chinnadvaidhā yatātmānaḥ sarvabhūtahite ratāḥ

Those holy men whose mind, intellect and the senses are under their control, whose all doubts (dualities) are annihilated, whose all sins have been washed away and who are delightfully engaged in promoting the welfare of all beings, such aspirants with discrimination attain beatitude of Brahma (Nirvana Brahma). 25


24



Gita 5:26

काम�ोध�वयु�ताना ंयतीना ंयतचेतसाम।्

अ�भतो ��म�नवा�णं वत�त े�व�दता�मनाम ्॥५ २६॥

Kāmakrodhavimuktānāṁ yatīnāṁ yatacetasām

abhito brahmanirvāṇ aṁ vartate viditātmanām

To those wise (Sankhyayogis), who are freed from desire and anger,

who have subdued their minds and who have realized the Self, for them, the beatitude of God (Brahmic bliss) pervades on all sides (while living in this body and after leaving the body). 26

Gita 5:27

�पशा��कृ�वा ब�हबा��यां�च�ु�चैवा�तरे �वुोः।

�ाणापानौ समौ कृ�वा नासा�य�तरचा�रणौ ॥५ २७॥

sparśān kṛ tvā bahir bāhyāṁ ś cakṣ uś caivāntare bhruvoḥ

prāṇ āpānau samau kṛ tvā nāsābhyantaracāriṇ au

Shutting out all external objects and fixing the gaze on the point

between the eyebrows, having regulated evenly the Prana (outgoing)


25



and the Apana (incoming) breaths flowing through the nostrils, the sage, who has controlled his senses, mind and intellect, solely pursuing liberation, free from desire, fear and anger, is ever liberated. 27/28

Comment Leaving the outside objects outside, means that a spiritual aspirant

has solely one pursuit in mind and that is God and nothing else. The liberation is already axiomatic, but the spiritual aspirant does not experience this liberation, because he gives importance to the objects and persons which are meeting and departing, and he considers them as real and his own.

Gita 5:28

यतिे��यमनोबु��धमु��नम��परायणः।

�वगत�ेछाभय�ोधो यः सदा म�ुत एव सः ॥५ २८॥

Yatendriyamanobuddhir munir mokṣ aparāyaṇ aḥ

Vigatecchābhayakrodho yaḥ sadā mukta eva saḥ

"Others again, offer as sacrifice (yajna) their material possessions,

others offer sacrifice in the shape of austerities; others sacrifice through the practice of Yoga; while others with self-restraint and austere vows, offer study of the sacred scriptures and knowledge as sacrifice (yajna)." 28

Comment


26



To serve others with material possessions that we have received,

without any selfish motive is called 'dravya yajnaa '. To bear difficulties joyfully while adhering to Dharma in performing one's ordained duty is called 'tapo yajnaa '. To remain equanimous in success and failure, in getting favourable and unfavourable fruits of actions, is called 'yoga yajnaa '. Studying sacred scriptures, reciting name of God etc. is called 'svaadhyaayaroopa-yajnaa '.

Gita 5:29

भो�तारं य�तपसा ंसव�लोकमहे�वरम।् स�ुदं सव�भतूाना ं�ा�वा मा ंशाि�तम�ृछ�त ॥५ २९॥

bhoktāraṁ yajñatapasāṁ sarvalokamaheśvaram

suhṛ daṁ sarvabhūtānāṁ jñātvā māṁ śāntim ṛ cchati

Having known Me in reality as the Enjoyer of all sacrifices

(Yajnas) and austerities (Tapas), the Supreme Lord of all the worlds and the unselfish Friend of all beings, attains peace. 29

Comment The Lord is not only the enjoyer of sacrifices and austerities but

also he is the enjoyer of all actions performed by His devotees (Gita: 9/27). He is also the Enjoyer of Love. If someone prostrates to someone, the Lord is Enjoyer of that too. Someone worships any of the gods, the Lord is enjoyer of that also.


27



The Lord is Enjoyer of all auspicious actions, He is God of all

gods and is our Supreme Friend-- when the devotee firmly accepts Him in this way, then the mine-ness of aspirant shifts from the world to God, as soon as it happens, aspirant attains eternal peace.

ॐ त�स�द�त �ीम�भगव�गीतासूप�नष�सु ��म�व�यायां योगशा��े �ीकृ�णाजु�नसंवादे कम�सं�यासयोगो नाम प�चमोऽ�यायः ॥ ५ ॥

Aum tatsaditi srimad bhagavadgitasupanisatsu brahavidyayam yogasastre sri krisnarjuna samvade Karmasamyasyogonama

panchamo 'dhyayah || In the Upanishad of the Bhagavad Gita, the Knowledge of

Brahman, the Supreme, the Science of Yoga and the dialogue between Sri Krishna and Arjuna, this is the fifth discourse designated: `The Yoga of Renunciation of Action'.

LINK TO CHAPTERS


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1 2 3 4 5 6 7 8 9

10 11 12 13 14 15 16 17 18


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http://www.swamiramsukhdasji.net/eBooks/Gita/Gita_Prabodhani/GitaPrabodhani-Chapter1.pdf




















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gita prabodhani - chapter 5 · ḥ ṁ ṣṭ yukta karm aphala tyaktvā śāntim āpnoti nai...

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