ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति। निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते।।5.3।।
jñeyaḥ sa nitya‑sannyāsī yaḥ na dveṣṭi na kāṅkṣati. nirdvandvo hi mahā‑bāho sukhaṁ bandhāt pramucyate.
Translation
He who is always a renouncer, who neither hates nor desires anything, should be known. O mighty‑armed one, free from all dualities, he attains happiness and is liberated from bondage.
Word Meanings
jñeyaḥ — should be known; saḥ — he; nitya — always; sannyāsī — renouncer; yaḥ — who; na — never; dveṣṭi — abhors; na — nor; kāṅkṣati — desires; nirdvandvaḥ — free from all dualities; hi — certainly; mahā‑bāho — O mighty‑armed one; sukham — happiness; bandhāt — from bondage; pramucyate — is completely liberated
Understanding the Verse
In this verse Krishna describes the true nature of a spiritual aspirant who has attained the highest state of renunciation. The term "jñeyaḥ" (should be known) signals that the qualities mentioned are not merely aspirational but are a definitive marker of a realized soul. Such a person, "nitya‑sannyāsī" (ever‑renounced), does not cling to worldly life by external renunciation alone; instead, his inner attitude remains detached in every circumstance. He is "yaḥ na dveṣṭi na kāṅkṣati" – one who neither harbors aversion nor craves desire. This dual freedom from hatred and longing is the cornerstone of Krishna's teaching on equanimity, as it neutralizes the two primary forces that bind the mind to the cycle of birth and death.
The verse further emphasizes the state of "nirdvandvaḥ" – being free from all dualities. Dualities such as pleasure‑pain, gain‑loss, success‑failure create a mental seesaw that perpetuates the sense of a separate self. By transcending these opposites, the yogi experiences the seamless continuity of the Self, which Krishna addresses as "mahā‑bāho" (O mighty‑armed one), a respectful epithet recalling Arjuna’s valor. This address also underscores that even a warrior can embody such lofty detachment, thereby dissolving the perceived conflict between action and renunciation.
When the mind is unperturbed by hatred or desire, the individual naturally attains "sukham" – a profound, unconditioned happiness. Unlike the fleeting pleasure of sensory gratification, this happiness is rooted in the steady knowledge of one's true nature, beyond the temporary fluctuations of the material world. Consequently, the yogi is liberated "bandhāt" – from the bonds of material energy, karmic reactions, and the identification with the body‑mind complex. The word "pramucyate" conveys a complete release, indicating that such a soul has crossed the threshold of samsara and resides in the supreme freedom of self‑realization.
Krishna’s instruction thus serves a dual purpose: first, it defines the external markers—absence of hatred and desire—that signal genuine renunciation; second, it reveals the internal reward—peaceful happiness and liberation. This teaches that true renunciation is not mere external abandonment of duties or possessions but an inner transformation wherein the heart remains untouched by the dualities that ordinarily drive human suffering. By cultivating this inner stance, any seeker, irrespective of social role or external conditions, can progress toward the ultimate goal of moksha.
Practically, this verse invites aspirants to practice mindfulness and self‑inquiry, observing moments when aversion or yearning arise, and gently letting them pass without identification. Such disciplined observation gradually weakens their grip, fostering the spaciousness of "nirdvandva". As this practice matures, the aspirant naturally experiences the blissful freedom described by Krishna, confirming that the path of knowledge (jnana‑yoga) and the path of disciplined action (karma‑yoga) converge in the serenity of a heart that is ever‑renounced.
