SLOGAM

Slogam 3

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Bhagavad Gita Chapter 5.3

jñeyaḥ sa nitya-sannyāsī

yo na dveṣṭi na kāńkṣati

nirdvandvo hi mahā-bāho

sukhaḿ bandhāt pramucyate

Translation

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.

Author Name:-Sri Ramanuja

Purport

Sri Ramanuja

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 consequently 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.

Author Name:-Sri Adi Shankaracharya

Purport

Sri Adi Shankaracharya

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 question arises, this is the answer stated:

Author Name:-Sri Madhvacharya

Purport

Sri Madhavacharya

The characteristics of sannyasa or renunciation of the rewards of actions is given here by Lord Krishna to emphasise the superiority of sannyasa in and of itself.

Now begins the summation.

Characteristics of sannyasa are being described here such as being free from aversion and attraction and all dualities. Asceticism or the practice of tapasya or austerities is not what is meant here. What is meant here is the complete cessation of desire for the rewards of action as well as complete renunciation of the influence of all dualities such as happiness and distress which causes bondage in the world. So there is no contradiction in these two points.

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Slogam 3

Bhagavad Gita Chapter 5.3

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