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Śrimad Bhagavad Gīta | Chapter 5

ŚRIMAD BHAGAVAD GĪTA
CHAPTER 5
RENUNCIATION OF ACTION


Chapter V , verse ...

CHAPTERS: 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18


In the fifth chapter, the Lord, removing the doubt about the
path of action and the renunciation of action, declares that
Liberation is attained by the Sannyāsin who has conquered the senses.

अथ पञ्चमोऽध्यायः । संन्यासयोगः
atha paṃcamo' dhyāyaḥ | saṃnyāsayogaḥ

Thus the Fifths Chapter | Renunciation of Action

1.

अर्जुन उवाच ।
संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि ।
यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् ॥ ५- १ ॥

arjuna uvāca:
saṃnyāsaṃ karmaṇāṃ kṛṣṇa punaryogaṃ ca śaṃsasi |
yacchreya etayorekaṃ tanme brūhi suniścitam ||

Arjuna said:
O Krishna, You teach renunciation of actions and again action;
tell (me) decisively that one of the two which is good for me.

2.

श्रीभगवानुवाच ।
संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ ।
तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते ॥ ५- २ ॥

śrībhagavānuvāca:
saṃnyāsaḥ karmayogaśca niḥśreyasakarāvubhau |
tayostu karmasaṃnyāsātkarmayogo viśiṣyate ||

The Blessed Lord said:
Renunciation and the performance of (selfless) action
both lead to Liberation; but of the two the performance
of (selfless) action is superior to the renunciation of action.

3.

ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति ।
निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥ ५- ३ ॥

jñeyaḥ sa nityasaṃnyāsī yo na dveṣṭi na kāṅkṣati |
nirdvandvo hi mahābāho sukhaṃ bandhātpramucyate ||

He who neither dislikes nor desires should be known as a
perpetual renouncer of action; for, O mighty-armed one,
one who is free from the dual throng is easily freed from bondage.

4.

साङ्ख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः ।
एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम् ॥ ५- ४ ॥

sāṅkhyayogau pṛthagbālāḥ pravadanti na paṇḍitāḥ |
ekamapyāsthitaḥ samyagubhayorvindate phalam ||

The ignorant say that knowledge and (selfless) action
are different, (but) not the wise; practicing thoroughly
even one, a person attains to the fruit of both.

5.

यत्साङ्ख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते ।
एकं साङ्ख्यं च योगं च यः पश्यति स पश्यति ॥ ५- ५ ॥

yatsāṅkhyaiḥ prāpyate sthānaṃ tadyogairapi gamyate |
ekaṃ sāṅkhyaṃ ca yogaṃ ca yaḥ paśyati sa paśyati ||

That status which is attained by men of knowledge is
also attained by men of (selfless) action; he sees (truly)
who sees the way of knowledge and that of (selfless) action as one.

6.

संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः ।
योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति ॥ ५- ६ ॥

saṃnyāsastu mahābāho duḥkhamāptumayogataḥ |
yogayukto munirbrahma nacireṇādhigacchati ||

But renunciation of action, O mighty-armed one, is difficult
to attain without performance of (selfless) action; the sage
devoted to (selfless) action attains Brahman quickly.

7.

योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः ।
सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ॥ ५- ७ ॥

yogayukto viśuddhātmā vijitātmā jitendriyaḥ |
sarvabhūtātmabhūtātmā kurvannapi na lipyate ||

He who is devoted to (selfless) action (Yoga) and pure in
mind, whose body and senses are under control, and
whose Self has become the Self of all, is not touched even
though he may be performing work.

8.-9.

नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित् ।
पश्यञ्शृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन् ॥ ५- ८ ॥

प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि ।
इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् ॥ ५- ९ ॥

naiva kiṃcitkaromīti yukto manyeta tattvavit |
paśyañśruṇvanspṛśañjighrannaśnaṃgacchansvapanśvasan ||

pralapanvisṛjangṛhṇannunmiṣannimiṣannapi |
indriyāṇīndriyārtheṣu vartanta iti dhārayan ||

The man of selfless action, who knows the Truth, thinks,
‘I am not doing anything’, even while seeing, hearing,
touching, smelling, eating, going, sleeping, breathing,
speaking, excreting, grasping and opening and closing of the eyelids,
believing that the senses rest in the sense objects.

10.

ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः ।
लिप्यते न स पापेन पद्मपत्रमिवाम्भसा ॥ ५- १० ॥

brahmaṇyādhāya karmāṇi saṅgaṃ tyaktvā karoti yaḥ |
lipyate na sa pāpena padmapatramivāmbhasā ||

He who performs actions dedicating them to the Lord
and giving up attachment, is not touched by sin, as a lotus
leaf by water.

11.

कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि ।
योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये ॥ ५- ११ ॥

kāyena manasā buddhyā kevalairindriyairapi |
yoginaḥ karma kurvanti saṅgaṃ tyaktvātmaśuddhaye ||

Men of selfless action, giving up attachment, perform
action through the body, mind, intellect as also the mere
senses, for the purification of the mind.

12.

युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम् ।
अयुक्तः कामकारेण फले सक्तो निबध्यते ॥ ५- १२ ॥

yuktaḥkarmaphalaṃ tyaktvā śāntimāpnoti naiṣṭhikīm |
ayuktaḥ kāmakāreṇa phale sakto nibadhyate ||

The harmonised one, giving up the fruit of action, attains
the highest peace; the non-harmonised one, working
under the sway of desire, is attached to the fruit and gets bound.

13.

सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी ।
नवद्वारे पुरे देही नैव कुर्वन्न कारयन् ॥ ५- १३ ॥

sarvakarmāṇi manasā saṃnyasyāste sukhaṃ vaśī |
navadvāre pure dehī naiva kurvanna kārayan ||

The self-controlled embodied being, renouncing all
actions through his mind, rests at ease in the city of nine
gates (the body), neither acting nor causing to act.

14.

न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः ।
न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते ॥ ५- १४ ॥

na kartṛtvaṃ na karmāṇi lokasya sṛjati prabhuḥ |
na karmaphalasaṃyogaṃ svabhāvastu pravartate ||

The Lord creates for this world neither agency nor actions
nor the union with the fruit of actions; but nature acts.

15.

नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः ।
अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः ॥ ५- १५ ॥

nādatte kasyacitpāpaṃ na caiva sukṛtaṃ vibhuḥ |
ajñānenāvṛtaṃ jñānaṃ tena muhyanti jantavaḥ ||

The omnipresent Lord does not accept the sin or virtue
of anybody. Knowledge is enveloped by ignorance;
because of this beings get deluded.

16.

ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः ।
तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् ॥ ५- १६ ॥

jñānena tu tadajñānaṃ yeṣāṃ nāśitamātmanaḥ |
teṣāmādityavajjñānaṃ prakāśayati tatparam ||

But those whose ignorance has been destroyed by the
knowledge of the Self – their knowledge, like the sun,
manifests that highest Being.

17.

तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः ।
गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः ॥ ५- १७ ॥

tadbuddhayastadātmānastanniṣṭhāstatparāyaṇāḥ |
gacchantyapunarāvṛttiṃ jñānanirdhūtakalmaṣāḥ ||

Those who are decided on That, whose mind is set in
That, who are devoted to That, and whose last resort is
That, attain non-return, with their sins winnowed off
by knowledge.

18.

विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि ।
शुनि चैव श्वपाके च पण्डिताः समदर्शिनः ॥ ५- १८ ॥

vidyāvinayasaṃpanne brāhmaṇe gavi hastini |
śuni caiva śvapāke ca paṇḍitāḥ samadarśinaḥ ||

The wise look with equal eye on a Brāhmana endowed
with learning and humility, a cow, an elephant, a dog and an outcaste.

19.

इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः ।
निर्दोषं हि समं ब्रह्म तस्माद् ब्रह्मणि ते स्थिताः ॥ ५- १९ ॥

ihaiva tairjitaḥ sargo yeṣāṃ sāmye sthitaṃ manaḥ |
nirdoṣaṃ hi samaṃ brahma tasmād brahmaṇi te sthitāḥ ||

Even here is the relative existence conquered by them
whose mind rests in equality; for Brahman is even and
faultless, therefore are they established in Brahman.

20.

न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् ।
स्थिरबुद्धिरसम्मूढो ब्रह्मविद् ब्रह्मणि स्थितः ॥ ५- २० ॥

na prahṛṣyetpriyaṃ prāpya nodvijetprāpya cāpriyam |
sthirabuddhirasaṃmūḍho brahmavid brahmaṇi sthitaḥ ||

The knower of Brahman who is established in Brahman,
poised in mind and undeluded, is not elated on getting what
is pleasant nor feels worried on getting what is unpleasant.

21.

बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम् ।
स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते ॥ ५- २१ ॥

bāhyasparśeṣvasaktātmā vindatyātmani yatsukham |
sa brahmayogayuktātmā sukhamakṣayamaśnute ||

He whose mind is unattached to the external objects of
the senses attains to the bliss that is in the self; he with
his mind identified with Brahman through absorption in
It, enjoys undecaying bliss.

22.

ये हि संस्पर्शजा भोगा दुःखयोनय एव ते ।
आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ॥ ५- २२ ॥

ye hi saṃsparśajā bhogā duḥkhayonaya eva te |
ādyantavantaḥ kaunteya na teṣu ramate budhaḥ ||

Enjoyments born of sense-objects are indeed the sources
of misery; they have, O son of Kunti, a beginning and an
end; the wise man does not rejoice in them.

23.

शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात् ।
कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः ॥ ५- २३ ॥

śaknotīhaiva yaḥ soḍhuṃ prākṣarīravimokṣaṇāt |
kāmakrodhodbhavaṃ vegaṃ sa yuktaḥ sa sukhī naraḥ ||

He who is able to withstand the urge arising from passion
and anger in this very life, before the fall of the body, is
poised and happy man.

24.

योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः ।
स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ॥ ५- २४ ॥

yo'ntaḥsukho'ntarārāmastathāntarjyotireva yaḥ |
sa yogī brahmanirvāṇaṃ brahmabhūto'dhigacchati ||

He whose happiness is within, whose rejoicing is within
and whose light is within, that Yogi, established in
Brahman, attains mergence in Brahman.

25.

लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः ।
छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः ॥ ५- २५ ॥

labhante brahmanirvāṇamṛṣayaḥ kṣīṇakalmaṣāḥ |
chinnadvaidhā yatātmānaḥ sarvabhūtahite ratāḥ ||

Sages whose Sins have waned away, whose doubts have
been dispelled, who have controlled their mind, and
who are devoted to the welfare of all beings, attain
absorption in Brahman.

26.

कामक्रोधवियुक्तानां यतीनां यतचेतसाम् ।
अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ॥ ५- २६ ॥

kāmakrodhaviyuktānāṃ yatīnāṃ yatacetasām |
abhito brahmanirvāṇaṃ vartate viditātmanām ||

Sages who are free from passion and anger, who have
controlled their mind, and who have realized the Self,
attain absorption in Brahman here and hereafter.

27.-28.

स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः ।
प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ॥ ५- २७ ॥

यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः ।
विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः ॥ ५- २८ ॥

sparśānkṛtvā bahirbāhyāṃścakṣuścaivāntare bhruvoḥ |
prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau ||

yatendriyamanobuddhirmunirmokṣaparāyaṇaḥ |
vigatecchābhayakrodho yaḥ sadā mukta eva saḥ ||

Shutting out external sense-objects, fixing the gaze
between the eyebrows, controlling the outgoing and
incoming breaths that move through the nostrils, with
the senses, mind and intellect restrained, and free
from desire, fear and anger, the sage who has Liberation
as his highest goal is indeed ever free.

29.

भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम् ।
सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ॥ ५- २९ ॥

bhoktāraṃ yajñatapasāṃ sarvalokamaheśvaram |
suhṛdaṃ sarvabhūtānāṃ jñātvā māṃ śāntimṛcchati ||

Knowing Me, the enjoyer of all sacrifices and asceticism,
the great Lord of all the worlds and the well-Wisher of
all beings, one attains peace.

I bow down to that omniscient Hari (Lord) who thus removed the
doubt about an option between knowledge and (selfless) action
and prescribed their combination in sequence.

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु
ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे
संन्यासयोगो नाम पञ्चमोऽध्यायः ॥ ५ ॥

OM tatsaditi śrīmad bhagavadgītāsūpaniṣatsu
brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjunasaṃvāde
saṃnyāsayogo nāma paṃcamo'dhyāyaḥ