Chapter 5 of the Bhagavad Gita is titled "Description of Karm Sanyas and Karmyog"
In verse 1 Arjun inquires about the superiority between Karm Sanyas and Karmyog.
Description of Karm Sanyas comes in two forms:
The first involves a devotee seeking God's realization, who rigidly retreats to a forest for worship. The second entails worshiping at home but through strenuous practices, like prolonged sitting and disregarding scriptural guidelines. Both fall under the category of Karm Sanyas.
Karm Yoga manifests in two forms:
Engaging in worldly duties while also practicing scriptural worship, whether within a family setting or unmarried, dwelling either at home or in a monastery. Both these approaches signify the path of Karma Yoga.
Alternatively, there are those who dwell within a family or serve in a monastery but engage in worship without adhering to scriptural guidelines. Even in this case, they are considered practitioners of Karma Yoga.
In Verse 2 of Chapter 5, it is elucidated that worshippers who deviate from scriptural teachings fall into two categories: Karm Sanyasi and Karm Yogi. Despite their actions being unfruitful, the Karm Yogi surpasses the Karm Sanyasi. This is because when a Karm Yogi, whose worship strays from scriptural guidelines, encounters the wisdom of a Tatvadarshi saint, they promptly abandon their misguided practices and embrace scriptural worship for their well-being.
On the contrary, both types of Karm Sanyasis—be it the Hatha Yogi, who rigidly practices physical disciplines even within the confines of home, or those who renounce home for such practices—often reject the guidance of a Tatvadarshi saint due to their arrogance stemming from renunciation and acquired supernatural powers. This pride in renunciation becomes a barrier to true devotion, with only a rare few among countless Karm Sanyasis embracing genuine bhakti.
Hence, the essence of Bhagavad Gita Chapter 5, Verse 2, underscores that Karm Yoga, despite deviating from scriptural norms, holds greater merit than Karm Sanyas, which involves renouncing home.
For instance, exemplary figures such as King Ambreesh, King Janak, the revered Kabir Sahib Ji (KavirDev, who, despite being the embodiment of the Supreme God, emphasizes the superiority of the sadhana He advocates), Sant Garibdas Ji Maharaj, Sri Nanak Dev Ji, Sant Namdev Ji, Sant Ravidas Ji, and others illustrate this point. Moreover, God has affirmed that if this indeed is the correct form of spiritual practice, then whether one remains at home or resides in a monastery, the results will be equally rewarding.
Garib, dere daande khush raho, khushre lahe na moksh
Dhru Prahlad udhar gaye, to dere mein kya dosh
Garib, kele ki kopeen hai, phool paan phal khaahin
Nar ka much nahin dekhte, bast nikat na jaahin
Garib, vo jungle ke roj hain, manushyon bidke jaahin
Nish din firaen ujaad mein, Sahib pave naahin
Those renunciants (Karm Sanyasis) who abandon their homes and retreat to the jungle, adopting a life of austerity by wearing loincloths made of banana leaves, subsisting on fruits and leaves, avoiding human contact and city life, spending their days secluded in caves or thickets in the wilderness, cannot attain God if their spiritual practice deviates from the scriptures' guidance. They resemble wild animals in their daily struggle against the jungle's harsh elements, hunger, thirst, and constant threat of wildlife. Effective worship requires the resolution of these basic survival challenges, which is difficult for a renunciant in the jungle. Consequently, they may become prideful of their renunciation, leading to a depletion of their devotion.
Kabir, man ke maare ban gaye, ban taj basti maanh
Kahain Kabir main kya karoon, man to manae naanh
Bhagavad Gita Chapter 5, Verse 7, elucidates that true self-realization arises when one gains mastery over their mind, refraining from wrongful actions. However, the mere worship of Brahm does not assure control over the mind. For example, the sage Narad immersed himself in jungle worship for years, believing he had subdued his mind and senses.
Kaal, the cosmic force, compels beings to act and bear the consequences, as highlighted in Chapter 5, Verse 3, emphasizing the significance of scripture-based worship. A true ascetic, devoted to Satguru and community service, embodies renunciation and imparts genuine spiritual knowledge to others.
In Verse 4, the Gita underscores that both the Gyanyogi and householders can achieve success if they adhere to scripture-based worship and Guru's teachings. Nonetheless, compared to Karm Sanyasis, who often succumb to the pride of renunciation hindering spiritual progress, Karmyogis (householders) are deemed superior.
Furthermore, Verse 5 emphasizes that Gyanyogis and Karmyogis attain equal stature when their worship aligns with scriptures and true knowledge.
In Holy Bhagavad Gita Chapter 5, Verses 4-5, it is highlighted that some advocate celibacy as the path to spiritual enlightenment, asserting that only the unmarried, whether dwelling at home or in a monastery, can attain salvation. Conversely, others argue that householders, through their charitable deeds, hold a superior position. However, such perspectives are considered naive, lacking true wisdom.
Only a Complete Saint, versed in the ultimate truth, reveals that both celibate devotees and householders, adhering to scripture-based practices under Guru's guidance, achieve the same spiritual accomplishments. A devotee who grasps this understanding remains unaffected by others' opinions.
Whether a celibate devotee receiving accolades for imparting knowledge or a householder praised for their rituals, both understand that true liberation stems from naam jaap and adherence to Guru's teachings. Any deviation from Guru's guidance leads to sin and spiritual depletion.
Those who comprehend this truth, regardless of their marital status, are enlightened. The mentioned mantras pertain to devotees who pursue sadhna with a profound understanding of this reality.
In Bhagavad Gita Chapter 5, Verse 6, it is conveyed that those who engage in worship without adhering to the scriptural injunctions, whether directed towards Brahm or lesser deities, only encounter suffering.
Verse 7 elucidates that both types of such renunciants, whether of Brahm or lower gods, tend to develop pride in their renunciation and practices. Such arrogance becomes a significant obstacle on the path to God, rendering their worship futile.
Supporting this, Verse 2 emphasizes the superiority of Karmyog over Karm Sanyas. Dhruv, Prahlad, King Ambreesh, and King Janak exemplify Karmyogis who, as householders, followed scriptural guidelines. Similarly, saints like Sri Nanak Ji, Sant Ravidas, and Sant Garibdas Sahib Ji, while leading household lives, pursued scripturally ordained practices without succumbing to arrogance.
Regarding Verses 8 and 9, the true essence lies in a devotee, enlightened with Tattavgyan, understanding that they are not the doer of actions, but rather instruments guided by divine knowledge.
Verses 10 to 13 further elaborate that a devotee grounded in Aatm Tattav, having attained knowledge of the Supreme God and received initiation from a Complete Guru, performs virtuous deeds without being bound by their consequences, unlike those who act under the influence of worldly knowledge.