Renunciation - 05 - 03

The Shloka

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ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति ।

निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥

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Jñeyaḥ sa nitya-sannyāsī yo na dveṣṭi na kāṅkṣati ।

Nirdvandvo hi mahā-bāho sukhaṁ bandhāt pramucyate ॥

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Meaning / Summary

This verse redefines Sannyasa (renunciation) as an internal state rather than merely an external act of giving up possessions or rituals. It emphasizes that true liberation comes from conquering internal attachments and aversions, leading to a state of mental equilibrium and freedom from the effects of dualities. This inner renunciation is more profound and effective than any external show of asceticism. It highlights that freedom from emotional reactions like hatred and desire is the hallmark of a truly liberated soul.

One should know him as a perpetual renunciant who neither hates nor desires. Such a person, free from dualities, O mighty-armed, is easily liberated from bondage.

This shloka describes the true renunciant not by external actions, but by their internal state of mind. A person who harbors neither hatred nor desire, and is thus free from the pairs of opposites (dualities), is considered a true Sannyasi and easily attains liberation.

Lord Krishna explains to Arjuna the characteristics of a true Sannyasi, or renunciant. He clarifies that one is to be understood as a perpetual renunciant not simply by adopting saffron robes or leaving home, but by their internal disposition. The key indicators are a complete absence of hatred (dveṣṭi) and desire (kāṅkṣati). This means such a person remains unaffected by situations, neither repelled by undesirable circumstances nor attached to desirable ones. This state of equanimity makes one free from dualities (nirdvandvaḥ) – the pairs of opposites like pleasure and pain, honor and dishonor, heat and cold, success and failure. By achieving this inner detachment and freedom from the fluctuating nature of worldly experiences, such a person, addressed as ‘Mahabaho’ (O mighty-armed, signifying Arjuna’s strength and capability to grasp this profound truth), is easily (sukham) liberated (pramucyate) from all forms of bondage (bandhāt), which include the cycles of birth and death, and the constraints of material existence. It underscores that mental detachment is paramount for spiritual liberation.

Sentence - 1

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ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति ।

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Meaning

He should be known as a perpetual renunciant who neither hates nor desires.

Meaning of Words

ज्ञेयः	Jñeyaḥ
should be known, knowable, understood This implies that the characteristic is observable and serves as a standard by which one can identify a true renunciant. It signifies that the true nature of a renunciant is not about outward appearance or actions, but rather an inward, discernible quality.
स	sa	he, that person
नित्यसंन्यासी	nitya-sannyāsī
a perpetual renunciant, one who is always a renunciant The term ‘nitya’ means eternal, constant, or perpetual, while ‘sannyasi’ refers to one who has renounced. Combined, it describes someone whose state of renunciation is not temporary or dependent on circumstances, but rather a permanent inner disposition, irrespective of their external activities or life stage. It emphasizes an internal state of mind rather than a formal status or outward display.
यः	yaḥ	who
न	na	not
द्वेष्टि	dveṣṭi
hates, dislikes Refers to the feeling of aversion, intense dislike, or animosity towards anything or anyone. A true renunciant is free from such negative emotional reactions, maintaining a state of equanimity and seeing all things with impartial understanding.
काङ्क्षति	kāṅkṣati
desires, longs for Refers to the feeling of longing, craving, or attachment to anything. A true renunciant is liberated from attachment to worldly possessions, sensory experiences, or specific outcomes, understanding their transient and impermanent nature.

Sentence - 2

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निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥

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Meaning

Indeed, such a person, O mighty-armed, free from dualities, is easily liberated from bondage.

Meaning of Words

निर्द्वन्द्वो	Nirdvandvo
free from dualities, without pairs of opposites Composed of ‘nir’ (meaning without) and ‘dvandva’ (meaning a pair or duality). This describes a state of being free from the influence and effects of contrasting pairs like pleasure and pain, heat and cold, honor and dishonor, gain and loss. A person who is ‘nirdvandva’ maintains mental equilibrium and remains unaffected by these external and internal fluctuations.
हि	hi	indeed, certainly, because
महाबाहो	mahā-bāho
O mighty-armed An epithet used by Lord Krishna to address Arjuna. ‘Mahā’ means great or mighty, and ‘bāhu’ means arm. It signifies Arjuna’s physical strength and prowess. In a philosophical context, it can also imply intellectual strength or the capacity to grasp profound spiritual truths and undertake challenging spiritual practices. It serves as an affectionate and encouraging address.
सुखं	sukhaṁ
easily, with ease, happily Indicates that the process of attaining liberation for such an individual is not arduous, difficult, or fraught with struggle, but rather happens smoothly, effortlessly, and naturally due to their deep-seated internal state of detachment and equanimity.
बन्धात्	bandhāt
from bondage, from attachment The term ‘bandha’ refers to bondage, fetters, or attachment. This encompasses the various constraints of material existence, including the cycle of birth and death (samsara), and the limiting effects of karma, desires, and illusions that bind the soul to the material world.
प्रमुच्यते	pramucyate
is liberated, is released The prefix ‘pra’ implies thoroughly or completely, and ‘mucyate’ means is released. Thus, it signifies being completely and definitively freed from all forms of material entanglement, illusion, and the cycle of suffering, leading to ultimate spiritual freedom and salvation.

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