Karam Sanyaas Yog : Family Life  Vs  Ascetic Life

Bhagvat Gita: Chapter 5 -Karma Sanyas Yog

Dasam Granth: Re Mann aiso kar sanyaasan   

Raag Ram Kali-Bhairav Tenth Master

Dr.Bhushan Sood                                                                                                                                                              

B.Sc.BDS.FICD.FPFA.CCMH.CRA.

Dental Surgeon. PI-Clinical Research

Clinical Certified Master Hypnotherapist. Spiritual Energy Healer.

November 16,219.

Few days back, on November 12, we all celebrated 550th birthday (Prakash Utsav) of Guru Nanak dev Ji. In this modern time of digital media, we exchanged thousands of forwarded messages on “messenger” and “what’s app” etc., wishing and seeking blessings from the Beloved Guru. Some shared stories of moral preaching that Guru Nanak Dev delivered. Similar message comes from our ancient scriptures in a more descriptive way. During the past decade, it has been my passion to analytically study scriptures; religious, spiritual or historic. That gave me an incentive to compile this write up.

The objective is to share a collective knowledge on life -How the life be structured for a contented, balanced and cheerful living. How we should look at the progress of life in terms of our result-oriented careers. Very often we get to hear from our seniors that we should put hard work in order to achieve the resultant gain. One must fix goals and expect gains in life. We must gain from any act, otherwise, there is no point in indulging in that act. But rarely do we come across this advice to work without any expectation of credits and scores. We must do our karma without any expectation of what we get in return. The purpose of life is to breath, eat and act without hoping for a reward. Leave the results to Almighty. Sometimes, the reward of an act may not be instantaneous, it comes later at an unknown time and through an unexpected source. Astrology explains that events happen as per the positioning of stars in our natal chart and the cosmic transit. So, this ideology can be read in religious scriptures or even through the word of mouth from our seniors.

One of my colleagues, an established, eminent, senior Dentist in Chandigarh, Dr.Birinder Sachdeva shared few moral messages of the Guru. But I am taking up only one message that tells about living a collective life of an Ascetic and family man (गृहस्थ).

Following is what he wrote to me:

नानक गृहस्थ भी हैं, संन्यासी भी |

नानक ने एक अनूठे धर्म को जन्म दिया है, जिसमें गृहस्थ और संन्यासी एक हैं। और वही आदमी अपने को सिख कहने का हकदार है, जो गृहस्थ होते हुए संन्यासी हो, संन्यासी होते हुए गृहस्थ हो।

सिख होना बड़ा कठिन है। गृहस्थ होना आसान है। संन्यासी होना आसान है, छोड़कर चले जाओ जंगल में। सिख होना कठिन है क्योंकि सिख का अर्थ है- संन्यासी, गृहस्थ एक साथ। रहना घर में और ऐसे रहना जैसे नहीं हो। रहना घर में और ऐसे रहना जैसे हिमालय में हो। करना दुकान, लेकिन याद परमात्मा की रखना। गिनना रुपए, नाम उसका लेना।

“Guru Nanak” means an icon of a combined Ascetic and family life.

He gave rise to a unique philosophy which merges the two obverse and reverse lifestyles of Ascetism and routine family (married गृहस्थ) life.

And to be realised as a Sikh (Shishya or Disciple of Guru Nanak) one must collectively practice Ascetism while leading a family (married गृहस्थ) life and vice versa.

It requires great deal of discipline to be a Sikh (Shishya, follower or disciple). But it is lot simple to be either a family man or an Ascetic – leave all the responsibilities and move to the Forest. But it is very challenging to adapt to both the attributes of a family man and an Ascetic together. That is what a Sikh (Disciple) means. You live like a family man but presume that you are not. Assume that you live in Himalayas alone while being in a traditional family life- गृहस्थ. Do routine business, trade but in the name of God. Count the currency and at the same time recite his word (Jesus, Hari, Ishwar, Pramatma, Prabhu, Om, Omkar,Waheguru)

In Guruvani ( A holy Scripture having compilation of Holy words of saints of medieval time), the tenth Master-Guru Gobind Singh narrates this in the form of a song, the significance of living a comprehensive life of a family man and Ascetic man who is detached from the material world. In this song (shabd or word), Guru Gobind Singh gives the same message as Guru Nanak did in Japuji Sahib. The highest spirituality and the deepest self are not found by searching in the wilderness; it is found by perfecting one’s mind. The one who win’s their own mind, conquers the world.

So, I am practically very convinced with the narrative of the Tenth Master, sung in Raag Bhairav :

Re mann aiso kar sanyasaan  (Punjabi- ਰੇ ਮਨ ਐਸੋ ਕਰਿ ਸੰਨਿਆਸਾ | ਬਨ ਸੇ ਸਦਨ ਸਬੈ ਕਰ ਸਮਝਹੁ ਮਨ ਹੀ ਮਾਹਿ ਉਦਾਸਾ ॥੧॥ ਰਹਾਉ ॥ ).  (Hindi-रे मन ऐसो कर सन्यासां | बन से सदन सभी घर समझयो मन ही माहे  उदासां -रहाओ || )

My intention here is to bridge the gap between the Holy scriptures and bring the knowledge at one page for better understanding.

Chapter 5 of Srimad Bhagvat Gita (Songs of the Lord) explains the same narrative in more elaborative way. The hymns are written in Sanskrit.  

ज्ञेयः स नित्यसन्न्यासी यो न द्वेष्टि न काङ्‍क्षति ।
निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥

jñēyaḥ sa nityasaṅnyāsī yō na dvēṣṭi na kāṅkṣati.

nirdvandvō hi mahābāhō sukhaṅ bandhātpramucyatē৷৷5.3৷৷

भावार्थ : हे अर्जुन! जो पुरुष न किसी से द्वेष करता है और न किसी की आकांक्षा करता है, वह कर्मयोगी सदा संन्यासी ही समझने योग्य है क्योंकि राग-द्वेषादि द्वंद्वों से रहित पुरुष सुखपूर्वक संसार बंधन से मुक्त हो जाता है॥3॥

Krishna tell Arjuna: The worldly man is Ascetic who does not dwell jealousy against anyone and carries no expectations from anyone. Such a man gets liberated from the bonds of illusionary world and attains salvation ( Abode of the Lord).

 Summary: This chapter deals with the performance of actions with the renunciation of desire for their fruit. One should not renounce actions but their fruit. True renunciation is a renunciation of desires and doer-ship. A yogi cultivates sameness towards all and performs actions knowing that Brahman is the ultimate enjoyer. It talks about living a material detached life while enjoying the family and illusionary world. It is not difficult as I have seen many following that discipline in life. Everyone may not find it that practical.

This shabd, mentioned above, is composed by Guru Gobind Singh Ji and is on Page 1539 in Dasam Granth. The song with the transliteration goes as follows:

Raag RamKali or Bhairav   ( *1. See below the details of Raga Ramkali)

ਰੇ ਮਨ ਐਸੋ ਕਰਿ ਸੰਨਿਆਸਾ ॥

रे मन ऐसो कर सन्यासां ||

Re Man Aaiso Kari Saanniaasaa:
O mind ! the asceticism be practised in this way :

ਬਨ ਸੇ ਸਦਨ ਸਬੈ ਕਰ ਸਮਝਹੁ ਮਨ ਹੀ ਮਾਹਿ ਉਦਾਸਾ ॥੧॥ ਰਹਾਉ ॥

बन से सदन सभी घर समझयो मन ही माहे  उदासां -रहाओ

Ban Se Sadan Sabai Kar Samajhahu Man Hee Maahi Audaasaa Rahaau ॥
Consider your house as the forest and remain unattached within yourself…..

ਜਤ ਕੀ ਜਟਾ ਜੋਗ ਕੋ ਮਜਨੁ ਨੇਮ ਕੇ ਨਖੁਨ ਬਢਾਓ ॥

जत की जटा योग को मजनू नेम  के नाख़ून बढ़ाओ

Jata Kee Jattaa Joga Ko Majanu Nema Ke Nakhuna Badhaao ॥
Consider continence* as the matted hair, Yoga as the ablution and daily observances as your nails.  (* See meaning of continence below)                                                                                                                                                       

ਗਿਆਨ ਗੁਰੂ ਆਤਮ ਉਪਦੇਸਹੁ ਨਾਮ ਬਿਭੂਤ ਲਗਾਓ ||

ज्ञान गुरु आतम उपदेसहु नाम बिभूत लगाओ ||

Giaan Guroo Aatama Aupadesahu Naam Bibhoota Lagaao
Consider the knowledge as the preceptor giving lessons to you and apply the Name of the Lord as holy Vibhooti (ashes).

ਅਲਪ ਅਹਾਰ ਸੁਲਪ ਸੀ ਨਿੰਦ੍ਰਾ ਦਯਾ ਛਿਮਾ ਤਨ ਪ੍ਰੀਤਿ ॥ अलाप आहार सुलप सी निंद्रा  दया क्षमा तन प्रीत ||

Alapa Ahaara Sulapa See Niaandaraa Dayaa Chhimaa Tan Pareeti ॥
Eat less and sleep less, cherish mercy and forgiveness

ਸੀਲ ਸੰਤੋਖ ਸਦਾ ਨਿਰਬਾਹਿਬੋ ਹ੍ਵੈਬੋ ਤ੍ਰਿਗੁਣ ਅਤੀਤ ||

सील संतोख सदा निर्बाहिबो हैबो त्रिगुण अतीत ||

Seela Saantokh Sadaa Nribaahibo Havaibo Triguna** Ateet
Practise gentleness and contentment and remain free from **three modes. (** See the meaning below)

ਕਾਮ ਕ੍ਰੋਧ ਹੰਕਾਰ ਲੋਭ ਹਠ ਮੋਹ ਨ ਮਨ ਮੋ ਲਯਾਵੈ ॥

काम क्रोध अहंकार लोभ हठ  मोह ना मन मो ल्यावे ||

Kaam Karodha Haankaara Lobha Hattha Moha Na Man Mo Layaavai ॥
Keep your mind unattached from lust, anger, greed, insistence and infatuation,

ਤਬ ਹੀ ਆਤਮ ਤਤ ਕੋ ਦਰਸੈ ਪਰਮ ਪੁਰਖ ਕਹ ਪਾਵੈ || तब ही आतम तात को दरसै पर्म पुर्ख कहे पावे   ||
Taba Hee Aatama Tata Ko Darsai Parma Purkh Kaha Paavai
Then you will visualize the supreme essence and realise the supreme Purusha.

Let us go through the verses of Chapter 5 of Srimad Bhagvat Gita and understand broadly what type of Ascetism one must indulge into and the one which is supreme way of life:

This chapter compares the path of karm sanyās (renunciation of actions) with the path of karm-yog (work in devotion).  Shree Krishna explains that both lead to the same goal, and we can choose either of them.  However, renunciation of actions cannot be done perfectly until the mind is sufficiently pure, and the purification of the mind is achieved by work in devotion.  Hence, karm-yog is the appropriate option for most of the humankind. Karm yogis do their worldly duties with purified intellect, abandoning attachment to the fruits of their works, and dedicating them to God.  Thus, they remain unaffected by sin, just as a lotus leaf remains untouched by the water on which it floats.  With the light of knowledge, they realize the body to be like a city of nine gates within which the soul resides. Thus, they neither consider themselves as the doers nor the enjoyers of their actions.  They are endowed with equality of vision and see a Brahmin, a cow, an elephant, a dog, and a dog-eater equally.  Such truly learned people develop the flawless qualities of God and become seated in the Absolute Truth.  Worldly people strive to relish the pleasures that arise from the sense objects, without realizing that they are verily the source of misery.  But the karm yogis do not delight in them; instead they relish the bliss of God within. 

The chapter then goes on to describe the path of renunciation.  The karm sanyāsīs perform austerities to control their senses, mind, and intellect.  They shut out all thoughts of external enjoyment and become free from desire, fear, and anger.  Then, consummating their austerities with devotion to God, they attain abiding peace.

Bhagavat Gita 5.1 अर्जुन उवाच

सन्न्यासं कर्मणां कृष्ण पुनर्योगं च शंससि ।   यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम्‌ ॥

arjuna uvāca

saṅnyāsaṅ karmaṇāṅ kṛṣṇa punaryōgaṅ ca śaṅsasi. yacchrēya ētayōrēkaṅ tanmē brūhi suniśicatam৷৷5.1৷৷

भावार्थ : अर्जुन बोले- हे कृष्ण! आप कर्मों के संन्यास की और फिर कर्मयोग की प्रशंसा करते हैं। इसलिए इन दोनों में से जो एक मेरे लिए भलीभाँति निश्चित कल्याणकारक साधन हो, उसको कहिए॥1॥  

 Arjun said: O Shree Krishna, You praised karm sanyās (the path of renunciation of actions), and You also advised to do karm yog (work with devotion). Please tell me decisively which of the two is more beneficial?

5.2  श्रीभगवानुवाच

सन्न्यासः कर्मयोगश्च निःश्रेयसकरावुभौ ।
तयोस्तु कर्मसन्न्यासात्कर्मयोगो विशिष्यते ॥

śrī bhagavānuvāca

saṅnyāsaḥ karmayōgaśca niḥśrēyasakarāvubhau.

tayōstu karmasaṅnyāsātkarmayōgō viśiṣyatē৷৷5.2৷৷

भावार्थ : श्री भगवान बोले- कर्म संन्यास और कर्मयोग- ये दोनों ही परम कल्याण के करने वाले हैं, परन्तु उन दोनों में भी कर्म संन्यास से कर्मयोग साधन में सुगम होने से श्रेष्ठ है॥2॥

 The Supreme Lord said: Both the path of karm sanyās (renunciation of actions) and karm yog (working in devotion) lead to the supreme goal. But karm yog is superior to karm sanyās.

5.3  यः स नित्यसन्न्यासी यो न द्वेष्टि न काङ्‍क्षति ।
निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥

jñēyaḥ sa nityasaṅnyāsī yō na dvēṣṭi na kāṅkṣati.

nirdvandvō hi mahābāhō sukhaṅ bandhātpramucyatē৷৷5.3৷৷

भावार्थ : हे अर्जुन! जो पुरुष न किसी से द्वेष करता है और न किसी की आकांक्षा करता है, वह कर्मयोगी सदा संन्यासी ही समझने योग्य है क्योंकि राग-द्वेषादि द्वंद्वों से रहित पुरुष सुखपूर्वक संसार बंधन से मुक्त हो जाता है॥3॥

 The karm yogis, who neither desire nor hate anything, should be considered always renounced. Free from all dualities, they are easily liberated from the bonds of material energy.

5.4 साङ्‍ख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः ।
एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम्‌ ॥

sāṅkhyayōgau pṛthagbālāḥ pravadanti na paṇḍitāḥ.

ēkamapyāsthitaḥ samyagubhayōrvindatē phalam৷৷5.4৷

भावार्थ : उपर्युक्त संन्यास और कर्मयोग को मूर्ख लोग पृथक्‌-पृथक् फल देने वाले कहते हैं न कि पण्डितजन, क्योंकि दोनों में से एक में भी सम्यक्‌ प्रकार से स्थित पुरुष दोनों के फलरूप परमात्मा को प्राप्त होता है॥4॥

 Only the ignorant speak of sānkhya (renunciation of actions, or karm sanyās) and karm yog (work in devotion) as different. Those who are truly learned say that by applying ourselves to any one of these paths, we can achieve the results of both.

5.5 यत्साङ्‍ख्यैः प्राप्यते स्थानं तद्यौगैरपि गम्यते ।
एकं साङ्‍ख्यं च योगं च यः पश्यति स पश्यति ॥

yatsāṅkhyaiḥ prāpyatē sthānaṅ tadyōgairapi gamyatē.

ēkaṅ sāṅkhyaṅ ca yōgaṅ ca yaḥ paśyati sa paśyati৷৷5.5৷৷

भावार्थ : ज्ञान योगियों द्वारा जो परमधाम प्राप्त किया जाता है, कर्मयोगियों द्वारा भी वही प्राप्त किया जाता है। इसलिए जो पुरुष ज्ञानयोग और कर्मयोग को फलरूप में एक देखता है, वही यथार्थ देखता है॥5॥

The supreme state that is attained by means of karm sanyās is also attained by working in devotion. Hence, those who see karm sanyās and karm yog to be identical, truly see things as they are.

5.6 सन्न्यासस्तु महाबाहो दुःखमाप्तुमयोगतः ।
योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति ॥

saṅnyāsastu mahābāhō duḥkhamāptumayōgataḥ.

yōgayuktō munirbrahma nacirēṇādhigacchati৷৷5.6৷৷

भावार्थ : परन्तु हे अर्जुन! कर्मयोग के बिना संन्यास अर्थात्‌ मन, इन्द्रिय और शरीर द्वारा होने वाले सम्पूर्ण कर्मों में कर्तापन का त्याग प्राप्त होना कठिन है और भगवत्स्वरूप को मनन करने वाला कर्मयोगी परब्रह्म परमात्मा को शीघ्र ही प्राप्त हो जाता है॥6॥

Perfect renunciation (karm sanyās) is difficult to attain without performing work in devotion (karm yog), O mighty-armed Arjun, but the sage who is adept in karm yog quickly attains the Supreme.

सांख्ययोगी और कर्मयोगी के लक्षण और उनकी महिमा

5.7 योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः ।
सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ॥

yōgayuktō viśuddhātmā vijitātmā jitēndriyaḥ.

sarvabhūtātmabhūtātmā kurvannapi na lipyatē৷৷5.7৷৷

भावार्थ : जिसका मन अपने वश में है, जो जितेन्द्रिय एवं विशुद्ध अन्तःकरण वाला है और सम्पूर्ण प्राणियों का आत्मरूप परमात्मा ही जिसका आत्मा है, ऐसा कर्मयोगी कर्म करता हुआ भी लिप्त नहीं होता॥7॥

The karm yogis, who are of purified intellect, and who control the mind and senses, see the Soul of all souls in every living being. Though performing all kinds of actions, they are never entangled.

5.8 -5.9 नैव किंचित्करोमीति युक्तो मन्येत तत्ववित्‌ ।
पश्यञ्श्रृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपंश्वसन्‌ ॥
प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि ॥
इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन्‌ ॥

naiva kiṅcitkarōmīti yuktō manyēta tattvavit.

paśyan śrṛṇavanspṛśañjighrannaśnangacchansvapan śvasan৷৷5.8৷৷

pralapanvisṛjangṛhṇannunmiṣannimiṣannapi.

indriyāṇīndriyārthēṣu vartanta iti dhārayan৷৷5.9৷৷

भावार्थ : तत्व को जानने वाला सांख्ययोगी तो देखता हुआ, सुनता हुआ, स्पर्श करता हुआ, सूँघता हुआ, भोजन करता हुआ, गमन करता हुआ, सोता हुआ, श्वास लेता हुआ, बोलता हुआ, त्यागता हुआ, ग्रहण करता हुआ तथा आँखों को खोलता और मूँदता हुआ भी, सब इन्द्रियाँ अपने-अपने अर्थों में बरत रही हैं- इस प्रकार समझकर निःसंदेह ऐसा मानें कि मैं कुछ भी नहीं करता हूँ॥8-9॥

Those steadfast in this karm yog, always think, “I am not the doer,” even while engaged in seeing, hearing, touching, smelling, moving, sleeping, breathing, speaking, excreting, and grasping, and opening or closing the eyes. With the light of divine knowledge, they see that it is only the material senses that are moving amongst their objects.

5.10 ब्रह्मण्याधाय कर्माणि सङ्‍गं त्यक्त्वा करोति यः ।
लिप्यते न स पापेन पद्मपत्रमिवाम्भसा ॥

brahmaṇyādhāya karmāṇi saṅgaṅ tyaktvā karōti yaḥ.

lipyatē na sa pāpēna padmapatramivāmbhasā৷৷5.10৷৷

भावार्थ : जो पुरुष सब कर्मों को परमात्मा में अर्पण करके और आसक्ति को त्याग कर कर्म करता है, वह पुरुष जल से कमल के पत्ते की भाँति पाप से लिप्त नहीं होता॥10॥

Those who dedicate their actions to God, abandoning all attachment, remain untouched by sin, just as a lotus leaf is untouched by water.

5.11 कायेन मनसा बुद्धया केवलैरिन्द्रियैरपि ।
योगिनः कर्म कुर्वन्ति संग त्यक्त्वात्मशुद्धये ॥

kāyēna manasā buddhyā kēvalairindriyairapi.

yōginaḥ karma kurvanti saṅgaṅ tyaktvā৷৷tmaśuddhayē৷৷5.11৷৷

भावार्थ : कर्मयोगी ममत्वबुद्धिरहित केवल इन्द्रिय, मन, बुद्धि और शरीर द्वारा भी आसक्ति को त्याग कर अन्तःकरण की शुद्धि के लिए कर्म करते हैं॥11॥

The yogis, while giving up attachment, perform actions with their body, senses, mind, and intellect, only for the purpose of self-purification.

5.12 युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम्‌ ।
अयुक्तः कामकारेण फले सक्तो निबध्यते ॥

yuktaḥ karmaphalaṅ tyaktvā śāntimāpnōti naiṣṭhikīm.

ayuktaḥ kāmakārēṇa phalē saktō nibadhyatē৷৷5.12৷৷

भावार्थ : कर्मयोगी कर्मों के फल का त्याग करके भगवत्प्राप्ति रूप शान्ति को प्राप्त होता है और सकामपुरुष कामना की प्रेरणा से फल में आसक्त होकर बँधता है॥12॥

Offering the results of all activities to God, the karm yogis attain everlasting peace. Whereas those who, being impelled by their desires, work with a selfish motive become entangled because they are attached to the fruits of their actions.

ज्ञानयोग का विषय

5.13 सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी ।
नवद्वारे पुरे देही नैव कुर्वन्न कारयन्‌ ॥

sarvakarmāṇi manasā saṅnyasyāstē sukhaṅ vaśī.

navadvārē purē dēhī naiva kurvanna kārayan৷৷5.13৷৷

भावार्थ : अन्तःकरण जिसके वश में है, ऐसा सांख्य योग का आचरण करने वाला पुरुष न करता हुआ और न करवाता हुआ ही नवद्वारों वाले शरीर रूप घर में सब कर्मों को मन से त्यागकर आनंदपूर्वक सच्चिदानंदघन परमात्मा के स्वरूप में स्थित रहता है॥13॥

The embodied beings who are self-controlled and detached reside happily in the city of nine gates, free from thinking they are the doers or the cause of anything.

5.14 न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः ।
न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते ।

na kartṛtvaṅ na karmāṇi lōkasya sṛjati prabhuḥ.

na karmaphalasaṅyōgaṅ svabhāvastu pravartatē৷৷5.14৷৷

भावार्थ : परमेश्वर मनुष्यों के न तो कर्तापन की, न कर्मों की और न कर्मफल के संयोग की रचना करते हैं, किन्तु स्वभाव ही बर्त रहा है॥14॥

Neither the sense of doership nor the nature of actions comes from God; nor does He create the fruits of actions. All this is enacted by the modes of material nature (guṇas).

5.15 नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः ।
अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः ॥

nādattē kasyacitpāpaṅ na caiva sukṛtaṅ vibhuḥ.

ajñānēnāvṛtaṅ jñānaṅ tēna muhyanti jantavaḥ৷৷5.15৷৷

भावार्थ : सर्वव्यापी परमेश्वर भी न किसी के पाप कर्म को और न किसी के शुभकर्म को ही ग्रहण करता है, किन्तु अज्ञान द्वारा ज्ञान ढँका हुआ है, उसी से सब अज्ञानी मनुष्य मोहित हो रहे हैं॥15॥

The omnipresent God does not involve Himself in the sinful or virtuous deeds of anyone. The living entities are deluded because their inner knowledge is covered by ignorance.

5.16 ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः ।
तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम्‌ ॥
jñānēna tu tadajñānaṅ yēṣāṅ nāśitamātmanaḥ.
tēṣāmādityavajjñānaṅ prakāśayati tatparam৷৷5.16৷৷

भावार्थ : परन्तु जिनका वह अज्ञान परमात्मा के तत्व ज्ञान द्वारा नष्ट कर दिया गया है, उनका वह ज्ञान सूर्य के सदृश उस सच्चिदानन्दघन परमात्मा को प्रकाशित कर देता है॥16॥

But for those, in whom this ignorance of the self is destroyed by divine knowledge, that knowledge reveals the Supreme Entity, just as the sun illumines everything in daytime.

5.17 तद्‍बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः ।
गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः ॥

tadbuddhayastadātmānastanniṣṭhāstatparāyaṇāḥ.

gacchantyapunarāvṛttiṅ jñānanirdhūtakalmaṣāḥ৷৷5.17৷৷

भावार्थ : जिनका मन तद्रूप हो रहा है, जिनकी बुद्धि तद्रूप हो रही है और सच्चिदानन्दघन परमात्मा में ही जिनकी निरंतर एकीभाव से स्थिति है, ऐसे तत्परायण पुरुष ज्ञान द्वारा पापरहित होकर अपुनरावृत्ति को अर्थात परमगति को प्राप्त होते हैं॥17॥

Those whose intellect is fixed in God, who are wholly absorbed in God, with firm faith in Him as the supreme goal, such persons quickly reach the state from which there is no return, their sins having been dispelled by the light of knowledge.

5.18 विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि ।
शुनि चैव श्वपाके च पण्डिताः समदर्शिनः ॥

vidyāvinayasaṅpannē brāhmaṇē gavi hastini.

śuni caiva śvapākē ca paṇḍitāḥ samadarśinaḥ৷৷5.18৷৷

भावार्थ : वे ज्ञानीजन विद्या और विनययुक्त ब्राह्मण में तथा गौ, हाथी, कुत्ते और चाण्डाल में भी समदर्शी (इसका विस्तार गीता अध्याय 6 श्लोक 32 की टिप्पणी में देखना चाहिए।) ही होते हैं॥18॥

The truly learned, with the eyes of divine knowledge, see with equal vision a Brahmin, a cow, an elephant, a dog, and a dog-eater.

5.19 इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः ।
निर्दोषं हि समं ब्रह्म तस्माद् ब्रह्मणि ते स्थिताः ॥

ihaiva tairjitaḥ sargō yēṣāṅ sāmyē sthitaṅ manaḥ.

nirdōṣaṅ hi samaṅ brahma tasmādbrahmaṇi tē sthitāḥ৷৷5.19৷৷

भावार्थ : जिनका मन समभाव में स्थित है, उनके द्वारा इस जीवित अवस्था में ही सम्पूर्ण संसार जीत लिया गया है क्योंकि सच्चिदानन्दघन परमात्मा निर्दोष और सम है, इससे वे सच्चिदानन्दघन परमात्मा में ही स्थित हैं॥19॥

Those whose minds are established in equality of vision conquer the cycle of birth and death in this very life. They possess the flawless qualities of God, and are therefore seated in the Absolute Truth.

5.20 न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम्‌ ।
स्थिरबुद्धिरसम्मूढो ब्रह्मविद् ब्रह्मणि स्थितः ॥

na prahṛṣyētpriyaṅ prāpya nōdvijētprāpya cāpriyam.

sthirabuddhirasammūḍhō brahmavidbrahmaṇi sthitaḥ৷৷5.20৷৷

भावार्थ : जो पुरुष प्रिय को प्राप्त होकर हर्षित नहीं हो और अप्रिय को प्राप्त होकर उद्विग्न न हो, वह स्थिरबुद्धि, संशयरहित, ब्रह्मवेत्ता पुरुष सच्चिदानन्दघन परब्रह्म परमात्मा में एकीभाव से नित्य स्थित है॥20॥

Established in God, having a firm understanding of divine knowledge and not hampered by delusion, they neither rejoice in getting something pleasant nor grieve on experiencing the unpleasant.

5.21 बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम्‌ ।
स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते ॥

bāhyasparśēṣvasaktātmā vindatyātmani yatsukham.

sa brahmayōgayuktātmā sukhamakṣayamaśnutē৷৷5.21৷৷

भावार्थ : बाहर के विषयों में आसक्तिरहित अन्तःकरण वाला साधक आत्मा में स्थित जो ध्यानजनित सात्विक आनंद है, उसको प्राप्त होता है, तदनन्तर वह सच्चिदानन्दघन परब्रह्म परमात्मा के ध्यानरूप योग में अभिन्न भाव से स्थित पुरुष अक्षय आनन्द का अनुभव करता है॥21॥

Those who are not attached to external sense pleasures realize divine bliss in the self. Being united with God through Yog, they experience unending happiness.

5.22 ये हि संस्पर्शजा भोगा दुःखयोनय एव ते ।
आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ॥

yē hi saṅsparśajā bhōgā duḥkhayōnaya ēva tē.

ādyantavantaḥ kauntēya na tēṣu ramatē budhaḥ৷৷5.22৷৷

भावार्थ : जो ये इन्द्रिय तथा विषयों के संयोग से उत्पन्न होने वाले सब भोग हैं, यद्यपि विषयी पुरुषों को सुखरूप भासते हैं, तो भी दुःख के ही हेतु हैं और आदि-अन्तवाले अर्थात अनित्य हैं। इसलिए हे अर्जुन! बुद्धिमान विवेकी पुरुष उनमें नहीं रमता॥22॥

The pleasures that arise from contact with the sense objects, though appearing as enjoyable to worldly-minded people, are verily a source of misery. O son of Kunti, such pleasures have a beginning and an end, and so the wise do not delight in them.

5.23 शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात्‌ ।
कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः ॥

śaknōtīhaiva yaḥ sōḍhuṅ prākśarīravimōkṣaṇāt.

kāmakrōdhōdbhavaṅ vēgaṅ sa yuktaḥ sa sukhī naraḥ৷৷5.23৷৷

भावार्थ : जो साधक इस मनुष्य शरीर में, शरीर का नाश होने से पहले-पहले ही काम-क्रोध से उत्पन्न होने वाले वेग को सहन करने में समर्थ हो जाता है, वही पुरुष योगी है और वही सुखी है॥23॥

Those persons are yogis, who before giving up the body are able to check the forces of desire and anger; and they alone are happy.

5.24 योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः ।
स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ॥

yō.ntaḥsukhō.ntarārāmastathāntarjyōtirēva yaḥ.

sa yōgī brahmanirvāṇaṅ brahmabhūtō.dhigacchati৷৷5.24৷৷

भावार्थ : जो पुरुष अन्तरात्मा में ही सुखवाला है, आत्मा में ही रमण करने वाला है तथा जो आत्मा में ही ज्ञान वाला है, वह सच्चिदानन्दघन परब्रह्म परमात्मा के साथ एकीभाव को प्राप्त सांख्य योगी शांत ब्रह्म को प्राप्त होता है॥24॥

Those who are happy within themselves, enjoying the delight of God within, and are illumined by the inner light, such yogis are united with the Lord and are liberated from material existence.

5.25 लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः ।
छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः ॥

labhantē brahmanirvāṇamṛṣayaḥ kṣīṇakalmaṣāḥ.

chinnadvaidhā yatātmānaḥ sarvabhūtahitē ratāḥ৷৷5.25৷৷

भावार्थ : जिनके सब पाप नष्ट हो गए हैं, जिनके सब संशय ज्ञान द्वारा निवृत्त हो गए हैं, जो सम्पूर्ण प्राणियों के हित में रत हैं और जिनका जीता हुआ मन निश्चलभाव से परमात्मा में स्थित है, वे ब्रह्मवेत्ता पुरुष शांत ब्रह्म को प्राप्त होते हैं॥25॥

Those holy persons, whose sins have been purged, whose doubts are annihilated, whose minds are disciplined, and who are devoted to the welfare of all beings, attain God and are liberated from material existence.

5.26 कामक्रोधवियुक्तानां यतीनां यतचेतसाम्‌ ।
अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम्‌ ॥

kāmakrōdhaviyuktānāṅ yatīnāṅ yatacētasām.

abhitō brahmanirvāṇaṅ vartatē viditātmanām৷৷5.26৷৷

भावार्थ : काम-क्रोध से रहित, जीते हुए चित्तवाले, परब्रह्म परमात्मा का साक्षात्कार किए हुए ज्ञानी पुरुषों के लिए सब ओर से शांत परब्रह्म परमात्मा ही परिपूर्ण है॥26॥

For those sanyāsīs, who have broken out of anger and lust through constant effort, who have subdued their mind, and are self-realized, liberation from material existence is both here and hereafter.

5.27-5.28  स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः ।
प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ॥
यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः ।
विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः ॥

sparśānkṛtvā bahirbāhyāṅścakṣuścaivāntarē bhruvōḥ.

prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau৷৷5.27৷৷

yatēndriyamanōbuddhirmunirmōkṣaparāyaṇaḥ.

vigatēcchābhayakrōdhō yaḥ sadā mukta ēva saḥ৷৷5.28৷৷

भावार्थ : बाहर के विषय-भोगों को न चिन्तन करता हुआ बाहर ही निकालकर और नेत्रों की दृष्टि को भृकुटी के बीच में स्थित करके तथा नासिका में विचरने वाले प्राण और अपानवायु को सम करके, जिसकी इन्द्रियाँ मन और बुद्धि जीती हुई हैं, ऐसा जो मोक्षपरायण मुनि (परमेश्वर के स्वरूप का निरन्तर मनन करने वाला।) इच्छा, भय और क्रोध से रहित हो गया है, वह सदा मुक्त ही है॥27-28॥

Shutting out all thoughts of external enjoyment, with the gaze fixed on the space between the eye-brows, equalizing the flow of the incoming and outgoing breath in the nostrils, and thus controlling the senses, mind, and intellect, the sage who becomes free from desire and fear, always lives in freedom.

भक्ति सहित ध्यानयोग तथा भय, क्रोध, यज्ञ आदि का वर्णन

5.29 भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम्‌ ।
सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ॥

bhōktāraṅ yajñatapasāṅ sarvalōkamahēśvaram.

suhṛdaṅ sarvabhūtānāṅ jñātvā māṅ śāntimṛcchati৷৷5.29৷৷

भावार्थ : मेरा भक्त मुझको सब यज्ञ और तपों का भोगने वाला, सम्पूर्ण लोकों के ईश्वरों का भी ईश्वर तथा सम्पूर्ण भूत-प्राणियों का सुहृद् अर्थात स्वार्थरहित दयालु और प्रेमी, ऐसा तत्व से जानकर शान्ति को प्राप्त होता है॥29॥

Having realized Me as the enjoyer of all sacrifices and austerities, the Supreme Lord of all the worlds and the selfless Friend of all living beings, My devotee attains peace.

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे 

श्रीकृष्णार्जुनसंवादे कर्मसंन्यासयोगो नाम पंचमोऽध्यायः ॥5॥

References / Surces

*1.  ( This shabad is composed by Guru Gobind Singh Ji and is on Page 1539 in Dasam Granth. It is based on Raag Ram Kali which is similar to Raag Bhairav. Rishabh and Dhaivat are less oscillating in Raag Ramkali than in Bhairav. This Raag is sung in middle and upper octave, which discriminates it from Bhairav.

In Ramkali, Teevra Madhyam and Komal Nishad are used in a specific combination in Avroh like: M P d n d P ; G m r S. Generally, Rishabh is skipped in Aaroh like: N S G m P. This combination makes a distinct atmosphere for Raag Ramkali.

A raga or raag  ( rāga; also raaga or ragam ; literally “coloring, tingeing, dyeing”) is a melodic framework for improvisation akin to a melodic mode in Indian classical music. While the rāga is a remarkable and central feature of the classical music tradition,

The origin of Raga or Ragams in Indian classical music dates back to 3rd and 4th century BC. Bharata’s Natyashastra to this day remains the oldest known text written in Indian Classical Music. Most of the chapters are devoted to Stage settings, Dance Drama operas while the last 6 chapters are devoted to music. He mentions the notes, their frequency relationships and their emotions.

Most, if not all, the Indian holy scriptures are sung, based on Classical Indian Music. And the scriptures are incomplete without the Ragaas. Thanks to the great saints who wrote Natya Shastra. )

2.  https://www.hindisahityadarpan.in/2017/04/KarmSanyasYog-Geeta-Hindi-Chap5.html

3.  http://www.dhyanbodh.com/re-man-aiso-kar-sanyasa/

4.  https://karmkar.com/bhagavadgita-5-the-yoga-of-renunciation-of-action-karma-sanyas-yog/

5.  https://en.wikipedia.org/wiki/Bhairav_(thaat)

*(Continence refers to self control. It’s the ability to hold it all in. The word continence come from the Latin continentia which means “a holding back.” It hasn’t changed much — continence means holding back bodily functions.

**  Triguna :   Everything made of matter undergoes three stages of existence: it is created, it remains for some time and it is destroyed.
These three phases correspond to the three Gunas–  cosmic qualities or modes of material nature. Passion (Rajas) creates, goodness (Sattva) sustains and ignorance (Tamas) destroys.                                                                                                                                                   “From the mode of goodness, real knowledge develops; from the mode of passion, greed develops; and from the mode of ignorance develops foolishness, madness and illusion.” Bhagavad Gita As It Is, 14.17