Bhagavad Gita Chapter 5, Verse 1

English Translation

Arjuna said O Krsna, You praise renunciation of actions, and again, (Karma-) yoga. Tell me for certain that one which is better between these two.

Detailed Commentary

Commentary—'Sannyāsaṁ karmaṇāṁ Kṛṣṇa'—Due to attachment to his family, the thought of not fighting arose in Arjuna's mind. In support of this, Arjuna presented several arguments in the first chapter. He considered war a sin and deemed living by alms superior. He also stated that he would not fight under any circumstances. Listeners often interpret the speaker's words according to their own thoughts. The delusion (*moha*) that arose in Arjuna's heart upon seeing his kinsmen made him feel that renunciation of war was appropriate. Thus, he was interpreting the Lord's words in his own way, thinking that the Lord was praising the renunciation of actions (*karma-tyāga*). 'Punar yogaṁ ca śaṁsasi'—The Lord stated in the fourth chapter that a Karma-yogī attains knowledge without any other means. Referencing this, Arjuna asks how the Lord sometimes praises Jñāna-yoga and sometimes Karma-yoga. 'Yac chreya etayor ekaṁ tan me brūhi suniścitam'—Arjuna had posed a similar question in the second chapter as well. Responding to it, the Lord had explained Karma-yoga and instructed him to practice it. When Arjuna asked again in the third chapter, the Lord advised him to fight with a peaceful mind. Here, the Lord tells Arjuna that Karma-yoga is superior. A Karma-yogī becomes free from the bondage of the world. Without Karma-yoga, the goal of Sāṅkhya-yoga is difficult, but a Karma-yogī quickly attains Brahman. The Lord informs Arjuna that Karma-yoga is indeed the simple path for him to attain Brahman. Therefore, you should practice Karma-yoga. The desire for his own welfare was paramount in Arjuna's mind, which is why he repeatedly questioned the Lord about superiority. The desire for welfare itself is a cause for delay in the success of spiritual practice (*sādhana*). Even those who lack intense dispassion (*vairāgya*) can easily practice Karma-yoga once this desire for welfare awakens. Arjuna's heart does not possess complete dispassion (*vairāgya*) for worldly enjoyments (*bhogas*), yet he has a desire for his own welfare. Thus, he is qualified (*adhikārī*) for Karma-yoga. From some verses of the first and second chapters, it is evident that Arjuna does not desire the sovereignty of the three worlds (*trilokī*), but it is not that he completely shuns kingdom and enjoyments. He states that if he can obtain the kingdom without killing his kinsmen, he would agree. The Lord tells Arjuna that he has 'laddus in both hands' (a win-win situation): if killed, he will attain heaven (*svarga*), and if victorious, he will gain the kingdom. Thus, Arjuna's dispassion (*vairāgya*) is not complete, but he possesses a desire for his own welfare, which is also evident in this verse. Now, the Lord answers Arjuna's question.