Bhagavad Gita Chapter 5 - Sanyasa Yoga - Sloka 29

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

Bliss of Brahman Different from Sense Pleasure 20-29

1 Gita Sloka every day - Chapter 5 -Sanyasa Yoga - Sloka 29

 Melkote Tirunarayana Perumal

Bhokataram Yagna tapasam sarva loka maheshvaram I

Suhradam sarva bhutanam jnatva mam santim rchchati II sloka 29

भोक्तारं यज्ञ तपसां सर्व लोक महेश्वरं ।

सुह्रदं सर्व भूतानां ज्ञात्वा मां शान्तिं ऋच्छति ।। श्लोक २९ 

Having known me as the lord of the yagnas and asceticisms as the ruler of all the worlds, as the friend of all beings,he attains peace.

It is through the grace of the Lord that the earnest souls take to the performance of yagnas  and practice of asceticism. The lord again is the goal of their great endeavours. He is the overlord of the entire universe. Not only does he rule over all, but also protects them as their genuine friend.  He resides as conscience in the hearts of all beings and assigns the fruits of their various activities. As the karma emanates from Him, knowledge and wisdom  also comes to beings from him. The muni  who gives his ceaseless thought to these divine glories of the Lord gains supreme peace.

 Iti shrimad bhagavadgitasu upanishatsu brahma vidyayam yogashastre shrikrishna arjuna samvade sanyasa yogo nama panchamodhyayah II

इति श्रीमद भगवद्गीतासु उपनिषत्सु ब्रहम विध्यायां  योगशास्त्रे श्रीकृष्ण अर्जुन संवादे सन्यास योगो नाम पञ्चमोध्यायः ।। 

Bhagavad Gita Chapter 5 - Sanyasa Yoga - Sloka 27 & 28

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

Bliss of Brahman Different from Sense Pleasure 20-29

1 Gita Sloka every day - Chapter 5 -Sanyasa Yoga - Sloka 27 & 28

Krishna & Kunti

Sparshan krutva vahih bahyan chakshuh cha eva antare bhruvoh I

Prana apanau samau krutva nasa abhyantara charinau II sloka 27

Yatindriya  mano buddhih munih moksha parayanah I

Vigat ichcha bhaya krodhah yah sada muktah eva sah II sloka 28

स्पर्शान कृत्वा वहिः बाह्यान चक्षुः च एव अन्तरे भृवोः ।

प्राण अपानौ समौ कृत्वा नासा अभ्यन्तर चारिणौ ।। श्लोक २७

यतीन्द्र मनो  बुद्धिः मुनिः मोक्ष परायणः ।

विगत इच्छा भय क्रोधः यः सदा मुक्तः एव सः ।। श्लोक २८

Shutting out external objects, fixing the gaze between the eyebrows, equalising the outward and inward breaths moving in the nostrils, the sage who has controlled the senses, mind and intellect, who is solely pursuing liberation, who has cast away desire,fear and anger, he verily is liberated.

When sound and other sense objects are excluded from the mind, they are said to have been shut out. The eyes remain half-closed in meditation; their gaze simply seems to be fixed between the eybrows while they are actually at rest. The breath exhaled is called prana  and that inhaled apana.  Regulating and harmonising the inward and outward flow of breath is called Pranayama. Stilling the mind and equalising the passage of breath either way through pranayama are interrelated. When the mind ceases to function, breath stops, and when breath stops mind ceases to function.

Mind gets disturbed  and depraved every time desire, fear and anger make their evil appearance in it. The reflaction of an object gets hazy and broken on the surface of disturbed water. Likewise the presence of atman is obscured in a disturbed mind. It should first of all gain quietude through the conquest of desire, fear and anger. Meditation then becomes easy and spontaneous.

Muni   is the original word for sage. He is a muni whose mind flows incessantly towards the Lord. He is liberated who is established in Pure consciousness.

The next chapter elaborates on the ideas contained in these 2 stanzas. The next sloka details how the muni beholds iswara  having directed the mind incessantly towards Him.

Bhagavad Gita Chapter 5 - Sanyasa Yoga - Sloka 26

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

Bliss of Brahman Different from Sense Pleasure 20-29

1 Gita Sloka every day - Chapter 5 -Sanyasa Yoga - Sloka 26

 Kal Azhagar

Kama krodha viyuktanam yatinam yat chetasam I

Abhitah brahma nirvanam vartate vidit atmanam II sloka 26

काम क्रोध वियुक्तानाम यतीनाम यत चेतसाम I

अभितः ब्रह्मा निर्वाणं वर्तते विदित आत्मनाम II स्लोका २६

The beatitude of the Brahman is both here and hereafter for those sanyasins who have shed lust and anger, subdued theri minds and realised the self. 

Nyasa is sublimation; Sanyasa is total sublimation. This is the positive  meaning of this word. Negating the phenomenon is its negative meaning. In whichever way Sanyasa is practised, the attainment of Beatitude of the Brahman is the result. The sanyasin  is no longer conscious of the body than the the ordinary people are of their shadows. He is therefore liberated even while in the body. The here and hereafter becomes one endless brahmavastha in the sanyasin.

The process of vanquishing themind for this attainment is given in the next sloka

Bhagavad Gita Chapter 5 - Sanyasa Yoga - Sloka 25

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

Bliss of Brahman Different from Sense Pleasure 20-29

1 Gita Sloka every day - Chapter 5 -Sanyasa Yoga - Sloka 25 

Mira with her Krishna

Labhante brahm nirvanam rushaya kshina kalmashah I

Chinna dvaidhah yat atmanah sarva bhuta hite rathah II sloka 25

लभन्ते ब्रह्म निर्वाणं ऋषयः  क्षीण कल्मषाः ।

चिन्न द्वैधाः यत् आत्मानः सर्व भूत हिते रताः  ।। श्लोक २५

With sins destroyed, doubts (dualities) removed, minds disciplined, being delighted in the welfare of all beings, the rishis attain the beatitude of the Brahman.

 Rishis are they who have realised the substratum of all the things. Perfect enlightenment is theirs because of complete detachment from the mundane. Though detached, they engage themselves in the welfare of all. Because of complete self control they commit no sin. The beatitude of the Brahman  is theirs as a matter of course.

Their excellence is further elucidated in the next sloka. 

Bhagavad Gita Chapter 5 - Sanyasa Yoga - Sloka 24

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

Bliss of Brahman Different from Sense Pleasure 20-29

To whom is the bliss of Brahman possible? The Lord clarifies:-

1 Gita Sloka every day - Chapter 5 -Sanyasa Yoga - Sloka 24

Narada saving Hiranyakshipu's pregnant wife

Yah antah sukhah antah aramah tatha antah jyotih eva yah I

Sah yogi brahma nirvanam brahma bhutah adhi gachchati II sloka 24

यः अन्तः सुखः अन्तः आरामः तथा अन्तः ज्योतिः एव यः 

सः योगी ब्रह्म्  निर्वाणं ब्रह्म्  भूतः अधि गच्छति ।। श्लोक २४

He whose happiness is within, whose delight is within, whose illumination is within only, that yogi becomes Brahman and gains its beatitude.

The ignorant man hunts for happiness in the external world. he fancies he is obtaining it there; but no sooner he clutches at it, than it vanishes. This is due to happiness not being inherent in things external. The projected happiness is actually in the Self. Similarly, repose and joy are in the self and nowhere else. In search of enjoyment, the senses get extroverted only to be foiled. Atman is bliss; therefore real happiness is in itself. In short whatever is sought externally, is actually in oneself. The core of one's being is brahman, realising which, the everlasting brahman is gained. 

Knowledge is not  for him who is attached to this world. Enlightenment and  bliss ensue in direct proportion to disentanglement with the sense objects

Sri Ramakrishna  Paramahamsa 

Bhagavad Gita Chapter 5 - Sanyasa Yoga - Sloka 23

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

Bliss of Brahman Different from Sense Pleasure 20-29

1 Gita Sloka every day - Chapter 5 -Sanyasa Yoga - Sloka 23

Jadabharathar carrying the King

Shaknoti iha eva yah sodhum prak sharira vimokshanat I

Kam krodh udbhavam vegam sah yuktah sah sukhi narah II sloka 23

शक्नोति इह एव यः सोढुं प्राक् शरीर विमोक्षणात   ।

कां क्रोध् उद्भवं वेगं सः युक्तः सः सुखी नरः ।। श्लोक २३

He who is able to resist the impulse of desire and anger even here before he quits the body - he is a yogi, he is a hppy  man.

Desire or its counterpart anger is bound to make its appearance as long as life  lasts in the body. They are capable of raising their hoods even while man is at the point of death. It is in & through indulgence, indulgent observation covetous imagination that  desire thrives. Anger its negative expression, sprouts when sense objects prove themselves unpleasant. Desire fostered in the mind expresses itself in the physique by directing the senses covetously on their objects; there is then a longing for them visible in countenance. Anger has its physical expression as perspiration, throbbing of the body, quivering  of the lip and reddening of the eyes. A yogi is he who has quelled the impulses of desire and anger. This done, the bliss of the self becomes tangible to him.

Lust and greed have immersed people in sin. If you behold women as the embodiments of the Divine Mother, you will escape from the snares of lust and its aftermath, misery. God vision is impossible until desire is vanquished.

Sri Ramakrishna Paramahamsa

Bhagavad Gita Chapter 5 - Sanyasa Yoga - Sloka 22

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

Bliss of Brahman Different from Sense Pleasure 20-29

1 Gita Sloka every day - Chapter 5 -Sanyasa Yoga - Sloka 22

Rama & Sita admiring the golden deer

Why are sense pleasures shunned by the enlightened? Because -

Ye hi samsparshajah bhogah dukha yonayah evata I

Adi anta vantah kaunteya na teshu ramate budhah II sloka 22

ये हि संस्पर्शजाः भोगाः दुख योनयः एव त ।

आदि अन्त वन्तः कौन्तेय न तेषु रमते बुधः ।। श्लोक २२

The delights that are contact born are verily the wombs of pain; they have, O son of Kunti, a beginning and an end; no wise man rejoices in them.

Misery to which man is so much prone is ever the outcome of the search for sense pleasure. When the senses create contact with their objects, the initial agreeableness presents itself as pleasure. The prolongation of the contact as well as the separation of the senses from their objects transforms itself into misery. Like a flash of lightning the sensation called pleasure appears and disappears, and man pays dearly for it in the form of a pang. The discerning one refrains oneself from this empty game, while the sense-bound one hunts after it.

If people ever sighted a venomous cobra, they used to supplicate, "O deity of deadliness, may you hide away your head from our sight and present  the powerless tail alone to our view"It is good to recoil in this manner from sense objects that drag down the mind. Instead of falling prey to them and then praying for redemption, it is better ever to keep aloof from them. 

Sri Ramakrishna Paramahamsa

Bhagavad Gita Chapter 5 - Sanyasa Yoga - Sloka 21

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

Bliss of Brahman Different from Sense Pleasure 20-29

1 Gita Sloka every day - Chapter 5 -Sanyasa Yoga - Sloka 21

2 Birds in a Tree -  Bhagavatham

Bahya sparsheshu asakta atma vindati atmani yat sukham I

Sa brahma yoga yuktatma sukham akshayam ashnute II sloka 21

बाह्य  स्पर्शेषु असक्त आत्मा विन्दति आत्मनि यत् सुखं ।

स ब्रह्म योग युक्तात्मा सुखं अक्षयं अश्नुते ।। श्लोक २१

With the self detached from external contacts he realises the bliss in the self. Devoted as he is to the meditation of Brahman, he enjoys imperishable bliss.

Those pleasures are perishable which are born of contact with the objects outside. They are styled sense-pleasures. The purified mind enjoys the bliss of atman; and this bliss suffers no mutation. it is therefore held as being imperishable. 

Those are the signs of  the awakened ones. Those blessed ones are like the chakravakha  bird which, even when parched with thirst to the point of death, does not alight on earth full of water, but seeks to slake it only with rain water only if and when available up in the sky. The god-intoxicated ones revel only in Him and in nothing else. 

Sri Ramakrishna Paramahamsa

Bhagavad Gita Chapter 5 - Sanyasa Yoga - Sloka 20

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

Bliss of Brahman Different from Sense Pleasure 20-29

1 Gita Sloka every day - Chapter 5 -Sanyasa Yoga - Sloka 20

 Sant Tukaram

Na praharshyet priyam prapya na udvijet prapya cha priyam I

Sthirabuddhir asam muddah brahma vid brahmani sthitah II sloka 20

न प्रहर्षयेत् प्रियं प्राप्य न उद्विजेत् प्राप्य च अप्रियं ।

स्थिर बुद्धिः असं मूढः ब्रह्म्  विद् ब्रह्मणि  स्थितः ।। श्लोक २० 

Established in Brahman, with firm understanding and with no delusion, the knower of Brahman rejoices not getting what is pleasant, and grieves not  getting what is unpleasant.

Likes and dislikes, happiness and misery - feelings of this kind are all associated with one's entanglement in the body. He who thinks of himself as the body gets deluded. But he who is established in the Brahman is completely free from mentation.

What remains in a man from whose mind lust and greed are entirely eliminated ?  The Bliss of Brahman beams through in Him. 

Sri Ramakrishna Paramahamsa

Bhagavad Gita Chapter 5 - Sanyasa Yoga - Sloka 19

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

Same sightedness Ensues from Knowledge 18-19

1 Gita Sloka every day - Chapter 5 -Sanyasa Yoga - Sloka 19

 Parikshit protected  in the womb  by Krsna  

Iha eva taih jitah sargah yesham samye sthitam manah I

Nirdosham hi samam brahma tasmat brahmani te sthitah II sloka 19

इह एव तैः जितः सर्गः येषां साम्ये स्थितं मनः ।

निर्दोषं हि समं ब्रह्म्  तस्मात ब्रह्मणि  ते स्थिताः ।। श्लोक १९ 

Transitory existence is overcome even here by them whose mind rests on equality. Brahman is flawless and the same in all; therefore they are established in Brahman.

Objects appear distorted when seen through a heterogeneous glass. but they present themselves just as they are when seen through homogeneous glass. A clean and even glass causes no hindrance to right perception. Mind in man occupies the position of spectacles. A vibrant mind cognizes phenomenon outside.; a mind in equilibrium cognizes the Thing-in-itself which is Brahman. Brahman is Pure consciousness and therefore there is no modification in it. Changes such as increase, decrease and transformation do not take place in it; and for this reason it is said to be flawless. Those who have gained equanimity of mind are able to cognize the Brahman. Once obtained, this intuition becomes permanent. No interruption takes place in it. They that remain in Brahmavastha  or Cosmic Consciousness transcend transitory existence. They are not therefore bound by the limitation of this world even while living in it. 

Bhagavad Gita Chapter 5 - Sanyasa Yoga - Sloka 18

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

Same sightedness Ensues from Knowledge 18-19

1 Gita Sloka every day - Chapter 5 -Sanyasa Yoga - Sloka 18

Vidhya vinaya sampanne brahmane gavi hastini I

Shuni cha eva shvapakecha panditah samadarshinah II sloka 18

विध्या विनय संपन्ने ब्राह्मणे गवि हस्तिनि ।

शुनि च एव श्वपाकेच पण्डिताः समदर्शिनः ।। श्लोक १८

Men of self knowledge are same sighted on a Brahmana imbued with learning and humility, a cow, an elephant, a dog, and an outcaste.

Sunlight falls equally on all things. It makes no difference between the sacred Ganga and the sewage water. The knower of teh Brahman cognizes the Brahman only everywhere. The distinction which the worldly make among beings, is born of ignorance. To them an ideal Brahmana is one who is to be revered. An outcaste is one to be shunned. Among men the former is topmost in rank and the latter the last. Similarly among animals the cow is to be revered, the elephant admired and the cur kept aloof. But the man of self knowledge does not see into the assumed differences among men, animals, birds and other creatures. He cognizes the same Omniscience present in all these forms. The jnani sees truly while the world sees erroneously. 

Bhagavad Gita Chapter 5 - Sanyasa Yoga - Sloka 17

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

Karma pertains to Prakriti & not Purusha 14-17

1 Gita Sloka every day - Chapter 5 -Sanyasa Yoga - Sloka 17

Venugana Gopalan

Tad budvayah tad atmanah tad nishtah tad parayanah I

Gachchanti apunah avrutim gyana nirdhutha kalmashah II sloka 17

तद बुद्व्यः तद आत्मानः तद निष्ठाः  तद परायणाः ।

गच्छन्ति अपुनः अवृत्तिं ज्ञान निर्धूत कल्मषाः ।। श्लोक १७

Those who think on That, merge in That, get fixed in That, have That as the goal, they attain the non-return, their taints  being dispelled by knowledge.

The sun can never see darkness wherever it may go. It is ever in brilliance. The knower of the Brahman has nothing but Brahman to cognise. Distinctions such as inside and outside do not exist for him. The man of such a experience does not take birth again. He attains mukti. 

How we can know of the state of liberation while yet living in the body in the mundane world is explained in the next sloka

Bhagavad Gita Chapter 5 - Sanyasa Yoga - Sloka 15

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

Karma pertains to Prakriti & not Purusha 14-17

1 Gita Sloka every day - Chapter 5 -Sanyasa Yoga - Sloka 15

Na adatte kasya chit papam na cha eva sukrutam vibhuh I

Agyanena avrutam gyanam tena muhyanti jantavah II sloka 15

न आदत्ते कस्य चित् पापं न च एव सुकृतं विभुः ।

अज्ञानेन आवृतं ज्ञानं तेन मुह्यन्ति जन्तवः ।। श्लोक १५ 

The Omnipresent does not take note of the merit or demerit of any. Knowledge is veiled in ignorance; mortals are therefore deluded.

Prakriti or nature is constituted of 5 elements - akasa, vayu, agni, aapah, & prithvi (ether, air, fir, water and earth). Akasa which is equated with space, is the substratum on which the other 4 elements play their parts. Good and evil emanate from them in the course of their interaction;  but Akasa remains unaffected by these modifications. In the same way Iswara remains unaffected by the merits and demerits in beings. A crystal glass seems to take the hue of the flower brought to its proximity; but actually the crystal remains ever itself. Similarly, atman seems to take the characteristics of prakriti,  while it actually does not. People who are in ignorance impose the traits of prakriti  on atman and get deluded. 

The relationship between  purusha and prakriti is very well explained in these two verses. Iswara is bliss and perfect poise. Karma has no place in his blessedness. Prakriti gets itself vitalised in the proximity of purusha. Jivatman gets bound when he identifies himself with prakriti; he gets emancipated when he detaches himself from it. And this is the essence of vedanta.

The burning lamp gives light to one and all, all around it. Some use that light for cooking their food, others for reading sacred books and yet others for forging false documents. The merits and demerits in these several acts do not in any way affect the light coming from the lamp. In this way the consciousness equally present in all beings makes all sorts of activities possible in them because of its proximity. The good and bad deeds, however, of beings do not go  to the pure consciousness, which is Iswara.

Bhagavad Gita Chapter 5 - Sanyasa Yoga - Sloka 16

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

Karma pertains to Prakriti & not Purusha 14-17


If it is a fact that the Lord does not take note of the good and bad acts of people, why then should they be exhorted to do good and eschew evil? The answer is given in this sloka

1 Gita Sloka every day - Chapter 5 -Sanyasa Yoga - Sloka 16

 Krishna grazing at Goverdhana

Gyanena tu tad agyanam yesham nashitam atmanah I

Tesham aditya vat gyanam prakashyati  tad param II sloka 16

ज्ञानेन तु तद अज्ञानां येषां नाशितं आत्मनः ।

तेषां आदित्य वत् ज्ञानं प्रकाशयति तद परम् ।। श्लोक १६

Shining like the sun, knowledge reveals the supreme in them, in whom ignorance is destroyed by self-knowledge.

Darkness vanishes when the sun rises; ignorance ceases to be with the dawn of knowledge. As the sunlight reveals things in their true perspective, Self knowledge or brahma gyanam posits the reality of brahman and the evanescence of Prakriti. The knower of Brahman knows he is brahman and none else. 

The process of then acquiring this self knowledge is explained further.