Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Bringing back the much enjoyed open discussion on the Gita, for general public. Proceeds Chapter and verse wise. For the keen student seeking a deep understanding of Krishna’s counsel! Registration necessary.
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Bringing back the much enjoyed open discussion on the Gita, for general public. Proceeds chapter and verse wise. For the keen student seeking a deep understanding of Krishna’s counsel! Registration necessary.

Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby vignesh » Mon Nov 19, 2012 8:09 am

Those who have the knowledge of that Brahman, Who have that as the Atma, who are established in that Brahman, who have that Brahman as the supreme goal, and whose impurities are completely destroyed by knowledge attain the goal of non-return.
Being spontaneously established in Brahman through the pursuit of sravanam, mananam and nididhyasanam, these wisemen revel only in Brahman. Thus, freed from all impurities, they attain mukti from where there is no return.

regards
vignesh
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby murugans61 » Thu Nov 22, 2012 1:31 pm

Hari OM

A life of work, even successful work, can not be fulfilling without Self Knowledge.

Ultimately , the true Self is not affected by what one does, whether good or bad. Only knowledge of Self can fulfill the purpose of life and lead one beyond birth.

Those who cast off sin through this knowledge, absorbed in the Lord and established in him as their one goal and refuge are not reborn.

pranams
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby uma » Sun Nov 25, 2012 10:41 am

Hari Om. Pranam to all.

This verse explains how Self Knowledge, which is the last step dissolves the ego. Meeraji's summary should be read here again, which explains this very clearly.

When there is Self Realisation , there is no sin for actions, neither is there any credit. All actions are for Him, without any expectation of results.

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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby uma » Sun Nov 25, 2012 10:50 am

Hari Om. Pranam to all.

Let us now study Stanzas 18-20 from the Chapter 5, Yoga of True Renunciation - Karma Sanyas Yoga.
The current theme is : Methods of Renunciation


Kindly Post :

Verse 18 Sathyavathiji
Verse 19 Vighneshaji
Verse 20 Ganeshaji

HGRR

Terms and Definitions

10 Vighneshaji

Thoughts and Concepts

14 Uma
15 Muruganji

Selections for Reflections

12 Uma
13 Ganeshaji
14 Muruganji

Verses for Memorisation

18, 19 For all
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby sathiavathi » Sun Nov 25, 2012 11:21 pm

HARI OM

VERSE-18

Vidya- vinaya- samppanne brahmane gavi hastini

suni caiva svapake ca panditah sama-darsinah



panditah-the wise; vidya vinaya samppanne-endowed with learning and culture;

brahmane-on a brahmana; ca-and; gavi-on a cow; hastini-on an elephant;

suni-on a dog; svapake-on a pariah; sama-darsinah-look with the same eye.

The wise look with the same eye on a brahmana endowed with learning and culture,a cow, an elephant, dog and a pariah too.
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby vignesh » Mon Nov 26, 2012 11:46 am

verse 19

Ihaiva tair jitah sargo yesam samye sthitam manah
nirdosam hi samam brahma tasmad brahmani te sthitah

iha - here, eva -even, taih -by them, jitah - is conquered, sargah - rebirth ( or creation), yesam - of whom, samye - in equality, sthitam - established, manah - mind, nirdosam - spotless, hi - indeed, samam - equal, brahma - Brahman, tasmat -therefore, , brahmani - in Brahman, te - they, sthitah - are established.

Even here ( in this world), birth ( everything) is overcome by those whose minds rest in equality; Brahman is spotless indeed and equal; therefore they are established in Brahman.

(The Terms and definitions 10 does not pertain to current set of verses. We can post this later).
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby murugans61 » Tue Nov 27, 2012 8:07 am

Hari OM

Thoughts and Concepts
15 Brahman is even and ever - perfect - Explain.

Brahman is homogeneous and All-pervading. Everything happens because of It, and yet,nothing happens to It. Thus, the Truth remains changeless and ever the same, just as the river-bed ever remains motionless , although the units of water flowing in it are ever changing. It is the quality of the substratum to remain changeless; all manifestations and superimpositions by their very nature must change. An individual in his identifications with his body etc, becomes a changing factor, a victim of every passing disturbance; but the substratum, the Self, ever remains the same. ( 5.19)

Selection for Reflection
14. A reed on the waves will be tossed up and down by the waves, but the light house built upon firm rock always remain upright and changeless , allowing even the stormy waves to exhaust thier anger at its feet. The one who can maintain his equanimity under all conditions is indeed one who has contacted the Divine and the Eternal in Himself. He indeed rests in Brahman. ( 5.19).

pranams
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby sganesh0112 » Wed Nov 28, 2012 8:21 am

Hari Om and Pranams!,
V-20 Na prahrusyet priyam praapya no dvijet praapya chaapriyam |
Sthira buddhir asammoodho brahma-vid bramani sthitah ||



Na – not , prahrusyet – should rejoice, priyam – the pleasant, praapya – having obtained, na – not , udvijet – should be troubled, praapya – having obtained, cha- and, apriyam – unpleasant, sthira-buddhih – one with steady intellect, asammoodah – undeluded, brahmavit – knower of Brahman, brahmani – in Brahman, sthitah – established.


Resting in Brahman, with steady intellect and undeluded, the knower of Brahman neither rejoices on obtaining what is pleasant, nor grieves on obtaining what is unpleasant.

SELECTIONS FOR REFLECTIONS:

14. A reed on the waves will be tossed up and down by the waves, but a light house built upon firm rock always remains upright and changeless, allowing even the stormy waves to exaust their anger at its feet. The one who can maintain hi equanimity under al conditions is indeed one who has contacted the Divine and the Eternal in Himself. He indeed rests in Brahman. (5.19)

Pranams

Ganesh
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby uma » Fri Nov 30, 2012 12:19 pm

Hari Om. Pranam.

Thoughts and Concepts

14.

विद्याविनयसंपन्ने ब्राह्मणे गवि हस्तिनि ।
शुनि चैव श्वपाके च पंडिता: समदर्शिन: ।।१८॥

Vidya- vinaya- samppanne brahmane gavi hastini
shuni chaiva shvapake ca panditah sama-darsinah

Sages look with an equal eye upon a Brahmana endowed with learning and humility, on a cow, on an elephant, and even on a dog and eater of dog's meat.

Equal vision is the hallmark of Realisation. The Perfected cannot make distinctions based upon likes and dislikes. In and through all forms and situations, he sees the expressions of the same dynamic Truth which he experiences as his own Self. ( 5.18 )

Selections for Reflection

12. The wise cannot but see and recognise the presence of the one Divinity everywhere. The ocean has no difference in feeling for different waves. Gold cannot recognise itself as different in different pieces of ornaments. From the standpoint of mud, all mud pots are the same. Similarly, an ego less man, having recognised himself to be God, can find in no way any distinction in the outer world of names and forms.
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby uma » Sat Dec 01, 2012 6:36 am

Hari Om. Pranam.

Vighneshaji, you are right. Terms and definitions 10 does not pertain to this set of verses. Thanks for pointing it out an sorry for my inadvertence.

Ganeshaji, you posted Selections for Reference 14 instead of 13.

Vighaneshaji, Ganehsaji, Muruganji, Sathyavathiji and Meeraji, thanks to the active participation of all, this forum is working fine. But can we do something else to make it more meaningful, insightful, thereby enhancing our own understanding? Please do give a thought to this and suggest.

My thoughts are : 1. Something to ensure that we are memorising the verses, meant for memorisation.
2. Maybe some more information on each chapter
3. Question, Answer sessions

Please do give suggestions and let us make this forum more active, more meaningful.

Thanks and Regards

uma
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby uma » Sat Dec 01, 2012 6:37 am

Hari Om. Pranam.

Here are the verses 18-20 for our discussion. Please post your thoughts,
your study notes, reflections on these verses.

Offering this garland of verses to you O Krishna with Love from all of
us...please help us in our studies.
============================================================

विद्याविनयसंपन्ने ब्राह्मणे गवि हस्तिनि ।
शुनि चैव श्वपाके च पंडिता: समदर्शिन: ।।१८॥

Vidya- vinaya- samppanne brahmane gavi hastini
shuni chaiva shvapake cha panditah sama-darsinah


पण्डिता:-panditah-the wise; विद्या विनय संपन्ने - vidya vinaya samppanne-endowed with learning and culture;
ब्राह्मणे-brahmane-on a brahmana; च-ca-and; गवि-gavi-on a cow; हस्तिनि-hastini-on an elephant;
शुनि-suni-on a dog; श्वपाके-svapake-on a pariah; समदर्शिन:-sama-darsinah-look with the same eye, एव-eva -even, च-cha- and

18.The wise look with the same eye on a brahmana endowed with learning and culture,a cow, an elephant, dog and a pariah too

इहैव तैर्जित: सर्गो येषां साम्ये स्थितं मन: ।
निर्दोषं हि समं ब्रह्म तस्माद् ब्रह्मणि त्ए स्थिता: ।।१९॥

Ihaiva tair jitah sargo yesam samye sthitam manah
nirdosam hi samam brahma tasmad brahmani te sthitah


इह-iha - here, एव-eva -even, तै:-taih -by them,जित:- jitah - is conquered, सर्ग:- sargah - rebirth ( or creation), येषां - yesam - of whom, साम्ये -samye - in equality, स्थितं -sthitam - established, मन: -manah - mind, निर्दोषं -nirdosam - spotless, हि - hi - indeed, समम्-samam - equal, ब्रह्म -brahma - Brahman, तस्मात् -tasmat -therefore, ब्रह्मणि-brahmani - in Brahman, ते-te - they, स्थिता:- sthitah - are established.

19. Even here ( in this world), birth ( everything) is overcome by those whose minds rest in equality; Brahman is spotless indeed and equal; therefore they are established in Brahman.



न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् ।
स्थिरबुद्धिरसंमूढो ब्रह्मविद् ब्रह्मणि स्थित: ।।२०॥

Na prahrusyet priyam praapya no dvijet praapya chaapriyam |
Sthira buddhir asammoodho brahma-vid bramani sthitah ||


न -Na – not , प्रहृष्येत्-prahrusyet – should rejoice, प्रियम् -priyam – the pleasant, प्राप्य -praapya – having obtained, न-na – not , उद्विजेत्-udvijet – should be troubled, प्राप्य -praapya – having obtained, च-cha- and, अप्रियम्- apriyam – unpleasant, स्थिर् बुद्धि:-sthira-buddhih – one with steady intellect, असंमूढ:-asammoodah – undeluded,ब्रह्मविद्- brahmavit – knower of Brahman, ब्रह्मणि -brahmani – in Brahman, स्थित:-sthitah – established.


20. Resting in Brahman, with steady intellect and undeluded, the knower of Brahman neither rejoices on obtaining what is pleasant, nor grieves on obtaining what is unpleasant.



Thoughts and Concepts

14. विद्याविनयसंपन्ने ब्राह्मणे गवि हस्तिनि ।
शुनि चैव श्वपाके च पंडिता: समदर्शिन: ।।१८॥

Vidya- vinaya- samppanne brahmane gavi hastini
shuni chaiva shvapake ca panditah sama-darsinah

Sages look with an equal eye upon a Brahmana endowed with learning and humility, on a cow, on an elephant, and even on a dog and eater of dog's meat.

Equal vision is the hallmark of Realisation. The Perfected cannot make distinctions based upon likes and dislikes. In and through all forms and situations, he sees the expressions of the same dynamic Truth which he experiences as his own Self. ( 5.18 )


15 Brahman is even and ever - perfect - Explain.

Brahman is homogeneous and All-pervading. Everything happens because of It, and yet,nothing happens to It. Thus, the Truth remains changeless and ever the same, just as the river-bed ever remains motionless , although the units of water flowing in it are ever changing. It is the quality of the substratum to remain changeless; all manifestations and superimpositions by their very nature must change. An individual in his identifications with his body etc, becomes a changing factor, a victim of every passing disturbance; but the substratum, the Self, ever remains the same. ( 5.19)


Selections for Reflection

12. The wise cannot but see and recognise the presence of the one Divinity everywhere. The ocean has no difference in feeling for different waves. Gold cannot recognise itself as different in different pieces of ornaments. From the standpoint of mud, all mud pots are the same. Similarly, an ego less man, having recognised himself to be God, can find in no way any distinction in the outer world of names and forms. (5.18)

13. Where the thought flow, which creates unequal an spasmoic mental fluctuations, is arrested, there the mind ens. Where the mind ends, it being the equipment through which Life expresses itself as the limited ego, this sense of separate existence also ens. When the ego has ended, the egocentric thraldom of samsara also ends. The ego, thus undressed of its samsaric sorrows rediscovers itself to be nothing other than the Self Itself. (5.19)


14. A reed on the waves will be tossed up and down by the waves, but the light house built upon firm rock always remain upright and changeless , allowing even the stormy waves to exhaust thier anger at its feet. The one who can maintain his equanimity under all conditions is indeed one who has contacted the Divine and the Eternal in Himself. He indeed rests in Brahman. ( 5.19).



Verses for Memorisation

विद्याविनयसंपन्ने ब्राह्मणे गवि हस्तिनि ।
शुनि चैव श्वपाके च पंडिता: समदर्शिन: ।।१८॥

Vidya- vinaya- samppanne brahmane gavi hastini
shuni chaiva shvapake cha panditah sama-darsinah


इहैव तैर्जित: सर्गो येषां साम्ये स्थितं मन: ।
निर्दोषं हि समं ब्रह्म तस्माद् ब्रह्मणि त्ए स्थिता: ।।१९॥

Ihaiva tair jitah sargo yesam samye sthitam manah
nirdosam hi samam brahma tasmad brahmani te sthitah
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby sathiavathi » Sun Dec 02, 2012 10:45 pm

HARI OM

VERSE-18

In this verse Lord explains how a realized soul behaves in this world.Wise men with inner eye of wishdom realizes the soul as a manifestation of the
supreme lord existing equally in all beings.They perceive the brahman or spiritual substractum pervading all existance in things that appear dissimilar.
From a brahmin endowed with spiritual knowledge and a cow best of all animals both being in the mode of goodness as well as a dog and an outcaste
person of the lowest order,all are seen with an equal vision.The purport is that the apparent unevenness between the highest and lowest is the
characteristics of their bodily designation which is the product of material nature but never reflective of the enternal pure state of Atma.A wise
being always perceives the intrinsic nature of the soul as it is,unaffected by the degradation of any bodily conception.

VERSE-19

In this verse lord declares that unity is the same as God, and glorifies those who are established in unity.Those who see unity every where are said
to have been established in unity.This perception of unity in diversity frees them from the bondage of birth and death in this very life.That is to
say, even though they carry on their mundane existence in the eyes of the world, they cease to have any connection with their body, and hence with
everything else in the world. This is what is meaned by the conquest of the mortal plane.Sattva, rajas, tamas- all these modes of prakrti are fraught with evils
of every kind and the whole world being the product of these,is full of evils. The quality of sattva is no doubt superior to rajas and tamas and is also
help full in the uplift of man. Yet, being associated with egoistic pleasure and knowledge it is instrumental in bringing about bondage.These gunas
brings evils inthe shape of partiality and prejudice infatuation and sense of diversity etc. God, the embodyment of truth, knowledge and bliss
is altogother free from these gunas.Hence, he is free from blemish and knows no distinction.The knower of reality transcends these three gunas.
Hence he is completely rid of all evils inthe shape of likes and dislikes, infatuation, sense of possession and egoism etc.and gets established in unity.

VERSE-20

In this verse the lord explains the marks of a sage who has attained realization and has consequently lost all sense of diversity.Things which are
agreeable to the mind, intellect senses and body are called pleasing. The ignorant suffer from attachment for such things and feel delighted on obtaining them. The knower of reality does not feel the least attachment for anything.The things which are disagreeable to the mind, intellect, senses and body
are known as unpleasant.the ignorant entertains a feeling of aversion for such things. That is why they feel upset and very miserable on comming in
contact with them.THe knower of reality is absolutely free from aversion. He is not perturbed or miserable even on comming in contact with that
which is most disagreeable to his mind senses and body.the knower of a brahma remains constantly established in brahma all the time, no matter
whether he is awake, dreaming or fast asleep.In no time and in no circumstance he dwell in his body.He remains unaltered in all circumstances.That
is why he is called 'brahmani sthitah'.
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby sathiavathi » Mon Dec 03, 2012 11:57 am

HARI OM and PRANAM Meeraji,

I like your idea of enhancing our forum to make it more meaningful and insightful. I agree with your idea of question answer session.after the end of each chapter we can have a question answer secesion and have a discussion of how the knowledge we gained can be of useful in our day today activities.
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby gurucam » Wed Dec 05, 2012 7:49 pm

vignesh wrote:The fifth chapter begins with Arjuna's doubt as to how a person can remain in duty and be free from actions at the same time. He asks Bagavan to tell him that one between Karma sannyasa and karma yoga , which is good for him.
Bagavan said that both sannyasa and karmayoga are conducing to liberation. However, among these two, karmayoga is better that sannyasa.

regards
vignesh


Indeed Lord Krishna confirmed:

Better is one's own duty, through devoid of merit, than the duty of another well performed; for performing duty ordained by his own nature man does not accrue sin (Chapter:3 verse:47).

Because one can perform it one's own dharma, though lesser in merits, is better than the dharma of another. Better in death is one's own dharma; the dharma of another being dangerous (Chapter: 3 verse:35).

Therefore Arjuna one should not abandon one's innate duty (i.e. one's own dharma), even though it may be tainted with blemish; for even as fire is clouded by smoke all undertaking are clouded with demerit. [That is, divinely motivated actions appear to be 'bad' to ordinary humans] (Chapter: 18 verse:48).
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby uma » Thu Dec 06, 2012 10:50 am

Hari Om. Pranam to all.

As I have to be away for some urgent work, Muruganji will coordinate the forum for next few days.

Thanks and Regards

uma
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby vignesh » Sat Dec 08, 2012 9:02 am

The wise men recognize the one homogeneous awareness existence which is behind all beings as their substratum. Thus having discovered the identity with the defectless, ever un-affected Brahman , they overcome mortality here itself. Though parabdha brings favorable and unfavourable situations, these spontaneous , delusion free wisemen are neither elated nor depressed. A knower of Brahman is firm in knowledge, free from delusions, and is established in Brahman.
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby murugans61 » Sat Dec 08, 2012 9:16 pm

Hari OM

Verse 18-20

Sunlight falls equally on all things. It makes no difference between the sacred Ganga and sewage water. The knower of Brahman cognizes Brahman only everywhere. The distinction which the worldly people make among beings, is born of ignorance. The man of Self Knowledge does not see into the assumed differences in men, animals , birds and other creatures. He cognizes the same Omniscience present in all these forms which are unreal.

Objects appear distorted when seen through a heterogeneous glass but they present themselves just as they are when seen through a homogeneous glass. Mind in man occupies the position of spectacles. A vibrant mind cognizes phenomenon outside and a mind in equilibrium cognizes the Thing in Itself which is Brahman. Those who have gained equanimity of mind are able to cognize Brahman. Once obtained this intuition becomes permanent. They are not therefore bound by the limitations of this world even while living in it.

Likes and dislikes, happiness and sorrow – feelings of this kind are all associated with one’s entanglement in the body. He who thinks of himself as body gets deluded. But he who is established in Brahman is completely free from delusion and pairs of opposites.

pranams
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby murugans61 » Sat Dec 08, 2012 9:20 pm

Hari OM

Welcome gurucam. Thank you for your valuable comments from Chapter 3 and 18. We look forward to your continued participation. Kindly identify your name so that we can address you properly.
regards
murugan
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby murugans61 » Wed Dec 12, 2012 1:53 pm

Hari Om. Pranam to all.

Let us now study Stanzas 21-23 from the Chapter 5, Yoga of True Renunciation - Karma Sanyas Yoga.
The current theme is : Methods of Renunciation

Kindly Post :

Verse 21 Vigneshji
Verse 22 Murugan
Verse 23 Sathyavathiji

HGRR

Terms and Definitions

10 Sathyavathiji

Thoughts and Concepts

16 and 17 Ganeshji

Selections for Reflections

15 and 16 Ganeshji

Verses for Memorisation

22, 23 For all
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby vignesh » Wed Dec 12, 2012 6:15 pm

Verse 21

Bahya-sparsesv-asakt-atma vindaty-atmani yat sukham
sa brahma-yoga-yuktatma sukham aksayam asnute.

bahya-sparsesu - in external contacts; asakta atma -one whose mind is unattached; vindati - finds, atmani - in the Self, yat - (that) which, sukham - happiness, sah - he, brahma-yoga-yukta-atma - with the Self engaged in the meditation of Brahman, sukham - happiness, aksayam - endless, asnute - enjoys.

With the self unattached to external contacts, he finds happinness in the Self; with the self engaged in the meditation of Brahman, he attains endless happiness.
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