अर्जुन उवाच
संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि
यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्िचतम्
arjuna uvāca
saṃnyāsaṃ karmaṇāṃ kṛṣṇa punaryogaṃ ca śaṃsasi|
yacchreya etayorekaṃ tanme brūhi suniśicatam||
Ke Arjuna said Krsna, you extol sankhyayoga Wy the Yoga of knowledge) and thei the yoga 5 of Action. Pray tell me which of the two is ~ decidedly conducive to my good
श्री भगवानुवाच
संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ
तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते
śrī bhagavānuvāca
saṃnyāsaḥ karmayogaśca niḥśreyasakarāvubhau|
tayostu karmasaṃnyāsātkarmayogo viśiṣyate||
Sri Bhagavan said: The Yoga of Knowledge f and the Yoga of Action both lead to supreme Bliss. Of the two, however, the Yoga of Action being easier of practice) is superior to the. i Yoga of Knowledge
ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति
निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते
jñeyaḥ sa nityasaṃnyāsī yo na dveṣṭi na kāṅkṣati|
nirdvandvo hi mahābāho sukhaṃ bandhātpramucyate||
The Karmayogi who neither hates nor desires should be ever considereda renouncer. For, Arjuna, he who is free from the pairs of Opposites is easily freed from bondage
सांख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः
एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम्
sāṃkhyayogau pṛthagbālāḥ pravadanti na paṇḍitāḥ|
ekamapyāsthitaḥ samyagubhayorvindate phalam||
It is the ignorant, not the wise, who say that Sankhyayoga and Karmayoga lead to 977 divergent results. For one who is firmly MY established in either gets the fruit of both Y which is the same, viz., God-Realization)(4) &
यत्सांख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते
एकं सांख्यं च योगं च यः पश्यति स पश्यति
yatsāṃkhyaiḥ prāpyate sthānaṃ tadyogairapi gamyate|
ekaṃ sāṃkhyaṃ ca yogaṃ ca yaḥ paśyati sa paśyati||
The (supreme) state which is reachd by the Sankhyayogi is attained also by the Karmayogi. Therefore, he alone who sees Sankhyagoga and Karmayoga as one (so far as their result goes) really sees.
संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः
योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति
saṃnyāsastu mahābāho duḥkhamāptumayogataḥ|
yogayukto munirbrahma nacireṇādhigacchati||
Without Karmayoga, however, Sankhyayoga K or renunciation of doership in relation to all S activities of the mind, senses and body) is A difficult to accomplish; whereas the Karma yogi, who keeps his mind fixed on God, reaches Brahma jin no time, Arjuna. (6) xe YY ly I KO HOW) JSS 2 NS SS SEES é
योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः
सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते
yogayukto viśuddhātmā vijitātmā jitendriyaḥ|
sarvabhūtātmabhūtātmā kurvannapi na lipyate||
The Karamayogi, 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.
नैव किंचित्करोमीति युक्तो मन्येत तत्त्ववित्
पश्यन् श्रृणवन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपन् श्वसन्
naiva kiṃcitkaromīti yukto manyeta tattvavit|
paśyan śrṛṇavanspṛśañjighrannaśnangacchansvapan śvasan||
The Sankhyayogi, however, who knows « the reality of things; must believe, even though seeing, hearing, touching, smelling, y ys eating or drinking, walking, sleeping, breathing, 7 speaking, answering thecallsofnature,grasping and opening or closing the eyes, that he does nothing, holding that it is the senses K that are moving among their objects
प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि
इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन्
pralapanvisṛjangṛhṇannunmiṣannimiṣannapi|
indriyāṇīndriyārtheṣu vartanta iti dhārayan||
The Sankhyayogi, however, who knows the reality of things, must believe, even though seeing, hearing, touching, smelling, eating or drinking, walking, sleeping, breathing, 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.
verses 8–9
ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः
लिप्यते न स पापेन पद्मपत्रमिवाम्भसा
brahmaṇyādhāya karmāṇi saṅgaṃ tyaktvā karoti yaḥ|
lipyate na sa pāpena padmapatramivāmbhasā||
He who acts offering all actions to God, Vv andshaking offattachment, remains untouched NY y by sin, as the lotus leaf by water. (l
कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि
योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वाऽऽत्मशुद्धये
kāyena manasā buddhyā kevalairindriyairapi|
yoginaḥ karma kurvanti saṅgaṃ tyaktvā''tmaśuddhaye||
The Karmayogis perform action only with their senses, mind, intellect and body aswell, / withdrawing the feeling of mine in respect of them and shaking off attachment simply for the sake of self-purification. (l
युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम्
अयुक्तः कामकारेण फले सक्तो निबध्यते
yuktaḥ karmaphalaṃ tyaktvā śāntimāpnoti naiṣṭhikīm|
ayuktaḥ kāmakāreṇa phale sakto nibadhyate||
Offering the fruit of actions to God, the y Karmayogi attains everlasting peace in the 5 shape of God-Realization; whereas he who works with a selfish motive, being attached ¢ y to the fruit of action through desire, gets tied
सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी
नवद्वारे पुरे देही नैव कुर्वन्न कारयन्
sarvakarmāṇi manasā saṃnyasyāste sukhaṃ vaśī|
navadvāre pure dehī naiva kurvanna kārayan||
The self-controlled Sankhyayoga, doing ~ nothing himself and getting nothing done by: others, rests happily in God, the embodiment KOE GF Yip ARO y YW LO7 A SSS SEX SS Ss WWE Ps g SSS (AMM i le AHL Wilma 4 2 i of Truth, Knowledge and Bliss, mentally NG relegating all actions to the mansion of nine (i gates (the body with nine openings
न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः
न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते
na kartṛtvaṃ na karmāṇi lokasya sṛjati prabhuḥ|
na karmaphalasaṃyogaṃ svabhāvastu pravartate||
God determines not the doership nor the: j doings of men, nor even their contact with j the fruit of actions; but it is Nature alone ~ that functions. (4)
नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः
अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः
nādatte kasyacitpāpaṃ na caiva sukṛtaṃ vibhuḥ|
ajñānenāvṛtaṃ jñānaṃ tena muhyanti jantavaḥ||
The omnipresent God does not receive the virtue or sin of anyone. Knowledge is envel- ( oped in ingorance; hence it is that beings are: constantly falling a prey to delusion. (5) Y
ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः
तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम्
jñānena tu tadajñānaṃ yeṣāṃ nāśitamātmanaḥ|
teṣāmādityavajjñānaṃ prakāśayati tatparam||
In the case, however, to those whose said ignorance has been set-aside by true! Knowledge of god, that wisdom shining like 3 the sun reveals the supreme
तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः
गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः
tadbuddhayastadātmānastanniṣṭhāstatparāyaṇāḥ|
gacchantyapunarāvṛttiṃ jñānanirdhūtakalmaṣāḥ||
Those whose mind and intellect are wholly merged in Him, who-remain constantly established in identity with Him, and have finally become one with Him, theirsins being wiped out by wisdom, reach the state whence 7 N there is no return. a7) oF
विद्याविनयसंपन्ने ब्राह्मणे गवि हस्तिनि
शुनि चैव श्वपाके च पण्डिताः समदर्शिनः
vidyāvinayasaṃpanne brāhmaṇe gavi hastini|
śuni caiva śvapāke ca paṇḍitāḥ samadarśinaḥ||
The wise look with the same eye on a Brahmana endowed with learning and culture, a cow, an elephant, a dog, and a pariah too.
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||
Even here is the mortal plane conquered by those whose mind is established in unity; J since the Absolute is untouched by evil and (0 knowsnodistinction, hencethey areestablished in the Eternal. (i
न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम्
स्थिरबुद्धिरसम्मूढो ब्रह्मविद्ब्रह्मणि स्थितः
na prahṛṣyetpriyaṃ prāpya nodvijetprāpya cāpriyam|
sthirabuddhirasammūḍho brahmavidbrahmaṇi sthitaḥ||
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.
बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम्
स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते
bāhyasparśeṣvasaktātmā vindatyātmani yatsukham|
sa brahmayogayuktātmā sukhamakṣayamaśnute||
He whose mind remains unattached to sense-objects, derives through meditation the Sattvika joy which dwells in the mind; then that Yogi, having completely identified himself through meditation with Brahma enjoys eternal 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 pleasures which are born of sense- contacts are verily a source of suffering only though appearing as enjoyable to worldly- IN minded people). They have a beginning and 5 an end (they come and go). Arjuna, it is for 5 this reason that a wise man does not indulge je in them. (22) &
शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात्
कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः
śaknotīhaiva yaḥ soḍhuṃ prākśarīravimokṣaṇāt|
kāmakrodhodbhavaṃ vegaṃ sa yuktaḥ sa sukhī naraḥ||
He alone who is able to stand, in this very life before-casting off this body, the urges of lust and anger is Yogi; and he alone is a happy
योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः
स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति
yo'ntaḥsukho'ntarārāmastathāntarjyotireva yaḥ|
sa yogī brahmanirvāṇaṃ brahmabhūto'dhigacchati||
He who is happy within himself, enjoys within hemself the delight of the soul, and even so is illumined by the inner light 2 light of the soul), such a Yogi (Sankhyayogi) S identified with Brahma attains Brahma, who Us 4 is all Peace
लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः
छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः
labhante brahmanirvāṇamṛṣayaḥ kṣīṇakalmaṣāḥ|
chinnadvaidhā yatātmānaḥ sarvabhūtahite ratāḥ||
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
कामक्रोधवियुक्तानां यतीनां यतचेतसाम्
अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम्
kāmakrodhaviyuktānāṃ yatīnāṃ yatacetasām|
abhito brahmanirvāṇaṃ vartate viditātmanām||
To those wise men who are free from lust and anger, who have subdued their mind and Spel el eg ON realized God, Brahma, the abode of eternal peace, is present all round
स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः
प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ
sparśānkṛtvā bahirbāhyāṃścakṣuścaivāntare bhruvoḥ|
prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau||
Shutting out all thoughts of external e€njoyments, with the gaze fixed on the space » between the eye-brows, having regulated the Prana (outgoing) and the Apana (ingoing) ik breaths flowing within the nostrils; he who has brought his senses, mind and intellect SSs oSs. DHMSSS AS 4 ¢ control,—such a contemplative soul Y intent on liberation and free from desire fear and anger, is ever liberated
verses 27–28
यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः
विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः
yatendriyamanobuddhirmunirmokṣaparāyaṇaḥ|
vigatecchābhayakrodho yaḥ sadā mukta eva saḥ||
Shutting out all thoughts of external e€njoyments, with the gaze fixed on the space » between the eye-brows, having regulated the Prana (outgoing) and the Apana (ingoing) ik breaths flowing within the nostrils; he who has brought his senses, mind and intellect SSs oSs. DHMSSS AS 4 ¢ control,—such a contemplative soul Y intent on liberation and free from desire fear and anger, is ever liberated
verses 27–28
भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम्
सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति
bhoktāraṃ yajñatapasāṃ sarvalokamaheśvaram|
suhṛdaṃ sarvabhūtānāṃ jñātvā māṃ śāntimṛcchati||
Having Known Me in reality as the enjoyer eC ofall sacrifices and austerities, the supreme? Lord of all the worlds, and the disinterested ij friend of all beings, My devotee attains peace. (29) Ss