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Bhagavad Gita: Chapter 5 -The Yoga of Action and Renunciation (Karma Sanyaas Yoga)

 

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Chapter 5 -The Yoga of Action and Renunciation (Karma Sanyaas Yoga)

In chapter 5 Lord Krishna delineates the concepts of action with detachment and renunciation in actions explaining that both are a means to the same goal. Here He explains how salvation is attained by the pursuance of these paths. Thus this chapter is entitled: Action and Renunciation.

  • Section-1 (Shloka1-6)
  • Section-2 (Shloka 7-12)
    • Marks and Glory of Saankhya yogi and Nishkaam karma yogi
  • Section-3 (Shloka 13-26)
    • Gyaan yoga or the Yoga of Knowledge
  • Section-4 (Shloka 27-29)
    • Dhyan yoga or the Meditation, and Devotion

 

5.1  Arjuno uvaach “sanyaasam karmanaam krishna punaryogam cha shansasi

yach-chreya aityorekam tanme bruhi sunishchitam”

5.1 Arjuna said “Krishna, you extol Sankhya yoga ( the yoga of knowledge ) and then Yoga of action. Pray tell me which of the two is decidedly conducive to my good.”

 

5.2 ShreeBhagwanovaach “sanyaasah karmayogashcha nihshreyaskaraavibhau

tayo astu karma-sanyaasaat-karmayogo vishishyte”

5.2 Shree Bhagwan said “The yoga of knowledge and yoga of action both lead to supreme bliss. Of the two , however, the yoga of action ( being easier of practice ) is superior to the yoga of knowledge.”

 

5.3 gyeyam sa nitya-sanyaasi yo na na dveshti na kankhshati

nirdvando hi mahaabaho sukham bhandhaat-pramuchyate

5.3 The karma yogi who neither hates nor desires should be ever considered a renouncer. For, Arjuna, he who is free from the pairs of opposites is easily freed from the bondage.

 

5.4 saankhya-yogau prithagbaalaa pravdanti na panditah

ekam-apyaasthitah samyagubhayor-vindate phalam

5.4 It is the ignorant, not the wise, who says that Sankhya yoga and Karma yoga lead to divergent results. For one who is firmly established in either gets the fruit of both (which is the same viz, God Realization).

 

5.5 yat-sankhyaaih praapyte sthaanam tadyogairapi gamyate

ekam saankhyam cha yogam cha yah pashyati sa pashyati

5.5 The  (supreme) state which is reached by the Sankhya yogi is attained also by Karma yogi. Therefore, he alone who seers Sankhya yoga and Karma yoga as one (so far results are concerned) really sees.

 

5.6 sanyaasastu mahaabaho dukhamaaptum-ayogyatah

yogyukto munirbrahma nachirenaadhigachchati

5.6 Without Karma yoga, however, Sankhya yoga (or renunciation of doer ship in relation to all activities of mind, senses and body) is difficult to accomplish; whereas the Karma yogi who keeps his mind fixed on God, reaches Brahma in no time.

 

5.7 yogyukto vishudhaatmaa vijitaatmaa jitendriyah

sarva-bhootaat-bhootaatma kurvanapi na lipyate

5.7 The Karma yogi, who has fully conquered his mind and mastered his senses, whose heart is pure, and who has identified himself with the Self of all beings ( viz., God ), remains untainted, even though performing action.

 

5.8 naiv-kinchit-karomeeti yukto manyet tatvavit

pashyan-shrivan-sparshan-jighran-ashna-gachchanswapan-shwasan

Virodh-aabhaas ?

5.8 The Sankhya yogi , however, who knows the reality of things, must believe, even though seeing, hearing, touching, smelling eating or drinking, walking, sleeping, breathing,

 

5.9  pralpan-visarjan-grihan-unmishon-nimishan-api

indriyani-indriyaartheshu vartant iti dhaaryan

5.9 speaking, answering the calls of nature, grasping, and opening or closing the eyes, that he does nothing, holding that it is the senses that are moving among their objects.

 

5.10 brahmanaadhaaye karmaani sang tyaktva karoti yah

lipyte na sa paapen padmapatram-ivaabhbhasaa

5.10 He who acts offering all actions to God, and shaking off attachment, remains untouched by sin, as the lotus leaf by water.

 

5.11 kaayen mansaa budhyaa kevlair-indriyair-api

yoginaah karma kurvanti sangam tyaktavaa-aatmashudhaye

5.11 The karma yogis perform action only with their senses, mind, intellect and body as well, withdrawing the feeling of mine in respect of them and shaking off attachment, simply for the sake of self purification.

 

5.12 yuktah karma-phalam tyaktavaa shaantim-aapnoti-naishthikam

ayukta kaamkaaren phale sakto nibhadyte

5.12 Offering the fruits of actions to God, the Karma yogi attains ever lasting peace in the shape of God-Realization, whereas, he who works with a selfish motive, being attached to the fruit of actions through desire, gets tied down.

 

5.13 sarva-karmaani mansaa sannyasyaaste sukham vashee

navdvare pure dehi naiv kurvan karyan

5.13 The self-controlled Sankhya yogi, doing nothing himself and getting nothing done by others, rests happily in God, the embodiment of Truth, Knowledge, and Bliss mentally relegating all actions to the mansion of nine gates (the body with nine holes).

 

5.14 na kartitvam na karmaanilokasya sirjati prabhu

na karma-phal-sanyogam svabhavastu pravartate

5.14 God determines not the doer ship nor the doings of men, nor even their contact with the fruit of actions; but it is Nature alone that functions.

 

5.15 naadate kasyachit-paapam na chaiv sukritam vibhuh

agyanenaavritam gyaanam ten muhyanti jantavah

5.15 The omnipresent God does not receive the virtue or sin of any one. Knowledge is enveloped with ignorance; hence it is that beings are constantly falling a prey to delusion.

 

5.16 gyanen tu tad gyaanam yeshaam nashitam-aatmanah

teshaamaadityavat gyaanam prakaashyati tat param

5.16 In the case, however, of those whose said ignorance has been set aside by true Knowledge of God, that wisdom shining like the sun reveals the supreme.

 

5.17 tadbudhyas-tadaatmaanas-tannishthaas-tatparaynaa

gachchantiyapunraavritim gyaan-nirdhoot-kalmashaah

5.17 Those whose mind and intellect are wholly merged in Him,

who remains constantly established in identity with Him, and have finally become one with Him,

their sins being wiped out by wisdom, reach the state whence there is no return.

 

5.18 vidyaa-vinay-sampanne brahmne gavi hastini

shuni chaiv shvapaake cha panditaah samdarshanah

5.18 The wise look with the same eye on Brahman endowed with learning and culture, a cow, an elephant, dog and a pariah too.

 

5.19 ihaiv tairjitah sargo yeshaamsaamye sthitam manah

nirdosham hi samam brahmatasmaad-brahmani te sthitaah

5.19 Even here is the moral plane conquered by those whose mind is established in unity; since the Absolute is untouched by evil and knows no distinction, hence they are established in the Eternal.

 

5.20 na prhishyeti-priyam prapya nodvijet-prapya ch apriyam

sthir-budhir-sammudo brahmvid-brahmani-sthitah

5.20 He who, with reason firm and free from doubt, rejoices not on obtaining what is pleasant and does not feel perturbed on meeting with the unpleasant, that knower of Brahma lives eternally in identity with Brahma.

 

5.21 bahayaa-sparsheshvasakt-aatmaa vindatya-aatmani yat-sukham

sa brahmyog-yuktaatmaa sukham-akhshyam-ashnute

5.21 He whose mind remains unattached to sense-objects, derives through meditation the Sattvika joy which dwells in mind; then that yogi, having completely identified himself through meditation with Brahma, enjoys eternal Bliss.

 

5.22 ye hi sansparshjaa bhogaa duhkhyonaya aiv te

adyanvantah kauntey na teshu ramte budhah

5.22 The pleasure which are born of sense-contacts are verily a source of suffering only ( though appearing as enjoyable to the worldly-minded people ). They have a beginning and an end ( they come and go ). Arjuna, it is for this reason that a wise man does not indulge in them.

 

5.23 shaknotihaiv yah sodum prak-shareer-vimokhshanaat

kaam-krodhoddbhavam vegam sa yuktah sa sukhi narah

5.23 He alone who is able to stand, in this very life before casting off this body, the urges of lust and anger is a yogi; and he alone is a happy man.

 

5.24 yo-antah-sukho-antraaraamas-tathaantjyotirev ya

sa yogi brahm nirvaanam brahm-bhooto-adhigachchati

5.24 He who is happy within himself, enjoys within himself the delight of the soul, and even so is illumined by the inner light ( light of the soul ), such a yogi ( Sankhya yogi ) identified with Brahma attains Brahma, who is all peace.

 

5.25 labhante brahma-nirvaanam rishiyah khshin kalmashaah

chchindvaidhaah yataatmaanah sarva-bhoot-hite ratah

5.25 The seers whose sins have been wiped out, whose doubts have been dispelled by knowledge, whose disciplined mind is firmly established in God and who are actively engaged in the service of all beings, attain Brahma, who is all peace.

 

5.26 kaam-krodha-viyukanaam yateenaam yatchetsaam

abhito brahm-nivaanam vartate viditaatmanaam

5.26 To those wise men who are free from lust and anger, who have subdued their mind and have realized God, Brahma, the abode of eternal peace is present all around.

 

5.27 sparshaan-kritvaa bahir-baahyaam-shcha-chakhshu-shchaivaantre bhruvo

praan pau samam kritvaa naasaabhyantar-charinau

5.27 Shutting out thoughts of external enjoyments, with the gaze fixed on all the space between the eye-brows, having regulated the Praana (outgoing) and Apaan (in going)

 

5.28 yatendriye-manobudhir-munir-mokhsha-praayanah

vigtechchaa-bhai-krodho yah sadaa mukta aiv sah

5.28 breaths flowing within the nostrils, he who has brought his senses , mind and intellect under control, — such a contemplative soul intent on liberation and free from desire , fear and anger, is ever liberated.

 

5.29 bhoktaaram yagya-tapsaam sarvalok-maheshvaram

suhridam sarvabhootaanaam gyaatva maam shaantimrichchati

5.29 Having known Me in reality as the enjoyer of all sacrifices and austerities, the supreme Lord of all the worlds, and the disinterested friend of all beings, My devotee attains peace.

 

iti

om tat-sat-iti shree-mad-bhagwat-geetasupnishatsu

brahm-vidyaayaam yog-shastre

shree-krishna-arjun-samvade

karma-sanyaas-yogo

naam panchamo-adhyayh ||5||

end

Thus in the Upanishad sung by the Lord, the Science of Brahma, the scripture of Yoga, the dialogue between Shree Krishna and Arjuna, ends the fifth chapter entitled ” The Yoga of Action and Knowledge “

 

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