5.2 Samnyasah etc. Renunciation and the Yoga of action-not only one, but two-are mentioned here. Happily joining together they yield salvation. (However), the superiority of the Yoga [over the renunciation] is due to the fact that but for the Yoga, renunciation does not exist.
ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति।
निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥
Commentary · Sanskrit
।।5.3।।ज्ञेय इति। अतश्च स एव सार्वकालिकः संन्यासी येन मनसो अभिलाषप्रद्वेषौ संन्यस्तौ। यतोऽस्य द्वन्द्वेभ्यः क्रोधमोहादिभ्यो निष्क्रान्ता धीः स सुखं प्रमुच्यत ( K omit प्र ) एव।
Translation · English
5.3 Jneyah etc. Therefore he alone is all the time man-of-renunciation, by whom both desire and hatred have been renounced from his mind. Because his intellect has come out of the pairs of anger, delusion and others, he is released just easily.
साङ्ख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः।
एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम् ॥
Commentary · Sanskrit
।।5.4 5.5।।साँख्ययोगाविति। यत्सांख्यैरिति। इदं सांख्यं (S सांख्यज्ञानम्) अयं च योगः इति न भेदः। एतौ हि नित्यसंबद्धौ। ज्ञानं न योगेन विना योगोऽपि न तेन विनेति। अत एकत्वमनयोः।
यत्साङ्ख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते।
एकं साङ्ख्यं च योगं च यः पश्यति स पश्यति ॥
Commentary · Sanskrit
।।5.4 5.5।।साँख्ययोगाविति। यत्सांख्यैरिति। इदं सांख्यं (S सांख्यज्ञानम्) अयं च योगः इति न भेदः। एतौ हि नित्यसंबद्धौ। ज्ञानं न योगेन विना योगोऽपि न तेन विनेति। अत एकत्वमनयोः।
Translation · English
5.4-5 Samkhya-Yogau etc. Yat samkhyaih etc. There is nothing to differentiate as 'This is path of knowledge' [and] 'This is Yoga'. Indeed both these are ever inter-connected. Knowledge is not without Yoga; and Yoga also is not without knowledge. Hence the identity of these two.
।।5.6।।संन्यासस्त्विति। तु शब्दः अवधारणे भिन्नक्रमः। योगरहितस्य संन्यासमाप्तुं दुःखमेव प्राङ्नीत्या कर्मणां दुःखसंन्यासत्वात् (S N दुःसंन्यासत्वात्)। योगिभिस्तु सुलभमेवैतत् इत्युक्तं प्राक्।
Translation · English
5.6 Samnyasastu etc. [Here] the word tu is used in the sense of 'affirmation' and it is to be construed in a different order. [Hence the meaning is] : For a person without Yoga, it is certainly hard to attain renunciation. Because, as it has been already shown logically, it is difficult to renounce actions. But, it is certainly easy for men of Yoga to attain this. That has been said earlier.
।।5.7 5.11।।योगयुक्त इत्यादि आत्मसिद्धये इत्यन्तम्। सर्वभूतानामात्मभूतः आत्मा यस्य स सर्वमपि कुर्वाणो न लिप्यते अकरणप्रतिषेधारूढत्वात्। अत एव दर्शनादीनि कुर्वन्नपि असौ एवं धारयति प्रतिपत्तिदार्ढ्येन निश्चिनुते चक्षुरादीनामिन्द्रियाणां यदि स्वविषयेषु प्रवृत्तिः मम किमायातम् न हि अन्यस्य कृतेनापरस्य (S अन्यस्य कृतेनान्यस्य अन्यकृतेन परस्य) लेपः इति। तदेव ब्रह्मणि कर्मणां समर्पणम्। अत्र चिह्नम् अस्य गतसङ्गता। अतो न लिप्यते। योगिनश्च केवलैः सङ्गरहितैः परस्परानपेक्षिभिश्च कायादिभिः कुर्वन्ति कर्माणि सङ्गाभावात्।
Translation · English
5.7-11 Yogayuktah etc. upto atma-siddhaye. He, whose (by whom) Self is [realised to be] the Self of all beings, is not stained, eventhough he performs all [sorts of] actions. For, he has undertaken neither what is enjoined nor what is prohibited. Hence, even while performing actions such as seeing and the like, he bears in mind, -i.e., he resolves with [all] firmness of observation, - that 'If the sense-organs like eyes etc., function on their respective objects, what does it matter for me ? Indeed one is not stained by what another does'. This act is nothing but dedicating one's actions to the Brahman. In this regard the characteristic mark is his detachment. Due to that he is not stained. Because they do not have attachment, the men of Yoga perform actions only with their body etc., that are freed from attachment and do not depend on each other.
।।5.13।।सर्वेति। यथा वेश्मान्तर्गतस्य पुंसो न गृहगतैर्जीर्णत्वादिभिः योगः एवं मम चक्षुरादिच्छिद्रगवाक्षनवकालंकृतदेहगेहगतस्य न तद्धर्मयोगः।
Translation · English
5.13 Sarva - etc. [He would view as] : 'Just as for a person within a house there is no connection with dilapidation etc., that are found in the house, in the same way for me too residing in the body-house beautified with nine windows in the form of openings like the eyes etc., there is no connection with its attributes.'
For -
न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः।
न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते ॥
Commentary · Sanskrit
।।5.14।।यतः न कर्तृत्वमिति। एष आत्मा न किंचित् कस्यचित् करोति प्रवृत्तिस्तु अस्य स्वभावमात्रं न फलेप्सया। तथाहि संवेदनात्मनो भगवतः प्रकाशानन्दस्वातन्त्र्यपरमार्थस्वभावस्य स्वभावमात्राक्षिप्तसमस्तसृष्टिस्थितिसंहृतिप्रबन्धस्य स्वस्वभावान्न मनागप्यपायो जातुचित् इति न कर्त्रवस्था अतिरिक्तं कर्तृत्वं किंचित्। तदभावात् कानि कर्माणि तदसत्वे कस्य फलम् को वा कर्मफलसंबन्धः कर्म अत्र क्रिया कर्मफलमपि (S क्रियाफलमपि च कर्म ) च क्रियाफलमेव। तथाहि दण्डचक्रपरिवर्तनादिक्रिया नान्या। न च सा घटनिष्पादिता संविदन्तवंर्त्तित्त्वात्। अस्माच्चेतनः (K तस्मात् omits अस्मात् सिद्धान्तः) स्वतन्त्रः परमेश्वर एव तथा तथा भाति इति न तद्व्यतिरिक्तं क्रिया तत्फलादिकमिति सिद्धान्तः।
Translation · English
5.14 Na kartrtvam etc. This Soul does not do anything for anything. But, Its exertion is only Its inherent nature and it is not due to any desire for results. For, the Bhagavat, the Conscious Energy Itself Whose ultimately true inherent nature is the Illumination-Bliss-Freedom-of-Will, and Which brings out, merely by Its own nature, the continuous series of creation, manitenance and withdrawl of all (the Universe); hence in It, there is never a departure, even to a little extent, from Its own inherent nature. Hence there is no such thing as a particular stage of being a creator i.e., a creatorhood separate [from Itself]. Because that does not exist, what actions can be there ? If actions are not there, the fruit is to be of what or for whom ? Then what connection could be three with the fruit of action ?
[Further], 'action' in this context is [only] the kriya-[sakti] or creative energy [which is nothing but His will], and 'result of action' too in only the fruit of this kriya. For example, the activity like rotating the [potter's] wheel by the stick is not [actually] different [from what is to be created i.e., the pot]. Nor the creator of the pot is different from it. For, all exist within the Conscious Energy. Therefore, it is only the Animate Sovereign Supreme Lord that manifests in this and that form. Therefore there exist no activity and its result etc., apart from That. This is demonstrated conclusion [of the scriptures].
So, if there is no activity or its result [as stated above], then even the result, ordained in [the scriptural] injunctions cannot have a status of being produced by the unseen [cause]. After saying this in the other first hemistich [of the following verse], the Lord justifies in the other hemistich the same statement with reference to the men of mundane life :-
5.15 Nadatte etc. The sinful acts and the like have been effected not by the Soul; but they have been effected by the Illusion belonging to It, just as a poison is effected in the nectar by a doubt.
Therefore-
5.16 Jnanena etc. When however the Illusion is destroyed by knowledge, then the natural capacity of knowledge, in illuminating itself and other things starts to work automatically just as the sun does when the darkness is lost. Indeed when the doubt [of poison] is completely rooted out, the nectar does the work of the nectar just automatically.
But this is possible for those who have their intellect and mind gone to This [Self] and have abandoned [all] other activities. To make this idea clear [the Lord] says -
।।5.17।।एतच्च (K तच्च) तद्गतबुद्धिमनसा त्यक्तान्यव्यापाराणां घटत इत्याशयं प्रकटयितुमाह (S तुमुक्तम्) यत एवं स्वभावस्तु प्रवर्तते इत्यतो ध्वस्ताज्ञानानामित्थं स्थितिरित्याह विद्येति। तथा च तेषां योगिना ब्राह्मणे न ईदृशी (N अनीदृशी) बुद्धिः अस्य शुश्रूषादिना अहं पुण्यवान् भविष्यामि इत्यादि गवि न पावनी इयम् इत्यादि हस्तिनि न अर्थादिधीः शुनि अपवित्रपापकारितादिनिश्चयः श्वपाके च न पापापवित्रादिधिषणा। अत एव समं पश्यन्ति इति न तुव्यवहरन्ति इति। तदुक्तम् (K यदुक्तम्) चिद्धर्मा सर्वदेहेषु विशेषो नास्ति कुत्रचित्।अतश्च तन्मयं सर्वं भावयन् भवजिज्जनः ( N भवभिज्जनः)।।इति। (V 100 )।
Translation · English
5.17 Because it is only the inherent nature that exerts thus, therefore [the Lord] says that the men, who have destroyed their illusion would remain as follows -
।।5.18।।अत्रापि भावयन्निति ज्ञानस्यैवेयं धारा उक्ता।
Translation · English
5.18 Vidya-etc. So, regarding a Brahmana these men of Yoga entertain no such veiw as 'I shall become a man of merit by serving him' and so on; regarding a cow, no [idea] like 'It is purifying and sacred' and so on; regarding an elephant, no thought of wealth and so on; regarding a dog, no conviction that it is impure, mischievous and so on; and with regard to a dog-cooker no opinion that he is a sinner, is impure and so on. That is why it is said that 'they look eally [upon these]' and not that 'they act eally [with them]. This has been said as -
The Self, which is of the nature of pure Consciousness, [shines] in he bodies of all; no discriminating factor exists anywhere. Hence, the person who has conered the cycle of birth-and-death, remains consdering all as fully absorbed in That (Consciousness) (VB, verse 100).
Here too nothing but this stream of thought has been mentioned by 'remains considering'.
The proper mental disposition of a man of wisdom, says [the Lord], would be like this :
न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम्।
स्थिरबुद्धिरसम्मूढो ब्रह्मविद् ब्रह्मणि स्थितः ॥
Commentary · Sanskrit
।।5.20।।तस्य च इत्थं संभावना इत्याह न प्रहृष्येदिति। एतस्य समदर्शिनः शत्रुमित्रादिविभागोऽपि व्यवहारमात्र एव नान्तः ब्रह्मनिष्ठत्वात्।
Translation · English
5.20 Na prahrsyet etc. In the case of this person, who habitually looks [upon all] alike, the classification of foes and friends is at the level of mundane business alone, and not internally, as he is firmly established in the Brahman.
ये हि संस्पर्शजा भोगा दुःखयोनय एव ते।
आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ॥
Commentary · Sanskrit
।।5.22।।ये हीति। स ह्येवं भावयति बाह्यविषयजा भोगाः ( N बाह्यविषयभोगाः) सर्वे दुःखकारणरूपाः तथाविधा अपि अनित्याः।
Translation · English
5.22 Ye hi etc. He considers indeed as follows : 'All enjoyments born of the external objects are in the form of causes of misery; and even otherwise , they are impermanent'.
शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात्।
कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः ॥
Commentary · Sanskrit
।।5.23।।शक्नोतीति। न चैतद्दुःशकम् शरीरान्तकालं यावत् क्रोधकामजो वेगः क्षणमात्रं यदि सह्यते तदा आत्यन्तिकी सुखप्राप्तिः।
Translation · English
5.23 Saknoti etc. It is not easy to accomplish this; [for], if this force of wrath and desire, hard to bear is endured till the last moment of the body, not for a moment alone-then is the total Bliss achievement.
5.24
Yo'ntah etc : Within : For him there is happiness nowhere but within and it does not depend on any external object ; there alone he rejoices; his lustre is there only. But, there is an apparent ignorance [of him] in his worldly dealings. That has been said as -
'[A man of realisation] would wander, like a fool,
with no inclination for discussion.' (PS, 71)
।।5.26।।कामेति। तेषां सर्वतः सर्वास्ववस्थासु ब्रह्मसत्ता पारमार्थिकी न निरोधकालमपेक्षते।
Translation · English
5.26 Kama - etc. For them at all times i.e., at all stages, there is Brahman-Existence, the ultimately true one, and it does not look for the time of control [of the mind (mediation)]
5.27-28 Sparsan etc.; Yatendriya-etc. Warding off outside, i.e., not accepting, the external contacts (objects); establishing all the sense-organs - indicated by 'sense of sight' - in the middle place in between the two wandering ones, i.e., the right and the left views in the form of desire and wrath viz., in that particular place which is free from both these; he would remain fixing in eipoise (or making neutral) both the forward (upward) and backward (downward) moving forces viz., the pious and impious acts, within the mental modification. Nasa 'that which acts crookedly'. This is mental modification, because it behaves crookedly i.e., ineally due to anger etc. The same is in the external plane. A man of Yoga of this type is just free, though he transacts all mundane business.
।।5.29।।भोक्तारमिति। यज्ञफलेषु भोक्ता त्यक्तफलत्वात् (NK ( n) भोक्तात्यन्तफलत्वात्)। एवं तपस्सु। ईदृशं भगवत्तत्त्वं विदन् यथातथावस्थितोऽपि मुच्यते (S यथा तथा विमुच्यते) इति।
Translation · English
5.29 Bhokatram etc. [The Lord is deemed to be] the enjoyer in the caste of their fruit of the sacrifices. For, it is in favour of Him that the fruit is renounced. the same is with regard to the austerities. By knowing the nautre of the Lord as such, a man of Yoga is released, whatever way he may remain in.
अर्जुन उवाच। संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि। यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् ॥
।।5.1।।संन्यासमिति। संन्यासः प्रधानम् पुनः योगः इति ससंशयस्य प्रश्नः।
5.1 Samnyasam etc. Is renunciation superior or Yoga ? this is the estion of the doubting person (Arjuna).
श्रीभगवानुवाच। संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ। तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते ॥
।।5.2।।संन्यास इति। संन्यासः कर्म योगः च नात्र एकोऽभिहितः अपि तु उभौ। संमिलितौ तौ निश्श्रेयसं दत्तः। योगेन विना संन्यासो न संभवतीति योगस्य विशेषः।
5.2 Samnyasah etc. Renunciation and the Yoga of action-not only one, but two-are mentioned here. Happily joining together they yield salvation. (However), the superiority of the Yoga [over the renunciation] is due to the fact that but for the Yoga, renunciation does not exist.
ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति। निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥
।।5.3।।ज्ञेय इति। अतश्च स एव सार्वकालिकः संन्यासी येन मनसो अभिलाषप्रद्वेषौ संन्यस्तौ। यतोऽस्य द्वन्द्वेभ्यः क्रोधमोहादिभ्यो निष्क्रान्ता धीः स सुखं प्रमुच्यत ( K omit प्र ) एव।
5.3 Jneyah etc. Therefore he alone is all the time man-of-renunciation, by whom both desire and hatred have been renounced from his mind. Because his intellect has come out of the pairs of anger, delusion and others, he is released just easily.
साङ्ख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः। एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम् ॥
।।5.4 5.5।।साँख्ययोगाविति। यत्सांख्यैरिति। इदं सांख्यं (S सांख्यज्ञानम्) अयं च योगः इति न भेदः। एतौ हि नित्यसंबद्धौ। ज्ञानं न योगेन विना योगोऽपि न तेन विनेति। अत एकत्वमनयोः।
5.4 See Comment under 5.5
यत्साङ्ख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते। एकं साङ्ख्यं च योगं च यः पश्यति स पश्यति ॥
।।5.4 5.5।।साँख्ययोगाविति। यत्सांख्यैरिति। इदं सांख्यं (S सांख्यज्ञानम्) अयं च योगः इति न भेदः। एतौ हि नित्यसंबद्धौ। ज्ञानं न योगेन विना योगोऽपि न तेन विनेति। अत एकत्वमनयोः।
5.4-5 Samkhya-Yogau etc. Yat samkhyaih etc. There is nothing to differentiate as 'This is path of knowledge' [and] 'This is Yoga'. Indeed both these are ever inter-connected. Knowledge is not without Yoga; and Yoga also is not without knowledge. Hence the identity of these two.
संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः। योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति ॥
।।5.6।।संन्यासस्त्विति। तु शब्दः अवधारणे भिन्नक्रमः। योगरहितस्य संन्यासमाप्तुं दुःखमेव प्राङ्नीत्या कर्मणां दुःखसंन्यासत्वात् (S N दुःसंन्यासत्वात्)। योगिभिस्तु सुलभमेवैतत् इत्युक्तं प्राक्।
5.6 Samnyasastu etc. [Here] the word tu is used in the sense of 'affirmation' and it is to be construed in a different order. [Hence the meaning is] : For a person without Yoga, it is certainly hard to attain renunciation. Because, as it has been already shown logically, it is difficult to renounce actions. But, it is certainly easy for men of Yoga to attain this. That has been said earlier.
योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः। सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ॥
।।5.7 5.11।।योगयुक्त इत्यादि आत्मसिद्धये इत्यन्तम्। सर्वभूतानामात्मभूतः आत्मा यस्य स सर्वमपि कुर्वाणो न लिप्यते अकरणप्रतिषेधारूढत्वात्। अत एव दर्शनादीनि कुर्वन्नपि असौ एवं धारयति प्रतिपत्तिदार्ढ्येन निश्चिनुते चक्षुरादीनामिन्द्रियाणां यदि स्वविषयेषु प्रवृत्तिः मम किमायातम् न हि अन्यस्य कृतेनापरस्य (S अन्यस्य कृतेनान्यस्य अन्यकृतेन परस्य) लेपः इति। तदेव ब्रह्मणि कर्मणां समर्पणम्। अत्र चिह्नम् अस्य गतसङ्गता। अतो न लिप्यते। योगिनश्च केवलैः सङ्गरहितैः परस्परानपेक्षिभिश्च कायादिभिः कुर्वन्ति कर्माणि सङ्गाभावात्।
5৷৷7 See Comment under 5.11
नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित्। पश्यञ्शृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन् ॥
।।5.7 5.11।।योगयुक्त इत्यादि आत्मसिद्धये इत्यन्तम्। सर्वभूतानामात्मभूतः आत्मा यस्य स सर्वमपि कुर्वाणो न लिप्यते अकरणप्रतिषेधारूढत्वात्। अत एव दर्शनादीनि कुर्वन्नपि असौ एवं धारयति प्रतिपत्तिदार्ढ्येन निश्चिनुते चक्षुरादीनामिन्द्रियाणां यदि स्वविषयेषु प्रवृत्तिः मम किमायातम् न हि अन्यस्य कृतेनापरस्य (S अन्यस्य कृतेनान्यस्य अन्यकृतेन परस्य) लेपः इति। तदेव ब्रह्मणि कर्मणां समर्पणम्। अत्र चिह्नम् अस्य गतसङ्गता। अतो न लिप्यते। योगिनश्च केवलैः सङ्गरहितैः परस्परानपेक्षिभिश्च कायादिभिः कुर्वन्ति कर्माणि सङ्गाभावात्।
5.8 See Comment under 5.11
प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि। इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् ॥
।।5.7 5.11।।योगयुक्त इत्यादि आत्मसिद्धये इत्यन्तम्। सर्वभूतानामात्मभूतः आत्मा यस्य स सर्वमपि कुर्वाणो न लिप्यते अकरणप्रतिषेधारूढत्वात्। अत एव दर्शनादीनि कुर्वन्नपि असौ एवं धारयति प्रतिपत्तिदार्ढ्येन निश्चिनुते चक्षुरादीनामिन्द्रियाणां यदि स्वविषयेषु प्रवृत्तिः मम किमायातम् न हि अन्यस्य कृतेनापरस्य (S अन्यस्य कृतेनान्यस्य अन्यकृतेन परस्य) लेपः इति। तदेव ब्रह्मणि कर्मणां समर्पणम्। अत्र चिह्नम् अस्य गतसङ्गता। अतो न लिप्यते। योगिनश्च केवलैः सङ्गरहितैः परस्परानपेक्षिभिश्च कायादिभिः कुर्वन्ति कर्माणि सङ्गाभावात्।
5.9 See Comment under 5.11
ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः। लिप्यते न स पापेन पद्मपत्रमिवाम्भसा ॥
।।5.7 5.11।।योगयुक्त इत्यादि आत्मसिद्धये इत्यन्तम्। सर्वभूतानामात्मभूतः आत्मा यस्य स सर्वमपि कुर्वाणो न लिप्यते अकरणप्रतिषेधारूढत्वात्। अत एव दर्शनादीनि कुर्वन्नपि असौ एवं धारयति प्रतिपत्तिदार्ढ्येन निश्चिनुते चक्षुरादीनामिन्द्रियाणां यदि स्वविषयेषु प्रवृत्तिः मम किमायातम् न हि अन्यस्यकृतेनापरस्य (S अन्यस्य कृतेनान्यस्य अन्यकृतेन परस्य) लेपः इति। तदेव ब्रह्मणि कर्मणां समर्पणम्। अत्र चिह्नम् अस्य गतसङ्गता। अतो न लिप्यते। योगिनश्च केवलैः सङ्गरहितैः परस्परानपेक्षिभिश्च कायादिभिः कुर्वन्ति कर्माणि सङ्गाभावात्।
5.10 See Comment under 5.11
कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि। योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये ॥
।।5.7 5.11।।योगयुक्त इत्यादि आत्मसिद्धये इत्यन्तम्। सर्वभूतानामात्मभूतः आत्मा यस्य स सर्वमपि कुर्वाणो न लिप्यते अकरणप्रतिषेधारूढत्वात्। अत एव दर्शनादीनि कुर्वन्नपि असौ एवं धारयति प्रतिपत्तिदार्ढ्येन निश्चिनुते चक्षुरादीनामिन्द्रियाणां यदि स्वविषयेषु प्रवृत्तिः मम किमायातम् न हि अन्यस्य कृतेनापरस्य (S अन्यस्य कृतेनान्यस्य अन्यकृतेन परस्य) लेपः इति। तदेव ब्रह्मणि कर्मणां समर्पणम्। अत्र चिह्नम् अस्य गतसङ्गता। अतो न लिप्यते। योगिनश्च केवलैः सङ्गरहितैः परस्परानपेक्षिभिश्च कायादिभिः कुर्वन्ति कर्माणि सङ्गाभावात्।
5.7-11 Yogayuktah etc. upto atma-siddhaye. He, whose (by whom) Self is [realised to be] the Self of all beings, is not stained, eventhough he performs all [sorts of] actions. For, he has undertaken neither what is enjoined nor what is prohibited. Hence, even while performing actions such as seeing and the like, he bears in mind, -i.e., he resolves with [all] firmness of observation, - that 'If the sense-organs like eyes etc., function on their respective objects, what does it matter for me ? Indeed one is not stained by what another does'. This act is nothing but dedicating one's actions to the Brahman. In this regard the characteristic mark is his detachment. Due to that he is not stained. Because they do not have attachment, the men of Yoga perform actions only with their body etc., that are freed from attachment and do not depend on each other.
युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम्। अयुक्तः कामकारेण फले सक्तो निबध्यते ॥
।।5.12।।युक्त इति। नैष्ठिकीम् अपुनरावर्तिनीम्।
5.12 Yuktah etc. Highest : that from which there is no return.
सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी। नवद्वारे पुरे देही नैव कुर्वन्न कारयन् ॥
।।5.13।।सर्वेति। यथा वेश्मान्तर्गतस्य पुंसो न गृहगतैर्जीर्णत्वादिभिः योगः एवं मम चक्षुरादिच्छिद्रगवाक्षनवकालंकृतदेहगेहगतस्य न तद्धर्मयोगः।
5.13 Sarva - etc. [He would view as] : 'Just as for a person within a house there is no connection with dilapidation etc., that are found in the house, in the same way for me too residing in the body-house beautified with nine windows in the form of openings like the eyes etc., there is no connection with its attributes.' For -
न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः। न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते ॥
।।5.14।।यतः न कर्तृत्वमिति। एष आत्मा न किंचित् कस्यचित् करोति प्रवृत्तिस्तु अस्य स्वभावमात्रं न फलेप्सया। तथाहि संवेदनात्मनो भगवतः प्रकाशानन्दस्वातन्त्र्यपरमार्थस्वभावस्य स्वभावमात्राक्षिप्तसमस्तसृष्टिस्थितिसंहृतिप्रबन्धस्य स्वस्वभावान्न मनागप्यपायो जातुचित् इति न कर्त्रवस्था अतिरिक्तं कर्तृत्वं किंचित्। तदभावात् कानि कर्माणि तदसत्वे कस्य फलम् को वा कर्मफलसंबन्धः कर्म अत्र क्रिया कर्मफलमपि (S क्रियाफलमपि च कर्म ) च क्रियाफलमेव। तथाहि दण्डचक्रपरिवर्तनादिक्रिया नान्या। न च सा घटनिष्पादिता संविदन्तवंर्त्तित्त्वात्। अस्माच्चेतनः (K तस्मात् omits अस्मात् सिद्धान्तः) स्वतन्त्रः परमेश्वर एव तथा तथा भाति इति न तद्व्यतिरिक्तं क्रिया तत्फलादिकमिति सिद्धान्तः।
5.14 Na kartrtvam etc. This Soul does not do anything for anything. But, Its exertion is only Its inherent nature and it is not due to any desire for results. For, the Bhagavat, the Conscious Energy Itself Whose ultimately true inherent nature is the Illumination-Bliss-Freedom-of-Will, and Which brings out, merely by Its own nature, the continuous series of creation, manitenance and withdrawl of all (the Universe); hence in It, there is never a departure, even to a little extent, from Its own inherent nature. Hence there is no such thing as a particular stage of being a creator i.e., a creatorhood separate [from Itself]. Because that does not exist, what actions can be there ? If actions are not there, the fruit is to be of what or for whom ? Then what connection could be three with the fruit of action ? [Further], 'action' in this context is [only] the kriya-[sakti] or creative energy [which is nothing but His will], and 'result of action' too in only the fruit of this kriya. For example, the activity like rotating the [potter's] wheel by the stick is not [actually] different [from what is to be created i.e., the pot]. Nor the creator of the pot is different from it. For, all exist within the Conscious Energy. Therefore, it is only the Animate Sovereign Supreme Lord that manifests in this and that form. Therefore there exist no activity and its result etc., apart from That. This is demonstrated conclusion [of the scriptures]. So, if there is no activity or its result [as stated above], then even the result, ordained in [the scriptural] injunctions cannot have a status of being produced by the unseen [cause]. After saying this in the other first hemistich [of the following verse], the Lord justifies in the other hemistich the same statement with reference to the men of mundane life :-
नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः। अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः ॥
।।5.15।।अत एव क्रियातत्फलयोरभावे विधिफलस्यापि नादृष्टकृतता काचित् इत्यर्धेन अभिधाय अर्धान्तरेण संसारिणः प्रति तत्समर्थनं कर्तुमाह नादत्ते इति। पापादीनि नैतत्कृतानि किं तु निजेन अज्ञानेन कृतानि शङ्कयेव अमृते विषयम् ( omits पापादीनि विषम्)।
5.15 Nadatte etc. The sinful acts and the like have been effected not by the Soul; but they have been effected by the Illusion belonging to It, just as a poison is effected in the nectar by a doubt. Therefore-
ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः। तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् ॥
।।5.16।।अत एव ज्ञानेन त्विति। ज्ञानेन तु अज्ञाने नाशिते ज्ञानस्य स्वपरप्रकाशकत्वं (K स्वप्रकाशकत्वं) स्वतःसिद्धम् यथा आदित्यस्य तमसि नष्टे विनिवर्तितायां ( निवर्तितायां) हि शङ्कायाम् अमृतं अमृतकार्य स्वयमेव करोति।
5.16 Jnanena etc. When however the Illusion is destroyed by knowledge, then the natural capacity of knowledge, in illuminating itself and other things starts to work automatically just as the sun does when the darkness is lost. Indeed when the doubt [of poison] is completely rooted out, the nectar does the work of the nectar just automatically. But this is possible for those who have their intellect and mind gone to This [Self] and have abandoned [all] other activities. To make this idea clear [the Lord] says -
तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः। गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः ॥
।।5.17।।एतच्च (K तच्च) तद्गतबुद्धिमनसा त्यक्तान्यव्यापाराणां घटत इत्याशयं प्रकटयितुमाह (S तुमुक्तम्) यत एवं स्वभावस्तु प्रवर्तते इत्यतो ध्वस्ताज्ञानानामित्थं स्थितिरित्याह विद्येति। तथा च तेषां योगिना ब्राह्मणे न ईदृशी (N अनीदृशी) बुद्धिः अस्य शुश्रूषादिना अहं पुण्यवान् भविष्यामि इत्यादि गवि न पावनी इयम् इत्यादि हस्तिनि न अर्थादिधीः शुनि अपवित्रपापकारितादिनिश्चयः श्वपाके च न पापापवित्रादिधिषणा। अत एव समं पश्यन्ति इति न तुव्यवहरन्ति इति। तदुक्तम् (K यदुक्तम्) चिद्धर्मा सर्वदेहेषु विशेषो नास्ति कुत्रचित्।अतश्च तन्मयं सर्वं भावयन् भवजिज्जनः ( N भवभिज्जनः)।।इति। (V 100 )।
5.17 Because it is only the inherent nature that exerts thus, therefore [the Lord] says that the men, who have destroyed their illusion would remain as follows -
विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि। शुनि चैव श्वपाके च पण्डिताः समदर्शिनः ॥
।।5.18।।अत्रापि भावयन्निति ज्ञानस्यैवेयं धारा उक्ता।
5.18 Vidya-etc. So, regarding a Brahmana these men of Yoga entertain no such veiw as 'I shall become a man of merit by serving him' and so on; regarding a cow, no [idea] like 'It is purifying and sacred' and so on; regarding an elephant, no thought of wealth and so on; regarding a dog, no conviction that it is impure, mischievous and so on; and with regard to a dog-cooker no opinion that he is a sinner, is impure and so on. That is why it is said that 'they look eally [upon these]' and not that 'they act eally [with them]. This has been said as - The Self, which is of the nature of pure Consciousness, [shines] in he bodies of all; no discriminating factor exists anywhere. Hence, the person who has conered the cycle of birth-and-death, remains consdering all as fully absorbed in That (Consciousness) (VB, verse 100). Here too nothing but this stream of thought has been mentioned by 'remains considering'. The proper mental disposition of a man of wisdom, says [the Lord], would be like this :
इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः। निर्दोषं हि समं ब्रह्म तस्माद् ब्रह्मणि ते स्थिताः ॥
।।5.19।।No commentary.
5.19 This sloka does not exit in Gitartha sangraha of Abhinavagupta.
न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम्। स्थिरबुद्धिरसम्मूढो ब्रह्मविद् ब्रह्मणि स्थितः ॥
।।5.20।।तस्य च इत्थं संभावना इत्याह न प्रहृष्येदिति। एतस्य समदर्शिनः शत्रुमित्रादिविभागोऽपि व्यवहारमात्र एव नान्तः ब्रह्मनिष्ठत्वात्।
5.20 Na prahrsyet etc. In the case of this person, who habitually looks [upon all] alike, the classification of foes and friends is at the level of mundane business alone, and not internally, as he is firmly established in the Brahman.
बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम्। स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते ॥
।।5.21।।बाह्यस्पर्शे विषयात्मनि सक्तिर्यस्य नास्ति स ह्येवं मन्यते इत्याह ।
5.21 He, in whom there is no desire for the external touch viz., the object-he thinks says as follows the Bhagawat -
ये हि संस्पर्शजा भोगा दुःखयोनय एव ते। आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ॥
।।5.22।।ये हीति। स ह्येवं भावयति बाह्यविषयजा भोगाः ( N बाह्यविषयभोगाः) सर्वे दुःखकारणरूपाः तथाविधा अपि अनित्याः।
5.22 Ye hi etc. He considers indeed as follows : 'All enjoyments born of the external objects are in the form of causes of misery; and even otherwise , they are impermanent'.
शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात्। कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः ॥
।।5.23।।शक्नोतीति। न चैतद्दुःशकम् शरीरान्तकालं यावत् क्रोधकामजो वेगः क्षणमात्रं यदि सह्यते तदा आत्यन्तिकी सुखप्राप्तिः।
5.23 Saknoti etc. It is not easy to accomplish this; [for], if this force of wrath and desire, hard to bear is endured till the last moment of the body, not for a moment alone-then is the total Bliss achievement.
योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः। स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ॥
।।5.24।।योऽन्तरिति। अन्तः तस्यान्तरेव बाह्यानपेक्षि ( omits बाह्यानपेक्षि to व्यवहारे तु) सुखं तत्रैव रमते तत्र चास्य प्रकाशः व्यवहारे तु मूढत्वमिव। उक्तं च जड इव विचरेदवादमतिः इति। ( PS 71 ) ।
5.24 Yo'ntah etc : Within : For him there is happiness nowhere but within and it does not depend on any external object ; there alone he rejoices; his lustre is there only. But, there is an apparent ignorance [of him] in his worldly dealings. That has been said as - '[A man of realisation] would wander, like a fool, with no inclination for discussion.' (PS, 71)
लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः। छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः ॥
।।5.25।।लभन्ते इति। एतच्च तैः प्राप्यं येषां भेदसंशयरूपौ ग्रन्थी विनष्टौ।
5.25 Labhante etc. This [goal] is however possible to attain for those in whom the double knots in the form of dualism and doubt have been cut off.
कामक्रोधवियुक्तानां यतीनां यतचेतसाम्। अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ॥
।।5.26।।कामेति। तेषां सर्वतः सर्वास्ववस्थासु ब्रह्मसत्ता पारमार्थिकी न निरोधकालमपेक्षते।
5.26 Kama - etc. For them at all times i.e., at all stages, there is Brahman-Existence, the ultimately true one, and it does not look for the time of control [of the mind (mediation)]
स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः। प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ॥
।।5.27 5.28।।स्पर्शानिति। यतेन्द्रियेति। बाह्यस्पर्शान् बहिः कृत्वा अनङ्गीकृत्य भ्रुवोः वामदक्षिणदृष्ट्योः क्रोधरागात्मकयोः अन्तरे तद्रहिते स्थानविशेषे चक्षुरुपलक्षितानि सर्वेन्द्रियाणि कृत्वा विधाय प्राणापानौ धर्माधर्मौ चित्तवृत्त्यभ्यन्तरे साम्येनावस्थाप्य आसीत (K omits आसीत)। नसते कौटिल्येन असाम्येन क्रोधादिवशात् व्यवहरति इति नासा चित्तवृत्तिः। एतदेव बाह्ये। एवंविधो योगी सर्वव्यवहारान् वर्तयन्नपि मुक्त एव।
5.27 See Comment under 5.28
यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः। विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः ॥
।।5.27 5.28।।स्पर्शानिति। यतेन्द्रियेति। बाह्यस्पर्शान् बहिः कृत्वा अनङ्गीकृत्य भ्रुवोः वामदक्षिणदृष्ट्योः क्रोधरागात्मकयोः अन्तरे तद्रहिते स्थानविशेषे चक्षुरुपलक्षितानि सर्वेन्द्रियाणि कृत्वा विधाय प्राणापानौ धर्माधर्मौ चित्तवृत्त्यभ्यन्तरे साम्येनावस्थाप्य आसीत (K omits आसीत)। नसते कौटिल्येन असाम्येन क्रोधादिवशात् व्यवहरति इति नासा चित्तवृत्तिः। एतदेव बाह्ये। एवंविधो योगी सर्वव्यवहारान्वर्तयन्नपि मुक्त एव।
5.27-28 Sparsan etc.; Yatendriya-etc. Warding off outside, i.e., not accepting, the external contacts (objects); establishing all the sense-organs - indicated by 'sense of sight' - in the middle place in between the two wandering ones, i.e., the right and the left views in the form of desire and wrath viz., in that particular place which is free from both these; he would remain fixing in eipoise (or making neutral) both the forward (upward) and backward (downward) moving forces viz., the pious and impious acts, within the mental modification. Nasa 'that which acts crookedly'. This is mental modification, because it behaves crookedly i.e., ineally due to anger etc. The same is in the external plane. A man of Yoga of this type is just free, though he transacts all mundane business.
भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम्। सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ॥
।।5.29।।भोक्तारमिति। यज्ञफलेषु भोक्ता त्यक्तफलत्वात् (NK ( n) भोक्तात्यन्तफलत्वात्)। एवं तपस्सु। ईदृशं भगवत्तत्त्वं विदन् यथातथावस्थितोऽपि मुच्यते (S यथा तथा विमुच्यते) इति।
5.29 Bhokatram etc. [The Lord is deemed to be] the enjoyer in the caste of their fruit of the sacrifices. For, it is in favour of Him that the fruit is renounced. the same is with regard to the austerities. By knowing the nautre of the Lord as such, a man of Yoga is released, whatever way he may remain in.