कर्मसंन्यासयोग

संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि। यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम्

॥ 5.1 ॥

Renunciation of action, O Krishna, you commend, and again, its performance. Which is the better one of these? Do You tell me decisively.

संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ। तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते

॥ 5.2 ॥

Both renunciation and performance of action lead to freedom: of these, performance of action is superior to the renunciation of action.

ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति। निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते

॥ 5.3 ॥

He should be known a constant sannyasi, who neither likes nor dislikes: for, free from the pairs of opposites, O mighty-armed, he is easily set free from bondage.

सांख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः। एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम्

॥ 5.4 ॥

Children, not the wise, speak of knowledge and performance of action as distinct. He who truly lives in one, gains the fruits of both.

यत्सांख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते। एकं सांख्यं च योगं च यः पश्यति स पश्यति

॥ 5.5 ॥

The plane which is reached by the jnanis is also reached by the karma yogis. He who sees knowledge and performance of action as one alone sees.

संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः। योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति

॥ 5.6 ॥

Renunciation of action, O mighty-armed, is hard to attain to without performance of action; the man of meditation, purified by devotion to action, quickly goes to Brahman.

योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः। सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते

॥ 5.7 ॥

With the mind purified by devotion to performance of action, and the body conquered, and senses subdues, one who realizes one’s self as the self in all beings, though acting, is not tainted.

नैव किंचित्करोमीति युक्तो मन्येत तत्त्ववित्। पश्यञ्शृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन्

॥ 5.8 ॥

The knower of Truth, [being] centered [in the self] should think, “I do nothing at all”–though seeing, hearing, touching, smelling, eating, going, sleeping, breathing, speaking, letting go, holding, opening, and closing the eyes–convinced that it is the senses that move among sense objects.

प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि। इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन्

॥ 5.9 ॥

The knower of Truth, [being] centered [in the self] should think, “I do nothing at all”–though seeing, hearing, touching, smelling, eating, going, sleeping, breathing, speaking, letting go, holding, opening, and closing the eyes–convinced that it is the senses that move among sense objects.

ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः। लिप्यते न स पापेन पद्मपत्रमिवाम्भसा

॥ 5.10 ॥

He who does actions forsaking attachment, resigning them to Brahman, is not soiled by evil, like unto a lotus leaf by water.

कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि। योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वाऽऽत्मशुद्धये

॥ 5.11 ॥

Devotees in the path of work perform action, only with body, mind, senses, and intellect, forsaking attachment, for the purification of the heart.

युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम्। अयुक्तः कामकारेण फले सक्तो निबध्यते

॥ 5.12 ॥

The well-poised, forsaking the fruit of action, attains peace, born of steadfastness; the unbalanced one, led by desire, is bound by being attached to the fruit (of action).

सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी। नवद्वारे पुरे देही नैव कुर्वन्न कारयन्

॥ 5.13 ॥

The subduer (of the senses), having renounced all actions by discrimination, rests happily in the city of the nine gates, neither acting, nor causing (others) to act.

न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः। न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते

॥ 5.14 ॥

Neither agency, nor actions does the Lord create for the world, nor (does he bring about) the union with the fruit of action. It is universal ignorance that does (it all).

नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः। अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः

॥ 5.15 ॥

The Omnipresent takes note of the merit or demerit of none. Knowledge is enveloped in ignorance, hence do beings get deluded.

ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः। तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम्

॥ 5.16 ॥

But whose ignorance is destroyed by the knowledge of self–that knowledge of theirs, like the sun, reveals the Supreme (Brahman).

तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः। गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः

॥ 5.17 ॥

Those who have their intellect absorbed in That, whose self is That, whose steadfastness is in That, whose consummation is That, their impurities cleansed by knowledge, they attain to non-return (Moksha).

विद्याविनयसंपन्ने ब्राह्मणे गवि हस्तिनि। शुनि चैव श्वपाके च पण्डिताः समदर्शिनः

॥ 5.18 ॥

The knowers of the self look with an equal eye on a Brahmana endowed with learning and humility, a cow, an elephant, a dog, and a pariah.

इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः। निर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः

॥ 5.19 ॥

(Relative) existence has been conquered by them, even in this world, whose mind rests in evenness, since Brahman is even and is without imperfection: therefore they indeed rest in Brahman.

न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम्। स्थिरबुद्धिरसम्मूढो ब्रह्मविद्ब्रह्मणि स्थितः

॥ 5.20 ॥

Resting in Brahman, with intellect steady, and without delusion, the knower of Brahman neither rejoiceth on receiving what is pleasant, nor grieveth on receiving what is unpleasant.

बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम्। स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते

॥ 5.21 ॥

With the heart unattached to external objects, he realizes the joy that is in the self. With the heart devoted to the meditation of Brahman, he attains undecaying happiness.

ये हि संस्पर्शजा भोगा दुःखयोनय एव ते। आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः

॥ 5.22 ॥

Since enjoyments that are contact-born are parents of misery alone, and with beginning and end, O son of Kunti, a wise man does not seek pleasure in them.

शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात्। कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः

॥ 5.23 ॥

He who can withstand in this world, before the liberation from the body, the impulse arising from lust and anger, he is steadfast (in yoga), he is a happy man.

योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः। स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति

॥ 5.24 ॥

Whose happiness is within, whose relaxation is within, whose light is within, that Yogi alone, becoming Brahman, gains absolute freedom.

लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः। छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः

॥ 5.25 ॥

With imperfections exhausted, doubts dispelled, senses controlled, engaged in the good of all beings, the Rishis obtain absolute freedom.

कामक्रोधवियुक्तानां यतीनां यतचेतसाम्। अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम्

॥ 5.26 ॥

Released from lust and anger, the heart controlled, the self realized, absolute freedom is for such Sannyasins, both here and hereafter.

स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः। प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ

॥ 5.27 ॥

Shutting out external objects; steadying the eyes between the eyebrows; restricting the even currents of prana and apana inside the nostrils; the senses, mind, and intellect controlled; with Moksha as the supreme goal; freed from desire, fear, and anger: such a man of moderation is verily free for ever.

यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः। विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः

॥ 5.28 ॥

Shutting out external objects; steadying the eyes between the eyebrows; restricting the even currents of prana and apana inside the nostrils; the senses, mind, and intellect controlled; with Moksha as the supreme goal; freed from desire, fear, and anger: such a man of moderation is verily free for ever.

भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम्। सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति

॥ 5.29 ॥

Knowing Me as the dispenser of yajnas and asceticisms, as the Great Lord of all worlds, as the friend of all beings, he attains Peace.