Sri Krishna · Traditional devotional text · Source: vignanam.org (Traditional devotional text (public-domain shlokas))
ōṃ śrī paramātmanē namaḥ atha pañchamō'dhyāyaḥ karmasannyāsayōgaḥ
arjuna uvācha
sannyāsaṃ karmaṇāṃ kṛṣṇa punaryōgaṃ cha śaṃsasi । yachChrēya ētayōrēkaṃ tanmē brūhi suniśchitam ॥1
Arjuna said, "O Krishna, you praise renunciation of actions and also yoga. Please tell me conclusively which is better of the two."
śrī bhagavānuvācha
sannyāsaḥ karmayōgaścha niśśrēyasakarāvubhau । tayōstu karmasannyāsāt karmayōgō viśiṣyatē ॥2
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."
jñēyaḥ sa nityasannyāsī yō na dvēṣṭi na kāṅkṣati । nirdvandvō hi mahābāhō sukhaṃ bandhātpramuchyatē ॥3॥
He should be known as a perpetual Sannyasi who neither hates nor desires; for, free from the pairs of opposites, O mighty-armed Arjuna, he is easily freed from bondage.
sāṅkhyayōgau pṛthagbālāḥ pravadanti na paṇḍitāḥ । ēkamapyāsthitaḥ samyak ubhayōrvindatē phalam ॥4॥
Children, not the wise, speak of knowledge and the Yoga of action, or the performance of action, as though they are distinct and different; he who is truly established in one, obtains the fruits of both.
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yatsāṅkhyaiḥ prāpyatē sthānaṃ tadyōgairapi gamyatē । ēkaṃ sāṅkhyaṃ cha yōgaṃ cha yaḥ paśyati sa paśyati ॥5॥
That place which is reached by the Sankhyas or the Jnanis is also reached by the Yogis (Karma Yogis). He who sees knowledge and the performance of action (Karma Yoga) as one, sees truly.
sannyāsastu mahābāhō duḥkhamāptumayōgataḥ । yōgayuktō munirbrahma nachirēṇādhigachChati ॥6॥
But, O mighty-armed Arjuna, renunciation is hard to attain without Yoga; the sage who is in harmony with Yoga quickly goes to Brahman.
yōgayuktō viśuddhātmā vijitātmā jitēndriyaḥ । sarvabhūtātmabhūtātmā kurvannapi na lipyatē ॥7॥
He who is devoted to the path of action, whose mind is pure, who has conquered the self, who has subdued his senses, and who realizes his Self as the Self in all beings, though acting, is not tainted.
naiva kiñchitkarōmīti yuktō manyēta tattvavit । paśyanśṛṇvanspṛśañjighran aśnangachChansvapanśvasan ॥8॥
I do nothing at all," thus would the harmonized knower of Truth think, seeing, hearing, touching, smelling, eating, going, sleeping, and breathing.
pralapanvisṛjangṛhṇan unmiṣannimiṣannapi । indriyāṇīndriyārthēṣu vartanta iti dhārayan ॥9॥
Speaking, letting go, seizing, opening, and closing the eyes, one should be convinced that the senses move among the sense-objects.
brahmaṇyādhāya karmāṇi saṅgaṃ tyaktvā karōti yaḥ । lipyatē na sa pāpēna padmapatramivāmbhasā ॥10॥
He who does actions, offering them to Brahman and abandoning attachment, is not tainted by sin, just as a lotus leaf is not tainted by water.
kāyēna manasā buddhyā kēvalairindriyairapi । yōginaḥ karma kurvanti saṅgaṃ tyaktvātmaśuddhayē ॥11॥
Yogis, having abandoned attachment, perform actions only through the body, mind, intellect, and even the senses, for the purification of the self.
yuktaḥ karmaphalaṃ tyaktvā śāntimāpnōti naiṣṭhikīm । ayuktaḥ kāmakārēṇa phalē saktō nibadhyatē ॥12॥
The one who is united (the well-poised or harmonized) having abandoned the fruit of action attains eternal peace; whereas the one who is not united (the unsteady or unbalanced), impelled by desire and attached to the fruit, is bound.
sarvakarmāṇi manasā sannyasyāstē sukhaṃ vaśī । navadvārē purē dēhī naiva kurvanna kārayan ॥13॥
Mentally renouncing all actions and being self-controlled, the embodied one happily rests in the nine-gated city, neither acting nor causing others (body and senses) to act.
na kartṛtvaṃ na karmāṇi lōkasya sṛjati prabhuḥ । na karmaphalasaṃyōgaṃ svabhāvastu pravartatē ॥14॥
Neither does the Lord create agency nor actions for the world, nor union with the fruits of actions; rather, it is Nature that acts.
nādattē kasyachitpāpaṃ na chaiva sukṛtaṃ vibhuḥ । ajñānēnāvṛtaṃ jñānaṃ tēna muhyanti jantavaḥ ॥15॥
The Lord takes neither the demerit nor the merit of any; knowledge is enveloped by ignorance, and beings are deluded.
jñānēna tu tadajñānaṃ yēṣāṃ nāśitamātmanaḥ । tēṣāmādityavajjñānaṃ prakāśayati tatparam ॥16॥
But to those whose ignorance is destroyed by knowledge of the Self, like the sun, knowledge reveals the Supreme Brahman.
tadbuddhayastadātmānaḥ tanniṣṭhāstatparāyaṇāḥ । gachChantyapunarāvṛttiṃ jñānanirdhūtakalmaṣāḥ ॥17॥
Their intellect absorbed in That, their self being That, established in That, with That as their supreme goal, they go whence there is no return, their sins dispelled by knowledge.
vidyāvinayasampannē brāhmaṇē gavi hastini । śuni chaiva śvapākē cha paṇḍitāḥ samadarśinaḥ ॥18॥
Sages look with an equal eye on a Brahmana endowed with learning and humility, on a cow, an elephant, a dog, and even an outcaste.
ihaiva tairjitaḥ sargaḥ yēṣāṃ sāmyē sthitaṃ manaḥ । nirdōṣaṃ hi samaṃ brahma tasmāt brahmaṇi tē sthitāḥ ॥19॥
Even here in this world, those whose minds rest in reality overcome birth; Brahman is indeed spotless and real; therefore they are established in Brahman.
na prahṛṣyētpriyaṃ prāpya nōdvijētprāpya chāpriyam । sthirabuddhirasammūḍhaḥ brahmavit brahmaṇi sthitaḥ ॥20॥
Resting in Brahman, with a steady intellect and undeluded, the knower of Brahman neither rejoices upon obtaining what is pleasant nor grieves upon obtaining what is unpleasant.
bāhyasparśēṣvasaktātmā vindatyātmani yatsukham । sa brahmayōgayuktātmā sukhamakṣayamaśnutē ॥21॥
With the self unattached to external contacts, he finds happiness in the Self; with the self engaged in the meditation of Brahman, he attains endless happiness.
yē hi saṃsparśajā bhōgāḥ duḥkhayōnaya ēva tē । ādyantavantaḥ kauntēya na tēṣu ramatē budhaḥ ॥22॥
The enjoyments that arise from contact are only sources of pain, for they have a beginning and an end, O Arjuna; the wise do not rejoice in them.
śaknōtīhaiva yaḥ sōḍhuṃ prākśarīravimōkṣaṇāt । kāmakrōdhōdbhavaṃ vēgaṃ sa yuktaḥ sa sukhī naraḥ ॥23॥
He who is able, while still here in this world, to withstand the impulse born out of desire and anger before the liberation from the body, he is a Yogi, and he is a happy man.
yō'ntaḥsukhō'ntarārāmaḥ tathāntarjyōtirēva yaḥ । sa yōgī brahmanirvāṇaṃ brahmabhūtō'dhigachChati ॥24॥
He who is happy within, who rejoices within, and who is illuminated within, that Yogi attains absolute freedom, or Moksha, becoming Brahman himself.
labhantē brahmanirvāṇam ṛṣayaḥ kṣīṇakalmaṣāḥ । Chinnadvaidhā yatātmānaḥ sarvabhūtahitē ratāḥ ॥25॥
The sages obtain absolute freedom or Moksha when their sins have been destroyed, their dualities have been torn asunder, they are self-controlled, and they are intent on the welfare of all beings.
kāmakrōdhaviyuktānāṃ yatīnāṃ yatachētasām । abhitō brahmanirvāṇaṃ vartatē viditātmanām ॥26॥
Absolute freedom exists on all sides for those self-controlled ascetics who are free from desire and anger, who have controlled their thoughts, and who have realized the Self.
sparśānkṛtvā bahirbāhyān chakṣuśchaivāntarē bhruvōḥ prāṇāpānau samau kṛtvā nāsābhyantarachāriṇau ॥27॥
Shutting out all external contacts and fixing the gaze between the eyebrows, realizing the outgoing and incoming breaths moving within the nostrils.
yatēndriyamanōbuddhiḥ munirmōkṣaparāyaṇaḥ । vigatēchChābhayakrōdhaḥ yaḥ sadā mukta ēva saḥ ॥28॥
With the senses, mind, and intellect ever controlled, having liberation as their supreme goal, free from desire, fear, and anger, the sage is truly liberated forever.
bhōktāraṃ yajñatapasāṃ sarvalōkamahēśvaram । suhṛdaṃ sarvabhūtānāṃ jñātvā māṃ śāntimṛchChati ॥29॥
He who knows Me as the enjoyer of sacrifices and austerities, the great Lord of all the worlds, and the friend of all beings, attains peace.
॥ ōṃ tatsaditi śrīmadbhagavadgītāsu upaniṣatsu brahmavidyāyāṃ yōgaśāstrē śrīkṛṣṇārjunasaṃvādē karmasannyāsayōgō nāma pañchamō'dhyāyaḥ ॥
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