अर्जुन उवाच।
संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि।
यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् ॥
Translation · English
5.1. Arjuna said O krsna, you commend renunciation of action and again the Yoga of action; which one of these two is superior [to the other] ? Please tell me that for certain.
5.2. The Bhagavat said Both renunciation and the Yoga of action effect salvation. But, of these two, the Yoga of action is better than renunciation of action.
ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति।
निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥
Translation · English
5.3. That person may be considered a man of permanent renunciation, who neither hates nor desires. For, O mighty-armed ! he who is free from the pairs [of opposites] is easily released from bondage [of action].
साङ्ख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः।
एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम् ॥
Translation · English
5.4. The childish, and not the wise, proclaim the paths of knowledge and the Yoga as different. He, who has properly resorted to even one [of these two], gets the fruit of both.
यत्साङ्ख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते।
एकं साङ्ख्यं च योगं च यः पश्यति स पश्यति ॥
Translation · English
5.5. What state is reached by men of knowledge-path the same is reached by men of Yoga subseently. [So] whosoever sees the knowledge-path and the Yoga to be one, he sees [correctly].
5.6. O mighty-armed (Arjuna) ! Renunciation is certainly hard to attain excepting through Yoga; the sage who is the master of Yoga attains the Brahman, before long.
योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः।
सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ॥
Translation · English
5.7. A master of Yoga, whose self (mind and intellect) is very pure and is fully subdued, the sense-organs controlled, and Soul is [realised to be] the Soul of all beings-he is not stained, eventhough he is a performer [of actions].
5.8. A master of Yoga, knowing the reality would think 'I do not perform any action at all'. For, he who, while seeing, hearing, touching, smelling, eating, going, sleeping and breathing;
ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः।
लिप्यते न स पापेन पद्मपत्रमिवाम्भसा ॥
Translation · English
5.10. Who performs actions by offering them to the Brahman and giving up attachment-he is not stained by sin just as the lotus-leaf is [not stained] by water.
5.11. Having given up attachment, the men of Yoga perform action, just with the body, with the mind, with intellect and also with sense-organs, for attaining the Self.
5.12. Having abandoned [the attachment for] the fruit of actions, the master of Yoga attains the highest Peace. [But] the person, other than the master of Yoga, attached to the fruit of action, is bound by his action born of desire.
5.13. Having renounced all actions by mind, a man of self-control, dwells happily in his body, a nine-win-dowed mansion, neither performing, nor causing others to perform [actions].
न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः।
न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते ॥
Translation · English
5.14. The Lord (Self) acires neither the state of being a creator of the world, nor the actions, nor the connecting with the fruits of their actions. But it is the inherent nature [in It] that exerts.
5.15. The Omnimanifest (Soul) takes [upon Itself] neither sin nor merit [born] of any [action]. But, the perfect knowledge is clouded by Illusion and hence the creatures are deluded.
5.16. In the case of those whose Illusion has been, however, destroyed by the Self-knowledge, then for them that knowledge illumines itself, like the sun.
5.17. Those, who have their intellect and self (mind) gone to This; who have established themselves in This and have This [alone] as their supreme goal; and who have washed off their sins by means of [perfect] knowledge-they reach a state from which there is no more return.
5.18. The wise men look, by nature, eally upon a Brahmana, rich in learning and humility, on a cow, on an elephant, and on a mere dog and on a dog-cooker (an out-caste).
इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः।
निर्दोषं हि समं ब्रह्म तस्माद् ब्रह्मणि ते स्थिताः ॥
Translation · English
5.19. The Brahman-knower, who is disillusioned, who is established in Brahman and has a firm intellect, would neither rejoice on meeting a friend nor get agitated on meeting a foe.
न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम्।
स्थिरबुद्धिरसम्मूढो ब्रह्मविद् ब्रह्मणि स्थितः ॥
Translation · English
5.20. He who, with his self (mind) not attached to the external contacts, finds happiness in the Self-that person, with his self engaged in the Yoga, pervades easily, suffering no loss, the Brahman.
बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम्।
स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते ॥
Translation · English
5.21. The enjoyments that are born of contacts [with objects] are indeed nothing but sources of misery and have beginning and end. [Hence], an intelligent man does not get delighted in them, O son of Kunti !
ये हि संस्पर्शजा भोगा दुःखयोनय एव ते।
आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ॥
Translation · English
5.22. Whosoever, right here, before abandoning the body, is capable of bearing the force sprung from desire and wrath-he is considered to be a man of Yoga and a happy man.
योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः।
स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ॥
Translation · English
5.24. The seers, whose dirts have decayed; by whom dualities have been out off; whose self (mind) is controlled; and who are delighted in the welfare of all; they gain the Brahman, the Tranil One.
5.25. At all times there is the tranil Brahman for the ascetics who have severed their connection with desire and anger, who have controlled their mind and have realised their Self.
5.26. Warding off the external contacts outside; making the sense of sight in the middle of the two wandering ones; counter-balancing both the forward and backward moving forces that travel within what acts crookedly;
5.27. The sage, who has controlled his sense-organs, mind and intellect; whose chief aim is emancipation; and from whom desire, fear and wrath have departed-he remains just free always.
यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः।
विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः ॥
Translation · English
5.28. Having known Me as the Enjoyer of [the fruits of] sacrifices and austerties, as the great Lord of all the worlds, and as the Friend of all beings, he (the man of Yoga) attains peace.
अर्जुन उवाच। संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि। यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् ॥
5.1. Arjuna said O krsna, you commend renunciation of action and again the Yoga of action; which one of these two is superior [to the other] ? Please tell me that for certain.
श्रीभगवानुवाच। संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ। तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते ॥
5.2. The Bhagavat said Both renunciation and the Yoga of action effect salvation. But, of these two, the Yoga of action is better than renunciation of action.
ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति। निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥
5.3. That person may be considered a man of permanent renunciation, who neither hates nor desires. For, O mighty-armed ! he who is free from the pairs [of opposites] is easily released from bondage [of action].
साङ्ख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः। एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम् ॥
5.4. The childish, and not the wise, proclaim the paths of knowledge and the Yoga as different. He, who has properly resorted to even one [of these two], gets the fruit of both.
यत्साङ्ख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते। एकं साङ्ख्यं च योगं च यः पश्यति स पश्यति ॥
5.5. What state is reached by men of knowledge-path the same is reached by men of Yoga subseently. [So] whosoever sees the knowledge-path and the Yoga to be one, he sees [correctly].
संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः। योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति ॥
5.6. O mighty-armed (Arjuna) ! Renunciation is certainly hard to attain excepting through Yoga; the sage who is the master of Yoga attains the Brahman, before long.
योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः। सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ॥
5.7. A master of Yoga, whose self (mind and intellect) is very pure and is fully subdued, the sense-organs controlled, and Soul is [realised to be] the Soul of all beings-he is not stained, eventhough he is a performer [of actions].
नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित्। पश्यञ्शृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन् ॥
5.8. A master of Yoga, knowing the reality would think 'I do not perform any action at all'. For, he who, while seeing, hearing, touching, smelling, eating, going, sleeping and breathing;
प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि। इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् ॥
5.9. Taking, rejecting, receiving, opening and closing the eyes, bears in mind that the sense-organs are on their respective objects; and
ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः। लिप्यते न स पापेन पद्मपत्रमिवाम्भसा ॥
5.10. Who performs actions by offering them to the Brahman and giving up attachment-he is not stained by sin just as the lotus-leaf is [not stained] by water.
कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि। योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये ॥
5.11. Having given up attachment, the men of Yoga perform action, just with the body, with the mind, with intellect and also with sense-organs, for attaining the Self.
युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम्। अयुक्तः कामकारेण फले सक्तो निबध्यते ॥
5.12. Having abandoned [the attachment for] the fruit of actions, the master of Yoga attains the highest Peace. [But] the person, other than the master of Yoga, attached to the fruit of action, is bound by his action born of desire.
सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी। नवद्वारे पुरे देही नैव कुर्वन्न कारयन् ॥
5.13. Having renounced all actions by mind, a man of self-control, dwells happily in his body, a nine-win-dowed mansion, neither performing, nor causing others to perform [actions].
न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः। न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते ॥
5.14. The Lord (Self) acires neither the state of being a creator of the world, nor the actions, nor the connecting with the fruits of their actions. But it is the inherent nature [in It] that exerts.
नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः। अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः ॥
5.15. The Omnimanifest (Soul) takes [upon Itself] neither sin nor merit [born] of any [action]. But, the perfect knowledge is clouded by Illusion and hence the creatures are deluded.
ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः। तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् ॥
5.16. In the case of those whose Illusion has been, however, destroyed by the Self-knowledge, then for them that knowledge illumines itself, like the sun.
तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः। गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः ॥
5.17. Those, who have their intellect and self (mind) gone to This; who have established themselves in This and have This [alone] as their supreme goal; and who have washed off their sins by means of [perfect] knowledge-they reach a state from which there is no more return.
विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि। शुनि चैव श्वपाके च पण्डिताः समदर्शिनः ॥
5.18. The wise men look, by nature, eally upon a Brahmana, rich in learning and humility, on a cow, on an elephant, and on a mere dog and on a dog-cooker (an out-caste).
इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः। निर्दोषं हि समं ब्रह्म तस्माद् ब्रह्मणि ते स्थिताः ॥
5.19. The Brahman-knower, who is disillusioned, who is established in Brahman and has a firm intellect, would neither rejoice on meeting a friend nor get agitated on meeting a foe.
न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम्। स्थिरबुद्धिरसम्मूढो ब्रह्मविद् ब्रह्मणि स्थितः ॥
5.20. He who, with his self (mind) not attached to the external contacts, finds happiness in the Self-that person, with his self engaged in the Yoga, pervades easily, suffering no loss, the Brahman.
बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम्। स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते ॥
5.21. The enjoyments that are born of contacts [with objects] are indeed nothing but sources of misery and have beginning and end. [Hence], an intelligent man does not get delighted in them, O son of Kunti !
ये हि संस्पर्शजा भोगा दुःखयोनय एव ते। आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ॥
5.22. Whosoever, right here, before abandoning the body, is capable of bearing the force sprung from desire and wrath-he is considered to be a man of Yoga and a happy man.
शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात्। कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः ॥
5.23. He, whose pleasure, delight and again light are just within-O son of Prtha ! he attains the supreme Yoga, himself becoming the Brahman.
योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः। स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ॥
5.24. The seers, whose dirts have decayed; by whom dualities have been out off; whose self (mind) is controlled; and who are delighted in the welfare of all; they gain the Brahman, the Tranil One.
लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः। छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः ॥
5.25. At all times there is the tranil Brahman for the ascetics who have severed their connection with desire and anger, who have controlled their mind and have realised their Self.
कामक्रोधवियुक्तानां यतीनां यतचेतसाम्। अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ॥
5.26. Warding off the external contacts outside; making the sense of sight in the middle of the two wandering ones; counter-balancing both the forward and backward moving forces that travel within what acts crookedly;
स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः। प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ॥
5.27. The sage, who has controlled his sense-organs, mind and intellect; whose chief aim is emancipation; and from whom desire, fear and wrath have departed-he remains just free always.
यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः। विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः ॥
5.28. Having known Me as the Enjoyer of [the fruits of] sacrifices and austerties, as the great Lord of all the worlds, and as the Friend of all beings, he (the man of Yoga) attains peace.
भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम्। सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ॥
5.29. There is no such translation for this sloka.