Bhagavad Gita Chapter 5, Verse 2 (BG 5.2) — Meaning, Translation & Commentary

# BG 5.2 — Commentary Translation From Arjuna's question, Sri Krishna understood the state of ignorance in which Arjuna found himself. He believed that the path of renunciation of action and the yoga of action were two distinct paths leading the seeker to different destinations. It is the natural tendency of human beings to incline toward inactivity. If left to their own nature, most people would desire only to obtain food and comfort with minimal effort and maximum rest. To transform this unproductive idleness into active engagement is the first stage of human development. This can be accomplished by awakening the dormant desires within. In this initial stage of development, action motivated by self-interest removes mental and intellectual lethargy, making one intensely active. Thereafter, one is taught to renounce self-interest while remaining active. When one serves the world, understanding it as worship of the Divine with a selfless spirit, the joy obtained becomes the source of inspiration and motivation. This is called the spirit of karma yoga, or the spirit of sacrifice. Through the practice of karma yoga, desires diminish, and the seeker gains, as it were, the wings of meditation, by which one can soar to great heights in the sky of peace and bliss. A detailed discussion of meditation practice is given in the next chapter. From the above reflection, we arrive at the conclusion that there are three means for self-development: action with desire, action without desire, and meditation. In previous chapters, karma yoga has been described, and the subject of the next chapter is meditation yoga. Therefore, in this chapter, the renunciation of actions through the abandonment of ego and selfishness is explained. In this verse, the Blessed Lord has said that both renunciation of action and karma yoga are beneficial; yet between the two, karma yoga is superior. This statement by Sri Krishna does not mean that He considers renunciation inferior to karma yoga. To understand it thus is to display one's ignorance or to have failed to comprehend the Lord's teachings thus far. We must understand the true meaning of why karma yoga is called superior to renunciation here. Considering the stage of development in which Arjuna stood and the particular circumstances of the war, the teaching to perform action was more appropriate for Arjuna than renunciation. This means that although both are auspicious, given the special circumstances, karma yoga is called superior to renunciation. Most people suffer from Arjuna's affliction, and for all of them, karma yoga alone is the sole means of destroying desire. Therefore, we must rightly understand the true significance of calling karma yoga superior here. Why is this so? It is explained thus: