FolioCorpusBhagavad-gītā

Bhagavad-gītā 5.6

సన్న్యాసస్తు మహాబాహో దు:ఖమాప్‍తుమయోగత: । యోగయుక్తో మునిర్బ్రహ్మ న చిరేణాధిగచ్ఛతి ॥ ౬ ॥
sannyāsas tu mahā-bāho
[sannyaasas tu mahaa-baaho]
duḥkham āptum ayogataḥ
[duhkham aaptum ayogatah]
yoga-yukto munir brahma
[yoga-yukto munir brahma]
na cireṇādhigacchati
[na chirenaadhigachchati]
Word-for-word
sannyāsaḥ — the renounced order of life tu — but mahā - bāho — O mighty-armed one duḥkham — distress āptum — afflicts one with ayogataḥ — without devotional service yoga - yuktaḥ — one engaged in devotional service muniḥ — a thinker brahma — the Supreme na cireṇa — without delay adhigacchati — attains .
Blended reading (Sanskrit + English inline)
sannyāsas tu mahā-bāho
sannyāsaḥ
the renounced order of life
tu
but
mahā - bāho
O mighty-armed one
duḥkham āptum ayogataḥ
duḥkham
distress
āptum
afflicts one with
ayogataḥ
without devotional service
yoga-yukto munir brahma
yoga - yuktaḥ
one engaged in devotional service
muniḥ
a thinker
brahma
the Supreme
na cireṇādhigacchati
na cireṇa
without delay
adhigacchati
attains .
Important Words
  • duḥkham — distress
    Renunciation without yoga doesn't just fail — it actively produces duḥkha. The unprepared sannyāsī falls into a worse state than the engaged householder. This is one of the Gītā's most practical warnings.
  • ayogataḥ — without devotional service
    A + yogataḥ — ablative form. 'From the absence of yoga.' The ablative is causal: the distress arises *because of* the absence. Take away the yoga and renunciation collapses into mere unemployment.
  • yoga-yuktaḥ — one engaged in devotional service
    Yukta — 'yoked, joined.' The metaphor is bullocks paired to a cart. The sage is yoked to yoga; the work moves because the harness is on. Compare Prabhupāda's frequent gloss: 'engaged.'
  • muniḥ — a thinker
    From √man, 'to think.' The muni is the contemplative — but the Gītā insists this thinker also acts. Pure mentation without action is not the goal; yukta thinking is.
  • na cireṇa — without delay
    Na + cireṇa — 'not after a long time.' Kṛṣṇa promises speed. Karma-yoga is not the slow path. The implicit contrast is with the long, lonely austerity of formal renunciation unsupported by service.
Merely renouncing all activities yet not engaging in the devotional service of the Lord cannot make one happy. But a thoughtful person engaged in devotional service can achieve the Supreme without delay.
Purport

There are two classes of sannyāsīs, or persons in the renounced order of life. The Māyāvādī sannyāsīs are engaged in the study of Sāṅkhya philosophy, whereas the Vaiṣṇava sannyāsīs are engaged in the study of Bhāgavatam philosophy, which affords the proper commentary on the Vedānta-sūtras. The Māyāvādī sannyāsīs also study the Vedānta-sūtras, but use their own commentary, called Śārīraka-bhāṣya, written by Śaṅkarācārya. The students of the Bhāgavata school are engaged in the devotional service of the Lord, according to pāñcarātrikī regulations, and therefore the Vaiṣṇava sannyāsīs have multiple engagements in the transcendental service of the Lord. The Vaiṣṇava sannyāsīs have nothing to do with material activities, and yet they perform various activities in their devotional service to the Lord. But the Māyāvādī sannyāsīs, engaged in the studies of Sāṅkhya and Vedānta and speculation, cannot relish the transcendental service of the Lord. Because their studies become very tedious, they sometimes become tired of Brahman speculation, and thus they take shelter of the Bhāgavatam without proper understanding. Consequently their study of the Śrīmad-Bhāgavatam becomes troublesome. Dry speculations and impersonal interpretations by artificial means are all useless for the Māyāvādī sannyāsīs. The Vaiṣṇava sannyāsīs, who are engaged in devotional service, are happy in the discharge of their transcendental duties, and they have the guarantee of ultimate entrance into the kingdom of God. The Māyāvādī sannyāsīs sometimes fall down from the path of self-realization and again enter into material activities of a philanthropic and altruistic nature, which are nothing but material engagements. Therefore, the conclusion is that those who are engaged in Kṛṣṇa conscious activities are better situated than the sannyāsīs engaged in simple speculation about what is Brahman and what is not Brahman, although they too come to Kṛṣṇa consciousness, after many births.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
6. Renunciation is difficult to attain without karma-yoga. The jṣānī engaged in karma-yoga quickly attains Brahman.
Commentary

Sannyāsa gives suffering for the jṣānī who cannot fix complete purity in his heart. Karma-yoga however gives pleasure. The intended meaning of what was spoken earlier is made clear. Because of not performing karma-yoga which can pacify the disturbance of the heart, sannyāsa may give rise to suffering, if it is accepted without proper qualification. Thus it is said by the writers of the Vārtikā: pramādino bahiś cittāḥ piśunāḥ kalahotsukāḥ sannyāsīno ’pi dṛśyante daiva-sandūṣitāśrayāḥ [Note: This is also quoted by Śrīdhara Svāmī. Vārtikā means a commentary.] One sees sannyāsīs who are absorbed in sense gratification, with evil minds, fond of arguing, who are contaminated shelters of spiritual life. The personified Vedas also says: yadi na samuddharanti yatayo hṛdi kāma-jaṭā Members of the renounced order who fail to uproot the last traces of material desire in their hearts remain impure, and thus You do not allow them to understand You. SB 10.87.39 Bhāgavatam also says: yas tv asaṁyata-ṣaḍ-vargaḥ pracaṇḍendriya-sārathiḥ jṣāna-vairāgya-rahitas tri-daṇḍam upajīvati surān ātmānam ātma-sthaṁ nihnute māṁ ca dharma-hā avipakva-kaṣāyo ’smād amuṣmāc ca vihīyate One who has not controlled the six forms of illusion, lust, anger, greed, excitement, false pride and intoxication, whose intelligence, the leader of the senses, is extremely attached to material things, who is bereft of knowledge and detachment, who adopts the sannyāsa order of life to make a living, who denies the worshipable demigods, his own self and the Supreme Lord within himself, thus ruining all religious principles, and who is still infected by material contamination, is deviated and lost both in this life and the next. SB 11.18.40 Therefore, the jṣānī (muniḥ) engaging in niṣkāma-karma-yoga (yoga-yuktaḥ) quickly attains Brahman.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
6. Renunciation is difficult to attain without karma yoga. The jṣānī engaged in karma yoga quickly attains brahman.
Commentary

Because of the difficulty in performing jṣāna yoga, karma yoga is better. Jṣāna yoga, stopping the activities of the senses (saṁnyāsaḥ), brings about sorrow without also practicing karma yoga (ayogataḥ). Because of difficulty in performance and possibility of error, it will be a cause of suffering. He who practices niṣkāma karma yoga (yoga yuktaḥ), who is also contemplating the ātmā (muniḥ), quickly attains Brahman.

Bhūrijana Dāsa Gauḍīya
Commentary

Why is Krsna recommending karma‑yoga or devotional service here? It is because if one renounces or gives up activities before his heart is clean, then that unclean heart will force him ‑ 'kama esa, krodha esa', lust and anger ‑ will force him to engage in improper activities. Therefore, because the senses aren't engaged when one is practicing either jnana or sankhya, this is very difficult ‑ to stop improper work. Krsna's recommendation is: "Keep the senses always engaged! Better then to purify your heart by work instead of practicing renunciation." It is also interesting to know that these verses in this section are true whether one is practicing to obtain Brahman realization, or Paramatma realization or Bhagavan realization. But Srila Prabhupada has translated for the devotees because that is Krsna's ultimate purpose ‑ to have the devotees engaged in achieving Him.

SUMMARY: Niskama karma is equal to, but easier than renouncing work. Why? Because one's senses are engaged right from the very beginning. That makes it easier to detach because the senses need engagement. The soul is active by nature so the senses, practically must be engaged. It is easier than renunciati work in sankhya‑yoga or jnana (both known as 'karma sannyasi'= renunciation of work)

[ B . WORKING WITH DETACHMENT ‑ PERFORMANCE OF NISKAMA KARMA (5. 7‑12) 1 . A pure soul doesn't become entangled because, although working, he fixes his consciousness upon Krsna. He knows that while the body acts, he does nothing: the material senses are simply engaged with their sense objects. (7‑ 9)]

This section explains the performance of 'niskama karma'.

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

Dry Renunciation (Jnana-marg) is too difficult and distressful

Karma-yoga is better because
Process is easier
Result quickly gives liberation

PLEASE NOTE: Points from purport of Text 5.6 and some points of purports of Texts 5.2 - 5.5 are mentioned in the

table below

Focus of Learning

Most of the points are covered in the Summarized Theme 5A table below)

(a) How Sankhya and Karma-yoga / Devotional Service are the same – Because the common aim is

“Vishnu” (5.4 purport)

(b) Who sees things as they are – One who sees Sankhya (analytical study) and devotional service on

the same level in terms of aim (5.5)

(c) Aim of analytical study of material world – find the soul of existence

Soul of material world—Vishnu / Devotional service entails service to the Supersoul
Analogy: One is to find the root of tree (Sankhya), other is to water the root (Devotional Service).

(d) Real purpose of philosophical research is to find the ‘Ultimate Goal of Life’, which is ‘self-

realization’. This proves there is no difference between the conclusion of the two processes (5.5)

SUMMARISED THEME 5A

CONCLUSION: DIFFERENCE BETWEEN RENUNCIATION AND WORK IN DEVOTION

S.No Verse

Renunciation / Mayavadi sannyasis

Work in devotion/ Vaisnava sannyasis

3.3

Needs prior purification by prescribed

duties

Process itself purifies

5.2

Simply Jnana insufficient for liberation

Action is must – Must act in status of soul

5.2

Risk of fall down

Success guaranteed - Entrance into God’s

Kingdom

5.2

Incomplete renunciation

Complete renunciation / To use everything

for Krishna

5.4

Find the root, Vishnu

Water the root

5.5

Process is to detach from matter

Become attached to Krishna

5.6

No happiness

Brings happiness

5.6

Senses restricted, cannot relish

transcendental devotional service

Senses engaged, perform multiple

devotional activities

5.6

Take many births

Quickly achieves Supreme Personality of

Godhead

5.6

Study Sankhya philosophy

Study Srimad Bhagavatam

5.6

Sariraka bhasya on Vedanta Sutra by

Sankaracarya

Study Srimad Bhagavatam, natural

commentary on Vedanta Sutra

5.6

May fall down to philanthropic and

altruistic activities

Have multiple engagements in devotional

service, according to Pancharatriki

regulations

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
5.6 Tu, but, O mighty-armed one; sannyasah, renunciation, in the real sense; duhkham aptum, is hard to attain; ayogatah, without (Karma-) yoga. Munih, the meditative man-the word muni being derived in the sense of one who meditates on the real nature of God; yoga-yuktah, eipped with yoga, with Vedic Karma-yoga in the form of dedication to God without thought of results (for oneself); adhigacchati, attains; brahma, Brahman; na cirena, without delay, very ickly. Therefore it was said by Me, 'Karma-yoga excels'. [Karma-yoga leads to enlightenment through the stages of attenuation of attachment, withdrawal of the internal and external organs from their objects, and their inclination towards the indwelling Self. (Also see Commentary on 5.12).] The monasticism under discussion is called Brahman because it leads to knowledge of the supreme Self, as stated in the Upanisad, 'Nyasa (monasticism) is Brahman. Brahman is verily the supreme' (Ma. Na. 21.2) Brahman means monasticism in the real sense, consisting in steadfastness to the knowledge of the supreme Self.
Śrī Rāmānujācārya Classical
Translation
5.6 Renunciation, i.e., Jnana Yoga, cannot be attained without Yoga, i.e., Karma Yoga. A person following Yoga, i.e., following Karma Yoga, being himself a Muni, i.e., one engaged in the contemplation of self, after practising Karma Yoga reaches with ease the Brahman i.e., attains the self soon, i.e., in a short time. But one following Jnana Yoga by itself, completes Jnana Yoga with great difficulty only. On account of this great difficulty, he attains the self after a long period only.
Śrī Abhinavagupta Classical
Translation
5.6 Samnyasastu etc. [Here] the word tu is used in the sense of 'affirmation' and it is to be construed in a different order. [Hence the meaning is] : For a person without Yoga, it is certainly hard to attain renunciation. Because, as it has been already shown logically, it is difficult to renounce actions. But, it is certainly easy for men of Yoga to attain this. That has been said earlier.
Swami Sivananda Classical
Translation
5.6 But renunciation, O mighty-armed Arjuna, is hard to attain without Yoga; the Yoga-harmonised sage ickly goes to Brahman.
Commentary

5.6 संन्यासः renunciation? तु but? महाबाहो O mightyarmed? दुःखम् hard? आप्तुम् to attain? अयोगतः without Yoga? योगयुक्तः Yogaharmonised? मुनिः Muni? ब्रह्म to Brahman? नचिरेण ickly? अधिगच्छति goes.Commentary Muni is one who does Manana (meditation or reflection). Yoga is performance of action without selfish motive as an offering unto the Lord.Brahman here signifies renunciation or Sannyasa because renunciation consists in the knowledge of the Self. A Muni? the sage of meditation? the Yogaharmonised? i.e.? purified by the performance of action? ickly attains Brahman? the true renunciation which is devotion to the knowledge of the Self. Therefore Karma Yoga is better. It is easy for a beginner. It prepares him for the higher Yoga by purifying his mind.

Swami Gambhīrānanda Classical
Translation
5.6 But, O mighty-armed one, renunciation is hard to attain without (Karma-) yoga. The meditative man eipped with yoga attains Brahman without delay.
Shri Purohit Swami Classical
Translation
5.6 Without concentration, O Mighty Man, renunciation is difficult. But the sage who is always meditating on the Divine, before long shall attain the Absolute.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)
Related verses
BG 3.4 BG 12.5 BG 18.66 SB 10.2.32 SB 1.5.12 SB 7.9.44 CC Madhya 25.29 CC Madhya 9.261 CC Ādi 7.72 BRS 1.2.256 BRS 1.2.255
Concepts
Dharma
Related lectures
Personal Guidance
Renunciation without karma-yoga is hard to attain — the sage united in karma-yoga quickly approaches the Supreme.
Practical Applications
  • Don't attempt formal renunciation without first establishing karma-yoga.
  • Build the foundation of selfless action before climbing higher rungs.
  • Trust that the karma-yoga path quickly delivers.
Reflection Questions
  • Am I trying to skip the karma-yoga foundation?
  • What grounded daily service builds that foundation?
Analogy

A bird trying to fly with one wing — formal renunciation without inner yoga — flutters in the dust and exhausts itself. Add the second wing of devotional service and the same bird rises easily. Kṛṣṇa is telling Arjuna which wing to grow first.

Stories
Choṭa Haridāsa's lesson

In Caitanya-caritāmṛta, Choṭa Haridāsa was a young renunciate in Mahāprabhu's intimate circle, formally living as a sannyāsī. One day he glanced briefly at a woman with subtle attachment. Mahāprabhu, knowing all hearts, refused thereafter to see him.

The outer cloth of renunciation had been there from the start. What was missing was the inner karma-yoga foundation that makes renunciation tenable. Choṭa Haridāsa's tragedy is the exact warning of this verse: sannyāsaḥ tu... duḥkham āptum ayogataḥ — renunciation without yoga brings distress.

Mahāprabhu's strictness here was not cruelty but the verse made flesh: don't take the high step without the low step under your feet.

📝 My note

Source: vedabase.io

← Read full Chapter 5