Bhagavad Gita Chapter 5, Verse 3

English Translation

He who does not hate and does not crave should be known as a man of constant renunciation.

Detailed Commentary

5.3 Commentary — The address 'Mahābāho' is for Arjuna. One meaning of this is, 'one whose arms are mighty and strong,' and another, 'one whose friends and brothers are great.' Arjuna's friend was Bhagavān Śrī Kṛṣṇa, and his brother was Yudhiṣṭhira. Bhagavān says that you possess the capacity to serve according to Karma Yoga. 'Yo na dveṣṭi' (He who does not hate) — A Karma Yogi is one who holds no malice towards anyone. The work of a Karma Yogi is to serve all and bring happiness to all. If there is malice towards anyone, one cannot practice Karma Yoga. Therefore, one should first serve those towards whom one holds malice. The meaning of 'na dveṣṭi' is that one who harbors hatred cannot comprehend Karma Yoga. For a Karma Yogi, the relinquishment of evil is essential. Goodness only benefits society, but without evil, the entire world benefits. Goodness depends on objects (external acts), but the inner self of one free from evil attains boundless realization. The ego of goodness is even more dangerous than evil, for it settles within the 'I-ness' (sense of self). As long as 'I-ness' persists, ego does not vanish. Relinquishing the ego of goodness is difficult, like forsaking a golden chain. Upon abandoning evil, the welfare of the world happens automatically; it doesn't need to be 'done'. Nitya Sannyāsa (eternal renunciation) is performing actions without malice. In Karma Yoga, the relinquishment of desires (kāmanā) is paramount. A Karma Yogi does not desire beings, objects, or circumstances. The relinquishment of desires leads to the welfare of others. Actions should be performed with detachment (niṣkām). Only from a niṣkām kartā (detached doer) are niṣkām karmas (detached actions) possible. 'Jñeyaḥ sa nityasaṁnyāsī' (He should be known as the eternal renunciate) — Arjuna had expressed a desire to live by begging instead of fighting the war. Bhagavān, in response, said that the sannyāsa of a Karma Yogi comes from the relinquishment of attachment and aversion (rāga-dveṣa), which is enduring and true. In Bhagavān's view, a Karma Yogi is the true Sannyāsi. Performing action and not maintaining an unshakeable connection to the action itself is Sannyāsa, and for this reason, a Karma Yogi is called a Sannyāsi. Without Karma Yoga, the practice of Jñāna Yoga is difficult. Nirdvandvatā (freedom from duality) is crucial. 'Nirdvando hi sukhaṁ bandhātpramucyate' (Indeed, one who is free from dualities is easily liberated from bondage) — Duality resides within the inner self (antaḥkaraṇa) of the spiritual seeker (sādhaka). Through Satsaṅga (holy company), Svādhyāya (self-study), etc., one considers Paramātman as the goal, but the mind and senses remain interested in enjoyment (bhoga). Even with duality, enjoyment is not experienced peacefully, and ultimately, detachment (vairāgya) arises. Even without desiring worldly enjoyment and accumulation, one gains the realization that the world comes only through anukūla-pratikūla prārabdha (favorable and unfavorable destiny). Through this understanding, attachment and aversion (rāga-dveṣa) are eradicated. The aspiration for Paramātman constantly resides in every living being (jīva-mātra). When attachment to the world ceases, only the aspiration for Paramātman remains. Nirdvandvatā is essential in Karma Yoga, Jñāna Yoga, and Bhakti Yoga, because liberation is not possible with duality. Upon eradicating rāga-dveṣa, the realization of Paramātman becomes possible. The cause of entanglement in the world is rāga-dveṣa, and their removal leads to self-evident liberation. Connection — Bhagavān has described Jñāna Yoga and Karma Yoga as conducive to welfare. Now, its meaning is presented in the subsequent verses.