Chapter 5
Chapter 5: Karma Sannyasa Yoga
The Yoga of Renunciation of Action
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Verse 5.1
arjuna uvāca
sannyāsaṁ karmaṇāṁ kṛṣṇa punar yogaṁ ca śaṁsasi |
yac chreya etayor ekaṁ tan me brūhi su-niścitam ||1||
arjuna uvacha
sannyasan karmanan krishna punar yogan cha shamsasi |
yach chhreya etayor ekan tan me bruhi su-nishchitam ||1||
Translation: Arjuna said: O Krishna, first of all You ask me to renounce work, and then again You recommend work with devotion. Now please tell me decisively which of the two is more beneficial.
Verse 5.2
śrī-bhagavān uvāca
sannyāsaḥ karma-yogaś ca niḥśreyasakarāv ubhau |
tayos tu karma-sannyāsāt karma-yogo viśiṣyate ||2||
shri-bhagavan uvacha
sannyasah karma-yogash cha nihshreyasakarav ubhau |
tayos tu karma-sannyasat karma-yogo vishishyate ||2||
Translation: The Supreme Lord said: The renunciation of work and work in devotion are both good for liberation. But, of the two, work in devotional service is better than renunciation of work.
Verse 5.3
jñeyaḥ sa nitya-sannyāsī yo na dveṣṭi na kāṅkṣati |
nirdvandvo hi mahā-bāho sukhaṁ bandhāt pramucyate ||3||
jneyah sa nitya-sannyasi yo na dveshti na kankshati |
nirdvandvo hi maha-baho sukham bandhat pramuchyate ||3||
Translation: One who neither hates nor desires the fruits of his activities is known to be always renounced. Such a person, free from all dualities, easily overcomes material bondage and is completely liberated, O mighty-armed Arjuna.
Verse 5.4
sāṅkhya-yogau pṛthag bālāḥ pravadanti na paṇḍitāḥ |
ekam apy āsthitaḥ samyag ubhayor vindate phalam ||4||
sankhya-yogau prithag balah pravadanti na panditah |
ekam apy asthitah samyag ubhayor vindate phalam ||4||
Translation: Only the ignorant speak of devotional service [karma-yoga] as being different from the analytical study of the material world [Sankhya]. Those who are actually learned say that one who applies himself well to either of these paths attains the results of both.
Verse 5.5
yat sāṅkhyaiḥ prāpyate sthānaṁ tad yogair api gamyate |
ekaṁ sāṅkhyaṁ ca yogaṁ ca yaḥ paśyati sa paśyati ||5||
yat sankhyaih prapyate sthanan tad yogair api gamyate |
ekam sankhyan cha yogan cha yah pashyati sa pashyati ||5||
Translation: That position which is reached by means of analytical knowledge can also be attained by practical devotional service. One who sees that analytical knowledge and devotional service are on the same level sees things as they are.
Verse 5.6
sannyāsas tu mahā-bāho duḥkham āptum ayogataḥ |
yoga-yukto munir brahma nacireṇādhigacchati ||6||
sannyasas tu maha-baho duhkham aptum ayogatah |
yoga-yukto munir brahma nachirenadhigachchhati ||6||
Translation: Merely renouncing all activities without engaging in devotional service to the Lord cannot make one happy. But a thoughtful person engaged in devotional service can achieve the Supreme without delay.
Verse 5.7
yoga-yukto viśuddhātmā vijitātmā jitendriyaḥ |
sarva-bhūtātma-bhūtātmā kurvann api na lipyate ||7||
yoga-yukto vishuddhatma vijitatma jitendriyah |
sarva-bhutatma-bhutatma kurvann api na lipyate ||7||
Translation: One who works in devotion, who is a pure soul, and who controls his mind and senses is dear to everyone, and everyone is dear to him. Though always working, such a man is never tainted.
Verses 5.8–9
naiva kiñcit karomīti yukto manyeta tattvavit |
paśyañ śṛṇvan spṛśañ jighrann aśnan gacchan svapaṁ śvasan ||8||
naiva kinchit karomiti yukto manyeta tattvavit |
pashyan shrinvan sprishan jighrann ashnan gachchhan svapam shvasan ||8||
pralapan visṛjan gṛhṇann unmiṣan nimiṣann api |
indriyāṇīndriyārtheṣu vartanta iti dhārayan ||9||
pralapan visrijan grihnann unmishan nimishann api |
indriyanindriyartheshu vartanta iti dharayan ||9||
Translation: A person in divine consciousness, though engaged in seeing, hearing, touching, smelling, eating, walking, sleeping, and breathing, always knows within himself that he actually does not do anything. Even while speaking, evacuating, receiving, or opening or closing his eyes, he always knows that only the material senses are engaged with their objects and that he is aloof from them.
Verse 5.10
brahmaṇy ādhāya karmāṇi saṅgaṁ tyaktvā karoti yaḥ |
lipyate na sa pāpena padma-patram ivāmbhasā ||10||
brahmany adhaya karmani sangan tyaktva karoti yah |
lipyate na sa papena padma-patram ivambhasa ||10||
Translation: One who performs his duty without attachment, surrendering the results unto the Supreme Lord, is unaffected by sinful action, as the lotus leaf is untouched by water.
Verse 5.11
kāyena manasā buddhyā kevalair indriyair api |
yoginaḥ karma kurvanti saṅgaṁ tyaktvātma-śuddhaye ||11||
kayena manasa buddhya kevalair indriyair api |
yoginah karma kurvanti sangan tyaktvatma-shuddhaye ||11||
Translation: The yogis, abandoning attachment, act with body, mind, intelligence and even with the senses, only for the purpose of purification.
Verse 5.12
yuktaḥ karma-phalaṁ tyaktvā śāntim āpnoti naiṣṭhikīm |
ayuktaḥ kāma-kāreṇa phale sakto nibadhyate ||12||
yuktah karma-phalan tyaktva shantim apnoti naishthikim |
ayuktah kama-karena phale sakto nibadhyate ||12||
Translation: The steadily devoted soul abandons the result of activities and thus achieves ultimate peace because he is fixed in Me. Whereas a person who is not in union with the Divine, who is greedy for the fruits of his labor, becomes entangled.
Verse 5.13
sarva-karmāṇi manasā sannyasyāste sukhaṁ vaśī |
nava-dvāre pure dehī naiva kurvan na kārayan ||13||
sarva-karmani manasa sannyasyaste sukham vashi |
nava-dvare pure dehi naiva kurvan na karayan ||13||
Translation: When the embodied living being controls his nature and mentally renounces all actions, he resides happily within the city of nine gates [the physical body], neither working nor causing work to be done.
Verse 5.14
na kartṛtvaṁ na karmāṇi lokasya sṛjati prabhuḥ |
na karma-phala-samyogaṁ svabhāvas tu pravartate ||14||
na kartritvam na karmani lokasya srijati prabhuh |
na karma-phala-samyogam svabhavas tu pravartate ||14||
Translation: The embodied spirit, master of the city of his body, does not create activities, nor does he induce people to act, nor does he create the fruits of action. All this is enacted by the modes of material nature.
Verse 5.15
nādatte kasyacit pāpaṁ na caiva sukṛtaṁ vibhuḥ |
ajñānenāvṛtaṁ jñānaṁ tena muhyanti jantavaḥ ||15||
nadatte kasyachit papam na chaiva sukritam vibhuh |
ajnanenavritan jnanan tena muhyanti jantavah ||15||
Translation: Nor does the Supreme Lord assume anyone’s sinful or pious activities. Embodied beings, however, are bewildered by the ignorance which covers their real knowledge.
Verse 5.16
jñānena tu tad ajñānaṁ yeṣāṁ nāśitam ātmanaḥ |
teṣām āditya-vaj jñānaṁ prakāśayati tat param ||16||
jnanena tu tad ajnanam yesham nashitam atmanah |
tesham aditya-vaj jnanam prakashayati tat param ||16||
Translation: When, however, one is enlightened with the knowledge by which ignorance is destroyed, then his knowledge shines forth like the sun, illuminating everything.
Verse 5.17
tad buddhayas tad ātmānas tan-niṣṭhās tat-parāyaṇāḥ |
gacchanty apunar-āvṛttiṁ jñāna-nirdhūta-kalmaṣāḥ ||17||
tad buddhayas tad atmanas tan-nishthas tat-parayanah |
gachchhanty apunar-avrittin jnana-nirdhuta-kalmashah ||17||
Translation: When one’s intelligence, mind, faith and refuge are all fixed in the Supreme, then one becomes fully cleansed of misgivings through complete knowledge and thus proceeds straight on the path of liberation.
Verse 5.18
vidyā-vinaya-sampanne brāhmaṇe gavi hastini |
śuni caiva śvapāke ca paṇḍitāḥ sama-darśinaḥ ||18||
vidya-vinaya-sampanne brahmane gavi hastini |
shuni chaiva shvapake cha panditah sama-darshinah ||18||
Translation: The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater [outcast].
Verse 5.19
ihaiva tair jitaḥ sargo yeṣāṁ sāmye sthitaṁ manaḥ |
nirdoṣaṁ hi samaṁ brahma tasmād brahmaṇi te sthitāḥ ||19||
ihaiva tair jitah sargo yesham samye sthitam manah |
nirdosham hi samam brahma tasmad brahmani te sthitah ||19||
Translation: Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. Since they are flawless like Brahman, they are already situated in Brahman.
Verse 5.20
na prahṛṣyet priyaṁ prāpya nodvijet prāpya cāpriyam |
sthira-buddhir asammūḍho brahma-vid brahmaṇi sthitaḥ ||20||
na prahrishyet priyam prapya nodvijet prapya chapriyam |
sthira-buddhir asammudho brahma-vid brahmani sthitah ||20||
Translation: A person who neither rejoices upon achieving something pleasant nor laments upon obtaining something unpleasant, who is self-intelligent, unbewildered, and who knows the science of God, is already situated in transcendence.
Verse 5.21
bāhya-sparśeṣv asaktātmā vindaty ātmani yat sukham |
sa brahma-yoga-yuktātmā sukham akṣayam aśnute ||21||
bahya-sparsheshv asaktatma vindaty atmani yat sukham |
sa brahma-yoga-yuktatma sukham akshayam ashnute ||21||
Translation: Such a liberated person is not attracted to material sense pleasure but is always in trance, enjoying the pleasure within. In this way the self-realized person enjoys unlimited happiness, for he is concentrated on the Supreme.
Verse 5.22
ye hi saṁsparśajā bhogā duḥkha-yonaya eva te |
ādyantavantaḥ kaunteya na teṣu ramate budhaḥ ||22||
ye hi samsparshaja bhoga duhkha-yonaya eva te |
adyantavantah kaunteya na teshu ramate budhah ||22||
Translation: An intelligent person does not take part in the sources of misery, which are due to contact with the material senses. O son of Kunti, such pleasures have a beginning and an end, and so the wise man does not delight in them.
Verse 5.23
śaknotīhaiva yaḥ soḍhuṁ prāk-śarīra-vimokṣaṇāt |
kāma-krodhodbhavaṁ vegaṁ sa yuktaḥ sa sukhī naraḥ ||23||
shaknotihaiva yah sodhum prak-sharira-vimokshanat |
kama-krodhodbhavam vegam sa yuktah sa sukhi narah ||23||
Translation: Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is well situated and is happy in this world.
Verse 5.24
yo ’ntaḥ-sukho ’ntarārāmas tathāntar-jyotir eva yaḥ |
sa yogī brahma-nirvāṇaṁ brahma-bhūto ’dhigacchati ||24||
yo ’ntah-sukho ’ntararamas tathantar-jyotir eva yah |
sa yogi brahma-nirvanam brahma-bhuto ’dhigachchhati ||24||
Translation: One whose happiness is within, who is active within, who rejoices within and is illumined within—such a yogi is truly the perfect mystic. He attains the supreme liberation, being ultimately merged in the Supreme.
Verse 5.25
labhante brahma-nirvāṇam ṛṣayaḥ kṣīṇa-kalmaṣāḥ |
chinna-dvaidhā yatātmānaḥ sarva-bhūta-hite ratāḥ ||25||
labhante brahma-nirvanam rishayah kshina-kalmashah |
chhinna-dvaidha yatatmanah sarva-bhuta-hite ratah ||25||
Translation: Those who are beyond the dualities that arise from doubts, whose minds are engaged within, who are always busy working for the welfare of all living beings, and who are free from all sins achieve liberation in the Supreme [Brahman-nirvana].
Verse 5.26
kāma-krodha-vimuktānāṁ yatīnāṁ yata-cetasām |
abhito brahma-nirvāṇaṁ vartate viditātmanām ||26||
kama-krodha-vimuktanam yatinam yata-chetasam |
abhito brahma-nirvanam vartate viditatmanam ||26||
Translation: Those who are free from anger and all material desires, who are self-realized, self-disciplined and constant in endeavor, are assured of liberation in the Supreme very soon.
Verses 5.27–28
sparśān kṛtvā bahir bāhyāñś cakṣuś caivāntare bhruvoḥ |
prāṇāpānau samau kṛtvā nāsābhyantara-cāriṇau ||27||
sparshan kritva bahir bahyansh chakshush chaivantare bhruvoh |
pranapanau samau kritva nasabhyantara-charinau ||27||
yatendriya-mano-buddhir munir mokṣa-parāyaṇaḥ |
vigatecchā-bhaya-krodho yaḥ sadā mukta eva saḥ ||28||
yatendriya-mano-buddhir munir moksha-parayanah |
vigatechchha-bhaya-krodho yah sada mukta eva sah ||28||
Translation: Shutting out all external sense objects and keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils—thus controlling the senses, mind and intelligence, the transcendentalist aiming at liberation becomes free from desire, anger and fear. One who is always in this state is certainly liberated.
Verse 5.29
bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram |
suhṛdaṁ sarva-bhūtānāṁ jñātvā māṁ śāntim ṛcchati ||29||
bhoktaram yajna-tapasam sarva-loka-maheshvaram |
suhridam sarva-bhutanan jnatva mam shantim richchhati ||29||
Translation: A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attains peace from the miseries of material existence.