Bhagavad Gita Chapter 5, Verse 2

Chapter 5 – Karma Sanyasa Yoga · Speaker: Krishna

Sanskrit verse

श्रीभगवानुवाच ।
संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ ।
तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते ॥

Transliteration

śrībhagavānuvāca .
saṃnyāsaḥ karmayogaśca niḥśreyasakarāvubhau .
tayostu karmasaṃnyāsātkarmayogo viśiṣyate ॥

Meaning

The Blessed Lord said: Renunciation and Karma Yoga both lead to the supreme good; but of the two, Karma Yoga is better than the renunciation of action.

Word meanings

संन्यासः – renunciation
कर्मयोगः – Karma Yoga
च – and
उभौ – both
निःश्रेयसकरौ – conducive to the highest good
तयोः – of the two
तु – but
कर्मसंन्यासात् – than renunciation of action
कर्मयोगः – Karma Yoga
विशिष्यते – is superior

Anvaya (word order)

श्रीभगवान् उवाच — संन्यासः कर्मयोगः च उभौ निःश्रेयसकरौ; तु तयोः कर्मसंन्यासात् कर्मयोगः विशिष्यते ।

Explanation

The Lord's reply is short, generous and slightly surprising. "Renunciation of action and the yoga of action both lead to the highest good; but of the two, karma-yoga is better than the renunciation of action." The first half reassures Arjuna that neither path is a dead end. The second half gives the verdict: for most seekers, working with the right inner attitude is the better course.

Why is karma-yoga declared superior? Shankara explains that the question is one of who is fit for which path. Karma-yoga is easier and safer, because it can be performed by any person and purifies the mind step by step, while renunciation without a purified mind is bound to fall short; thus karma-yoga is preferred for the person who is not yet ready. He maintains that the real final liberation is by knowledge, but action done with the right attitude leads to it. Ramanuja takes it as a stronger statement: karma-yoga is better because it is easier to practise and has no stumbling blocks, while jnana-yoga, practised alone, is difficult for the embodied. Madhva similarly holds that karma-yoga, being easier and not lacking in knowledge, is better.

A second reason is practical. A person who gives up action prematurely often does so to escape discomfort, not because the mind has become tranquil. The mind keeps working, and he ends up with idle thoughts and frustration instead of peace. The one who goes on acting while dropping attachment to the fruits grows in steadiness every day, because every act is an exercise in letting go.

Consider the example of a person recovering strength after illness. Rest alone does not rebuild the body; guided exercise does. Likewise, the mind that still carries many desires cannot be calmed by simply withdrawing from the world. It needs the training that comes from facing the world with an offering attitude.

The verse does not insult renunciation. It says that both give the supreme good, nihshreyasa. It merely says that the active path is easier and safer for most. The next verse, 5.3, will define who the true renunciate is: one who neither hates nor craves, and so is free from the pairs of opposites. Later, in 5.4 to 5.6, the Lord will state that these two are not really two.

Context

In 5.1 Arjuna asked for a definite choice between renunciation and Karma Yoga. This is the Lord's direct reply. Verse 5.3 will describe the true renunciate.

Life lesson

Selfless action carried out within the world is as high a path as leaving the world. Choose the path, according to your situation and ability, on which you can walk honestly.

Key terms

Nihshreyasa: supreme good, liberation
Karma-sannyasa: outward abandonment of actions
Vishishyate: is distinguished as superior