BG 5.6

5.6 Tu, but, O mighty-armed one; sannyasah, renunciation, in the real sense; duhkham aptum, is hard to attain; ayogatah, without (Karma-) yoga. Munih, the meditative man-the word muni being derived in the sense of one who meditates on the real nature of God; yoga-yuktah, eipped with yoga, with Vedic Karma-yoga in the form of dedication to God without thought of results (for oneself); adhigacchati, attains; brahma, Brahman; na cirena, without delay, very ickly. Therefore it was said by Me, 'Karma-yoga excels'. [Karma-yoga leads to enlightenment through the stages of attenuation of attachment, withdrawal of the internal and external organs from their objects, and their inclination towards the indwelling Self. (Also see Commentary on 5.12).] The monasticism under discussion is called Brahman because it leads to knowledge of the supreme Self, as stated in the Upanisad, 'Nyasa (monasticism) is Brahman. Brahman is verily the supreme' (Ma. Na. 21.2) Brahman means monasticism in the real sense, consisting in steadfastness to the knowledge of the supreme Self.

5.6 But renunciation, O mighty-armed, is hard to attain without (following) Yoga. The contemplating sage who follows Yoga reaches the Brahman (the self or Atman) soon.

5.6 Without concentration, O Mighty Man, renunciation is difficult. But the sage who is always meditating on the Divine, before long shall attain the Absolute.

5.6 Without concentration, O Mighty Man, renunciation is difficult. But the sage who is always meditating on the Divine, before long shall attain the Absolute.

5.6. O mighty-armed (Arjuna) ! Renunciation is certainly hard to attain excepting through Yoga; the sage who is the master of Yoga attains the Brahman, before long.

5.6 But renunciation, O mighty-armed, is hard to attain without (following) Yoga. The contemplating sage who follows Yoga reaches the Brahman (the self or Atman) soon.

5.6 But, O mighty-armed one, renunciation is hard to attain without (Karma-) yoga. The meditative man eipped with yoga attains Brahman without delay.

5.6 Renunciation, i.e., Jnana Yoga, cannot be attained without Yoga, i.e., Karma Yoga. A person following Yoga, i.e., following Karma Yoga, being himself a Muni, i.e., one engaged in the contemplation of self, after practising Karma Yoga reaches with ease the Brahman i.e., attains the self soon, i.e., in a short time. But one following Jnana Yoga by itself, completes Jnana Yoga with great difficulty only. On account of this great difficulty, he attains the self after a long period only.

5.6 Samnyasastu etc. [Here] the word tu is used in the sense of 'affirmation' and it is to be construed in a different order. [Hence the meaning is] : For a person without Yoga, it is certainly hard to attain renunciation. Because, as it has been already shown logically, it is difficult to renounce actions. But, it is certainly easy for men of Yoga to attain this. That has been said earlier.

5.6 Tu, but, O mighty-armed one; sannyasah, renunciation, in the real sense; duhkham aptum, is hard to attain; ayogatah, without (Karma-) yoga. Munih, the meditative man-the word muni being derived in the sense of one who meditates on the real nature of God; yoga-yuktah, eipped with yoga, with Vedic Karma-yoga in the form of dedication to God without thought of results (for oneself); adhigacchati, attains; brahma, Brahman; na cirena, without delay, very ickly. Therefore it was said by Me, 'Karma-yoga excels'. [Karma-yoga leads to enlightenment through the stages of attenuation of attachment, withdrawal of the internal and external organs from their objects, and their inclination towards the indwelling Self. (Also see Commentary on 5.12).] The monasticism under discussion is called Brahman because it leads to knowledge of the supreme Self, as stated in the Upanisad, 'Nyasa (monasticism) is Brahman. Brahman is verily the supreme' (Ma. Na. 21.2) Brahman means monasticism in the real sense, consisting in steadfastness to the knowledge of the supreme Self.

Merely renouncing all activities yet not engaging in the devotional service of the Lord cannot make one happy. But a thoughtful person engaged in devotional service can achieve the Supreme without delay.