Gita: Chap 05

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Verse 1

arjuna uvācha
sannyāsaṁ karmaṇāṁ kṛiṣhṇa punar yogaṁ cha śhansasi
yach chhreya etayor ekaṁ tan me brūhi su-niśhchitam

arjunaḥ uvācha
Arjun said
sanyāsam        karmaṇām      kṛiṣhṇa          punaḥ    yogam             cha     śhansasi
renunciation    of actions    Shree Krishna    again    about karm yog    also    you praise
yat      śhreyaḥ            etayoḥ        ekam    tat     me         brūhi          su-niśhchitam
which    more beneficial    of the two    one     that    unto me    please tell    conclusively
---

Arjuna said, "O Krsna, you praise the renunciation of actions, and then you also praise Karma Yoga. Please tell me with certainty which of these is the superior one, leading to the ultimate good.

Verse 2

śhrī bhagavān uvācha
sannyāsaḥ karma-yogaśh cha niḥśhreyasa-karāvubhau
tayos tu karma-sannyāsāt karma-yogo viśhiṣhyate

śhrī-bhagavān uvācha
the Supreme Lord said
sanyāsaḥ        karma-yogaḥ            cha    niḥśhreyasa-karau           ubhau
renunciation    working in devotion    and    lead to the supreme goal    both
tayoḥ         tu     karma-sanyāsāt             karma-yogaḥ            viśhiṣhyate
of the two    but    renunciation of actions    working in devotion    is superior
---

The Lord said, "Renunciation of actions and Karma Yoga both lead to the highest excellence; however, of the two, Karma Yoga surpasses renunciation of actions."

Verse 3

jñeyaḥ sa nitya-sannyāsī yo na dveṣhṭi na kāṅkṣhati
nirdvandvo hi mahā-bāho sukhaṁ bandhāt pramuchyate

jñeyaḥ                  saḥ            nitya     sanyāsī                    yaḥ    na       dveṣhṭi    na     kāṅkṣhati
should be considered    that person    always    practising renunciation    who    never    hate       nor    desire
nirdvandvaḥ                hi           mahā-bāho           sukham    bandhāt         pramuchyate
free from all dualities    certainly    mighty-armed one    easily    from bondage    is liberated
---

He who neither hates nor desires, and is beyond the pairs of opposites, is to be understood as an ever-renouncer. Therefore, he is easily set free from bondage, O Arjuna.

Verse 4

sānkhya-yogau pṛithag bālāḥ pravadanti na paṇḍitāḥ
ekamapyāsthitaḥ samyag ubhayor vindate phalam

sānkhya                    yogau       pṛithak      bālāḥ           pravadanti    na       paṇḍitāḥ
renunciation of actions    karm yog    different    the ignorant    say           never    the learned
ekam      api     āsthitaḥ          samyak        ubhayoḥ    vindate    phalam
in one    even    being situated    completely    of both    achieve    the result
---

Children, not the learned, speak of Sankhya and Yoga as distinct; however, he who is firmly set in one, attains the fruit of both.

Verse 5

yat sānkhyaiḥ prāpyate sthānaṁ tad yogair api gamyate
ekaṁ sānkhyaṁ cha yogaṁ cha yaḥ paśhyati sa paśhyati

yat     sānkhyaiḥ                  prāpyate       sthānam    tat     yogaiḥ                    api     gamyate
what    by means of karm sanyās    is attained    place      that    by working in devotion    also    is attained
ekam    sānkhyam                   cha    yogam       cha    yaḥ    paśhyati    saḥ            paśhyati
one     renunciation of actions    and    karm yog    and    who    sees        that person    actually sees
---

That state which is reached by the Sankhyans, the same is also attained by the Yogins; that is, the same state is achieved by those who are Karma Yogins. He alone is wise who perceives that the Sankhya and the Yoga are one and the same, due to their having the same result.

Verse 6

sannyāsas tu mahā-bāho duḥkham āptum ayogataḥ
yoga-yukto munir brahma na chireṇādhigachchhati

sanyāsaḥ        tu     mahā-bāho           duḥkham     āptum      ayogataḥ
renunciation    but    mighty-armed one    distress    attains    without karm yog
yoga-yuktaḥ                     muniḥ     brahma     na chireṇa    adhigachchhati
one who is adept in karm yog    a sage    Brahman    quickly       goes
---

But, O mighty-armed one, renunciation is hard to attain without practicing Yoga. The sage who contemplates and follows Yoga soon reaches the Brahman (the self or Atman).

Verse 7

yoga-yukto viśhuddhātmā vijitātmā jitendriyaḥ
sarva-bhūtātma-bhūtātmā kurvann api na lipyate

yoga-yuktaḥ                         viśhuddha-ātmā                 vijita-ātmā                       jita-indriyaḥ
united in consciousness with God    one with purified intellect    one who has conquered the mind    having conquered the senses
sarva-bhūta-ātma-bhūta-ātmā                                 kurvan        api         na       lipyate
one who sees the Soul of all souls in every living being    performing    although    never    entangled
---

He who follows the Yoga and is pure in mind, who has subdued his self and has conquered his senses, and whose self has become the self of all beings, even while he is acting, remains untainted.

Verse 8

naiva kiñchit karomīti yukto manyeta tattva-vit
paśhyañ śhṛiṇvan spṛiśhañjighrann aśhnangachchhan svapañśhvasan
pralapan visṛijan gṛihṇann unmiṣhan nimiṣhann api
indriyāṇīndriyārtheṣhu vartanta iti dhārayan

na     eva          kiñchit     karomi    iti     yuktaḥ                   manyeta    tattva-vit
not    certainly    anything    I do      thus    steadfast in karm yog    thinks     one who knows the truth
paśhyan    śhṛiṇvan    spṛiśhan    jighran     aśhnan    gachchhan    svapan      śhvasan
seeing     hearing     touching    smelling    eating    moving       sleeping    breathing
pralapan    visṛijan     gṛihṇan      unmiṣhan              nimiṣhan              api
talking     giving up    accepting    opening (the eyes)    closing (the eyes)    although
indriyāṇi     indriya-artheṣhu    vartante    iti     dhārayan
the senses    in sense-objects    moving      thus    convinced
---

The one who knows the truth and is devoted to yoga should think, "I am not doing anything," even though they are seeing, hearing, touching, smelling, eating, moving, sleeping, and breathing.

Verse 9

pralapan visṛjan gṛhṇann unmiṣan nimiṣann api indriyāṇīndriyārtheṣu vartanta iti dhārayan

pralapan      visṛjan         gṛhṇan          unmiṣan    nimiṣan    api            indriyāṇi     indriya-artheṣu           vartante                  iti     dhārayan
by talking    by giving up    by accepting    opening    closing    in spite of    the senses    in sense gratification    let them be so engaged    thus    considering.
---

Speaking, discharging, grasping, opening, and closing his eyes, etc., he should always bear in mind that the senses operate among sense-objects.

Verse 10

brahmaṇyādhāya karmāṇi saṅgaṁ tyaktvā karoti yaḥ
lipyate na sa pāpena padma-patram ivāmbhasā

brahmaṇi    ādhāya        karmāṇi        saṅgam        tyaktvā       karoti      yaḥ
to God      dedicating    all actions    attachment    abandoning    performs    who
lipyate        na       saḥ            pāpena    padma-patram    iva     ambhasā
is affected    never    that person    by sin    a lotus leaf    like    by water
---

He who acts without attachment, reposing all actions on Brahman (Prakṛti), is untouched by evil, just as a lotus leaf is untouched by water.

Verse 11

kāyena manasā buddhyā kevalair indriyair api
yoginaḥ karma kurvanti saṅgaṁ tyaktvātma-śhuddhaye

kāyena           manasā           buddhyā               kevalaiḥ    indriyaiḥ          api
with the body    with the mind    with the intellect    only        with the senses    even
yoginaḥ      karma      kurvanti    saṅgam        tyaktvā      ātma           śhuddhaye
the yogis    actions    perform     attachment    giving up    of the self    for the purification
---

Yogins, renouncing attachment, do actions with merely the body, mind, intellect, and senses, for the purification of the self.

Verse 12

yuktaḥ karma-phalaṁ tyaktvā śhāntim āpnoti naiṣhṭhikīm
ayuktaḥ kāma-kāreṇa phale sakto nibadhyate

yuktaḥ                                         karma-phalam                     tyaktvā      śhāntim    āpnoti     naiṣhṭhikīm
one who is united in consciousness with God    the results of all activities    giving up    peace      attains    everlasting
ayuktaḥ                                            kāma-kāreṇa            phale            saktaḥ      nibadhyate
one who is not united with God in consciousness    impelled by desires    in the result    attached    becomes entangled
---

A yogi, renouncing the fruits of their actions, attains lasting peace. But the unsteady person who is attached to the fruits of their actions, being driven by desire, is bound.

Verse 13

sarva-karmāṇi manasā sannyasyāste sukhaṁ vaśhī
nava-dvāre pure dehī naiva kurvan na kārayan

sarva    karmāṇi       manasā         sannyasya           āste       sukham     vaśhī
all      activities    by the mind    having renounced    remains    happily    the self-controlled
nava-dvāre       pure           dehī                  na       eva          kurvan            na     kārayan
of nine gates    in the city    the embodied being    never    certainly    doing anything    not    causing to be done
---

The embodied self, mentally resigning all actions as belonging to the city of nine gates (i.e., the body) and becoming self-controlled, dwells happily, neither acting himself nor causing the body to act.

Verse 14

na kartṛitvaṁ na karmāṇi lokasya sṛijati prabhuḥ
na karma-phala-saṅyogaṁ svabhāvas tu pravartate

na         kartṛitvam           na     karmāṇi    lokasya          sṛijati    prabhuḥ
neither    sense of doership    nor    actions    of the people    creates    God
na     karma-phala          sanyogam      svabhāvaḥ       tu     pravartate
nor    fruits of actions    connection    one’s nature    but    is enacted
---

The Lord of the body (the Self, i.e., the Jiva) does not create agency, nor actions, nor union with the fruits of actions in relation to the world of selves; only the inherent tendencies function.

Verse 15

nādatte kasyachit pāpaṁ na chaiva sukṛitaṁ vibhuḥ
ajñānenāvṛitaṁ jñānaṁ tena muhyanti jantavaḥ

na     ādatte     kasyachit    pāpam    na     cha    eva          su-kṛitam         vibhuḥ
not    accepts    anyone’s     sin      not    and    certainly    virtuous deeds    the omnipresent God
ajñānena        āvṛitam    jñānam       tena       muhyanti       jantavaḥ
by ignorance    covered    knowledge    by that    are deluded    the living entities
---

The all-pervasive One takes away neither the sin nor the merit of anyone. Knowledge is enveloped by ignorance, and creatures are thereby deluded.

Verse 16

jñānena tu tad ajñānaṁ yeṣhāṁ nāśhitam ātmanaḥ
teṣhām āditya-vaj jñānaṁ prakāśhayati tat param

jñānena                tu     tat     ajñānam      yeṣhām    nāśhitam              ātmanaḥ
by divine knowledge    but    that    ignorance    whose     has been destroyed    of the self
teṣhām    āditya-vat      jñānam       prakāśhayati    tat     param
their     like the sun    knowledge    illumines       that    Supreme Entity
---

But for those in whom this ignorance is destroyed by the knowledge of the Self, that knowledge, in their case, is supreme and shines brightly like the sun.

Verse 17

tad-buddhayas tad-ātmānas tan-niṣhṭhās tat-parāyaṇāḥ
gachchhantyapunar-āvṛittiṁ jñāna-nirdhūta-kalmaṣhāḥ

tat-buddhayaḥ                                   tat-ātmānaḥ                                                         tat-niṣhṭhāḥ                                   tat-parāyaṇāḥ
those whose intellect is directed toward God    those whose heart (mind and intellect) is solely absorbed in God    those whose intellect has firm faith in God    those who strive after God as the supreme goal and refuge
gachchhanti    apunaḥ-āvṛittim    jñāna           nirdhūta     kalmaṣhāḥ
go             not returning      by knowledge    dispelled    sins
---

Those whose intellects pursue it, whose minds think about it, who undergo discipline for it, and who hold it as their highest object, have their impurities cleansed by knowledge and go from whence there is no return.

Verse 18

vidyā-vinaya-sampanne brāhmaṇe gavi hastini
śhuni chaiva śhva-pāke cha paṇḍitāḥ sama-darśhinaḥ

vidyā               vinaya        sampanne         brāhmaṇe     gavi     hastini
divine knowledge    humbleness    equipped with    a Brahmin    a cow    an elephant
śhuni    cha    eva          śhva-pāke      cha    paṇḍitāḥ       sama-darśhinaḥ
a dog    and    certainly    a dog-eater    and    the learned    see with equal vision
---

The sages look with an equal eye on one endowed with learning and humility, a Brahmana, a cow, an elephant, a dog, and a dog-eater.

Verse 19

ihaiva tair jitaḥ sargo yeṣhāṁ sāmye sthitaṁ manaḥ
nirdoṣhaṁ hi samaṁ brahma tasmād brahmaṇi te sthitāḥ

iha eva              taiḥ       jitaḥ      sargaḥ          yeṣhām    sāmye            sthitam     manaḥ
in this very life    by them    conquer    the creation    whose     in equanimity    situated    mind
nirdoṣham    hi           samam          brahma    tasmāt       brahmaṇi                 te      sthitāḥ
flawless     certainly    in equality    God       therefore    in the Absolute Truth    they    are seated
---

Here itself, those whose minds rest in equanimity overcome samsara. For the Brahman (individual self), when uncontaminated by Prakriti, is the same everywhere; therefore, they abide in Brahman.

Verse 20

na prahṛiṣhyet priyaṁ prāpya nodvijet prāpya chāpriyam
sthira-buddhir asammūḍho brahma-vid brahmaṇi sthitaḥ

na         prahṛiṣhyet    priyam          prāpya       na     udvijet             prāpya       cha     apriyam
neither    rejoice        the pleasant    obtaining    nor    become disturbed    attaining    also    the unpleasant
sthira-buddhiḥ      asammūḍhaḥ         brahma-vit                                         brahmaṇi              sthitaḥ
steady intellect    firmly situated    having a firm understanding of divine knowledge    established in God    situated
---

He who knows Brahman (individual self) and abides in Brahman, whose mind is steadfastly focused on the self and undeluded by body consciousness—he neither rejoices at gaining what is pleasant nor grieves on obtaining what is unpleasant.

Verse 21

bāhya-sparśheṣhvasaktātmā vindatyātmani yat sukham
sa brahma-yoga-yuktātmā sukham akṣhayam aśhnute

bāhya-sparśheṣhu           asakta-ātmā                 vindati    ātmani         yat      sukham
external sense pleasure    those who are unattached    find       in the self    which    bliss
saḥ            brahma-yoga yukta-ātmā                       sukham       akṣhayam     aśhnute
that person    those who are united with God through yog    happiness    unlimited    experiences
---

He whose mind is detached from external contact and finds happiness in the Self—he has his mind engaged in the contemplation of Brahman and enjoys undecaying bliss.

Verse 22

ye hi sansparśha-jā bhogā duḥkha-yonaya eva te
ādyantavantaḥ kaunteya na teṣhu ramate budhaḥ

ye       hi        sansparśha-jāḥ                            bhogāḥ       duḥkha    yonayaḥ      eva       te
which    verily    born of contact with the sense objects    pleasures    misery    source of    verily    they are
ādya-antavantaḥ             kaunteya                   na       teṣhu       ramate           budhaḥ
having beginning and end    Arjun, the son of Kunti    never    in those    takes delight    the wise
---

For those pleasures that are born of contact are wombs of pain. They have a beginning and an end, O Arjuna; the wise do not rejoice in them.

Verse 23

śhaknotīhaiva yaḥ soḍhuṁ prāk śharīra-vimokṣhaṇāt
kāma-krodhodbhavaṁ vegaṁ sa yuktaḥ sa sukhī naraḥ

śhaknoti    iha eva                yaḥ    soḍhum          prāk      śharīra     vimokṣhaṇāt
is able     in the present body    who    to withstand    before    the body    giving up
kāma      krodha    udbhavam          vegam     saḥ            yuktaḥ    saḥ            sukhī    naraḥ
desire    anger     generated from    forces    that person    yogi      that person    happy    person
---

He who is able, even here, before being released from the body, to bear the impulse generated by desire and anger, he is a Yogin (competent for self-realisation); he is the happy man.

Verse 24

yo 'ntaḥ-sukho 'ntar-ārāmas tathāntar-jyotir eva yaḥ
sa yogī brahma-nirvāṇaṁ brahma-bhūto 'dhigachchhati

yaḥ    antaḥ-sukhaḥ             antaḥ-ārāmaḥ                tathā    antaḥ-jyotiḥ                    eva          yaḥ
who    happy within the self    enjoying within the self             illumined by the inner light    certainly    who
saḥ    yogī    brahma-nirvāṇam                       brahmabhūtaḥ            adhigachchhati
       yogi    liberation from material existence    united with the Lord    attains
---

He whose joy is within, whose pleasure is within, and whose light is within—he is a yogin, who, having become Brahman, attains the bliss of Brahman.

Verse 25

labhante brahma-nirvāṇam ṛiṣhayaḥ kṣhīṇa-kalmaṣhāḥ
chhinna-dvaidhā yatātmānaḥ sarva-bhūta-hite ratāḥ

labhante    brahma-nirvāṇam                       ṛiṣhayaḥ        kṣhīṇa-kalmaṣhāḥ
achieve     liberation from material existence    holy persons    whose sins have been purged
chhinna        dvaidhāḥ    yata-ātmānaḥ                   sarva-bhūta                hite               ratāḥ
annihilated    doubts      whose minds are disciplined    for all living entities    in welfare work    rejoice
---

The sages, who are free from the pairs of opposites, whose minds are well subdued, and who are devoted to the welfare of all beings, become cleansed of all impurities and attain the bliss of Brahman.

Verse 26

kāma-krodha-viyuktānāṁ yatīnāṁ yata-chetasām
abhito brahma-nirvāṇaṁ vartate viditātmanām

kāma       krodha    vimuktānām                    yatīnām                   yata-chetasām
desires    anger     of those who are liberated    of the saintly persons    those self-realized persons who have subdued their mind
abhitaḥ            brahma       nirvāṇam                              vartate    vidita-ātmanām
from every side    spiritual    liberation from material existence    exists     of those who are self-realized
---

To those who are free from desire and wrath, who are accustomed to exerting themselves, whose thoughts are controlled, and who have conquered it—the beatitude of Brahman is close at hand.

Verse 27

sparśhān kṛitvā bahir bāhyānśh chakṣhuśh chaivāntare bhruvoḥ
prāṇāpānau samau kṛitvā nāsābhyantara-chāriṇau
yatendriya-mano-buddhir munir mokṣha-parāyaṇaḥ
vigatechchhā-bhaya-krodho yaḥ sadā mukta eva saḥ

sparśhān                     kṛitvā     bahiḥ      bāhyān      chakṣhuḥ    cha    eva          antare     bhruvoḥ
contacts (through senses)    keeping    outside    external    eyes        and    certainly    between    of the eyebrows
prāṇa-apānau                         samau    kṛitvā     nāsa-abhyantara        chāriṇau
the outgoing and incoming breaths    equal    keeping    within the nostrils    moving
yata          indriya    manaḥ    buddhiḥ      muniḥ       mokṣha        parāyaṇaḥ
controlled    senses     mind     intellect    the sage    liberation    dedicated
vigata    ichchhā    bhaya    krodhaḥ    yaḥ    sadā      muktaḥ       eva          saḥ
free      desires    fear     anger      who    always    liberated    certainly    that person
---

Shutting off outward contacts, fixing the gaze between the eyebrows, realizing inward and outward breaths moving in the nostrils;

Verse 28

yatendriya-mano-buddhir munir mokṣa-parāyaṇaḥ vigatecchā-bhaya-krodho yaḥ sadā mukta eva saḥ

yata          indriya    manaḥ    buddhiḥ         muniḥ                    mokṣa         parāyaṇaḥ            vigata       icchā     bhaya    krodhaḥ    yaḥ        sadā      muktaḥ       eva          saḥ
controlled    senses     mind     intelligence    the transcendentalist    liberation    being so destined    discarded    wishes    fear     anger      one who    always    liberated    certainly    he is
---

The sage who has controlled his senses, mind, and intellect, who is intent on release as his final goal, freed forever from desire, fear, and wrath, is indeed liberated forever.

Verse 29

bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśhvaram
suhṛidaṁ sarva-bhūtānāṁ jñātvā māṁ śhāntim ṛichchhati

bhoktāram      yajña         tapasām        sarva-loka       mahā-īśhvaram
the enjoyer    sacrifices    austerities    of all worlds    the Supreme Lord
su-hṛidam              sarva     bhūtānām             jñātvā             mām                  śhāntim    ṛichchhati
the selfless Friend    of all    the living beings    having realized    me (Lord Krishna)    peace      attains
---

Knowing Me as the enjoyer of all sacrifices and austerities, as the Supreme Lord of all worlds, as the Friend of every being, he attains peace.


Gita: Chap 05

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