Shloka 5.1:   arjuna uvācha | sannyāsaṁ karmaṇāṁ kṛiṣhṇa punar yogaṁ cha śhaṁsasi | yach chhreya etayor ekaṁ tan me brūhi su-niśhchitam || 5.1 ||

English: Arjuna said: O Krishna, You praise both the renunciation of actions (sannyasa) and work with devotion (karma yoga). Tell me decisively which of the two is more beneficial.

Hindi: अर्जुन ने कहा: हे कृष्ण, आप कर्मों का त्याग (संन्यास) और भक्ति से कर्म (कर्म योग) दोनों की प्रशंसा करते हैं। कृपया मुझे निश्चित रूप से बताएं कि इनमें से कौन सा मार्ग अधिक कल्याणकारी है।

 

Shloka 5.2:   śhrī-bhagavān uvācha | sannyāsaḥ karma-yogaśh cha niḥśhreyasa-karāvubhau | tayos tu karma-sannyāsāt karma-yogo viśhiṣhyate || 5.2 ||

English: The Blessed Lord said: Both renunciation of work (sannyasa) and work in devotion (karma yoga) lead to the highest goal. But, of the two, karma yoga is superior to renunciation of actions.

Hindi: भगवान ने कहा: कर्मों का त्याग (संन्यास) और भक्ति में कर्म (कर्म योग) दोनों ही सर्वोच्च लक्ष्य तक ले जाते हैं। लेकिन इनमें से कर्म योग, कर्म त्याग से श्रेष्ठ है।

 

Shloka 5.3:  jñeyaḥ sa nitya-sannyāsī yo na dveṣhṭi na kāṅkṣhati | nirdvandvo hi mahā-bāho sukhaṁ bandhāt pramuchyate || 5.3 ||

English: One who neither hates nor desires should be known as a constant renunciant (nitya-sannyasi). Such a person, free from dualities, O mighty-armed Arjuna, is easily liberated from bondage.

Hindi: जो न तो किसी से द्वेष करता है और न ही किसी की इच्छा करता है, उसे नित्य संन्यासी समझो। हे महाबाहु अर्जुन, ऐसा व्यक्ति, द्वंद्व से मुक्त होकर, आसानी से बंधन से मुक्त हो जाता है।

 

Shloka 5.4:  sāṅkhyayogau pṛithag bālāḥ pravadanti na paṇḍitāḥ | ekam apy āsthitaḥ samyag ubhayor vindate phalam || 5.4 ||

English: Only the ignorant speak of the path of knowledge (sankhya) and the path of action (karma yoga) as different. The wise see that one who follows either of the two achieves the results of both.

Hindi: केवल अज्ञानी लोग ज्ञान मार्ग (सांख्य) और कर्म मार्ग (कर्म योग) को अलग-अलग कहते हैं। ज्ञानी देखते हैं कि जो कोई भी इनमें से किसी एक का अनुसरण करता है, वह दोनों के फल प्राप्त करता है।

 

Shloka 5.5:  yat sāṅkhyaiḥ prāpyate sthānaṁ tad yogair api gamyate | ekaṁ sāṅkhyaṁ cha yogaṁ cha yaḥ paśhyati sa paśhyati || 5.5 ||

English: The destination that is reached by the path of knowledge is also attained by the path of karma yoga. One who sees the two as one truly sees.

Hindi: जो स्थिति ज्ञान मार्ग से प्राप्त होती है, वह कर्म योग से भी प्राप्त होती है। जो दोनों को एक के रूप में देखता है, वही वास्तव में देखता है।

 

Shloka 5.6:  sannyāsas tu mahā-bāho duḥkham āptum ayogataḥ | yoga-yukto munir brahma na chireṇādhigachchhati || 5.6 ||

English: Renunciation without yoga is difficult to attain, O mighty-armed Arjuna. But the sage who is engaged in karma yoga attains Brahman swiftly.

Hindi: योग के बिना संन्यास प्राप्त करना कठिन है, हे महाबाहु अर्जुन। लेकिन जो योग में लगा हुआ मुनि है, वह ब्रह्म को शीघ्र प्राप्त कर लेता है।

 

Shloka 5.7:  yoga-yukto viśhuddhātmā vijitātmā jitendriyaḥ | sarva-bhūtātmabhūtātmā kurvann api na lipyate || 5.7 ||

English: One who is united in karma yoga, whose mind is pure, whose self is conquered, who has mastered the senses, and who sees himself as the Self in all beings, is not tainted by karma, though engaged in action.

Hindi: जो कर्म योग में स्थित है, जिसकी आत्मा शुद्ध है, जिसने अपने स्वयं को जीत लिया है, जिसने इन्द्रियों पर विजय पा ली है, और जो सभी प्राणियों में आत्मा को देखता है, वह कर्म करते हुए भी कर्म से लिप्त नहीं होता।

 

Shloka 5.8-5.9:  naiva kiñchit karomīti yukto manyeta tattva-vit | paśhyañ śhṛiṇvan spṛiśañ jighrann aśhnan gachchhan svapañ śhvasan || 5.8 ||

pralapan visṛijan gṛihṇan unmiṣhan nimiṣhan api | indriyāṇīndriyārtheṣhu vartanta iti dhārayan || 5.9 ||

English: The one who is united with the Divine and knows the truth thinks, "I do nothing at all." Even while seeing, hearing, touching, smelling, eating, moving, sleeping, breathing, speaking, releasing, holding, opening, and closing the eyes, he believes that only the senses are engaged with their respective objects.

Hindi: जो व्यक्ति दिव्यता से जुड़ा हुआ है और सत्य को जानता है, वह सोचता है, "मैं कुछ नहीं करता हूँ।" देखते, सुनते, छूते, सूँघते, खाते, चलते, सोते, श्वास लेते, बोलते, त्यागते, ग्रहण करते, आँखें खोलते और बंद करते हुए भी वह मानता है कि केवल इन्द्रियाँ ही अपने-अपने विषयों में संलग्न हैं।

 

Shloka 5.10:  brahmaṇyādhāya karmāṇi saṅgaṁ tyaktvā karoti yaḥ | lipyate na sa pāpena padma-patram ivāmbhasā || 5.10 ||

English: One who performs actions, offering them to Brahman, abandoning attachment, is not tainted by sin, just as a lotus leaf remains unaffected by water.

Hindi: जो व्यक्ति अपने कर्मों को ब्रह्म को अर्पित करके, आसक्ति का त्याग कर कर्म करता है, वह पाप से लिप्त नहीं होता, जैसे कमल का पत्ता जल से अप्रभावित रहता है।

 

Shloka 5.11:  kāyena manasā buddhyā kevalair indriyair api | yoginaḥ karma kurvanti saṅgaṁ tyaktvātma-śhuddhaye || 5.11 ||

English: The yogis perform action without attachment, with the body, mind, intellect, and even the senses, solely for the purification of the self.

Hindi: योगी शरीर, मन, बुद्धि और यहाँ तक कि इन्द्रियों से भी आसक्ति रहित होकर केवल आत्मा की शुद्धि के लिए कर्म करते हैं।

 

Shloka 5.12:  yuktaḥ karma-phalaṁ tyaktvā śhāntim āpnoti naiṣhṭhikīm | ayuktaḥ kāma-kāreṇa phale sakto nibadhyate || 5.12 ||

English: The steadfast person who has given up the fruits of actions attains everlasting peace. The one who is not in union with the Divine, who is attached to the fruits of action, becomes entangled.

Hindi: जो स्थिरबुद्धि व्यक्ति कर्मों के फल का त्याग करता है, वह शाश्वत शांति प्राप्त करता है। जो दिव्यता से जुड़ा नहीं है और कर्मों के फल से आसक्त है, वह बंधन में पड़ता है।

 

Shloka 5.13:  sarva-karmāṇi manasā sannyasyāste sukhaṁ vaśhī | nava-dvāre pure dehī naiva kurvan na kārayan || 5.13 ||

English: Mentally renouncing all actions, the embodied soul lives happily in the city of nine gates (the body), neither acting nor causing action.

Hindi: सभी कर्मों को मानसिक रूप से त्यागकर, देहधारी आत्मा नौ द्वारों के इस नगर (शरीर) में सुखपूर्वक रहता है, न तो स्वयं कुछ करता है और न ही किसी को करवाता है।

 

Shloka 5.14:  na kartṛitvaṁ na karmāṇi lokasya sṛijati prabhuḥ | na karma-phala-saṁyogaṁ svabhāvas tu pravartate || 5.14 ||

English: The Supreme Lord neither creates actions, nor the sense of doership, nor the connection between actions and their results. All this is enacted by the modes of material nature.

Hindi: परमेश्वर न तो कर्मों की रचना करते हैं, न कर्तापन की भावना को, और न ही कर्मों और उनके फलों के संबंध को। यह सब प्रकृति के गुणों द्वारा संपन्न होता है।

 

Shloka 5.15:  nādatte kasyachit pāpaṁ na chaiva sukṛitaṁ vibhuḥ | ajñānenāvṛitaṁ jñānaṁ tena muhyanti jantavaḥ || 5.15 ||

English: The omniscient Lord does not take anyone's sin or virtue. Living beings are deluded because knowledge is covered by ignorance.

Hindi: विभु (सर्वज्ञ भगवान) न किसी का पाप ग्रहण करते हैं, न पुण्य। जीव अज्ञान से ढके हुए ज्ञान के कारण मोहित होते हैं।

 

Shloka 5.16:  jñānena tu tad ajñānaṁ yeṣhāṁ nāśhitam ātmanaḥ | teṣhām āditya-vaj jñānaṁ prakāśhayati tat param || 5.16 ||

English: For those whose ignorance is destroyed by knowledge of the self, that knowledge, like the sun, reveals the Supreme.

Hindi: जिनकी अज्ञानता आत्म-ज्ञान द्वारा नष्ट हो चुकी है, उनके लिए वह ज्ञान, सूर्य के समान, परम सत्य को प्रकाशित करता है।

 

Shloka 5.17:  tad-buddhayas tad-ātmānas tan-niṣhṭhās tat-parāyaṇāḥ | gachchhantyapunar-āvṛittiṁ jñāna-nirdhūta-kalmaṣhāḥ || 5.17 ||

English: Those whose intellect and mind are absorbed in the Supreme, who are firmly devoted to Him, and who have taken refuge in Him are cleansed of all impurities by knowledge and attain liberation, from which there is no return.

Hindi: जिनकी बुद्धि और मन परमात्मा में लीन हैं, जो उसमें दृढ़ निष्ठा रखते हैं और उसकी शरण में हैं, वे ज्ञान से सभी अशुद्धियों से मुक्त होकर मुक्ति प्राप्त करते हैं, जहाँ से पुनरावृत्ति नहीं होती।

 

Shloka 5.18:  vidyā-vinaya-sampanne brāhmaṇe gavi hastini | śhuni chaiva śhva-pāke cha paṇḍitāḥ sama-darśhinaḥ || 5.18 ||

English: The wise see with equal vision a learned and humble Brahmin, a cow, an elephant, a dog, and a dog-eater (outcaste).

Hindi: जो ज्ञानी हैं, वे विद्या और विनय से सम्पन्न ब्राह्मण, गाय, हाथी, कुत्ता, और चांडाल (कुत्ता खाने वाले) को समान दृष्टि से देखते हैं।

 

Shloka 5.19:  ihaiva tair jitaḥ sargo yeṣhāṁ sāmye sthitaṁ manaḥ | nirdoṣhaṁ hi samaṁ brahma tasmād brahmaṇi te sthitāḥ || 5.19 ||

English: Even here in this world, the cycle of birth and death is conquered by those whose minds are established in equanimity, for Brahman is flawless and equitable; therefore, they are established in Brahman.

Hindi: इस संसार में भी जन्म-मृत्यु के चक्र को वे जीत चुके हैं, जिनका मन समता में स्थित है, क्योंकि ब्रह्म निर्दोष और समान है; इसलिए वे ब्रह्म में स्थित हैं।

 

Shloka 5.20:   na prahṛiṣhyet priyaṁ prāpya nodvijet prāpya chāpriyam | sthira-buddhir asammūḍho brahma-vid brahmaṇi sthitaḥ || 5.20 ||

English: One should neither rejoice upon achieving what is pleasant, nor lament upon obtaining the unpleasant. One who is thus steady in intellect and undeluded knows Brahman and is situated in Brahman.

Hindi: जो व्यक्ति प्रिय वस्तु प्राप्त होने पर हर्षित नहीं होता और अप्रिय प्राप्त होने पर विक्षुब्ध नहीं होता, वह स्थिरबुद्धि और अविचलित होता है, और वह ब्रह्म को जानकर उसमें स्थित होता है।

 

Shloka 5.21:  bāhya-sparśeṣhvasaktātmā vindatyātmani yat sukham | sa brahma-yoga-yuktātmā sukham akṣhayam aśhnute || 5.21 ||

English: One whose mind remains unattached to external pleasures finds happiness within. Such a person, engaged in meditation on Brahman, attains unending bliss.

Hindi: जिस व्यक्ति का मन बाह्य सुखों से अनासक्त रहता है, वह आत्मा में सुख प्राप्त करता है। ऐसा व्यक्ति, ब्रह्म ध्यान में स्थित होकर, अनंत सुख को प्राप्त करता है।

 

Shloka 5.22:  ye hi san sparśha-jā bhogā duḥkha-yonaya eva te | ādy-antavantaḥ kaunteya na teṣhu ramate budhaḥ || 5.22 ||

English: The pleasures that arise from contact with external objects are indeed the source of misery. They have a beginning and an end, O Kaunteya (Arjuna), and the wise do not delight in them.

Hindi: जो सुख बाहरी विषयों के संपर्क से उत्पन्न होते हैं, वे वास्तव में दुःख के स्रोत हैं। उनका एक आदि और अंत है, हे कौन्तेय (अर्जुन), और ज्ञानी उनमें आनंद नहीं लेते।

 

Shloka 5.23:  śhaknotīhaiva yaḥ soḍhuṁ prāk śharīra-vimokṣhaṇāt | kāma-krodhodbhavaṁ vegaṁ sa yuktaḥ sa sukhī naraḥ || 5.23 ||

English: One who is able to withstand the force of desire and anger in this very life, before giving up the body, is a yogi and a happy person.

Hindi: जो व्यक्ति इच्छा और क्रोध की तीव्रता को इसी जीवन में, शरीर त्यागने से पहले सहन कर सकता है, वही योगी और सुखी व्यक्ति है।

 

Shloka 5.24:  yo ’ntaḥ-sukho ’ntaḥ-ārāmas tathāntar-jyotir eva yaḥ | sa yogī brahma-nirvāṇam brahma-bhūto ’dhigachchhati || 5.24 ||

English: One whose happiness is within, who is active within, and who rejoices within, such a person is a true yogi. Being united with Brahman, they attain Brahman Nirvana.

Hindi: जिसका सुख भीतर है, जो भीतर ही आनंद पाता है, और जिसका प्रकाश भी भीतर ही है, ऐसा व्यक्ति सच्चा योगी है। वह ब्रह्म में स्थित होकर ब्रह्म निर्वाण प्राप्त करता है।

 

Shloka 5.25:  labhante brahma-nirvāṇam ṛiṣhayaḥ kṣhīṇa-kalmaṣhāḥ | chhinna-dvaidhā yatātmānaḥ sarva-bhūta-hite ratāḥ || 5.25 ||

English: Those sages who are free from sin, whose doubts are dispelled, who are self-controlled, and who delight in the welfare of all beings attain Brahman Nirvana.

Hindi: जो ऋषि पाप रहित हैं, जिनके द्वंद्व समाप्त हो गए हैं, जो आत्म-नियंत्रित हैं, और जो सभी प्राणियों के कल्याण में लगे रहते हैं, वे ब्रह्म निर्वाण प्राप्त करते हैं।

 

Shloka 5.26:  kāma-krodha-vimuktānāṁ yatīnāṁ yata-chetasām | abhito brahma-nirvāṇaṁ vartate viditātmanām || 5.26 ||

English: For those ascetics who are free from desire and anger, who have controlled their minds and realized the self, Brahman Nirvana is both here and hereafter.

Hindi: जो संन्यासी काम और क्रोध से मुक्त हैं, जिन्होंने अपने मन को संयमित कर लिया है और आत्म-साक्षात्कार कर लिया है, उनके लिए ब्रह्म निर्वाण यहाँ भी है और आगे भी।

 

Shloka 5.27-5.28:  sparśān kṛitvā bahir bāhyāṁśh chakṣhuśh chaivāntare bhruvoḥ | prāṇāpānau samau kṛitvā nāsābhyantara-chāriṇau || 5.27 ||

yatendriya-mano-buddhir munir mokṣha-parāyaṇaḥ | vigatechchhā-bhaya-krodho yaḥ sadā mukta eva saḥ || 5.28 ||

English: Shutting out all external contacts and fixing the gaze between the eyebrows, equalizing the incoming and outgoing breaths moving within the nostrils; with senses, mind, and intellect controlled, the sage who is intent on liberation, who is free from desire, fear, and anger, is ever liberated.

Hindi: सभी बाहरी संपर्कों को बाहर रखते हुए और दृष्टि को भृकुटि के बीच में स्थिर करते हुए, श्वास-प्रश्वास को समान बनाते हुए जो नासिका के भीतर चलता है; जिसने इन्द्रियों, मन, और बुद्धि को संयमित कर लिया है, जो मोक्ष की इच्छा रखता है, और जो इच्छा, भय, और क्रोध से मुक्त है, वह सदा मुक्त रहता है।

 

Shloka 5.29:  bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśhvaram | suhṛidaṁ sarva-bhūtānāṁ jñātvā māṁ śhāntim ṛichchhati || 5.29 ||

English: One attains peace by knowing Me as the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all worlds, and the well-wisher of all living entities.

Hindi: जो मुझे सभी यज्ञों और तपस्याओं का सर्वोच्च भोक्ता, सभी लोकों का महेश्वर, और सभी प्राणियों का मित्र जानता है, वह शांति प्राप्त करता है।

 

 

Here is a comprehensive summary of Chapter 5 of the chapter:

 

In this chapter, titled ‘Karma Sannyasa Yoga’ or ‘The Yoga of Renunciation and Action’ Krishna contrasts the paths of renunciation (sannyasa) and selfless action (karma yoga), elaborating on the merits of both while ultimately emphasizing the superiority of karma yoga. The teachings revolve around how an individual can live in this world, perform duties, and yet remain unattached to the fruits of action, thereby attaining liberation.

Renunciation vs. Selfless Action (Verses 1-6)

The chapter begins with Arjuna’s question to Krishna, asking Him to clearly distinguish between the path of renunciation (sannyasa) and the path of action with devotion (karma yoga) since Krishna had praised both paths. Arjuna is eager to know which of these two is more beneficial for spiritual advancement.

In response, Krishna asserts that both renunciation and karma yoga lead to liberation. However, among the two, karma yoga is superior because it is more practical and accessible for people engaged in the world. Krishna explains that true renunciation does not mean simply giving up all actions, but rather giving up attachment to the results of actions. By practicing karma yoga, an individual can attain the same spiritual outcome as one who practices renunciation, but without forsaking one’s worldly responsibilities.

Krishna further elaborates that one who neither desires nor dislikes anything and is free from the dualities of life, such as attraction and aversion, is considered a constant renunciant. Such a person is not bound by karma, and hence, karma yoga is an effective means to achieve spiritual liberation while still being active in the world.

Seeing Karma and Jnana as Complementary (Verses 7-12)

Krishna emphasizes that karma yoga and knowledge (jnana) are not separate but complementary paths. A true yogi who performs actions selflessly, without attachment to outcomes, and whose mind is pure, conquers the senses and sees himself as part of the Self that exists in all beings. Such a person, though engaged in action, remains untouched by it.

Krishna urges individuals to renounce the attachment to the fruits of actions and instead perform duties with devotion and as an offering to the Supreme. By doing so, a person is not affected by sin, just as a lotus leaf remains unaffected by water. The lotus leaf metaphor implies that one can remain untouched by the impurities of the material world while still being in it.

The chapter also points out that a person who performs actions without attachment attains everlasting peace. On the other hand, one who is attached to the outcomes of actions becomes entangled in the bondage of karma.

The True State of Renunciation (Verses 13-16)

Krishna explains the concept of mental renunciation, wherein one mentally gives up all actions while continuing to reside in the city of nine gates—a metaphor for the human body. The embodied soul neither acts nor causes others to act; instead, it is the modes of material nature (gunas) that function, driving the senses and activities of the body.

The Supreme Lord does not create actions, nor does He instill a sense of doership in individuals or connect them with the results of their actions. It is actually nature that carries out all activities, and the living beings, deluded by ignorance, mistakenly believe themselves to be the doers. However, Krishna clarifies that the omniscient Lord neither takes away one's sin nor one's merit; it is ignorance that obscures true knowledge.

When ignorance is dispelled by self-knowledge, just like the rising sun illuminates everything, one gains a true understanding of the self. Knowledge purifies the consciousness, leading to the realization of one's unity with the Supreme.

The Vision of Equanimity and Wisdom (Verses 17-21)

Krishna describes the qualities of the wise—those whose intellect and consciousness are absorbed in the Supreme, who have taken refuge in the Divine, and who are free from all doubts. Such individuals, by virtue of their knowledge, see all beings with an equal vision.

Krishna asserts that those who have attained equanimity transcend the cycle of birth and death. The wise see all beings—whether a learned Brahmin, a cow, an elephant, a dog, or even a dog-eater—with equal respect and compassion. This sama-darshana (equal vision) reflects a state of universal love and detachment from external differences.

Krishna explains that a true yogi remains undisturbed by the pleasant or unpleasant experiences of life. Such a person does not rejoice upon achieving what is pleasant nor lament upon experiencing what is unpleasant. A mind established in equanimity is the hallmark of one who is in union with Brahman.

The yogi, whose happiness lies within and who is absorbed in the inner self, experiences eternal bliss. Such a person, free from external attachments, attains the highest state of unending joy.

The Nature of Sensory Pleasures (Verses 22-23)

Krishna emphasizes that sensory pleasures are the source of misery because they have a beginning and an end, making them temporary and fleeting. Wise individuals do not delight in such pleasures, knowing well that true and lasting happiness cannot be derived from external sensory experiences.

Krishna also speaks of the importance of self-control. One who can withstand the force of desire and anger in this life is a true yogi and a happy person. Mastery over these powerful impulses leads to freedom and self-mastery.

Meditation and Attaining Brahman Nirvana (Verses 24-28)

Krishna describes the qualities and practices that lead to liberation (Brahman Nirvana). Those who find joy and illumination within themselves, who remain detached from external attractions, and who are purified of all sins attain the state of liberation.

He elaborates on the meditative practices necessary for achieving self-realization. This includes:

• Withdrawing from external sense objects.
• Focusing one's gaze between the eyebrows.
• Regulating the incoming and outgoing breaths.

These meditative practices help one attain control over the mind, senses, and intellect, thereby reaching a state free from desire, fear, and anger. Such a person attains the ultimate state of liberation.

Realizing the Divine as the Ultimate Goal (Verse 29)

Krishna concludes the chapter by explaining that one attains peace by recognizing Him as the supreme beneficiary of all sacrifices and austerities, the Supreme Lord of all worlds, and the well-wisher of all living beings. This knowledge helps one transcend worldly attachments and attain inner tranquility. Understanding that Krishna is the ultimate enjoyer, the supreme controller, and the dearest friend of all beings brings about a profound state of inner peace.

Key Teachings of Chapter 5

1. Karma Yoga vs. Sannyasa: Krishna highlights that both renunciation (sannyasa) and selfless action (karma yoga) lead to liberation, but karma yoga is more suitable for those who are still active in worldly responsibilities. True renunciation lies not in abandoning actions but in giving up attachment to the results.
2. Mental Renunciation: Krishna teaches that one can live in this world, performing all necessary actions, but with a mind that is detached and renounces the sense of doership. Such a person, though active, remains unaffected by the results of their actions.
3. Equanimity: Krishna emphasizes the importance of seeing all beings with an equal vision, recognizing the divine spark within everyone. Equanimity and non-attachment are the keys to attaining peace and liberation.
4. Self-Control and Meditation: Krishna describes the practices of self-control and meditation that help one transcend desire, fear, and anger, and attain self-realization. Breath control, mental focus, and detachment from sensory pleasures are essential components of a disciplined spiritual practice.
5. The True Beneficiary: Krishna concludes by affirming that understanding Him as the ultimate beneficiary of all actions, sacrifices, and austerities, and the well-wisher of all beings, leads one to supreme peace. By dedicating all actions to Him and surrendering to His will, one transcends the dualities of life and achieves liberation.

Chapter 5 of the Bhagavad Gita presents a synthesis of renunciation and action by emphasizing the practice of karma yoga—selfless action performed without attachment. Krishna explains that renunciation and karma yoga are complementary and lead to the same goal of liberation, but karma yoga is a more practical path for those who are still actively involved in worldly duties.

Krishna teaches Arjuna that true freedom is found in maintaining equanimity, performing actions with detachment, and finding happiness within rather than in external pleasures. He emphasizes the importance of yoga in action, cultivating self-control, and practicing meditation to purify the mind and attain liberation. By understanding Krishna as the supreme benefactor and well-wisher, one can achieve inner peace and transcend the cycle of birth and death.

This chapter offers profound insights into how one can live a spiritual life while engaging in the world, emphasizing that liberation is not about physical withdrawal but about developing the right mental attitude toward action and its outcomes.