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Bhagavad-gītā 5.1

अर्जुन उवाच सन्न्यासं कर्मणां कृष्ण पुनर्योगं च शंससि । यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् ॥ १ ॥
arjuna uvāca
[arjuna uvaacha]
sannyāsaṁ karmaṇāṁ kṛṣṇa
[sannyaasam karmanaam krishna]
punar yogaṁ ca śaṁsasi
[punar yogam cha shamsasi]
yac chreya etayor ekaṁ
[yach chreya etayor ekam]
tan me brūhi su-niścitam
[tan me broohi su-nishchitam]
Word-for-word
arjunaḥ uvāca — Arjuna said sannyāsam — renunciation karmaṇām — of all activities kṛṣṇa — O Kṛṣṇa punaḥ — again yogam — devotional service ca — also śaṁsasi — You are praising yat — which śreyaḥ — is more beneficial etayoḥ — of these two ekam — one tat — that me — unto me brūhi — please tell su - niścitam — definitely .
Blended reading (Sanskrit + English inline)
arjuna uvāca
arjunaḥ uvāca
Arjuna said
sannyāsaṁ karmaṇāṁ kṛṣṇa
sannyāsam
renunciation
karmaṇām
of all activities
kṛṣṇa
O Kṛṣṇa
punar yogaṁ ca śaṁsasi
punaḥ
again
yogam
devotional service
ca
also
śaṁsasi
You are praising
yac chreya etayor ekaṁ
yat
which
śreyaḥ
is more beneficial
etayoḥ
of these two
ekam
one
tan me brūhi su-niścitam
tat
that
me
unto me
brūhi
please tell
su - niścitam
definitely .
Important Words
  • sannyāsam — renunciation
    From sam + ni + √as — 'to set down completely.' Arjuna uses the formal monastic term. He is asking about the renounced order itself, not just an inner mood. Kṛṣṇa's reply will distinguish formal sannyāsa from the inner renunciation karma-yoga teaches.
  • yogam — devotional service
    Here paired against sannyāsa. Prabhupāda glosses it as 'devotional service' because in the Gītā's grammar yoga without further qualification means karma-yoga — work offered in connection with Kṛṣṇa. The contrast Arjuna feels is between dropping work and offering it.
  • śreyaḥ — is more beneficial
    Not 'pleasant' (preyaḥ) but śreyas — the ultimate good. The Kaṭha Upaniṣad opens with this exact distinction. Arjuna is asking the highest-stakes question available to a human being and refusing to be fobbed off with the pleasant answer.
  • su-niścitam — definitely
    Su + niścita — 'thoroughly determined.' Arjuna asks for a single, settled answer, not a comparative essay. He has noticed that Kṛṣṇa's previous instructions sounded like they pointed in two directions, and he wants the matter decided.
  • etayoḥ — of these two
    Dual number, locative. Sanskrit grammar lets Arjuna posit a clean two-option choice — and Kṛṣṇa will then dismantle the binary in the next verse. The grammatical setup makes the teaching's overturning of the binary that much sharper.
Arjuna said: O Kṛṣṇa, first of all You ask me to renounce work, and then again You recommend work with devotion. Now will You kindly tell me definitely which of the two is more beneficial?
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Arjuna, having heard Kṛṣṇa apparently praise both sannyāsa (renunciation of action) and karma-yoga (engaged action), asks for a decisive verdict — which path leads to the highest good? The question opens Chapter 5 and frames the chapter's reconciliation.
Further notes (विवरण · Vivaraṇa)
Arjuna's confusion is genuine: 2.49–53 leaned toward renouncing fruits, 3.8–19 demanded action, 4.18–22 spoke of inaction in action. He hears two recommendations and asks for the one that is niścita — settled. Kṛṣṇa will answer (5.2) that both lead to the highest good, but karma-yoga is superior. The chapter then dissolves the apparent dichotomy.
Prose order (अन्वय · Anvaya)
हे कृष्ण! कर्मणाम् सन्न्यासम् पुनः च योगम् शंससि । एतयोः यत् एकम् सुनिश्चितम् श्रेयः तत् मे ब्रूहि ।
he kṛṣṇa! karmaṇām sannyāsam punaḥ ca yogam śaṃsasi | etayoḥ yat ekam suniścitam śreyaḥ tat me brūhi |
O Kṛṣṇa, You praise renunciation of actions and again You praise (their) yoga. Of these two, that one which is conclusively the better — tell me that.
Word split (पदच्छेद · Padaccheda)
अर्जुनः उवाच
arjunaḥ uvāca
सन्न्यासं कर्मणाम् कृष्ण पुनः योगम् च शंससि । यत् श्रेयः एतयोः एकम् तत् मे ब्रूहि सुनिश्चितम् ॥
sannyāsaṃ karmaṇām kṛṣṇa punaḥ yogam ca śaṃsasi | yat śreyaḥ etayoḥ ekam tat me brūhi suniścitam ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
सन्न्यासम् sannyāsam सन्न्यास (m.) acc.sg. (accusative singular) renunciation
कर्मणाम् karmaṇām कर्मन् (n.) gen.pl. (genitive plural) of actions
कृष्ण kṛṣṇa कृष्ण (m.) voc.sg. (vocative singular) O Kṛṣṇa
पुनः punaḥ ind. (indeclinable) again
योगम् yogam योग (m.) acc.sg. (accusative singular) yoga (of action)
च ca ind. (indeclinable) and
शंससि śaṃsasi √शंस् pres. (present) 2sg.par. (parasmaipada / active voice) you praise
यत् yat rel. pron. (pronoun) nom.sg. (nominative singular)n. which
श्रेयः śreyaḥ श्रेयस् (n.) nom.sg. (nominative singular), compar. (comparative) better, more beneficial
एतयोः etayoḥ एतद् (dem. (demonstrative) pron. (pronoun)) gen.du. (genitive dual) of these two
एकम् ekam एक (adj.) acc.sg. (accusative singular)n. one
तत् tat dem. (demonstrative) pron. (pronoun) acc.sg. (accusative singular)n. that
मे me अस्मद् (pron. (pronoun)) gen.sg. (enclitic) to me
ब्रूहि brūhi √ब्रू impv. 2sg.par. (parasmaipada / active voice) speak / tell
सुनिश्चितम् suniścitam सु + निश्चित p.p.p. (past passive participle) acc.sg. (accusative singular)n., adv. definitively, conclusively
Purport

In this Fifth Chapter of the Bhagavad-gītā, the Lord says that work in devotional service is better than dry mental speculation. Devotional service is easier than the latter because, being transcendental in nature, it frees one from reaction. In the Second Chapter, preliminary knowledge of the soul and its entanglement in the material body were explained. How to get out of this material encagement by buddhi-yoga, or devotional service, was also explained therein. In the Third Chapter, it was explained that a person who is situated on the platform of knowledge no longer has any duties to perform. And in the Fourth Chapter the Lord told Arjuna that all kinds of sacrificial work culminate in knowledge. However, at the end of the Fourth Chapter, the Lord advised Arjuna to wake up and fight, being situated in perfect knowledge. Therefore, by simultaneously stressing the importance of both work in devotion and inaction in knowledge, Kṛṣṇa has perplexed Arjuna and confused his determination. Arjuna understands that renunciation in knowledge involves cessation of all kinds of work performed as sense activities. But if one performs work in devotional service, then how is work stopped? In other words, he thinks that sannyāsa, or renunciation in knowledge, should be altogether free from all kinds of activity, because work and renunciation appear to him to be incompatible. He appears not to have understood that work in full knowledge is nonreactive and is therefore the same as inaction. He inquires, therefore, whether he should cease work altogether or work with full knowledge.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
1. Arjuna said: You praise both giving up action and performing action through karma-yoga. Please tell me definitely, which of the two is better.
Commentary

In the fifth chapter the Lord explains that karma as superior to jñāna, because it strengthens jñāna, and explains knowledge of Paramātmā, along with qualities such as seeing things with equal vision. Being worried about the contradiction between the two statements at the end of the previous chapter, Arjuna asks a question. In verse 41 of the last chapter you spoke of renouncing karma by jñāna arising from karma-yoga (yoga-sannyasta-karmāṇam) but in verse 42 You again spoke of taking up karma-yoga (yogam ātiṣṭhottiṣṭha bhārata). It is not possible to perform both renunciation of action and karma-yoga at once because there is essential contradiction between the two, just as there is contradiction between remaining stationary and moving. Therefore the man of knowledge should either renounce karma or perform karma-yoga. Since I do not understand Your intention, I am asking. Among these two, which one is better? Please tell that definitely to me.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
1. Arjuna said: You praise both giving up action and performing action through karma yoga. Please tell me definitely, which of the two is better.
Commentary

In the fifth chapter Hari speaks of the superiority of karma over jñāna, because of such reasons as easy performance. He also speaks about giving up performance of karma yoga by one who is pure. In the second chapter, speaking to the person desiring liberation, and having explained that realization of ātmā is a cause of liberation, Kṛṣṇa explained the necessity of niṣkāma karma as means towards that. In the third and fourth chapters He explained that there is no actions for that person who has attained realization of ātmā with yas tv ātma-ratir eva syāt (3.17 ), and sarvaṁ karmākhilaṁ pārtha (4.33) Finally he again advised Arjuna to perform niṣkāma karma with tasmād ajñāna-saṁbhūtaṁ (BG 4.42) Arjuna now has a question concerning this. You praise the renunciation of actions, jñāna yoga, a process for stopping the activities of the senses. But You also speak of yoga, performance of action, engaging the senses in action. It is not possible to perform both at once, because of the opposite nature of the two, like non-moving and moving, or darkness and light. I cannot understand your desire—whether one who has attained jñāna should renounce actions or perform them. Therefore I am asking you. Please tell me definitely which is better, renouncing actions or engaging in actions.

Bhūrijana Dāsa Gauḍīya
Commentary

Srila Prabhupada explains in his Purport: "In the Second Chapter, preliminary knowledge of the soul and its entanglement in the material body were explained. How to get out of this material encagement by buddhi‑yoga, or devotional service, was also explained therein. In the Third Chapter, it was explained that a person who is situated on the platform of knowledge no longer has any duties to perform. And in the Fourth Chapter the Lord told Arjuna that all kinds of sacrificial work culminate in knowledge. However, at the end of the Fourth Chapter, the Lord advised Arjuna to wake up and fight, being situated in perfect knowledge. Therefore, by simultaneously stressing the importance of both work in devotion and inaction in knowledge, Krsna has perplexed Arjuna and confused his determination. Arjuna understands that renunciation in knowledge involves cessation of all kinds of work performed as sense activities. But if one performs work in devotional service, then how is work stopped? In other words, he thinks that sannyasa, or renunciation in knowledge, should be altogether free from all kinds of activity, because work and renunciation appear to him to be incompatible. He appears not to have understood that work in full knowledge is nonreactive and is therefore the same as inaction. He inquires, therefore, whether he should cease work altogether or work with full knowledge." Now, Krsna had made Arjuna not understand this point. We may understand something but that is due to having Srila Prabhupada's Purports. But Arjuna on the battlefield amidst all the excitement of Krsna's words he doesn't understand. But since all this dialogue is taking place for our benefit, what is going on is that Krsna is making this point, stressing it again and again until we clearly understand it. The question is: should a person who has acquired knowledge work or not? If knowledge is superior, if sacrifice ends in knowledge, when we get knowledge should we still continue to perform sacrifice (or work)? This is the question.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study Key verse
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Arjuna asks question, “What is better and more beneficial?” ‘Work’ and ‘renunciation’ appears

incompatible

Text 5.1 purport mentions that ‘work in devotion’ is easier than ‘dry mental speculation’. Because
It is transcendental in nature and thus,
It frees one from all reactions

PLEASE NOTE: The remaining points of the purport are mentioned in the Connection between Chapter 4 and 5

above

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
5.1 (O Krsna,) samsasi, You praise, i.e. speak of; sannyasam, renunciation; karmanam, of actions, of performance of various kinds of rites enjoined by the scriptures; punah ca, and again; You praise yogam, yoga, the obligatory performance of those very rites! Therefore I have a doubt as to which is better-Is the performance of actions better, or their rejection? And that which is better should be undertaken. And hence, bruhi, tell; mam, me; suniscitam, for certain, as the one intended by You; tat ekam, that one-one of the two, since performance of the two together by the same person is impossible; yat, which; is sreyah, better, more commendable; etayoh, between these two, between the renunciation of actions and the performance of actions [Ast. reads karma-yoga-anusthana (performance of Karma-yoga) in place of karma-anusthana (performance of actions).-Tr.], by undertaking which you think I shall acire what is beneficial. While stating His own opinion in order to arrive at a conclusion-
Śrī Rāmānujācārya Classical
Translation
5.1 Arjuna said 'You praise the renunciation of actions, i.e., Jnana Yoga at one time, and next Karma Yoga'. This is what is objected to: In the second chapter, you have said that Karma Yoga alone should be practised first by an aspirant for release; and that the vision of the self should be achieved by means of Jnana Yoga by one whose mind has its blemishes washed away by Karma Yoga. Again, in the third and fourth chapters, you have praised Karma Yoga or devotion to Karma as better than Jnana Yoga even for one who has attained the stage of Jnana Yoga, and that, as a means of attaining the self, it (Karma Yoga) is independent of Jnana Yoga. Therefore, of these two, Jnana Yoga and Karma Yoga - tell me precisely which by itself is superior, i.e., most excellent, being more easy to practise, and icker to confer the vision of the self.
Śrī Abhinavagupta Classical
Translation
5.1 Samnyasam etc. Is renunciation superior or Yoga ? this is the estion of the doubting person (Arjuna).
Swami Sivananda Classical
Translation
5.1 Arjuna said Renunciation of actions, O Krishna, Thou praisest, and again Yoga. Tell me conclusively that which is the better of the two.
Commentary

5.1 संन्यासम् renunciation? कर्मणाम् of actions? कृष्ण O Krishna? पुनः again? योगम् Yoga? च and? शंससि (Thou) praisest? यत् which? श्रेयः better? एतयोः of these two? एकम् one? तत् that? मे to me? ब्रूहि tell? सुनिश्चितम् conclusively.Commentary Thou teachest renunciation of actions and also their performance. This has confused me. Tell decisively now which is better. It is not possible for a man to resort to both of them at the same time. Yoga here means Karma Yoga. (Cf.III.2)

Swami Gambhīrānanda Classical
Translation
5.1 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.
Shri Purohit Swami Classical
Translation
5.1 "Arjuna said: My Lord! At one moment Thou praisest renunciation of action; at another, right action. Tell me truly, I pray, which of these is the more conducive to my highest welfare?
Related values & verses
Related values
Prema (Divine Love)Tyaga (Renunciation / Letting Go)Dana (Charity / Generosity)Karuna (Kindness / Compassion)Anahankarah (Freedom from False Ego)Yajña (Sacrifice / Spirit of Offering)Shraddha (Faith / Reverence)
Related verses
BG 3.1 BG 2.49 BG 6.2 SB 1.2.13 SB 11.20.6 SB 7.9.44 CC Madhya 22.99 CC Madhya 19.149 CC Ādi 7.71 Īśa Upaniṣad 1 Īśa Upaniṣad 2
Related lectures
Personal Guidance
Arjuna again asks the perennial question: renunciation of action, or action without attachment? — the seeker's natural confusion deserves a clear answer.
Practical Applications
  • Be willing to ask the same question twice, in different forms, until clarity dawns.
  • Don't manufacture artificial certainty.
  • Bring repeated confusions back to your guide instead of resolving alone.
Reflection Questions
  • What question has my heart been asking that I keep restating?
  • What guide could re-receive my confusion freshly?
Analogy

A traveler at a fork in the road, having just been pointed down one path, turns back to ask once more: 'Are you sure?' This is not weakness but the honest gesture of a soul that wants its compass re-checked before committing the steps. Arjuna does what every serious seeker eventually does — he restates his confusion to the teacher rather than swallowing it silently.

Stories
Naciketas at the door of Yama

When the boy Naciketas was sent to Yama by his father, he waited three nights at the door without food. Yama, embarrassed, offered three boons. Naciketas first asked safe things — his father's peace, the fire-sacrifice. Then he asked the dangerous question: what happens after death?

Yama tried to deflect. He offered wealth, sons, kingdoms, celestial women — anything but that question. Naciketas refused them all. 'These wear out; the question remains.' He restated the question until Yama had to answer.

Like Arjuna in this verse, Naciketas shows that the seeker's duty is to re-ask the real question until clarity comes — not to settle for any answer that merely calms the surface.

📝 My note

Source: vedabase.io

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