Bhagavad Gita 5.3

Karma Sanyasa Yoga · English Translation

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.

Sanskrit

ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति | निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ||५-३||

Transliteration

jñeyaḥ sa nityasaṃnyāsī yo na dveṣṭi na kāṅkṣati . nirdvandvo hi mahābāho sukhaṃ bandhātpramucyate ||5-3||

What Does This Verse Mean?

In this verse, Lord Krishna tells Arjuna that a true renunciate is someone who has let go of both hatred and excessive desire for things in the world. He explains that such a person remains balanced amidst life's ups and downs, known as being free from 'dualities' or pairs of opposites like pleasure and pain. Because they do not get dragged down by these emotional extremes, Krishna assures Arjuna that this state makes it easy to be liberated from the cycle of binding actions.

The Teaching Behind It

This verse sits at the intersection of Karma Yoga and Jnana Yoga, emphasizing that true renunciation (Sannyasa) is an internal state rather than just a physical one. It develops the concept of 'Nirdvandva' or freedom from dualities, teaching that liberation comes when the mind transcends the oscillating pulls of attraction and repulsion.

Word by Word

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

Classical 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)

Where This Happens

This verse occurs in Chapter 5 of the Bhagavad Gita during the intense battle of Kurukshetra. Lord Krishna is speaking to Arjuna, who has just laid down his bow out of grief and confusion about fighting his relatives. After explaining that one can achieve renunciation through both action (Karma Yoga) and knowledge (Sannyasa), Krishna clarifies here that true spiritual freedom comes not from merely giving up work physically, but from mastering the mind's reactions to success and failure.

Living It Out Today

Consider a modern professional who receives critical feedback on a project they worked hard on; instead of spiraling into self-hatred or bitterness toward their boss (dvesha), they remain steady. Simultaneously, when that same person is offered a promotion with significant stress but high reward, they do not become frantic or overly attached to the title (kanksa). By maintaining this emotional balance during both professional setbacks and successes, they make clearer decisions without anxiety, effectively freeing themselves from the mental bondage of needing constant external validation.

Explained for Children

Imagine you are playing a game where sometimes you win big and feel super excited, but other times you lose and feel sad. If your happiness depends only on winning or losing, you will always be stressed out. Krishna says that being truly free is like having a calm heart no matter if you win the trophy or drop your ice cream; when you don't get too upset about bad things or too crazy excited about good things, you can play and learn without feeling trapped by the game.

Daily Reflection

Arjuna, you often feel pulled between what you dislike about this situation and what you desperately wish would happen instead; try to see how this tug-of-war keeps you bound even when the external world hasn't changed. True freedom isn't found in changing your circumstances but in cultivating a heart that neither hates the difficulty nor clings to an ideal outcome. When you release these dualities, you discover a profound ease within yourself that no external event can disturb.

A Practice for Today

Sit quietly and notice any fleeting moment of aversion or craving arising today without engaging with the thought. Simply acknowledge these impulses as passing clouds, allowing your awareness to rest in a space that is untouched by them.

Key Teachings

The Inner Renunciate
A true Sannyasi is not defined by wearing robes but by an internal state where the mind does not harbor hatred or intense longing. This verse redefines renunciation as a quality of consciousness rather than merely a change in external lifestyle.
Freedom from Dualities
Krishna promises that those who master this balance find it 'easy' (sukhaṃ) to break free from karmic chains. This liberation is not a struggle but a natural result of aligning with the non-dual nature of reality.

Themes

DetachmentMental BalanceTrue RenunciationDuality of OppositesLiberation from BondageInner Peace

Related Verses

2.47 3.30 4.18 18.66 6.5

Read This Next

2.47 — To understand the practical application of performing duty without attachment to results.
3.30 — For Krishna's instruction on surrendering actions as an offering, deepening the spirit of renunciation.
12.15 — To see how a devotee who is not disturbed by others and does not disturb them becomes dear to God.

Frequently Asked Questions

What does 'free from pairs of opposites' (nirdvandva) actually mean?

It means maintaining an inner balance where you are not overly affected by opposing experiences like heat and cold, pleasure and pain, or honor and disgrace. A person who is nirdvandva does not swing between extreme joy when things go well and deep despair when they do; instead, they remain steady regardless of external circumstances.

How can I practice 'not hating' in my daily life?

You can start by observing your reactions to people who annoy you; instead of letting anger take over, try to understand that their actions are often driven by their own ignorance or pain. By consciously choosing not to let these external triggers create an internal reaction of hatred, you begin to cultivate the state Krishna describes.

In Other Languages: Bhagavad Gita 5.3 →