karmasaṃnyāsayoga
atha paṃcamo'dhyāyaḥ
śloka 1
arjuna uvāca |
saṃnyāsaṃ karmaṇāṃ kṛṣṇa punaryogaṃ ca śaṃsasi |
yacchreya etayorekaṃ tanme brūhi suniścitam ||5-1||
Translation
Arjuna said: O Krishna! You praise the renunciation of actions and then the Yoga of performing actions. Tell me which of these two is definitely more beneficial for me.
śloka 2
śrībhagavānuvāca |
saṃnyāsaḥ karmayogaśca niḥśreyasakarāvubhau |
tayostu karmasaṃnyāsātkarmayogo viśiṣyate ||5-2||
Translation
Shri Bhagavan said: Both renunciation of action and Karma Yoga lead to supreme welfare; but of the two, Karma Yoga is superior to renunciation of action.
śloka 3
jñeyaḥ sa nityasaṃnyāsī yo na dveṣṭi na kāṅkṣati |
nirdvandvo hi mahābāho sukhaṃ bandhātpramucyate ||5-3||
Translation
He who neither hates nor desires anyone is to be considered a true renunciant; for, O mighty-armed one! the man free from the pairs of opposites is easily liberated from bondage.
śloka 4
sāṅkhyayogau pṛthagbālāḥ pravadanti na paṇḍitāḥ |
ekamapyāsthitaḥ samyagubhayorvindate phalam ||5-4||
Translation
The childish, those of immature understanding, regard Sankhya and Yoga as different; but he who is properly established in either one attains the fruit of both.
śloka 5
yatsāṅkhyaiḥ prāpyate sthānaṃ tadyogairapi gamyate |
ekaṃ sāṅkhyaṃ ca yogaṃ ca yaḥ paśyati sa paśyati ||5-5||
Translation
The goal attained by the wise is the same attained by those who practice Karma Yoga. Therefore he who sees Sankhya and Yoga as one in their fruit truly sees.
śloka 6
saṃnyāsastu mahābāho duḥkhamāptumayogataḥ |
yogayukto munirbrahma nacireṇādhigacchati ||5-6||
Translation
But, O mighty-armed one! renunciation is difficult to attain without Yoga; the man of Yoga who is contemplative attains the Supreme Self quickly.
śloka 7
yogayukto viśuddhātmā vijitātmā jitendriyaḥ |
sarvabhūtātmabhūtātmā kurvannapi na lipyate ||5-7||
Translation
He who is united with Yoga, of pure heart, who has mastered his body, conquered the senses, and experiences oneness with the Atman dwelling in all beings—he is not tainted though performing actions.
śloka 8 and 9
naiva kiñcitkaromīti yukto manyeta tattvavit |
paśyañśṛṇvanspṛśañjighrannaśnangacchansvapañśvasan ||5-8||
pralapanvisṛjangṛhṇannunmiṣannimiṣannapi |
indriyāṇīndriyārtheṣu vartanta iti dhārayan ||5-9||
Translation
The man of true knowledge thinks (knows): "I do nothing at all." Seeing, hearing, touching, smelling, eating, walking, sleeping, breathing, speaking, relinquishing, grasping, opening and closing the eyes—he knows with certainty that all the senses move among their respective objects.
śloka 10
brahmaṇyādhāya karmāṇi saṅgaṃ tyaktvā karoti yaḥ |
lipyate na sa pāpena padmapatramivāmbhasā ||5-10||
Translation
He who performs all actions offering them to Brahman and abandoning attachment—such a man is not tainted by sin, like a lotus leaf by water.
śloka 11
kāyena manasā buddhyā kevalairindriyairapi |
yoginaḥ karma kurvanti saṅgaṃ tyaktvātmaśuddhaye ||5-11||
Translation
The Yogis, having abandoned attachment through body, mind, intellect and senses, perform action for the purification of the Self.
śloka 12
yuktaḥ karmaphalaṃ tyaktvā śāntimāpnoti naiṣṭhikīm |
ayuktaḥ kāmakāreṇa phale sakto nibadhyate ||5-12||
Translation
The united man attains supreme peace by renouncing the fruits of action; but the ununited man, attached to fruits, is bound by desire.
śloka 13
sarvakarmāṇi manasā saṃnyasyāste sukhaṃ vaśī |
navadvāre pure dehī naiva kurvanna kārayan ||5-13||
Translation
Having renounced all actions with the mind, the self-controlled man dwells happily in the nine-gated city of the body—he neither acts nor causes others to act.
śloka 14
na kartṛtvaṃ na karmāṇi lokasya sṛjati prabhuḥ |
na karmaphalasaṃyogaṃ svabhāvastu pravartate ||5-14||
Translation
The Lord creates neither agency, nor action, nor the connection with the fruits of action for any being. It is Prakriti that does all this.
śloka 15
nādatte kasyacitpāpaṃ na caiva sukṛtaṃ vibhuḥ |
ajñānenāvṛtaṃ jñānaṃ tena muhyanti jantavaḥ ||5-15||
Translation
The all-pervading Supreme Self does not take upon Himself anyone's sin or merit; knowledge is veiled by ignorance—therefore all beings are deluded.
śloka 16
jñānena tu tadajñānaṃ yeṣāṃ nāśitamātmanaḥ |
teṣāmādityavajjñānaṃ prakāśayati tatparam ||5-16||
Translation
But for those whose ignorance is destroyed by knowledge of the Self, that knowledge illumines the Supreme Self like the sun.
śloka 17
tadbuddhayastadātmānastanniṣṭhāstatparāyaṇāḥ |
gacchantyapunarāvṛttiṃ jñānanirdhūtakalmaṣāḥ ||5-17||
Translation
Those whose intellect is fixed in Him, whose mind is absorbed in Him, whose devotion is in Him alone, and for whom Brahman is the supreme goal—such men, freed from sin by knowledge, attain non-return; that is, they are not born again.
śloka 18
vidyāvinayasampanne brāhmaṇe gavi hastini |
śuni caiva śvapāke ca paṇḍitāḥ samadarśinaḥ ||5-18||
Translation
Such wise men, endowed with learning and humility, see the same essence in a Brahmana, a cow, an elephant, a dog, and an outcaste.
śloka 19
ihaiva tairjitaḥ sargo yeṣāṃ sāmye sthitaṃ manaḥ |
nirdoṣaṃ hi samaṃ brahma tasmād brahmaṇi te sthitāḥ ||5-19||
Translation
By those whose mind is established in equanimity, this creation is conquered here itself; because Brahman is flawless and equal, therefore they abide in Brahman alone.
śloka 20
na prahṛṣyetpriyaṃ prāpya nodvijetprāpya cāpriyam |
sthirabuddhirasammūḍho brahmavid brahmaṇi sthitaḥ ||5-20||
Translation
The man of steady intellect, free from delusion, who knows Brahman and is established in Brahman—he is neither elated on obtaining the pleasant nor disturbed on obtaining the unpleasant.
śloka 21
bāhyasparśeṣvasaktātmā vindatyātmani yatsukham |
sa brahmayogayuktātmā sukhamakṣayamaśnute ||5-21||
Translation
The man whose inner being is free from attachment to external objects finds happiness in the Self alone; the man whose mind is absorbed in meditation on Brahman attains imperishable bliss.
śloka 22
ye hi saṃsparśajā bhogā duḥkhayonaya eva te |
ādyantavantaḥ kaunteya na teṣu ramate budhaḥ ||5-22||
Translation
O Kaunteya! The pleasures that arise from the contact of senses with their objects are sources of sorrow alone, for they have beginning and end. The wise man does not delight in them.
śloka 23
śaknotīhaiva yaḥ soḍhuṃ prākśarīravimokṣaṇāt |
kāmakrodhodbhavaṃ vegaṃ sa yuktaḥ sa sukhī naraḥ ||5-23||
Translation
He who is able to withstand the impulse of desire and anger before relinquishing the body in this world—he is a Yogi and a happy man.
śloka 24
yo'ntaḥsukho'ntarārāmastathāntarjyotireva yaḥ |
sa yogī brahmanirvāṇaṃ brahmabhūto'dhigacchati ||5-24||
Translation
He who finds happiness within, who finds repose within, and whose light is within—he, the Yogi, becomes Brahman and attains Brahmanirvana, that is, supreme liberation.
śloka 25
labhante brahmanirvāṇamṛṣayaḥ kṣīṇakalmaṣāḥ |
chinnadvaidhā yatātmānaḥ sarvabhūtahite ratāḥ ||5-25||
Translation
Those sages attain liberation—whose sins are destroyed, who are free from doubt, self-controlled, and who delight in the welfare of all beings.
śloka 26
kāmakrodhaviyuktānāṃ yatīnāṃ yatacetasām |
abhito brahmanirvāṇaṃ vartate viditātmanām ||5-26||
Translation
For the ascetics who are free from desire and anger, who have controlled their minds, and who know the Self—liberation exists everywhere.
śloka 27 and 28
sparśānkṛtvā bahirbāhyāṃścakṣuścaivāntare bhruvoḥ |
prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau ||5-27||
yatendriyamanobuddhirmunirmokṣaparāyaṇaḥ |
vigatecchābhayakrodho yaḥ sadā mukta eva saḥ ||5-28||
Translation
Keeping external objects outside, fixing the gaze between the eyebrows, and balancing the prana and apana breaths that move in the nostrils—the sage devoted to liberation whose senses, mind and intellect are restrained, who is free from desire, fear and anger—he is ever free.
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