Karma Sannyasa Yoga

सन्न्यासं कर्मणां कृष्ण पुनर्योगं च शंससि। यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम्॥ 5:1॥

{O, Krishna!} On the one hand, you talk of renunciation (sannyāsa) of actions, and on the other, you praise action (Karma Yoga). Tell me for sure which of the two is more desirable. (5:1)

सन्न्यासः कर्मयोगश्च निःश्रेयसकरावुभौ। तयोस्तु कर्मसन्न्यासात्कर्मयोगो विशिष्यते॥ 5:2॥

Renunciation of actions and detached actions, both spiritual paths, can potentially lead to the ultimate goal—Nirvāna. However, between the two, the latter path holds a unique distinction. (5:2)

ज्ञेयः स नित्यसन्न्यासी यो न द्वेष्टि न काङ्क्षति। निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते॥ 5:3॥

O, Mighty-armed Arjuna! The practitioner of the Yoga of Unattached Action (Karma Yoga), who has freed himself from worldly aversions and cravings and is free from inner conflicts, happily casts off the chains of bondage to attain spiritual emancipation and is no less than a renunciant (sannyāsi). (5:3)

साङ्ख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः। एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम्॥ 5:4॥

The wise see renunciation of actions (Sāmkhya Yoga) and performance of actions with detachment (Karma Yoga) as no different from each other {in terms of their result}. One who is well-established in one gets the fruits of both. (5:4)

यत्साङ्ख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते। एकं साङ्ख्यं च योगं च यः पश्यति स पश्यति॥ 5:5॥

The ultimate destination where the renouncers (Sāmkhya Yogi sannyāsis) reach is the same as the one where the performers (Karma Yogis) arrive (i.e., Nirvāna) on completion of their spiritual journey. Therefore, he who sees both paths to spiritual emancipation as essentially one {in terms of their result} sees {the truth}. (5:5)

सन्न्यासस्तु महाबाहो दुःखमाप्तुमयोगतः। योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति॥ 5:6॥

But renunciation of the world {for contemplating upon God in solitude}, O, Mighty-armed Arjuna, is hard to attain and agonizing without imbibing the essence of {Karma-} Yoga {i.e., without renouncing attachment to the world and worldly affairs}. The Action Yogi {given to selfless and unattached actions dedicated to God} is soon drawn into the Being of God-the-Supreme. (5:6)

योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः। सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते॥ 5:7॥

Even while actively involved in worldly affairs and actions, no taint of kārmic engagement touches one who treads the Path of Unattached Action, is pure in soul, has tamed his senses and has become master of his self, and can discern the unity between his soul and that of all other living beings. (5:7)

नैव किंचित्करोमीति युक्तो मन्येत तत्त्ववित्। पश्यञ्श्रृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन्॥ 5:8॥ प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि। इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन्॥ 5:9॥

The knower of the Truth immersed in divine consciousness believes: "I do nothing {as the soul}". While seeing, hearing, touching, smelling, eating, walking, sleeping, breathing, speaking, evacuating, grasping, opening, and closing the eyes, he realizes that only his senses {animated by Nature} are engaging with their objects. (5:8,9)

ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः। लिप्यते न स पापेन पद्मपत्रमिवाम्भसा॥ 5:10॥

The lotus leaf stays in the water, but water does not stick to it. Likewise, kārmic taint and sin do not stick to the one who performs all actions without attachment {to the efforts and their fruits}, and by dedicating them all to God. (5:10)

कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि। योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये॥ 5:11॥

The {Action-} Yogis perform actions through their body, mind, intelligence, and sense-organs only for self-purification, abandoning all attachment. (5:11)

युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम्। अयुक्तः कामकारेण फले सक्तो निबध्यते॥ 5:12॥

True inner peace graces him who is attached to God but unattached to his actions and their fruits. Conversely, the one unattached to God and instead fixated on the fruits of their efforts driven by desires, falls into the fetters {of reincarnation}. (5:12)

सर्वकर्माणि मनसा सन्न्यस्यास्ते सुखं वशी। नवद्वारे पुरे देही नैव कुर्वन्न कारयन्॥ 5:13॥

The embodied soul who has mastered both his mind and body, experiences great joy once he has mentally let go of {attachment to} all actions. Dwelling in the city of his body with nine gates, he {in a way} neither does anything nor causes anything to be done. (5:13)

न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः। न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते॥ 5:14॥

God, the Lord of the Universe, does not create the agency of people's actions, nor does He instigate their deeds. Neither does He directly connect individuals' actions to their consequences or outcomes. All of these aspects are orchestrated by their individual own nature. (5:14)

नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः। अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः॥ 5:15॥

The Supreme Divinity remains untainted by the virtues and vices of individuals. Beings are deceived by the veil of Ignorance that obscures their Knowledge {leading them to perceive God as a puppeteer manipulating their actions}. (5:15)

ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः। तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम्॥ 5:16॥

When {spiritual} Knowledge and Illumination dawn upon someone dispelling delusion, they lay bare the Supreme Truth just as the sun lights up everything on daybreak. (5:16)

तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः। गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः॥ 5:17॥

The ones whose intelligence is invested in Him, whose heart beats for Him, whose faith is focused on Him, and whose entire being craves for Him—they, cleansed of all their impurities by the Knowledge of the Supreme, go to Him, never to come back. (5:17)

विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि। शुनि चैव श्वपाके च पण्डिताः समदर्शिनः॥ 5:18॥

Those blessed with spiritual wisdom view equally a learned and polite Brāhmin, a Shvapāka, an elephant, a cow, and a dog. (5:18)

इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः। निर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः॥ 5:19॥

The world stands conquered right here by those whose minds abide in the sameness of all living beings. Therefore, as God is faultlessly the same everywhere, such individuals reside in God's own Being. (5:19)

न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम्। स्थिरबुद्धिरसम्मूढो ब्रह्मविद्ब्रह्मणि स्थितः॥ 5:20॥

The one {who has imbibed the spirit of sameness,} who does not rejoice on encountering the pleasant and stays unperturbed when faced with the unpleasant, is even-minded, God-realized, and enlightened, always stays tuned with God. (5:20)

बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम्। स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते॥ 5:21॥

One who remains unattached to the fascinating external objects of the senses can find bliss oozing from one's inner Self. Then, drawing God close in a loving embrace, one experiences perennial, unfading joy. (5:21)

ये हि संस्पर्शजा भोगा दुःखयोनय एव ते। आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ॥ 5:22॥

The pleasures stemming from external objects of the senses are transient, with a definite beginning and end. They become sources of misery {when indulged without self-restraint}; therefore, the enlightened ones do not form attachments to them. (5:22)

शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात्। कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः॥ 5:23॥

One who in this human body, before leaving it, can withstand the surges of lust and anger is indeed on the path of Yoga and is happy. (5:23)

योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः। स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति॥ 5:24॥

One who finds happiness within, joys within, and whose inner self is lit up {by the light of God-realization}—that spiritual seeker (Yogi) becomes one with God and attains liberation from the cycle of birth and death, permanently stepping into the Being of God-the-Supreme, never to come back. (5:24)

लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः। छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः॥ 5:25॥

The sages who have overcome their doubts and dilemmas, whose sins have faded, who have conquered their self and are given to the welfare and well-being of all creatures attain Nirvāna. (5:25)

कामक्रोधवियुक्तानां यतीनां यतचेतसाम्। अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम्॥ 5:26॥

Nirvāna, or Liberation, surrounds the ascetics who have become Self-realized, liberated themselves from anger and lust, and brought their minds under complete control. (5:26)

स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः। प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ॥ 5:27॥ यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः। विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः॥ 5:28॥

Shutting out all external objects, focusing the eyes on the middle of the eyebrows, making even, or neutralizing, the currents of Prāna and Apāna (inhalation and exhalation) in the nostrils, (5:27) An advanced spiritual seeker—who holds Nirvāna or spiritual emancipation as the sole object of his life and therefore frees himself from all hankerings, fear, and fury—tames his senses, mind and intelligence, and thus stands virtually emancipated {even before finally stepping into the Being of God-the-Supreme on giving up his body, never to return}. (5:28)

भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम्। सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति॥ 5:29॥

The one who comes to truly know that I am the {final} Enjoyer of the oblations poured into the fire of the sacrificial fire-ceremonies (yajnas), that I am the Receiver of the austerities practiced by spiritual seekers, that I am the Great Lord of the entire Creation, and {most importantly,} that I am a Friend to all creatures— he attains the {supreme} peace. (5:29)