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Bhagavad-gītā 5.3

ज्ञेय: स नित्यसन्न्यासी यो न द्वेष्टि न काङ्‍क्षति । निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥ ३ ॥
jñeyaḥ sa nitya-sannyāsī
[jneyah sa nitya-sannyaasee]
yo na dveṣṭi na kāṅkṣati
[yo na dveshti na kaankshati]
nirdvandvo hi mahā-bāho
[nirdvandvo hi mahaa-baaho]
sukhaṁ bandhāt pramucyate
[sukham bandhaat pramuchyate]
Word-for-word
jñeyaḥ — should be known saḥ — he nitya — always sannyāsī — renouncer yaḥ — who na — never dveṣṭi — abhors na — nor kāṅkṣati — desires nirdvandvaḥ — free from all dualities hi — certainly mahā - bāho — O mighty-armed one sukham — happily bandhāt — from bondage pramucyate — is completely liberated .
Blended reading (Sanskrit + English inline)
jñeyaḥ sa nitya-sannyāsī
jñeyaḥ
should be known
saḥ
he
nitya
always
sannyāsī
renouncer
yo na dveṣṭi na kāṅkṣati
nirdvandvo hi mahā-bāho
sukhaṁ bandhāt pramucyate
yaḥ
who
na
never
dveṣṭi
abhors
na
nor
kāṅkṣati
desires
nirdvandvaḥ
free from all dualities
hi
certainly
mahā - bāho
O mighty-armed one
sukham
happily
bandhāt
from bondage
pramucyate
is completely liberated .
Important Words
  • nitya — always
    Adverbial. Not occasionally renounced — perpetually so. The Gītā's renunciate is not the one who took the formal vow yesterday but the one whose mind today wants nothing and rejects nothing.
  • sannyāsī — renouncer
    Redefined. Kṛṣṇa moves the title away from the orange cloth and toward an inner posture. This is the verse's quiet revolution: sannyāsa is a stance, not an order.
  • nirdvandvaḥ — free from all dualities
    Nir + dvandva — 'without the pair-game.' Heat-cold, praise-blame, gain-loss, success-failure: the entire stereo system of material experience runs on pairs. Step out of the binary and bondage loses its grip.
  • sukham — happily
    Adverbial. Liberation is not won by violent austerity but flows easily — sukham — once the dual game is dropped. Prabhupāda often stresses this: Kṛṣṇa consciousness is sukhaṁ kartum, easy to perform, in contrast to dry renunciation.
  • pramucyate — is completely liberated
    Pra + √muc, passive — 'is loosed forth.' The prefix pra intensifies; not partial loosening but complete release. Note the passive: he is liberated, not he liberates himself. The dropping of grasping is what allows release to happen to him.
One who neither hates nor desires the fruits of his activities is known to be always renounced. Such a person, free from all dualities, easily overcomes material bondage and is completely liberated, O mighty-armed Arjuna.
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)
True sannyāsa is internal, not external: he who neither hates nor craves is a perpetual renunciant — even while acting. Freedom from the pairs of opposites (dvandva) is the single condition for release from saṁsāra's bondage.
Further notes (विवरण · Vivaraṇa)
Kṛṣṇa redefines sannyāsa: not the dropping of cloth or hearth, but the dropping of dveṣa and kāṅkṣā. The dvandvas (heat/cold, honor/disgrace, pleasure/pain) are saṁsāra's clamps; transcend them and bondage falls away 'sukham' — easily, without strain. Cross-ref 2.45 (nistraiguṇyaḥ), 4.22 (dvandvātīta).
Prose order (अन्वय · Anvaya)
हे महाबाहो! यः न द्वेष्टि न काङ्क्षति सः नित्य-सन्न्यासी ज्ञेयः । हि निर्द्वन्द्वः बन्धात् सुखम् प्रमुच्यते ।
he mahābāho! yaḥ na dveṣṭi na kāṅkṣati saḥ nitya-sannyāsī jñeyaḥ | hi nirdvandvaḥ bandhāt sukham pramucyate |
O mighty-armed one, he who neither hates nor desires is to be known as a perpetual renunciant. For one free from the pairs of opposites is easily released from bondage.
Word split (पदच्छेद · Padaccheda)
ज्ञेयः सः नित्य-सन्न्यासी यः न द्वेष्टि न काङ्क्षति । निर्द्वन्द्वः हि महाबाहो सुखम् बन्धात् प्रमुच्यते ॥
jñeyaḥ saḥ nitya-sannyāsī yaḥ na dveṣṭi na kāṅkṣati | nirdvandvaḥ hi mahābāho sukham bandhāt pramucyate ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
ज्ञेयः jñeyaḥ √ज्ञा fut. (future) pass. (passive) part. (gerundive) nom.sg. (nominative singular)m. is to be known
सः saḥ dem. (demonstrative) pron. (pronoun) nom.sg. (nominative singular)m. he
नित्य-सन्न्यासी nitya-sannyāsī नित्य (adj.) + सन्न्यासिन् (m.) nom.sg. (nominative singular), karmadhāraya perpetual renunciant
यः yaḥ rel. pron. (pronoun) nom.sg. (nominative singular)m. who
द्वेष्टि dveṣṭi √द्विष् pres. (present) 3sg.par. (parasmaipada / active voice) hates
काङ्क्षति kāṅkṣati √काङ्क्ष् pres. (present) 3sg.par. (parasmaipada / active voice) desires
निर्द्वन्द्वः nirdvandvaḥ निर् + द्वन्द्व (n.) nom.sg. (nominative singular)m., bahuvrīhi cpd. (compound) free from dualities
हि hi ind. (indeclinable) indeed, for
महाबाहो mahābāho महत् + बाहु (m.) voc.sg. (vocative singular), bahuvrīhi cpd. (compound) O mighty-armed one
सुखम् sukham सुख (n.) acc.sg. (accusative singular), adv. easily
बन्धात् bandhāt बन्ध (m.) abl.sg. (ablative singular) from bondage
प्रमुच्यते pramucyate प्र + √मुच् pres. (present) pass. (passive) 3sg. is liberated
Purport

One who is fully in Kṛṣṇa consciousness is always a renouncer because he feels neither hatred nor desire for the results of his actions. Such a renouncer, dedicated to the transcendental loving service of the Lord, is fully qualified in knowledge because he knows his constitutional position in his relationship with Kṛṣṇa. He knows fully well that Kṛṣṇa is the whole and that he is part and parcel of Kṛṣṇa. Such knowledge is perfect because it is qualitatively and quantitatively correct. The concept of oneness with Kṛṣṇa is incorrect because the part cannot be equal to the whole. Knowledge that one is one in quality yet different in quantity is correct transcendental knowledge leading one to become full in himself, having nothing to aspire to or lament over. There is no duality in his mind because whatever he does, he does for Kṛṣṇa. Being thus freed from the platform of dualities, he is liberated – even in this material world.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
3. O Mighty-armed one, the person engaged in niṣkāma-karma with pure heart, who is without duality, neither hating nor desiring, is known as the constant sannyāsī. Easily he is freed from bondage.
Commentary

It should not be said that taking sannyāsa (renouncing all duties or karma) gives liberation and not taking sannyāsa does not give liberation. The pure hearted person engaged in action should be known as the constant sannyāsī (nitya-sannyāsī). He is a true warrior who conquers the city of liberation, O Mighty-armed one (mahā-bāho).

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
3. O Mighty-armed one, the karma yogī is known as the constant saṁyāsī who tolerates the dualities, neither hating nor desiring objects. Easily he is freed from bondage.
Commentary

Why is it better? This person, the karma yogī, with pure heart, is called nitya saṁnyāsī. This means that the karma yogī is always fixed (nitya) in jñāna yoga. Because he is completely satisfied with the realization of ātmā contained within karma yoga, he does not long for or hate anything at all. He tolerates the dualities. By being fixed in karma which is easy to perform, without effort (sukham), he is freed from bondage.

Bhūrijana Dāsa Gauḍīya
Commentary

The term used here by Krsna is 'nitya‑sannyasi'. The person who is actually renounced and detached from the fruits of his activities is actually a 'nitya‑sannyasi'. He is renounced, he is always a 'sannyasi'. This is the true meaning of 'sannyasi' ‑ "one who neither hates or desires the fruits of his activities. Such a person free from all dualities, easily overcomes material bondage and is completely liberated." This first Section (1‑6) explains that 'niskama karma' is equal to renunciation of work but it is easier. This is the point why it is better ‑ because it is easier.

[2 . Although the results of renunciation and devotional service are ultimately the same, devotional service is superior, for the devotee can quickly achieve Krsna. (4‑6) ]

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

One who works in devotion is a true sannyasi and easily achieves liberation

Definition of true sannyasi – neither hates nor desires fruits and is free from all dualities
Focus of Learning

(a) Krishna Conscious person is a true sannyasi – How?

He has perfect transcendental knowledge i.e. soul and Krishna are one in quality but different in quantity
Incorrect transcendental knowledge – oneness in quantity with Krishna, because a part can never be equal to whole
Result of perfect knowledge – one becomes full in himself
Full in himself – implies no desire/hatred/lamentation for the results of action
No duality in mind – because whatever he does is for Krishna
Thus liberated even in material world

(a) Path of action: Krishna conscious action vs Fruitive action – Devotional Service / Action in Krishna

Consciousness is the only way to get rid of material bondage (Ref. SB 5.5.4-6)

On the other hand fruitive action creates bondage
To act for sense gratification – not good because fruitive acts cause material bondage and transmigration; each body is temporary and miserable.
Failure of life – if no inquiry about real identity
Suggestion to “get out” of bondage – Develop love for Devotional service to Vasudeva

(b) Path of renouncing all action: Process of Jnana (of spiritual identity) / dry renunciation

One may think that action causes bondage, therefore we should renounce action altogether
but one should know that Jnana (of spiritual identity) or dry renunciation is not sufficient for liberation from bondage,
but one must act on the level of status of spirit soul
Action in Krishna Consciousness is different from action on fruitive platform
Action in full knowledge strengthens one’s advancement in real knowledge
Mere renunciation of fruitive action without Krishna Consciousness does not purify the heart

(c) Srila Rupa Goswami on ‘renunciation’ (Ref. Bhakti Rasamrita Sindhu)

Incomplete Renunciation (Phalgu-vairagya) — to renounce things related to Supreme Personality of Godhead thinking them material, with desire for liberation
Complete renunciation (Yukta-vairagya) — implies to know
Everything belongs to the Lord
Use everything in His service
Do not claim proprietorship

Texts 5.4* – 5.5

COMMON THEME: Karma-yoga and Sannyasa are same, because both lead to spiritual realization and have

same conclusion

LINK BETWEEN TEXTS 5.5 & 5.6: It is important to understand that Krishna is not speaking about a

variety of paths leading to a variety of inferior or superior destinations. Rather, He is describing two

aspects of a path—one easy and one difficult—with the same goal. (These verses are applicable to

anyone trying to attain Brahman, Paramatma or Bhagavan realization, but Srila Prabhupada translated yoga as

“devotional service” to highlight Krishna’s actual desire and purpose.)

If we renounce activities before our hearts are clean, we will be forced by our unclean hearts to engage in

improper activities. The senses will demand engagement, but the jnana-yoga process forbids sense activity.

Unless the senses are engaged in good work, it will be difficult to stop improper work. Krishna therefore

recommends keeping the senses always engaged, while simultaneously purifying the heart by working with

detachment. This is the more practical and, therefore, superior path. The comparison between the two paths

continues in the following verse.

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
5.3 For, O mighty-armed one, he who is free from duality becomes easily freed from bondage. That performer of Karma-yoga, yah, who; na dvesti, does not hate anything; and na kanksati, does not crave; jneyah, should be known; as nitya-sannyasi, a man of constant [A man of constant renunciation: He is a man of renunciation ever before the realization of the actionless Self.] renunciation. The meaning is that he who continues to be like this in the midst of sorrow, happiness and their sources should be known as a man of constant renunciation, even though engaged in actions. Hi, for; mahabaho, O mighty-armed one; nirdvandvah, one who is free from duality; pramucyate, becomes freed; sukham, easily, without trouble; bandhat, from bondage. It is reasonable that in the case of renunciation and Karma-yoga, which are opposed to each other and can be undertaken by different persons, there should be opposition even between their results; but it canot be that both of them surely lead to Liberation. When such a estion arises, this is the answer stated:
Śrī Rāmānujācārya Classical
Translation
5.3 That Karma Yogin, who, being satisfied with the experience of the self implied in Karma Yoga, does not desire anything different therefrom and conseently does not hate anything, and who, because of this, resignedly endures the pairs of opposites - he should be understood as ever given to renunciation, i.e., even devoted to Jnana Yoga. Such a one therefore is freed from bondage because of his being firmly devoted to Karma Yoga which is easy to practise. The independence of Jnana Yoga and Karma Yoga from each other as means for attainment of the self is now declared.
Śrī Abhinavagupta Classical
Translation
5.3 Jneyah etc. Therefore he alone is all the time man-of-renunciation, by whom both desire and hatred have been renounced from his mind. Because his intellect has come out of the pairs of anger, delusion and others, he is released just easily.
Swami Sivananda Classical
Translation
5.3 He should be known as a perpertual Sannyasi who neither hates nor desires; for, free from the pairs of opposites, O mighty-armed Arjuna, he is easily set free from bondage.
Commentary

5.3 ज्ञेयः should be known? सः he? नित्यसंन्यासी perpetual ascetic? यः who? न not? द्वेष्टि hates? न not? काङ्क्षति desires? निर्द्वन्द्वः one free from the pairs of opposites? हि verily? महाबाहो O mightyarmed? सुखम् easily? बन्धात् from bondage? प्रमुच्यते is set free.Commentary A man does not become a Sannyasi by merely giving up actions because of laziness or ignorance or some family arrel or calamity or unemployment. A true Sannyasi is not a hypocritical coward.The Karma Yogi who neither hates pain and the objects which give him pain? nor desires pleasure and the objects that give him pleasure? who has neither attachment nor aversion to any senseobject and who has risen above the pairs of heat and cold? joy and sorrow? success and failure? victory and defeat? gain and loss? praise and censure? honour and dishonour? should be known as a perpetual Sannyasi though he is ever engaged in action.One need not have taken Sannyasa formally but if he has the above mental attitutde? he is a perpetual Sannyasi. Mere ochrecoloured robe cannot make one a Sannyasi. What is wanted is a pure heart with true renunciation of egoism and desires. Physical renunciation of objects is no renunciation at all. (Cf.VI.1)

Swami Gambhīrānanda Classical
Translation
5.3 He who does not hate and does not crave should be known as a man of constant renunciation.
Shri Purohit Swami Classical
Translation
5.3 He is a true ascetic who never desires or dislikes, who is uninfluenced by the opposites and is easily freed from bondage.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Abhaya (Fearlessness)
Related verses
BG 2.56 BG 12.17 BG 6.9 SB 11.19.45 SB 7.9.45 SB 3.25.21 CC Madhya 22.145 CC Antya 20.21 CC Madhya 8.66 Īśa Upaniṣad 6 Īśa Upaniṣad 7
Related lectures
Personal Guidance
One who neither hates nor desires the fruits of his activities is the truly renounced — beyond the dualities, easily liberated.
Practical Applications
  • Notice when you flinch from a task or chase one — both reveal attachment.
  • Cultivate equanimity within action, not through avoidance.
  • Treat dualities as the field, not the obstacle.
Reflection Questions
  • Where do I flinch and chase, revealing attachment in disguise?
  • What does true equanimity in this circumstance look like?
Analogy

A lake unstirred by either falling leaves or thrown stones holds the moon perfectly on its surface. The yogī who neither pulls toward pleasant fruits nor pushes away unpleasant ones becomes that lake. Dualities cease to ripple him, and the reflection of the Supreme appears clearly within.

Stories
Prahlāda in the fire and the poison

When his father Hiraṇyakaśipu tried to kill him — burning fire, mountain cliffs, serpent-pits, poison cups — young Prahlāda neither flinched from the torment nor begged for relief. He simply continued to chant. Pleasant and unpleasant came; he leaned toward neither.

The Bhāgavatam records that this very steadiness, this nirdvandva-stance under maximum provocation, was what made him sukham bandhāt pramucyate — happily liberated from bondage. Bondage could find no handle on a boy who would not grab and would not flinch.

📝 My note

Source: vedabase.io

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