Sloka Text in Devanagari, Kannada, Gujarati, Telugu, English

|| Om tat sat ||
श्रीकृष्ण परब्रह्मणे नमः
श्रीमद्भगवद्गीत
पंचमाध्यायः
कर्मसन्न्यास योगः

Bhagavadgita
Fifth Chapter
Karma sannyasa yoga
|| om tat sat ||

The fifth chapter is Karma Sannyasa yoga or yoga of renunciation.

So far Krishna talked about Samkhya Yoga and Buddhi Yoga essentially teaching JnyanaYoga as well as Karma yoga in the second, third, and fourth Chapters.

In chapter two, namely Samkhya Yoga, after elaborating on the path of knowledge, Krishna talked about Nishkama Karma.
Krishna elaborated that, 'न हि कश्चित् क्षणमपि जातु तिष्ठति अकर्मकृत्' (3.05), no one can escape from doing action since not a moment passes without action. Then he explained the greatness of Nishkama Karma, and said following Karma yoga great people attained Moksha. Only thing required for following the path of action is will power. Further elaborating on Karma Yoga, Krishna goes on to describe the greatness of "Sthitapragnya" and ज्ञानि. At the end of his discourse Krishna asked Arjuna too to follow his duty and fight.

This dual track confuses Arjuna. In the first sloka of the third chapter Arjuna asked specifically if Jnyana Yoga is better than Karma Yoga.

Krishna elaborated in depth about Karma yoga and even declared that Nishkama Karma is his philosophy, 'ये मे मत मिदं', (3.31). Krishna gave the example of King Janaka etc who got Moksha following Nishkama Karma. Effectively stated that Karma yoga as the answer for Arjuna's query. Then Arjuna asked how is it that people commit sin knowing very well that it is wrong (3.36). Then Krishna again elaborated on the nature of human mind, specifically the desires that drive actions of the ignorant. To control these desires the need is for Buddhi. Then he again explained Buddhi yoga or Yoga of intellect which is JnyanaYoga. Then Krishna also elaborated on the greatness of JnyanaYoga.

Then in Gnyana Yoga, the fourth chapter, Krishna elaborated on the antiquity of Nishkama Karma. He said that over the time people have forgotten Karma yoga. That is why Krishna was teaching the same. Then he said if one does Karma while being in the state of Jnyana, then such Karma does not create bondage. Then he explained about sacrifices or Yagnyas to Arjuna. He elaborated on twelve types of sacrifices which can be easily understood and performed by common people. In that context again he elaborated that Jnyana Yagnya is better than all other Yagnyas. Which very much sounds like saying JnyanaYoga is the better one!

Hearing all this Arjuna again has the same question, which is better, Karma Yoga or Jnyana Yoga.
The Fifth chapter starts with that question.

||Sloka 1||

अर्जुन उवाच:
सन्न्यासं कर्मणां कृष्ण पुनर्योगंच शंससि |
यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् ||1||

स॥ हे कृष्ण ! कर्मणां सन्न्यासं योगं च शंससि | एतयोः यत् श्रेयः तत् एकं मे ब्रूहि ||1||

||Sloka meanings||

कर्मणां सन्न्यासं - renunciation of action
योगं च शंससि - and the path of action you praise
एतयोः यत् श्रेयः - which is better among these two
तन्मे ब्रूहि सुनिश्चितम् - that you tell me for certain

||Sloka summary||
"You praise renunciation of action and the path of action.
which is better among these two, that you tell me for certain." ||1||

Here renunciation of action means path of Jnyana or knowledge.
Krishna has earlier said that for one who is aware of Self, there is no need for action. (" नैव तस्य कृतेनार्थो नाकृते नेह कश्चन" 3.18). Virtually implying that renunciation of action for the one who knows Self leads to liberation. In the same breath Krishna also said Nishkama karma is his philosophy, येमे मतं इदं. (3.31).

These two statements praising both path of action and path of knowledge, create a doubt in Arjuna's mind.
Hence the question.

Now Krishna elaborates again!

||Sloka 2||

श्रीभगवानुवाच:

सन्न्यासः कर्मयोगश्च निश्श्रेयसकरावुभौ |
तयोस्तु कर्मसन्न्यासात् कर्मयोगो विशिष्यते ||2||

स॥ सन्न्यासः कर्मयोगः च उभौ निश्श्रेयसकरौ | तयोः तु कर्मसन्न्यासात् कर्मयोगः विशिष्यते ||2||

||Sloka meanings||

सन्न्यासः कर्मयोगः च - renunciation as well as Path of action
उभौ निश्श्रेयसकरौ - both are good for liberation
तयोः तु - Between the two
कर्मसन्न्यासात् कर्मयोगः विशिष्यते - path of action is better than renunciation

||Sloka summary||

"Renunciation as well as Path of action both are good for liberation.
Between the two, path of action is better than renunciation." ||2||

Krishna emphatically says that both of them, namely Renunciation of action and Karma yoga are,"निश्श्रेयसकरौ", beneficial. They ensure good, namely "liberation "or Moksha. Both lead to same end result.

But then among these two, meaning that between simple renunciation of actions and the path of action,
Krishna reaffirms "कर्मयोगो विशिष्यते" Karma yoga is the better way. The path of action is better than the path of renunciation of action, without the knowledge of Self.

The follower of the path of action is free from the taint of action even when he performs actions without aspiring for the fruits of action and offering the ownership of that action to the Supreme being. He is indeed a man of renunciation. He is a Karma Yogi, who does not desire anything.

Krishna continues.
||Sloka 3||

ज्ञेयस्स नित्य सन्न्यासी यो न द्वेष्टि न काङ्क्षति |
निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ||3||

स॥ हे महाबाहो ! यः न द्वेष्ठि न काङ्क्षति सः नित्य सन्न्यासी (इति) ज्ञेयः | हि निर्द्वंदः सुखं बन्धात् प्रमुच्यते || 3||

||Sloka meanings||

यः न द्वेष्ठि न काङ्क्षति - one who does not hate and has no desires
सः नित्य सन्न्यासी (इति) ज्ञेयः - he is always a man of renunciation
हि निर्द्वंदः - one free of dualities
सुखं बन्धात् प्रमुच्यते - easily freed from bondage

||Sloka summary||

"One who does not hate and has no desires, is always a man of renunciation.
One free of dualities is easily freed from bondage " ||3||

One who has no hatred or desire, know him as a perpetual renouncer.
This is a definition of Sannyasi, even if one is in Grihastha Ashrama.
Being free of opposites, he is easily freed from bondage.

Both the renunciation of action and Karma Yoga are different paths.
These are followed by different people.
But the goal of both is same.

Goal being same, to emphasize that these two are not different, Krishna says the following.

||Sloka 4||

सांख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्दिताः |
एकमप्यास्थितः सम्यक् उभयोर्विन्दते फलम् ||4||

स॥ सांख्ययोगौ ( कर्मयोगः ज्ञानयोगः च) पृथक् (इति) बालाः प्रवदन्ति | पण्डिताः न प्रवदन्ति | उभयोः एकं अपि सम्यक् आस्थितः (सः) उभयोः फलं विन्दति ||4||

||Sloka meanings||

सांख्ययोगौ पृथक् - Path of action and path of knowledge are different
बालाः प्रवदन्ति - ignorant ones say
पण्डिताः न - wiseman will not
उभयोः एकं अपि सम्यक् आस्थितः- anyone properly resorting to one of the
उभयोः फलं विन्दति - wins the result of both

||Sloka summary||

" Ignorant say path of action and path of knowledge are different, not the wisemen.
Anyone properly resorting to one of the paths, wins the result of both." ||4||

That these two, the path of knowledge and the path of action, are different is said by,"बालाः" childish ones, those who do not know anything. The well versed do not say that.

Why? Because the destination of the both the paths is same.

Then one more thing thought.

||Sloka 5||

यत्सांख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते |
एकं सांख्यं च योगं च यः पश्यति स पश्यति ||5||

स॥ सांख्यैः यत् स्थानं प्राप्यते तत् योगैः अपि गम्यते |सांख्यंच योगं च एकं (इति) यः पश्यति सः (एव परमार्थ तत्त्वं) पश्यति || 5||

||Sloka meanings||

सांख्यैः यत् स्थानं प्राप्यते - the state reached by Sankhyas
तत् योगैः अपि गम्यते - that state is reached by Yogis ( on the path of action)
यः पश्यति - the one who sees
सांख्यंच योगं च एकं (इति) - that Samkhya and Karma Yoga are one
सः (एव परमार्थ तत्त्वं) पश्यति - he alone sees the truth

||Sloka summary||

"The state reached by Sankhyas; the same state is also reached by Yogis on the path of action.
The one who sees that Samkhya and Karma Yoga are one, he sees the truth" ||5||

The goal reached by Samkhya is the same that is reached by Karma yogis.
That both Samkhya and Karma Yoga are one is the truth. The one who can perceive this really understood the truth

||Sloka 6||

सन्न्यासस्तु महाबाहो दुःखमाप्तुमयोगतः।
योगयुक्तो मुनिर्ब्रह्म न चिरेणाधिगच्छति ||6||

स॥ हे महाबाहो ! सन्न्यासः तु ( ज्ञानयोगः) अयोगतः (कर्मयोगं विना) आप्तुं दुःखं ( भवति) | (कर्म) योग युक्तः मुनिः अचिरेण ब्रह्मं अधिगच्छति ||6||

||Sloka meanings||
महाबाहो - o Arjuna
सन्न्यासः तु ( ज्ञानयोगः) - renunciation
अयोगतः (कर्मयोगं विना) आप्तुं दुःखं - difficult to attain without resorting to Yoga
योग युक्तः मुनिः - sage engaged with Yoga
अचिरेण ब्रह्मं अधिगच्छति - attains Brahman without delay

||Sloka summary||

"O Arjuna, renunciation is difficult to attain without resorting to Yoga.
Sage engaged with Yoga of attains Brahman without delay" ||6||

Renunciation, which is resorted to without yoga which purifies the mind, is difficult because of impure mind. Yoga purifies the mind. On the other hand the sage involved in Karma Yoga, by virtue of having a pure mind, become a meditator. By virtue of having pure mind, the man engaged in Yoga also realizes Brahman quickly because there are no obstacles to reach the state of realization.

On a more general note, for one engaged in Karma Yoga or path of action, the mind becomes purer. Thus one is in a better state to move in the direction of acquisition of knowledge. The path of knowledge is that much more easily accessible. This point is reinforced again in the later chapters also. It is not that everyone on the path of action moves to the path of knowledge. One could stay on the path of action without concern for fruits and reach the ultimate stage of liberation. One could choose to move to the path of knowledge and realize Self as a way of attaining liberation.

||Sloka 7||

योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः |
सर्वभूतात्म भूतात्म कुर्वन्नपि न लिप्यते ||7||

स॥ योग युक्तः विशुद्धात्मा विजितात्मा जितेंद्रियः सर्वभूतात्म भूतात्म ( कर्म) कुर्वन् अपि न लिप्यते ||7||

||Sloka meanings||

योग युक्तः - one engaged in Yoga
विशुद्धात्मा विजितात्मा जितेन्द्रियः -
one with pure mind, one who has conquered his mind, one who has control of his sense organs
सर्वभूतात्म भूतात्म -
one whose real nature consists in being all things and in being Self
(कर्म) कुर्वन् अपि न लिप्यते -
not tainted by the actions even while performing actions

||Sloka summary||

"One engaged in Yoga
"One with pure mind, one who has conquered his mind, one who has control of his sense organs,
one whose real nature consists in being all things and in being Self,
not tainted by the actions even while performing actions." ||7||

The Karma yogi here has been perfectly positioned. He is,
- one with pure mind (विशुद्धात्म)
- one who has conquered his mind (विजितात्म)
- one who has control of his sense organs (जितेंद्रियः)
- one who is Self in all beings (सर्वभूतात्म भूतात्मा).

Such a one is not bound by any actions he may perform. (5.07)

One may wonder what are all these additional thoughts. Is it not enough if one following Nishkama Karma or path of action?

Nishkama karma is a first step.

Performing action and yet maintain equanimity in happiness and sorrow requires one to be pure mind (विशुद्धात्म). To be free of interest in the results of action (Nishkama karma) requires one to conquer his mind (विजितात्म) which can rein in all thoughts running toward the worldly objects (जितेंद्रियः). So these are not new thoughts. With these reinforcements one is able to reach a state of being equal to all and pleasing every one as though pleasing himself. Thus seeing his own Self in all beings.

Such a one is indeed one who realized Self. Such a one even while performing action, is not tainted by that action.

Having these qualities and having realized the truth, one will think that he is not doing any action even while seeing, hearing, touching, smelling, eating, moving, sleeping, breathing, speaking, releasing, or holding dedicating the same to God. And he is not affected by the actions too. We hear this in the next two Slokas.

||Sloka 8-9||

नैवकिंचित्करोमीति युक्तो मन्येत तत्त्ववित् |
पश्यन् शृण्वन् स्पृशन् जिघ्रन्नश्नन् गच्छन् स्वपन् श्वसन्॥8||
प्रलपन् विशृजन् गृहणन्नुन्मिषन्निमिषन्नपि |
इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् ||9||

स॥ तत्ववित् युक्तः पश्यन् शृण्वन् स्पृशन् जिघ्रन् अश्नन् गच्छन् स्वपन् श्वसन् प्रलपन् विसृजन् गृह्णन् उन्मिषन् निमिषन् अपि इन्द्रियाणि इंद्रियार्थेषु वर्तन्ते इति धारयन् किंचित् न एव करोमि इति मन्येत ||8-9||

||Sloka meanings||

तत्ववित् युक्तः - one who has known the truth, and engaged in Yoga
पश्यन् शृण्वन् स्पृशन् जिघ्रन् - seeing , hearing , touching, smelling
अश्नन् गच्छन् स्वपन् - eating , walking , sleeping
श्वसन् प्रलपन् विसृजन् - breathing, talking, ejecting,
गृह्णन् उन्मिषन् निमिषन् अपि- grasping opening and closing eyes
इन्द्रियाणि इंद्रियार्थेषु वर्तन्ते - that organs are acting on the objects of organs
इति धारयन् - knowing with certainty that
किंचित् न एव करोमि इति मन्येत - thinks that I am not doing anything

||Sloka summary||

"
"One who has known the truth, and engaged in Yoga
seeing, hearing, touching, smelling, eating, walking, sleeping, breathing, talking, ejecting,
grasping opening and closing eyes, knowing with certainty that
that organs are acting on the objects of organs, thinks that I am not doing anything." ||8-9||

A realized man, even while doing all body related functions, realizing that those organs are acting on the objects of organs, thinks that he is not doing anything. He performs all actions offering the same to the Supreme being. Thus remains untainted by all actions.

The Sloka starts with, तत्ववित्, the one who has realized this truth.
To him all actions are of no concern.

Philosophically this is the state of one who sees himself as witness, not as a participant doing those things.
Does it mean that if he is doing something perverse can he remain untouched?
Of course not. As stated in the previous Sloka this is only possible for one who qualifies with योगयुक्तो विशुद्धात्माविजितात्मा जितेन्द्रियः.

This Sloka uses 'tat', repeatedly. 'tat" is word used for Brahman. This gets elaborated in chapter 17.

||Sloka 10||

ब्रह्माण्याधाय कर्माणी सज्ङं त्यक्त्वा करोति यः।
लिप्यते न स पापेन पद्म पत्र मिवांभसा ||10||

स॥ यः कर्माणि ब्रह्मणि आधाय संगं त्यक्त्वा करोति सः अंभसा पद्मपत्रं इव पापेन न लिप्यते || 10||

||Sloka meanings ||

यः कर्माणि ब्रह्मणि आधाय - whoever dedicating actions to Brahman
संगं त्यक्त्वाकरोति - performs renouncing attachment
सः अंभसा पद्मपत्रं इव - he like the lotus leaf untainted by the water droplets
पापेन न लिप्यते - does not get tainted by sins

||Sloka summary||

"Whoever performs actions, renouncing attachment, dedicating them to Brahman, he does not get tainted by sins like the lotus leaf untainted by the water droplets." ||10||

Following the path of action, if one is dedicating the actions to God, and performing those actions without interest in the results of actions, he will not be tainted by sin.

||Sloka 11||

कायेन मनसा बुध्या केवलैरिन्द्रियैरपि |
योगिनः कर्म कुर्वन्ति संगं त्यक्त्वा आत्मशुद्धये ||11||

स॥ योगिनः आत्मशुद्धये संगं त्यक्त्वा कायेन मनसा बुद्ध्या केवलैः इन्द्रियैः अपि कर्म कुर्वन्ति ||11||

||Sloka meanings||

योगिनः आत्मशुद्धये - Yogis for purification of mind
कर्म कुर्वन्ति - perform action
संगं त्यक्त्वा - giving up attachment
कायेन मनसा बुद्ध्या- with body , mind and intellect
केवलैः इन्द्रियैः अपि - even only organs

||Sloka summary||

"Yogis, giving up attachment, for purification of mind, perform actions
with body, mind, intellect and even only organs." ||11||

Having given up attachment Yogis following path of action undertake work through the body, mind, intellect for the purification of themselves, and even only organs

He does all this for Self-purification आत्मशुद्धये. So, what does he get?
Being firm in his faith, and being free of concerns of fruits, the practicing Karma Yogi attains highest peace.

||Sloka 12||

युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम्।
अयुक्तः काम कारेण फलेसक्तो निबध्यते || 12||

स॥ युक्तः कर्मफलं त्यक्त्वा नैष्ठिकीं शान्तिं आप्नोति | अयुक्तः कामकारेण फले सक्तः निबध्यते ||12||

||Sloka meanings||

युक्तः कर्मफलं त्यक्त्वा- one engaged in Yoga, giving up fruits of action
नैष्ठिकीं शान्तिं आप्नोति - attains peace obtained by constant discipline
अयुक्तः कामकारेण - one not engaged in Yoga, under the impulse of desire
फले सक्तः निबध्यते - being interested in fruits of action become completely bound

||Sloka summary||

"One engaged in Yoga, giving up fruits of action, attains peace obtained by constant discipline.
One not engaged in Yoga, being interested in fruits of action
under the impulse of desire becomes completely bound." ||12||

The one engaged in Yoga, being free of desire for fruits, engaged in the discipline of action attains a peace which is constant.

What happens to one who is not resolute in his faith?
Those who are not resolute in faith, because of attachment to desires, gets bound to the fruits.
Thus the one who is interested in pursuit of material happiness continues running after the results.

What is the state of the one who is in full control of his senses?

||Sloka 13||

सर्व कर्माणि मनसा सन्न्यस्यास्ते सुखं वशी |
नवद्वारे पुरे देही नैव कुर्वन्नकारयन् ||13||

स॥ वशी देही मनसा सर्वकर्माणि सन्न्यस्य न एव कुर्वन् न कारयन् नवद्वारे पुरे सुखं आस्ते ||13||

||Sloka meanings||

वशी देही - embodied one in control of all organs
मनसा सर्वकर्माणि सन्न्यस्य - renouncing all actions mentally
न एव कुर्वन् न कारयन् - without doing or causing others to do anything
नवद्वारे पुरे सुखं आस्ते - remains happily in the city of nine gates

||Sloka summary||

"The embodied one in control of all organs
renouncing all actions mentally, remains happily in the city of nine gates,
without doing or causing others to do anything." ||13||

'वशी', means the one in control of everything.
He has his mind under his control. For the one in control of his mind there is nothing impossible. He can live happily. He is like a king living in a city of nine gates, which is actually a reference to the body, the King being the Self.

If he not doing anything and not causing anybody to do something, people may think that everything happens because of the Supreme being. To avoid that linkage of action to the Supreme Being, Krishna clarifies

||Sloka 14||

न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः |
न कर्मफल संयोगं स्वभावस्तु प्रवर्तते ||14||

स॥ प्रभुः लोकस्य कर्तृत्वं न सृजति | कर्माणि न | कर्मफलसंयोगम् (अपि) न सृजति | स्वभावः तु प्रवर्तते || 14||

||Sloka meanings||

प्रभुः - Supreme being
लोकस्य कर्तृत्वं न सृजति - does not create ownership for anyone
कर्माणि न - or actions too
कर्मफलसंयोगम् (अपि) न सृजति - does not create association with the fruits of actions
स्वभावः तु प्रवर्तते - their nature acts

||Sloka summary||

" Supreme being does not create ownership for anyone, or actions too
He does not create association with the fruits of actions also. But it is their nature that acts." ||14||

That is to say -
God is not responsible for the ownership of action,
the action itself or the results of the action".
All these happen because of the nature of the human being
which is controlled by the three Gunas namely "Rajo, Tamo and Sattvic.
This is a very important statement coming from Krishna
Krishna continues.

||Sloka 15||

नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः |
अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः ||15||

स॥ विभुः कस्यचित् पापम् न आदत्ते |सुकृतं च एव न (आदत्ते)| अज्ञानेन ज्ञानं आवृतम्। ( तस्मात्) तेन जंतवः मुह्यंति ||15||

||Sloka meanings||

विभुः- Supreme being
कस्यचित् पापम् न आदत्ते - does not take away anybody's sins
सुकृतं च एव न (आदत्ते) - not accept merits too
अज्ञानेन ज्ञानं आवृतम् - knowledge remains covered by ignorance
(तस्मात्) तेन जंतवः मुह्यंति - hence creatures become deluded

||Sloka summary||

"Supreme being does not take away anybody's sins, nor accept merits too
Knowledge remains covered by ignorance. Hence creatures become deluded." ||15||.
This is a simple truth
It means that Bhagavan is only a witness.
Witness to our good deeds and bad deeds and nothing more.

In reality our "Self" is a witness for our good deeds and bad deeds
In other words God, like Self, is only a witness

In Advaita, the God and Self are one, not two!
Why does this thought that God is responsible for all our actions and reactions occur?

So why this thinking happens?
Because the knowledge is enveloped by ignorance
Because of the over powering ignorance, the beings are mesmerized.
Mesmerized into believing that the "ever acting God" as the ultimate truth.

In a similar tone, but more clearly Krishna tells Uddhava in Uddhava Gita also.

प्रायेण मनुजा लोके
लोक तत्व विचक्षणाः।
समुद्धरन्ति आत्मानं
आत्मनैवाशुभाशयात् ||

It says that, 'लोक तत्व विचक्षणाः', people who have knowledge of the ways of the world;

'समुद्धरंति आत्मानं', they will lift themselves up.
How? One may ask. 'आत्मनैव', by their own self.
From what they lift themselves up? From 'अशुभाशयात्', from inauspicious acts.

It says that people by their own discrimination power lift themselves up.
This is a simple fact. Krishna reiterates this truth again in Bhagavadgita sixth chapter.

Krishna says:
उद्धरेदात्मना आत्मानं न आत्मना अवसादयेत् |
आत्मैव आत्मनो बन्धुः अत्मैव रिपुः आत्मनः॥

आत्मना - by own self
आत्मानं - himself
उद्धरेत् - lift (himself) up

अत्मैव आत्मनो बंधुः - one's Self is his own friend ( if he wins over the battle of life)

अत्मैव आत्मनो रिपुः - one's Self is his own enemy ( if he loses the battle of life ) .

न आत्मना अवसादयेत् , One should not degenerate by himself ( he should always move up) !

It simply means that one, by his own efforts, can lift himself up.
Anybody else may only show a way.
But the action has to be by the individual alone.

What is that action?
Nishkama karma and Samatva
Act without selfish goals and have an equanimity towards all.

That means in these four Slokas Krishna laid down the following.
- We can bring ourselves up.
- By our nature we may do good deeds or bad deeds
- But with our discriminating power, we can overcome that nature.

In a colloquial chat one may say, "By God's grace everything will be great". It is so in colloquial way only.

But these four Slokas tell us that everything has to be done by us. God has no role in this!

These are simple yet powerful game changing thoughts.

What Krishna is saying is that our sins and our good deeds are in our own hands. We are responsible for our own deeds.
If we conquer the senses, "जितेंद्रियः" and perform Nishkama Karma then as stated, "शांतिमाप्नोति नैष्ठिकीं", what we get is the highest peace!!
What we attain with that peace is Moksha or liberation.
Krishna again talks about the knowledge. He says:

||Sloka 16||

ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः |
तेषामादित्यवत् ज्ञानं प्रकाशयति तत्परम् ||16||

स॥आत्मनः ज्ञानेनतु ( आत्मज्ञानात्) येषां तत् अज्ञानं नाशितं तेषां ज्ञानं अदित्यवत् तत् परम् प्रकाशयति॥16||

||Sloka meanings||

आत्मनः ज्ञानेनतु ( आत्मज्ञानात्) - with the knowledge of Self
येषां तत् अज्ञानं नाशितं - those whose ignorance has been destroyed
तेषां ज्ञानं अदित्यवत् - their knowledge like Sun
तत् परम् प्रकाशयति - illuminates the Supreme

||Sloka summary||

"The knowledge of those, whose ignorance has been destroyed with the knowledge of Self
illuminates the Supreme like Sun." ||16||

||Sloka 17||

तद्बुद्धय स्तदात्मान स्तन्निष्ठा स्तत्परायणाः |
गच्छन्त्यपुनरावृत्तिं ज्ञान निर्धूत कल्मषाः ||17||

स॥ तत् बुद्धयः तत् आत्मानः तत निष्ठाः तत् परायणाः (ते) ज्ञान निर्धूत कल्मषाः अपुनरावृत्तिम्( मोक्षं) गच्छन्ति ||17||

||Sloka meanings||

तत् बुद्धयः - those who have their intellect absorbed in the Supreme
तत् आत्मानः - those whose mind is absorbed in the Supreme
तत् निष्ठाः - those who are steadfast on the Supreme
तत् परायणाः - those who have the Supreme as the Supreme goal
ज्ञान निर्धूत कल्मषाः - those with the impurities removed by knowledge
अपुनरावृत्तिम्( मोक्षं) गच्छन्ति - attain a state from which there is no return

||Sloka summary||

"Those who have their intellect absorbed in the Supreme, those whose mind is absorbed in the Supreme,
those who are steadfast on the Supreme, those who have the Supreme as the Supreme goal,
attain a state from which there is no return, with their impurities removed by knowledge." ||17||

Those with their impurities removed by knowledge have the Supreme as their Supreme goal. Those who have the Supreme as the Supreme goal, move to the stage of being steadfast on the Supreme. Those who are steadfast on the Supreme have their minds absorbed in the Supreme. Those who have their mind absorbed on the Supreme have their intellect absorbed in the Supreme.

Such people move to a state from which there is no return. That is liberation or Moksha

||Sloka 18||

विद्या विनय संपन्ने ब्राह्मणे गवि हस्तिनि |
शुनिचैव श्वपाके च पण्दिताः समदर्शिनः ||18||

स॥ विद्या विनय संपन्ने बाह्मणे गवि हस्तिनि शुनि च एव श्वपाके च समदर्शिनः पण्डिताः (इति मन्यते)||18||

||Sloka meanings||
पण्डिताः - learned ones
विद्या विनय संपन्ने बाह्मणे - in brahmins who have a wealth of learning and humility
गवि हस्तिनि - cow, elephant
शुनि च एव श्वपाके च - dog, as well as those eating dog meat,
समदर्शिनः - perceive the same truth

||Sloka summary||

"Learned ones perceive the same truth in Brahmins who have a wealth of learning and humility
cow, elephant, dog, as well as those eating dog meat." ||19||

Those who have their intellect absorbed in the Supreme, those whose mind is absorbed in the Supreme, those who are steadfast on the Supreme, those who have the Supreme as the Supreme goal, attain a state from which there is no return. The single facet of such exalted person is that ability to see the Universal Truth of Self in all. That range include the learned Brahmins and the ones eating dogmeat.

That single important facet is also called समत्व which translates to equality as well as equanimity. Whether learned or ignorant, cow or dog, Brahmin or a chandala, what is seen by the learned is the Self in them, which is same as the Self in him.

||Sloka 19||

इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः |
निर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः ||19||

स॥ येषां मनः साम्ये स्थितम् तैः इह एव सर्गः जितः। निर्दोषं समं हि ब्रह्म | तस्मात् ते ब्रह्मणी स्थिताः ||19||

||Sloka meanings||

येषां मनः साम्ये स्थितम् - whose mind is firmly rooted in equality
तैः इह एव सर्गः जितः - the universe of duality is vanquished by them here itself
निर्दोषं समं हि ब्रह्म - Brahman is free from defects and same
तस्मात् ते ब्रह्मणी स्थिताः - therefore they are established in Brahman

||Sloka summary||

"The universe of duality is vanquished here itself by those whose mind is firmly rooted in sameness or equality.
Brahman is free from defects and same. Therefore they are established in Brahman." ||19||

This is about sages who are able to look on all alike, that includes the category of dog eaters who are considered tainted by ignorant people. Birth is vanquished by those sages here itself. Brahman is one and the same in all.
'निर्दोषं हि समं ब्रह्म,' Brahman is free from defects and same in all - is one more among many characterizations of Brahman.

Another important characterization is 'साम्ये स्थितम्', one whose mind is firmly rooted in equality. Thus being established equality is contributes to attaining that peace which characterizes Moksha.

In Yogavasishtam - the dialog of Rama and guru Vasista we hear the following

नमोक्षो नभसः पृष्टे पाताळे न च भूतले।
मोक्षो हि चे तो विमलं सम्यग् ज्ञान विबोधितं॥

Moksha is not in the Akas a or in the underground, or the on this land somewhere. It is simply the mind enlightened by knowledge.

||Sloka 20||

न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चा प्रियम्।
स्थिरबुद्धि रसम्मूढो ब्रह्मविद्ब्रह्मणि स्थितः॥20||

स॥ स्थिर बुद्धिः असम्मूडः ब्रह्मणि स्थितः ब्रह्मवित् प्रियं प्राप्य न प्रहृष्येत् (या) अप्रियं च प्राप्य (सः) न उद्विजेत् ||20||

||Sloka meanings||

स्थिर बुद्धिः असम्मूडः - one whose intellect is steady , one who is not deluded ,
ब्रह्मणि स्थितः- one who is established in Brahman
ब्रह्मवित् - knower of Brahman
प्रियं प्राप्य न प्रहृष्येत् - does not get elated by getting what is desirable
(या)अप्रियं च प्राप्य न उद्विजेत् - nor get dejected getting what is not desirable

||Sloka summary||

"One whose intellect is steady, one who is not deluded,
one who is established in Brahman, one who is a knower of Brahman,
does not get elated by getting what is desirable,
nor get dejected getting what is not desirable." ||20||

"Not get elated by getting what is desirable, nor get dejected getting what is not desirable". That is the defining characteristic of one who is the knower of Brahman.

||Sloka 21||

बाह्यस्पर्षेष्वेसक्तात्मा विन्दन्त्यात्मनि स्थितम्।
स ब्रह्मयोग युक्तात्मा सुखमक्षयमश्नुते ||21||

स॥बाह्यस्पर्षेषु असक्त आत्मा आत्मनि यत् सुखं विन्दति सः ब्रह्मयोग युक्तात्मा अक्षयं सुखं आश्नुते ||21||

||Sloka meanings||

बाह्यस्पर्षेषु असक्त अत्मा - one whose mind is unattached to the external objects
आत्मनि यत् सुखं विन्दति - one who attains that bliss in the mind, which one gets in Self.
सः ब्रह्मयोग युक्तात्मा - he with his mind fixed on Bahaman in yoga
अक्षयं सुखं आश्नुते - acquires undecaying bliss

||Sloka summary||

"One whose mind is unattached to the external objects,
one who attains that bliss in the mind which one gets in Self,
he with his mind fixed on Brahman in yoga, acquires undecaying bliss" ||21||

Key point is the mind unattached with external objects. He becomes dispassionate un account of the absence of craving for the external world objects. The bliss he achieves is equivalent to the bliss one gets in Self.

||Sloka 22||

ये हि संस्पर्शजा भोगा दुःखयोनय एव ते |
आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ||22||

स॥ हेकौन्तेय ! संस्पर्शजाः भोगाः ये (सन्ति) ते दुःखयोनय एव हि | (ते) अदि अन्तवन्तः (अपि)| (ततः) बुधः तेषु न रमते ||22||

||Sloka meanings||

कौन्तेय - O Kaunteya
संस्पर्शजाः भोगाः ये - the enjoyment one gets out of contact with external objects
ते दुःखयोनय एव हि - they are the sources of sorrow.
(ते) अदि अन्तवन्तः - They have a beginning and end
(ततः) बुधः तेषु न रमते - Hence the wise one's do not delight in them

||Sloka summary||

"O Kaunteya, the enjoyment one gets out of contact with external objects, they are the sources of sorrow.
They have a beginning and end. Hence the wise one's do not delight in them." ||22||

This is an echo of an earlier statement (2.14), where in Krishna says contact with external objects causes pleasure and pain. There Krishna says bear with them.

||Sloka 23||

शक्नोतीहैव यस्सोढुं प्राक्छरीरविमोक्षनात् |
कामक्रोदोद्भवं वेगं स युक्तः स सुखी नरः ||23||

स॥ यः प्राक् शरीर विमोक्षणात् इह एव कामक्रोधोद्भवं वेगं सोढुम् शक्नोति सः नरः युक्तः (योगिः) | सः सुखी (च)|23||

||Sloka meanings||

यः इह एव सोढुम् शक्नोति - whoever is able to bear here itself
कामक्रोधोद्भवं वेगं - the urge generated by desire and anger
प्राक् शरीर विमोक्षणात् - prior to leaving the body
सः नरः युक्तः (योगिः) - that man is a yogi
सः सुखी- he is happy

||Sloka summary||

"Whoever is able to bear here itself the urge generated by desire and anger, prior to leaving the body,
that man is a yogi. He is happy." ||23||

The one who is able to withstand the urges arising from anger and passion in this very life, before they fall off the body, that one is a poised and a happy man.

||Sloka 24||

योऽन्तःसुखः अन्तरारामः तथा अन्तर्ज्योतिरेव च |
स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ||24||

स॥ यः अन्तः सुखोऽन्तरारामः तथा यः अन्तर्ज्योतिः एव सः योगी ब्रह्म भूतः ब्रह्म निर्वाणम् अधिगच्छति ||24||

||Sloka meanings||
यः अन्तः सुखोऽन्तरारामः - whoever is happy within and whose pleasure is within
तथा यः अन्तर्ज्योतिः एव - whoever has light within
सः योगी ब्रह्म भूतः - that Yogi is imbued with Brahman
ब्रह्म निर्वाणम् अधिगच्छति - attains the state of absolute extinction of all desires and passions
-

||Sloka summary||

"Whoever is happy within and whose pleasure is within, whoever has light within
that Yogi is imbued with Brahman, and attains the state of absolute extinction of all desires and passions." ||24||

Whoever is happy within and whose pleasure is within, whoever has light within wins peace here itself. He is imbued with Brahman means; he has realized Brahman here itself.

||Sloka 25||

लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः |
छिन्नद्वैधा यतात्मानः सर्वभूत हिते रताः ||25||

स॥ क्षीण कल्मषाः छिन्नद्वैधाः यतात्मानः (यः) सर्वभूते रताः (ते) ऋषयः ब्रह्मनिर्वाणं लभन्ते ||25||

||Sloka meanings||

क्षीण कल्मषाः छिन्नद्वैधाः -
those whose sins have been diminished, whose doubts have been torn
यतात्मानः (यः) सर्वभूते रताः -
those who have their mind under control, those who are focused on the welfare of all beings
(ते) ऋषयः ब्रह्मनिर्वाणं लभन्ते -
such sages attain the state of absolute extinction of all desires and passions." ||24||

||Sloka summary||

"Those whose sins have been diminished, whose doubts have been torn,
those who have their mind under control, those who are focused on the welfare of all beings,
such sages attain the state of absolute extinction of all desires and passions." ||25||

Those whose sins have diminished, whose doubts have been dispelled, who have controlled their senses, who are devoted to the welfare of all beings - they are Sages or Rishis. Those sages with the knowledge of Self and the equanimity towards all they attain the state of Brahman. That is the ultimate liberation.

||Sloka 26||

काम कोधवियुक्तानां यतीनां यत चेतसाम् |
अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ||26||

स॥ कामक्रोधवियुक्तानां यतचेतसाम् विदितात्मनाम् यतीनाम् ब्रह्मनिर्वाणम् अभितः( सर्वत्र) वर्तते ||26||

||Sloka meanings||

कामक्रोधवियुक्तानां - those who are free from passion and anger
यतचेतसाम् - those who have their mind under their control
विदितात्मनाम् - those who have known Self
यतीनाम् - those monks यत्नशीलुलकु
ब्रह्मनिर्वाणम् अभितः( सर्वत्र) वर्तते - attain final emancipation every where

||Sloka summary||

" The monks who are free from passion and anger, who have their mind under their control
who have known Self, attain final emancipation everywhere." ||26||

Final emancipation everywhere means that he attains Brahman here itself and here after too.

||Sloka 27-28||

स्पर्सान् कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भृवोः।
प्राणापानौ समौ कृत्वा नसाभ्याण्तरचारिणौ || 27||
यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्ष परायणः |
विगतेच्छा भयक्रोधो यस्सदामुक्त एव सः ||28||

स॥ यः स्पर्शान् बहिः कृत्वा चक्षुः भ्रुवोः अन्तरे एव (कृत्वा) नासाभ्यान्तरचारिणौ प्राणापानौ समौ कृत्वा यतेंद्रिय मनोबुद्धिः इच्छा भय क्रोधः विगतः मोक्ष परायणः मुनिः सः सदा मुक्तः एव ||27-28||

||Sloka meanings||

यः स्पर्शान् बहिः कृत्वा - driving out the external objects
चक्षुः भ्रुवोः अन्तरे एव (कृत्वा) - focusing his eyes on the juncture of the eyebrows
नासाभ्यान्तरचारिणौ प्राणापानौ समौ कृत्वा - making equal the Prana and Apana airs circulating inside the nose
यतेंद्रिय मनोबुद्धिः - having controlled the organs, mind and intellect
इच्छा भय क्रोधः विगतः- free from desire, fear and anger
मोक्ष परायणः मुनिः - that sage desirous of Moksha
सः सदा मुक्तः एव - he is free always

||Sloka summary||

"That sage desirous of Moksha is always free, driving out the external objects,
focusing his eyes on the juncture of the eyebrows,
making equal the Prana and Apana airs circulating inside the nose,
controlling the organs, mind and intellect, and free from desire, fear and anger."|| 27-28||

||Sloka 29||

भोक्तारं यज्ञतपसां सर्वलोक महेश्वरम्।
सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्चति ||29||

स॥ यज्ञतपसा भोक्तारं सर्वलोक महेश्वरम् सर्वभूतानां सुहृदं मां ज्ञात्वा शांतिं ऋच्छति ||

||Sloka meanings||

यज्ञतपसा भोक्तारं - enjoyer of all sacrifices and austerities
सर्वलोक महेश्वरम् - Lord of all the worlds
सर्वभूतानां सुहृदं - friend of all creatures
मां ज्ञात्वा - knowing Me thus
शांतिं ऋच्छति - one attains peace

||Sloka summary||

" One attains peace knowing Me thus,
as the enjoyer of all sacrifices and austerities, Lord of all the worlds, and friend of all creatures." ||29||

It means that " Knowing that the Bhagavan is the enjoyer of Yagnyas, Lord of all worlds, well-wisher of all, helps one attain peace. Which means that apart from the Karma yoga and Jnyana yoga - bhakti yoga too provides one with a way to liberation

Arjuna's question led Krishna to insist that path of action is supreme to a path of renunciation of action. Stating that effectively both the path of knowledge and path of action are same since both lead to the same goal.

Clearly not performing any action with the thought that such inaction will not create bondage is ignorance. The point is not about renouncing actions. It is more about giving up the desire for the results of action

One should not give up action of daily life. What one should give up is the anxiety about the results of such actions or even the fruits of such action. Sometimes, one is prone to blame God for his own seemingly unending problems. That is not correct. God is not responsible for the sins we commit or the good deeds we achieve. With this basic understanding one has to proceed on the right path with full faith in himself.

Controlling the interest in materialistic things one can practice control of senses. When one is trapped by the desire for a particular thing one needs to review the need for that particular thing so desired. This critical review of needs brings in the control of senses.

When the mind is running towards worldly affairs etc, one needs to alert mind to bring in the fact that there is no permanency in the joy that one gets. The joy or happiness that is generated internally has a lasting effect. It is like the story of one who bought a dozen mangoes because he likes them. He felt good eating one or two. But by the third that happiness of eating mangoes has decreased and probably the satisfaction declines.

So it should be obvious that the happiness, satisfaction obtained an external device is limited by time or the device life. The happiness generated internally however is long lasting.

While Rishis obtain liberation through enquiry into self, control of senses, and seeing all beings as equal, for one immersed in daily life achieving peace is through seeing Bhagavan as the benevolent friend, the leader of the three worlds and worshipping or meditating on him.

इति श्रीमद्भवद्गीता सूपनिषत्सु ब्रह्म विद्यायां योगशास्त्रे
श्रीकृष्णार्जुन संवादे कर्मसन्न्यासयोगोनाम
पंचमोऽध्यायः
ओम् तत् सत्

||om tat sat ||