कर्मसंन्यासयोग

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

arjuna uvāca sannyāsaṃ karmaṇāṃ kṛṣṇa punaryogaṃ ca śaṃsasi | yacchreya etayorekaṃ tanme brūhi suniścitam ||

Arjuna said: O Krishna, you praise renunciation of actions and also the yoga of action. Tell me decisively which one of these two is the better.

श्रीभगवानुवाच संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ । तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते ॥

śrī bhagavān uvāca sannyāsaḥ karmayogaśca niḥśreyasakarāvubhau | tayostu karmasannyāsātkarmayogo viśiṣyate ||

The Blessed Lord said: Renunciation and the yoga of action both lead to the highest bliss. But of the two, the yoga of action is superior to the renunciation of action.

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

jñeyaḥ sa nityasannyāsī yo na dveṣṭi na kāṅkṣati | nirdvandvo hi mahābāho sukhaṃ bandhātpramucyate ||

He who neither hates nor desires should be known as a perpetual renunciant. Free from all pairs of opposites, O mighty-armed Arjuna, he is easily liberated from bondage.

साङ्ख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः । एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम् ॥

sāṅkhyayogau pṛthagbālāḥ pravadanti na paṇḍitāḥ | ekamapyāsthitaḥ samyagubhayorvindate phalam ||

Only the childish say that Sankhya (knowledge/renunciation) and yoga (action) are different, not the wise. One who is firmly established in even one of them obtains the result of both.

यत्साङ्ख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते । एकं साङ्ख्यं च योगं च यः पश्यति स पश्यति ॥

yatsāṅkhyaiḥ prāpyate sthānaṃ tadyogairapi gamyate | ekaṃ sāṅkhyaṃ ca yogaṃ ca yaḥ paśyati sa paśyati ||

The state that is reached by the Sankhyas is also reached by the yogis. He who sees Sankhya and yoga as one truly sees.

संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः । योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति ॥

sannyāsastu mahābāho duḥkhamāptumayogataḥ | yogayukto munirbrahma nacireṇādhigacchati ||

But renunciation, O mighty-armed Arjuna, is difficult to attain without yoga. The sage who is disciplined in yoga quickly attains Brahman.

योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः । सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ॥

yogayukto viśuddhātmā vijitātmā jitendriyaḥ | sarvabhūtātmabhūtātmā kurvannapi na lipyate ||

One who is united in yoga, with a purified self, who has mastered the self and conquered the senses, and whose self has become the Self of all beings — though acting, such a person is not tainted.

नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित् । पश्यञ्शृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन् ॥

naiva kiñcitkaromīti yukto manyeta tattvavit | paśyañśṛṇvanspṛśañjighrannaśnangacchansvapañśvasan ||

The knower of truth, who is united in yoga, should think 'I do nothing at all' — even while seeing, hearing, touching, smelling, eating, going, sleeping, breathing —

प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि । इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् ॥

pralapanvisṛjangṛhṇannunmiṣannimiṣannapi | indriyāṇīndriyārtheṣu vartanta iti dhārayan ||

— speaking, releasing, grasping, opening and closing the eyes — holding that the senses move among their objects.

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

brahmaṇyādhāya karmāṇi saṅgaṃ tyaktvā karoti yaḥ | lipyate na sa pāpena padmapatramivāmbhasā ||

One who performs actions, having abandoned attachment, surrendering them to Brahman, is not tainted by sin — as a lotus leaf is untouched by water.

कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि । योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये ॥

kāyena manasā buddhyā kevalairindriyairapi | yoginaḥ karma kurvanti saṅgaṃ tyaktvātmaśuddhaye ||

Yogis perform action with body, mind, intellect, and senses alone — having abandoned attachment — for the purification of the self.

युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम् । अयुक्तः कामकारेण फले सक्तो निबध्यते ॥

yuktaḥ karmaphalaṃ tyaktvā śāntimāpnoti naiṣṭhikīm | ayuktaḥ kāmakāreṇa phale sakto nibadhyate ||

The disciplined one, having abandoned the fruit of action, attains abiding peace. The undisciplined one, attached to fruit through desire, is bound.

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

sarvakarmāṇi manasā sannyasyāste sukhaṃ vaśī | navadvāre pure dehī naiva kurvanna kārayan ||

The self-controlled one, having renounced all actions mentally, dwells happily in the city of nine gates — the embodied one — neither acting nor causing others to act.

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

na kartṛtvaṃ na karmāṇi lokasya sṛjati prabhuḥ | na karmaphalasaṃyogaṃ svabhāvastu pravartate ||

The Lord does not create the agency of action or the actions of people, nor the connection of action with its fruits. Nature itself proceeds.

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

nādatte kasyacitpāpaṃ na caiva sukṛtaṃ vibhuḥ | ajñānenāvṛtaṃ jñānaṃ tena muhyanti jantavaḥ ||

The all-pervading Self takes on neither the sin nor the merit of anyone. Knowledge is veiled by ignorance — by this, beings are deluded.

ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः । तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् ॥

jñānena tu tadajñānaṃ yeṣāṃ nāśitamātmanaḥ | teṣāmādityavajjñānaṃ prakāśayati tatparam ||

But for those in whom that ignorance of the Self is destroyed by knowledge — their knowledge, like the sun, illumines the Supreme.

तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः । गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः ॥

tadbuddhayastadātmānastanniṣṭhāstatparāyaṇāḥ | gacchantyapunarāvṛttiṃ jñānanidhūtakalmaṣāḥ ||

Those whose intellect is absorbed in That, whose self is That, who are established in That, who have That as the supreme goal — their impurities washed away by knowledge — they go to non-return.

विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि । शुनि चैव श्वपाके च पण्डिताः समदर्शिनः ॥

vidyāvinayasampanne brāhmaṇe gavi hastini | śuni caiva śvapāke ca paṇḍitāḥ samadarśinaḥ ||

The wise see with equal vision a learned and humble Brahmin, a cow, an elephant, a dog, and a dog-eater (outcaste).

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

ihaiva tairjitaḥ sargo yeṣāṃ sāmye sthitaṃ manaḥ | nirdoṣaṃ hi samaṃ brahma tasmādbrahmaṇi te sthitāḥ ||

Here itself, in this very life, creation is conquered by those whose mind is established in equality. Brahman is indeed flawless and equal — therefore they are established in Brahman.

न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् । स्थिरबुद्धिरसम्मूढो ब्रह्मविद्ब्रह्मणि स्थितः ॥

na prahṛṣyetpriyaṃ prāpya nodvijatprāpya cāpriyam | sthirabuddhirasammūḍho brahmavidbrahmaṇi sthitaḥ ||

One who does not rejoice upon receiving the pleasant and does not grieve upon receiving the unpleasant — steady in intellect, undeluded — such a knower of Brahman is established in Brahman.

बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम् । स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते ॥

bāhyasparśeṣvasaktātmā vindatyātmani yatsukham | sa brahmayogayuktātmā sukhamakṣayamaśnute ||

One whose self is unattached to external contacts finds the happiness that is in the Self. United with Brahman through yoga, such a person enjoys imperishable bliss.

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 ||

The enjoyments born of sense-contacts are truly sources of suffering alone. They have a beginning and an end, O son of Kunti — the wise do not delight in them.

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

śaknotīhaiva yaḥ soḍhuṃ prākśarīravimokṣaṇāt | kāmakrodhodbhavaṃ vegaṃ sa yuktaḥ sa sukhī naraḥ ||

One who is able to withstand, here in this very life before being released from the body, the impulse born of desire and anger — that person is disciplined, that person is happy.

योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः । स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ॥

yo'ntaḥsukho'ntarārāmastathāntarjyotireva yaḥ | sa yogī brahmanirvāṇaṃ brahmabhūto'dhigacchati ||

One whose happiness is within, whose delight is within, whose light is within — that yogi, being united with Brahman, attains Brahma-nirvana.

लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः । छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः ॥

labhante brahmanirvāṇamṛṣayaḥ kṣīṇakalmaṣāḥ | chinnadvaidhā yatātmānaḥ sarvabhūtahite ratāḥ ||

The seers who have had their impurities destroyed, whose doubts are cut asunder, whose selves are controlled, who delight in the welfare of all beings — these attain Brahma-nirvana.

कामक्रोधवियुक्तानां यतीनां यतचेतसाम् । अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ॥

kāmakrodhaviyuktānāṃ yatīnāṃ yatacetasām | abhito brahmanirvāṇaṃ vartate viditātmanām ||

Brahma-nirvana exists on all sides for those ascetics who are free from desire and anger, whose minds are subdued, and who have knowledge of the Self.

स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः । प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ॥

sparśānkṛtvā bahirbāhyāṃścakṣuścaivāntare bhruvoḥ | prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau ||

Having excluded all external contacts and fixing the gaze between the eyebrows, having equalized the prana and apana breath moving within the nostrils —

यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः । विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः ॥

yatendriyamanobuddhirmunirmokṣaparāyaṇaḥ | vigatecchābhayakrodho yaḥ sadā mukta eva saḥ ||

The sage with subdued senses, mind, and intellect, who is devoted to liberation, from whom desire, fear, and anger have departed — that person is ever liberated.

भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम् । सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ॥

bhoktāraṃ yajñatapasāṃ sarvalokamaheśvaram | suhṛdaṃ sarvabhūtānāṃ jñātvā māṃ śāntimṛcchati ||

Knowing Me as the enjoyer of sacrifices and austerities, the great Lord of all the worlds, and the friend of all beings — one attains peace.