हरि सर्वोत्तम । वायु जीवोत्तम । श्री गुरुभ्यो नमः ।
*NOTE: Choose desired output script using Aksharamukha (screen top-right) to see Vedaswara.
हरि सर्वोत्तम । वायु जीवोत्तम । श्री गुरुभ्यो नमः ।
संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि ।
यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् ॥ ५।१ ॥
Arjuna said –
You are praising renunciation of desires and again the perfomance of duties. Of these two, tell me, definitely which is better.
संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ ।
तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते ॥ ५।२ ॥
Śrī Bhagavān said –
There is no doubt that both renunciation of desires and the devotional performance of one’s duty will lead to the Supreme good. But, between the renunciation of all Karmas understood as the import of Karma-sannyāsa and the performance of duties understood as per the import of Karmayoga, the latter is better.
ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति ।
निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥ ५।३ ॥
For O mighty armed, he is to be understood as the true Sannyāsi always who neither hates nor desires (though he may be a householder). One who is free from pairs of opposites is easily liberated from bondage.
साङ्ख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः ।
एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम् ॥ ५।४ ॥
It is only the ignorant and childish who proclaim that Sāṅkhya and Yoga are different from one another; he who successfully masters one, secures the fruit, advantages or benefits of both.
यत्साङ्ख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते ।
एकं साङ्ख्यं च योगं च यः पश्यति स पश्यति ॥ ५।५ ॥
That goal which is reached by the followers of Sāṅkhya is attained also by those that follow Yoga. He who sees the courses of Sāṅkhya and Yoga to be one and the same, is the true seer.
संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः ।
योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति ॥ ५।६ ॥
O mighty armed, mere renunciation of desire without Yoga, (i.e., doing ordained Karma out of devotion to the Lord) brings on misery. The sage with Yoga performing duties in a spirit of devotion, dedicating them to Him reaches Brahman quickly.
योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः ।
सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ॥ ५।७ ॥
He who is engaged in Karma Yoga, who is of pure nature, whose mind is controlled and senses subdued and who is convinced that the Lord of all is also his Lord, is not affected by sin, though he may be performing actions.
नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित् ।
पश्यञ्शृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन् ॥ ५।८ ॥
इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् ॥ ५।९ ॥
The Yogi (the knower of truth) should think that he does nothing at all by himself while seeing, hearing, touching, smelling, eating, walking, sleeping, bathing, talking, expelling, opening or shutting eyelids, knowing full well that his senses are drawn to their objects under the direction of the Lord and that he himself is not, therefore, an independent agent.
ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः ।
लिप्यते न स पापेन पद्मपत्रमिवाम्भसा ॥ ५।१० ॥
He who acts realising that God is the real Doer and that man is only a tool in His hand, dedicating all his doing to Him and giving up attachment, is not affected by evil (sin), just as the lotus leaf is not moistened by water.
कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि ।
योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये ॥ ५।११ ॥
Yogis, having abandoned attachment, perform duties by means of the body, the mind, the reason and the senses, for the purpose of self purification.
युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम् ।
अयुक्तः कामकारेण फले सक्तो निबध्यते ॥ ५।१२ ॥
The Yogi who performs duties abandoning desire for the fruits of action and dedicating them to God attains everlasting peace (Salvation), while the non-Yogi doing acts that are engrossed in desire for fruits, is bound (i.e., subject to births and deaths).
सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी ।
नवद्वारे पुरे देही नैव कुर्वन्न कारयन् ॥ ५।१३ ॥
The Jīva (dweller in body) having dedicated all actions to God (thinking that the Lord himself makes him do all actions) and having control over his senses is happy in the city of nine gates, neither acting nor causing others to act.
न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः ।
न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते ॥ ५।१४ ॥
The Jīva (dweller in body) and its apparent master does not initiate any action nor has the power to attain independently the result of his action. The self-existent (Lord) alone acts independently (at all times and in every respect).
नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः ।
अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः ॥ ५।१५ ॥
The Lord does not accept the fruits of righteous or sinful actions. Knowledge is enveloped by ignorance. The creatures (mortals) are deluded thereby and are not therefore able to see the Lord.
ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः ।
तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् ॥ ५।१६ ॥
To them, whose ignorance is destroyed by the knowledge of the Lord, the said knowledge reveals Him like the sun.
गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः ॥ ५।१७ ॥
Thinking of (Him) and contemplating Him as their Maker and Ruler and as the sole object of their devotion, their sins having been washed away by wisdom, they attain that abode from which there is no return to transmigration.
विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि ।
शुनि चैव श्वपाके च पण्डिताः समदर्शिनः ॥ ५।१८ ॥
Those who have acquired perfect knowledge from the study of shaastras see the same Lord, who pervades all beings and things, in a Brahmin of learning and humility, in the dog and the Caṇḍāl̤a.
इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः ।
निर्दोषं हि समं ब्रह्म तस्माद् ब्रह्मणि ते स्थिताः ॥ ५।१९ ॥
Even here (on earth) Samsāra (Mundane bondage) is overcome by those whose mind is set on Lord’s presence in all as equally flawless. Therefore, they are all established in God because their minds are firmly fixed in God.
न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् ।
स्थिरबुद्धिरसम्मूढो ब्रह्मविद् ब्रह्मणि स्थितः ॥ ५।२० ॥
He, who is thus firmly convinced and undeluded, who enjoys God vision and stands entrenched in God, shall not feel exalted on coming by what is pleasant nor become upset on coming by anything unpleasant.
बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम् ।
स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते ॥ ५।२१ ॥
He, whose mind is unattached like a Sannyāsi to the external objects with which the senses may come into contact and who experiences the internal joy of his own self, that person with his mind devoted to meditation on the Lord secures imperishable bliss.
ये हि संस्पर्शजा भोगा दुःखयोनय एव ते ।
आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ॥ ५।२२ ॥
Whatever pleasures result from the contact of senses, they are only sources of misery, O Kunti’s son, they have a beginning and end. No wise man delights in them.
शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात् ।
कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः ॥ ५।२३ ॥
He who is able to resist here alone the urges emanating from greed and anger before leaving the body, is one possessed of Yoga and a happy man.
योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः ।
स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ॥ ५।२४ ॥
He who enjoys happiness within (having this essential nature of bliss manifested on the eradication of the torments of desire and anger), whose pleasure lies within and to whom the Lord has revealed His splendid Form in the self within his body, such a person is a Yogi and being entirely devoted to Brahman goes to Brahman who has no Material Body.
लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः ।
छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः ॥ ५।२५ ॥
Wise men (Ṛśi-s) whose sins are destroyed, whose doubts and misapprehensions are cut to pieces, who have their minds controlled and who are engaged in the welfare of all beings attain Brahman, who has no Material Body.
कामक्रोधवियुक्तानां यतीनां यतचेतसाम् ।
अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ॥ ५।२६ ॥
Those who are free from desire and anger, who strive for it and have controlled the mind and who have known bodiless Brahman find Him everywhere.
स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः ।
प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ॥ ५।२७ ॥
विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः ॥ ५।२८ ॥
Shutting out all external objects from the senses and thus keeping them outside one’s cognition, fixing the gaze between the eye brows and balancing the outgoing and incoming breath moving within the nostrils, the sage who has controlled his senses, mind and reason, who is solely intent on liberation and is free from desire, fear and anger is certainly a released one at all times.
भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम् ।
सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ॥ ५।२९ ॥
Having contemplated on Me, as the (ruler of) Enjoyer of Sacrifices and Penances, as the Great Ruler of all the worlds, as the Friend of all beings and as the Giver of salvation, he sees Me, and attains Moksha.
ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु
ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे
संन्यासयोगो नाम पञ्चमोऽध्यायः ॥ ५॥
Thus ends the Fifth Chapter of the Upanisads of the Bhagavad Gīta, entitled “Sannyāsa Yoga”, the Yoga of Renunciation of Action.
Reference: Srimad Bhagavad Gita pocket book published by Suguna Samsath with English translation by Shri Bannanje Govindacharya (Received with blessings from HH Shri Shri Sugunendra Tirtha Swamiji of Puttige Matha in Austin, TX, Nov 1997)
Transliterated by Krishna Rao Vijayanagar and Raghunath Rao
“Do your Best … and leave the Rest … “
॥ सर्वं श्री कृष्णार्पणं अस्तु ॥