॥ Verse 5.1 ॥
अर्जुन उवाच।
सन्न्यासं कर्मणां कृष्ण पुनर्योगं च शंससि।
यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम्।।
arjuna uvāca |
sannyāsaṃ karmaṇāṃ kṛṣṇa punaryogaṃ ca śaṃsasi |
yacchreya etayorekaṃ tanme brūhi suniścitam || 5.1 ||
Arjuna said: O Krishna, You praise the renunciation of actions (Sannyāsa),
and again, Yoga (action without attachment). Tell me definitively which one of these two is superior.
॥ Verse 5.2 ॥
श्रीभगवानुवाच।
सन्न्यासः कर्मयोगश्च निःश्रेयसकरावुभौ।
तयोस्तु कर्मसन्न्यासात्कर्मयोगो विशिष्यते।।
śrī-bhagavānuvāca |
sannyāsaḥ karmayogaśca niḥśreyasakarāvubhau |
tayostu karmasannyāsāt karmayogo viśiṣyate || 5.2 ||
The Supreme Lord said: Renunciation (Sannyāsa) and the Yoga of Action (Karma Yoga)
both lead to the highest good. But of the two, the Yoga of Action is superior to the renunciation of action.
॥ Verse 5.3 ॥
ज्ञेयः स नित्यसन्न्यासी यो न द्वेष्टि न काङ्क्षति।
निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते।।
jñeyaḥ sa nityasannyāsī yo na dveṣṭi na kāṅkṣati |
nirdvandvo hi mahābāho sukhaṃ bandhāt pramucyate || 5.3 ||
He should be known as a perpetual renunciant who neither hates nor desires.
For, free from the dualities, O mighty-armed (Arjuna), he is easily liberated from bondage.
॥ Verse 5.4 ॥
साङ्ख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः।
एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम्।।
sāṅkhyayogau pṛthagbālāḥ pravadanti na paṇḍitāḥ |
ekamapyāsthitaḥ samyagubhayorvindate phalam || 5.4 ||
Children (the ignorant) speak of Sāṅkhya (renunciation/knowledge) and Yoga (action) as different, but not the wise.
He who is properly established in even one of them obtains the fruit of both.
॥ Verse 5.5 ॥
यत्साङ्ख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते।
एकं साङ्ख्यं च योगं च यः पश्यति स पश्यति।।
yat sāṅkhyaiḥ prāpyate sthānaṃ tadyogairapi gamyate |
ekaṃ sāṅkhyaṃ ca yogaṃ ca yaḥ paśyati sa paśyati || 5.5 ||
That state which is reached by the Sāṅkhyas is also attained by the Yogis.
He who sees Sāṅkhya and Yoga as one, he truly sees.
॥ Verse 5.6 ॥
सन्न्यासस्तु महाबाहो दुःखमाप्तुमयोगतः।
योगयुक्तो मुनिर्ब्रह्म न चिरेणाधिगच्छति।।
sannyāsastu mahābāho duḥkhamāptumayogataḥ |
yogayukto munirbrahma nacireṇādhigacchati || 5.6 ||
But renunciation (Sannyāsa) is difficult to attain without Yoga (Karma Yoga), O mighty-armed (Arjuna).
A sage endowed with Yoga quickly attains Brahman.
॥ Verse 5.7 ॥
योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः।
सर्वभूतात्मभूतात्मा কুর্বন্নपि न लिप्यते।।
yogayukto viśuddhātmā vijitātmā jitendriyaḥ |
sarvabhūtātmabhūtātmā kurvannapi na lipyate || 5.7 ||
He who is devoted to Karma Yoga, whose soul is purified, who has conquered the mind and senses,
whose Self is the Self of all beings—he is not tainted, even while acting.
॥ Verse 5.8 ॥
नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित्।
पश्यञ्शृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन्।।
naiva kiñcit karomīti yukto manyeta tattvavit |
paśyañ śṛṇvan spṛśañ jighrann aśnan gacchan svapan śvasan || 5.8 ||
The knower of truth, being integrated (with the Self), should think, I am not doing anything at all,
even while seeing, hearing, touching, smelling, eating, moving, sleeping, or breathing.
॥ Verse 5.9 ॥
प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि।
इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन्।।
pralapan visṛjan gṛhṇann unmiṣan nimiṣann api |
indriyāṇīndriyārtheṣu vartanta iti dhārayan || 5.9 ||
While speaking, letting go, grasping, opening the eyes, or closing the eyes,
he holds the conviction that it is the senses that are operating upon their objects.
॥ Verse 5.10 ॥
ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः।
लिप्यते न स पापेन पद्मपत्रमिवाम्भसा।।
brahmaṇyādhāya karmāṇi saṅgaṃ tyaktvā karoti yaḥ |
lipyate na sa pāpena padmapatramivāmbhasā || 5.10 ||
He who performs actions, dedicating them to Brahman and abandoning attachment,
is not tainted by sin, just as a lotus leaf remains untouched by water.
॥ Verse 5.11 ॥
कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि।
योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये।।
kāyena manasā buddhyā kevalairindriyairapi |
yoginaḥ karma kurvanti saṅgaṃ tyaktvātmaśuddhaye || 5.11 ||
Yogis perform actions merely with the body, mind, intellect, or even the senses,
giving up attachment, for the purification of the Self.
॥ Verse 5.12 ॥
युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम्।
अयुक्तः कामकारेण फले सक्तो निबध्यते।।
yuktaḥ karmaphalaṃ tyaktvā śāntimāpnoti naiṣṭhikīm |
ayuktaḥ kāmakāreṇa phale sakto nibadhyate || 5.12 ||
The integrated person (Yogi), having renounced the fruit of action, attains abiding peace.
The non-integrated person, attached to the fruit by the impulse of desire, is bound.
॥ Verse 5.13 ॥
सर्वकर्माणि मनसा सन्न्यस्यास्ते सुखं वशी।
नवद्वारे पुरे देही नैव कुर्वन्न कारयन्।।
sarvakarmāṇi manasā sannyasyāste sukhaṃ vaśī |
navadvāre pure dehī naiva kurvanna kārayan || 5.13 ||
The embodied soul, having mentally renounced all actions, rests happily in the city of nine gates (the body),
neither acting nor causing action to be done.
॥ Verse 5.14 ॥
न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः।
न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते।।
na kartṛtvaṃ na karmāṇi lokasya sṛjati prabhuḥ |
na karmaphalasaṃyogaṃ svabhāvastu pravartate || 5.14 ||
The Lord (the embodied soul) does not create agency (doership) or actions for the world,
nor does He create the connection with the fruits of action. It is nature (Prakriti) that operates.
॥ Verse 5.15 ॥
नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः।
अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः।।
nādatte kasyacit pāpaṃ na caiva sukṛtaṃ vibhuḥ |
ajñānenāvṛtaṃ jñānaṃ tena muhyanti jantavaḥ || 5.15 ||
The All-pervading Lord does not accept the sin or even the merit of anyone.
Knowledge is enveloped by ignorance; thereby creatures are deluded.
॥ Verse 5.16 ॥
ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः।
तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम्।।
jñānena tu tadajñānaṃ yeṣāṃ nāśitamātmanaḥ |
teṣāmādityavajjñānaṃ prakāśayati tatparam || 5.16 ||
But for those whose ignorance is destroyed by knowledge of the Self,
their knowledge, like the sun, reveals the Supreme (Reality).
॥ Verse 5.17 ॥
तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः।
गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः।।
tadbuddhaya-stadātmāna-stanniṣṭhā-statparāyaṇāḥ |
gacchantyapunarāvṛttiṃ jñānanirdhūtakalmaṣāḥ || 5.17 ||
Those whose intellect is centered in That, whose Self is That, who are established in That, and who have That as the supreme goal,
their sins being dispelled by knowledge, they reach the state from which there is no return.
॥ Verse 5.18 ॥
विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि।
शुनि चैव श्वपाके च पण्डिताः समदर्शिनः।।
vidyāvinayasampanne brāhmaṇe gavi hastini |
śuni caiva śvapāke ca paṇḍitāḥ samadarśinaḥ || 5.18 ||
The wise, equipped with knowledge and humility, look with equal eye
on a Brāhmaṇa endowed with learning and humility, a cow, an elephant, a dog, and a dog-eater.
॥ Verse 5.19 ॥
इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः।
निर्दोषं हि समं ब्रह्म तस्माद् ब्रह्मणि ते स्थिताः।।
ihaiva tairjitaḥ sargo yeṣāṃ sāmye sthitaṃ manaḥ |
nirdoṣaṃ hi samaṃ brahma tasmādbrahmaṇi te sthitāḥ || 5.19 ||
Even here (in this world) is rebirth conquered by those whose mind is established in equality.
Since Brahman is flawless and the same in all, therefore they are established in Brahman.
॥ Verse 5.20 ॥
न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम्।
स्थिरबुद्धिरसम्मूढो ब्रह्मविद् ब्रह्मणि स्थितः।।
na prahṛṣyetpriyaṃ prāpya nodvijetprāpya cāpriyam |
sthirabuddhirasammūḍho brahmavidbrahmaṇi sthitaḥ || 5.20 ||
One should not rejoice on obtaining what is pleasant, nor grieve on obtaining what is unpleasant.
The person with steady intellect, undeluded, knowing Brahman, is established in Brahman.
॥ Verse 5.21 ॥
बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम्।
स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते।।
bāhyasparśeṣvasaktātmā vindatyātmani yatsukham |
sa brahmayogayuktātmā sukhamakṣayamaśnute || 5.21 ||
He whose mind is unattached to external contacts (sense objects) finds happiness in the Self (within).
Such a soul, devoted to the Yoga of Brahman, enjoys everlasting happiness.
॥ Verse 5.22 ॥
ये हि संस्पर्शजा भोगा दुःखयोनय एव ते।
आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः।।
ye hi saṃsparśajā bhogā duḥkhayonaya eva te |
ādyantavantaḥ kaunteya na teṣu ramate budhaḥ || 5.22 ||
The enjoyments born of sense contacts are indeed sources of misery.
They have a beginning and an end, O son of Kunti (Arjuna); the wise man does not delight in them.
॥ Verse 5.23 ॥
शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात्।
कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः।।
śaknotīhaiva yaḥ soḍhuṃ prāk śarīravimokṣaṇāt |
kāmakrodhodbhavaṃ vegaṃ sa yuktaḥ sa sukhī naraḥ || 5.23 ||
He who is able to withstand the impulse of desire and anger here in this world,
before he is released from the body, he is integrated (Yuktah), and he is a happy man.
॥ Verse 5.24 ॥
योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः।
स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति।।
yo’ntaḥsukho’ntarārāmastathāntarjyotireva yaḥ |
sa yogī brahmanirvāṇaṃ brahmabhūto’dhigacchati || 5.24 ||
He who is happy within, who rejoices within, and who is illuminated within (by the inner light),
that Yogi, having become Brahman, attains the freedom of Brahman (Brahmanirvana).
॥ Verse 5.25 ॥
लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः।
छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः।।
labhante brahmanirvāṇamṛṣayaḥ kṣīṇakalmaṣāḥ |
chinnadvaidhā yatātmānaḥ sarvabhūtahite ratāḥ || 5.25 ||
The Sages (Rishis) whose sins are destroyed, whose doubts are resolved, whose minds are disciplined,
and who are engaged in the welfare of all beings, attain the freedom of Brahman (Brahmanirvana).
॥ Verse 5.26 ॥
कामक्रोधवियुक्तानां यतीनां यतचेतसाम्।
अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम्।।
kāmakrodhaviyuktānāṃ yatīnāṃ yatacetasām |
abhito brahmanirvāṇaṃ vartate viditātmanām || 5.26 ||
For the ascetics (Yatis) who are free from desire and anger, who have controlled their thoughts,
and who have realized the Self, the freedom of Brahman is near at hand.
॥ Verse 5.27 ॥
स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः।
प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ।।
sparśān kṛtvā bāhyāṃścakṣuścaivāntare bhruvoḥ |
prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau || 5.27 ||
Shutting out external contacts and fixing the gaze between the eyebrows,
equalizing the incoming and outgoing breaths moving within the nostrils,
॥ Verse 5.28 ॥
यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः।
विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः।।
yatendriyamanobuddhirmunirmokṣaparāyaṇaḥ |
vigatecchābhayakrodho yaḥ sadā mukta eva saḥ || 5.28 ||
The sage, whose senses, mind, and intellect are controlled, who is devoted to liberation,
and who is free from desire, fear, and anger—he is indeed eternally liberated.
॥ Verse 5.29 ॥
भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम्।
सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति।।
bhoktāraṃ yajñatapasāṃ sarvalokamaheśvaram |
suhṛdaṃ sarvabhūtānāṃ jñātvā māṃ śāntimṛcchati || 5.29 ||
Knowing Me as the enjoyer of all sacrifices and austerities, the great Lord of all worlds,
and the friend of all beings, one attains peace.
॥ इति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे कर्मसन्न्यासयोगो नाम पञ्चमोऽध्यायः ॥
Thus, in the Upaniṣads of the glorious Bhagavad-Gītā, the science of the Eternal, the scripture of Yoga,
the dialogue between Śrī Kṛṣṇa and Arjuna, ends the fifth chapter, entitled Karma Sannyāsa Yoga.