ślōkaḥ
arjuna uvācha
sannyāsaṃ karmaṇāṃ kṛṣṇa punaryōgaṃ cha śaṃsasi ।
yachChrēya ētayōrēkaṃ tanmē brūhi suniśchitam ॥ 1 ॥
Meaning
arjunaḥ uvācha — Arjuna said; sannyāsam — renunciation; karmaṇām — of all activities; kṛṣṇa — O Kriṣṇa; punaḥ — again; yōgam — devotional service; cha — also; śaṃsasi — You are praising; yat — which; śrēyaḥ — is more beneficial; ētayōḥ — of these two; ēkam — one; tat — that; mē — unto me; brūhi — please tell; su-niśchitam — definitely.
Translation
Arjuna said: O Kriṣṇa, first of all You ask me to renounce work, and then again You recommend work with devotion. Now will You kindly tell me definitely which of the two is more beneficial?
ślōkaḥ
śrībhagavānuvācha
sannyāsaḥ karmayōgaścha niḥśrēyasakarāvubhau ।
tayōstu karmasannyāsātkarmayōgō viśiṣyatē ॥ 2 ॥
Meaning
śrī-bhagavān uvācha — the Personality of Godhead said; sannyāsaḥ — renunciation of work; karma-yōgaḥ — work in devotion; cha — also; niḥśrēyasa-karau — leading to the path of liberation; ubhau — both; tayōḥ — of the two; tu — but; karma-sannyāsāt — in comparison to the renunciation of fruitive work; karma-yōgaḥ — work in devotion; viśiṣyatē — is better.
Translation
The Personality of Godhead replied: The renunciation of work and work in devotion are both good for liberation. But, of the two, work in devotional service is better than renunciation of work.
ślōkaḥ
jñēyaḥ sa nityasannyāsī yō na dvēṣṭi na kāṅkṣati ।
nirdvandvō hi mahābāhō sukhaṃ bandhātpramuchyatē ॥ 3 ॥
Meaning
jñēyaḥ — should be known; saḥ — he; nitya — always; sannyāsī — renouncer; yaḥ — who; na — never; dvēṣṭi — abhors; na — nor; kāṅkṣati — desires; nirdvandvaḥ — free from all dualities; hi — certainly; mahā-bāhō — O mighty-armed one; sukham — happily; bandhāt — from bondage; pramuchyatē — is completely liberated.
Translation
One who neither hates nor desires the fruits of his activities is known to be always renounced. Such a person, free from all dualities, easily overcomes material bondage and is completely liberated, O mighty-armed Arjuna.
ślōkaḥ
sāṃkhyayōgau pṛthagbālāḥ pravadanti na paṇḍitāḥ ।
ēkamapyāsthitaḥ samyagubhayōrvindatē phalam ॥ 4 ॥
Meaning
sāṅkhya — analytical study of the material world; yōgau — work in devotional service; pṛthak — different; bālāḥ — the less intelligent; pravadanti — say; na — never; paṇḍitāḥ — the learned; ēkam — in one; api — even; āsthitaḥ — being situated; samyak — complete; ubhayōḥ — of both; vindatē — enjoys; phalam — the result.
Translation
Only the ignorant speak of devotional service [karma-yoga] as being different from the analytical study of the material world [Sāṅkhya]. Those who are actually learned say that he who applies himself well to one of these paths achieves the results of both.
ślōkaḥ
yatsāṃkhyaiḥ prāpyatē sthānaṃ tadyōgairapi gamyatē ।
ēkaṃ sāṃkhyaṃ cha yōgaṃ cha yaḥ paśyati sa paśyati ॥ 5 ॥
Meaning
yat — what; sāṅkhyaiḥ — by means of Sāṅkhya philosophy; prāpyatē — is achieved; sthānam — place; tat — that; yōgaiḥ — by devotional service; api — also; gamyatē — one can attain; ēkam — one; sāṅkhyam — analytical study; cha — and; yōgam — action in devotion; cha — and; yaḥ — one who; paśyati — sees; saḥ — he; paśyati — actually sees.
Translation
One who knows that the position reached by means of analytical study can also be attained by devotional service, and who therefore sees analytical study and devotional service to be on the same level, sees things as they are.
ślōkaḥ
sannyāsastu mahābāhō duḥkhamāptumayōgataḥ ।
yōgayuktō munirbrahma na chirēṇādhigachChati ॥ 6 ॥
Meaning
sannyāsaḥ — the renounced order of life; tu — but; mahā-bāhō — O mighty-armed one; duḥkham — distress; āptum — afflicts one with; ayōgataḥ — without devotional service; yōga-yuktaḥ — one engaged in devotional service; muniḥ — a thinker; brahma — the Supreme; na chirēṇa — without delay; adhigachchati — attains.
Translation
Merely renouncing all activities yet not engaging in the devotional service of the Lord cannot make one happy. But a thoughtful person engaged in devotional service can achieve the Supreme without delay.
ślōkaḥ
yōgayuktō viśauddhātmā vijitātmā jitēndriyaḥ ।
sarvabhūtātmabhūtātmā kurvannapi na lipyatē ॥ 7 ॥
Meaning
yōga-yuktaḥ — engaged in devotional service; viśuddha-ātmā — a purified soul; vijita-ātmā — self-controlled; jita-indriyaḥ — having conquered the senses; sarva-bhūta — to all living entities; ātma-bhūta-ātmā — compassionate; kurvan api — although engaged in work; na — never; lipyatē — is entangled.
Translation
One who works in devotion, who is a pure soul, and who controls his mind and senses is dear to everyone, and everyone is dear to him. Though always working, such a man is never entangled.
ślōkaḥ
naiva kiñchitkarōmīti yuktō manyēta tattvavit ।
paśyañśaṛṇvanspṛśañjighrannaśnangachChansvapanśvasan ॥ 8 ॥
pralapanvisṛjangṛhṇannunmiṣannimiṣannapi ।
indriyāṇīndriyārthēṣu vartanta iti dhārayan ॥ 9 ॥
Meaning
na — never; ēva — certainly; kiñchit — anything; karōmi — I do; iti — thus; yuktaḥ — engaged in the divine consciousness; manyēta — thinks; tattva-vit — one who knows the truth; paśyan — seeing; śṛṇvan — hearing; spṛśan — touching; jighran — smelling; aśnan — eating; gachchan — going; svapan — dreaming; śvasan — breathing; pralapan — talking; visṛjan — giving up; gṛhṇan — accepting; unmiṣan — opening; nimiṣan — closing; api — in spite of; indriyāṇi — the senses; indriya-arthēṣu — in sense gratification; vartantē — let them be so engaged; iti — thus; dhārayan — considering.
Translation
A person in the divine consciousness, although engaged in seeing, hearing, touching, smelling, eating, moving about, sleeping and breathing, always knows within himself that he actually does nothing at all. Because while speaking, evacuating, receiving, or opening or closing his eyes, he always knows that only the material senses are engaged with their objects and that he is aloof from them.
ślōkaḥ
brahmaṇyādhāya karmāṇi saṅgaṃ tyaktvā karōti yaḥ ।
lipyatē na sa pāpēna padmapatramivāmbhasā ॥ 10 ॥
Meaning
brahmaṇi — unto Brahman, the Supreme Lord; ādhāya — resigning; karmāṇi — all works; saṅgam — attachment; tyaktvā — giving up; karōti — performs; yaḥ — who; lipyatē — is affected; na — never; saḥ — he; pāpēna — by sin; padma-patram — a lotus leaf; iva — like; ambhasā — by the water.
Translation
One who performs his duty without attachment, surrendering the results unto the Supreme Lord, is unaffected by sinful action, as the lotus leaf is untouched by water.
ślōkaḥ
kāyēna manasā buddhyā kēvalairindriyairapi ।
yōginaḥ karma kurvanti saṅgaṃ tyaktvātmaśauddhayē ॥ 11 ॥
Meaning
kāyēna — with the body; manasā — with the mind; buddhyā — with the intelligence; kēvalaiḥ — purified; indriyaiḥ — with the senses; api — even; yōginaḥ — Kriṣṇa conscious persons; karma — actions; kurvanti — they perform; saṅgam — attachment; tyaktvā — giving up; ātma — of the self; śuddhayē — for the purpose of purification.
Translation
The yogīs, abandoning attachment, act with body, mind, intelligence and even with the senses, only for the purpose of purification.
ślōkaḥ
yuktaḥ karmaphalaṃ tyaktvā śāntimāpnōti naiṣṭhikīm ।
ayuktaḥ kāmakārēṇa phalē saktō nibadhyatē ॥ 12 ॥
Meaning
yuktaḥ — one who is engaged in devotional service; karma-phalam — the results of all activities; tyaktvā — giving up; śāntim — perfect peace; āpnōti — achieves; naiṣṭhikīm — unflinching; ayuktaḥ — one who is not in Kriṣṇa consciousness; kāma-kārēṇa — for enjoying the result of work; phalē — in the result; saktaḥ — attached; nibadhyatē — becomes entangled.
Translation
The steadily devoted soul attains unadulterated peace because he offers the result of all activities to Me; whereas a person who is not in union with the Divine, who is greedy for the fruits of his labor, becomes entangled.
ślōkaḥ
sarvakarmāṇi manasā sannyasyāstē sukhaṃ vaśī ।
navadvārē purē dēhī naiva kurvanna kārayan ॥ 13 ॥
Meaning
sarva — all; karmāṇi — activities; manasā — by the mind; sannyasya — giving up; āstē — remains; sukham — in happiness; vaśī — one who is controlled; nava-dvārē — in the place where there are nine gates; purē — in the city; dēhī — the embodied soul; na — never; ēva — certainly; kurvan — doing anything; na — not; kārayan — causing to be done.
Translation
When the embodied living being controls his nature and mentally renounces all actions, he resides happily in the city of nine gates [the material body], neither working nor causing work to be done.
ślōkaḥ
na kartṛtvaṃ na karmāṇi lōkasya sṛjati prabhuḥ ।
na karmaphalasaṃyōgaṃ svabhāvastu pravartatē ॥ 14 ॥
Meaning
na — never; kartṛtvam — proprietorship; na — nor; karmāṇi — activities; lōkasya — of the people; sṛjati — creates; prabhuḥ — the master of the city of the body; na — nor; karma-phala — with the results of activities; saṃyōgam — connection; svabhāvaḥ — the modes of material nature; tu — but; pravartatē — act.
Translation
The embodied spirit, master of the city of his body, does not create activities, nor does he induce people to act, nor does he create the fruits of action. All this is enacted by the modes of material nature.
ślōkaḥ
nādattē kasyachitpāpaṃ na chaiva sukṛtaṃ vibhuḥ ।
ajñānēnāvṛtaṃ jñānaṃ tēna muhyanti jantavaḥ ॥ 15 ॥
Meaning
na — never; ādattē — accepts; kasyachit — anyone’s; pāpam — sin; na — nor; cha — also; ēva — certainly; su-kṛtam — pious activities; vibhuḥ — the Supreme Lord; ajñānēna — by ignorance; āvṛtam — covered; jñānam — knowledge; tēna — by that; muhyanti — are bewildered; jantavaḥ — the living entities.
Translation
Nor does the Supreme Lord assume anyone’s sinful or pious activities. Embodied beings, however, are bewildered because of the ignorance which covers their real knowledge.
ślōkaḥ
jñānēna tu tadajñānaṃ yēṣāṃ nāśitamātmanaḥ ।
tēṣāmādityavajjñānaṃ prakāśayati tatparam ॥ 16 ॥
Meaning
jñānēna — by knowledge; tu — but; tat — that; ajñānam — nescience; yēṣām — whose; nāśitam — is destroyed; ātmanaḥ — of the living entity; tēṣām — their; āditya-vat — like the rising sun; jñānam — knowledge; prakāśayati — discloses; tat param — Kriṣṇa consciousness.
Translation
When, however, one is enlightened with the knowledge by which nescience is destroyed, then his knowledge reveals everything, as the sun lights up everything in the daytime.
ślōkaḥ
tadbuddhayastadātmānastanniṣṭhāstatparāyaṇāḥ ।
gachChantyapunarāvṛttiṃ jñānanirdhūtakalmaṣāḥ ॥ 17 ॥
Meaning
tat-buddhayaḥ — those whose intelligence is always in the Supreme; tat-ātmānaḥ — those whose minds are always in the Supreme; tat-niṣṭhāḥ — those whose faith is only meant for the Supreme; tat-parāyaṇāḥ — who have completely taken shelter of Him; gachchanti — go; apunaḥ-āvṛttim — to liberation; jñāna — by knowledge; nirdhūta — cleansed; kalmaṣāḥ — misgivings.
Translation
When one’s intelligence, mind, faith and refuge are all fixed in the Supreme, then one becomes fully cleansed of misgivings through complete knowledge and thus proceeds straight on the path of liberation.
ślōkaḥ
vidyāvinayasampannē brāhmaṇē gavi hastini ।
śauni chaiva śvapākē cha paṇḍitāḥ samadarśinaḥ ॥ 18 ॥
Meaning
vidyā — with education; vinaya — and gentleness; sampannē — fully equipped; brāhmaṇē — in the brāhmaṇa; gavi — in the cow; hastini — in the elephant; śuni — in the dog; cha — and; ēva — certainly; śva-pākē — in the dog-eater (the outcaste); cha — respectively; paṇḍitāḥ — those who are wise; sama-darśinaḥ — who see with equal vision.
Translation
The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater [outcaste].
ślōkaḥ
ihaiva tairjitaḥ sargō yēṣāṃ sāmyē sthitaṃ manaḥ ।
nirdōṣaṃ hi samaṃ brahma tasmādbrahmaṇi tē sthitāḥ ॥ 19 ॥
Meaning
iha — in this life; ēva — certainly; taiḥ — by them; jitaḥ — conquered; sargaḥ — birth and death; yēṣām — whose; sāmyē — in equanimity; sthitam — situated; manaḥ — mind; nirdōṣam — flawless; hi — certainly; samam — in equanimity; brahma — like the Supreme; tasmāt — therefore; brahmaṇi — in the Supreme; tē — they; sthitāḥ — are situated.
Translation
Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. They are flawless like Brahman, and thus they are already situated in Brahman.
ślōkaḥ
na prahṛṣyētpriyaṃ prāpya nōdvijētprāpya chāpriyam ।
sthirabuddhirasammūḍhō brahmavidbrahmaṇi sthitaḥ ॥ 20 ॥
Meaning
na — never; prahṛṣyēt — rejoices; priyam — the pleasant; prāpya — achieving; na — does not; udvijēt — become agitated; prāpya — obtaining; cha — also; apriyam — the unpleasant; sthira-buddhiḥ — self-intelligent; asammūḍhaḥ — unbewildered; brahma-vit — one who knows the Supreme perfectly; brahmaṇi — in the transcendence; sthitaḥ — situated.
Translation
A person who neither rejoices upon achieving something pleasant nor laments upon obtaining something unpleasant, who is self-intelligent, who is unbewildered, and who knows the science of God is already situated in transcendence.
ślōkaḥ
bāhyasparśēṣvasaktātmā vindatyātmani yatsukham ।
sa brahmayōgayuktātmā sukhamakṣayamaśnautē ॥ 21 ॥
Meaning
bāhya-sparśēṣu — in external sense pleasure; asakta-ātmā — one who is not attached; vindati — enjoys; ātmani — in the self; yat — that which; sukham — happiness; saḥ — he; brahma-yōga — by concentration in Brahman; yukta-ātmā — self-connected; sukham — happiness; akṣayam — unlimited; aśnutē — enjoys.
Translation
Such a liberated person is not attracted to material sense pleasure but is always in trance, enjoying the pleasure within. In this way the self-realized person enjoys unlimited happiness, for he concentrates on the Supreme.
ślōkaḥ
yē hi saṃsparśajā bhōgā duḥkhayōnaya ēva tē ।
ādyantavantaḥ kauntēya na tēṣu ramatē budhaḥ ॥ 22 ॥
Meaning
yē — those; hi — certainly; saṃsparśa-jāḥ — by contact with the material senses; bhōgāḥ — enjoyments; duḥkha — distress; yōnayaḥ — sources of; ēva — certainly; tē — they are; ādi — beginning; anta — end; vantaḥ — subject to; kauntēya — O son of Kuntī; na — never; tēṣu — in those; ramatē — takes delight; budhaḥ — the intelligent person.
Translation
An intelligent person does not take part in the sources of misery, which are due to contact with the material senses. O son of Kuntī, such pleasures have a beginning and an end, and so the wise man does not delight in them.
ślōkaḥ
śaknōtīhaiva yaḥ sōḍhuṃ prākśarīravimōkṣaṇāt ।
kāmakrōdhōdbhavaṃ vēgaṃ sa yuktaḥ sa sukhī naraḥ ॥ 23 ॥
Meaning
śaknōti — is able; iha ēva — in the present body; yaḥ — one who; sōḍhum — to tolerate; prāk — before; śarīra — the body; vimōkṣaṇāt — giving up; kāma — desire; krōdha — and anger; udbhavam — generated from; vēgam — urges; saḥ — he; yuktaḥ — in trance; saḥ — he; sukhī — happy; naraḥ — human being.
Translation
Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is well situated and is happy in this world.
ślōkaḥ
yō'ntaḥsukhō'ntarārāmastathāntarjyōtirēva yaḥ ।
sa yōgī brahmanirvāṇaṃ brahmabhūtō'dhigachChati ॥ 24 ॥
Meaning
yaḥ — one who; antaḥ-sukhaḥ — happy from within; antaḥ-ārāmaḥ — actively enjoying within; tathā — as well as; antaḥ-jyōtiḥ — aiming within; ēva — certainly; yaḥ — anyone; saḥ — he; yōgī — a mystic; brahma-nirvāṇam — liberation in the Supreme; brahma-bhūtaḥ — being self-realized; adhigachchati — attains.
Translation
One whose happiness is within, who is active and rejoices within, and whose aim is inward is actually the perfect mystic. He is liberated in the Supreme, and ultimately he attains the Supreme.
ślōkaḥ
labhantē brahmanirvāṇamṛṣayaḥ kṣīṇakalmaṣāḥ ।
Chinnadvaidhā yatātmānaḥ sarvabhūtahitē ratāḥ ॥ 25 ॥
Meaning
labhantē — achieve; brahma-nirvāṇam — liberation in the Supreme; ṛṣayaḥ — those who are active within; kṣīṇa-kalmaṣāḥ — who are devoid of all sins; chinna — having torn off; dvaidhāḥ — duality; yata-ātmānaḥ — engaged in self-realization; sarva-bhūta — for all living entities; hitē — in welfare work; ratāḥ — engaged.
Translation
Those who are beyond the dualities that arise from doubts, whose minds are engaged within, who are always busy working for the welfare of all living beings and who are free from all sins achieve liberation in the Supreme.
ślōkaḥ
kāmakrōdhavimuktānāṃ yatīnāṃ yatachētasām ।
abhitō brahmanirvāṇaṃ vartatē viditātmanām ॥ 26 ॥
Meaning
kāma — from desires; krōdha — and anger; vimuktānām — of those who are liberated; yatīnām — of the saintly persons; yata-chētasām — who have full control over the mind; abhitaḥ — assured in the near future; brahma-nirvāṇam — liberation in the Supreme; vartatē — is there; vidita-ātmanām — of those who are self-realized.
Translation
Those who are free from anger and all material desires, who are self-realized, self-disciplined and constantly endeavoring for perfection, are assured of liberation in the Supreme in the very near future.
ślōkaḥ
sparśānkṛtvā bahirbāhyāṃśchakṣuśchaivāntarē bhruvōḥ ।
prāṇāpānau samau kṛtvā nāsābhyantarachāriṇau ॥ 27 ॥
yatēndriyamanōbuddhirmunirmōkṣaparāyaṇaḥ ।
vigatēchChābhayakrōdhō yaḥ sadā mukta ēva saḥ ॥ 28 ॥
Meaning
sparśān — sense objects, such as sound; kṛtvā — keeping; bahiḥ — external; bāhyān — unnecessary; chakṣuḥ — eyes; cha — also; ēva — certainly; antarē — between; bhruvōḥ — the eyebrows; prāṇa-apānau — up- and down-moving air; samau — in suspension; kṛtvā — keeping; nāsa-abhyantara — within the nostrils; chāriṇau — blowing; yata — controlled; indriya — senses; manaḥ — mind; buddhiḥ — intelligence; muniḥ — the transcendentalist; mōkṣa — for liberation; parāyaṇaḥ — being so destined; vigata — having discarded; ichchā — wishes; bhaya — fear; krōdhaḥ — anger; yaḥ — one who; sadā — always; muktaḥ — liberated; ēva — certainly; saḥ — he is.
Translation
Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils, and thus controlling the mind, senses and intelligence, the transcendentalist aiming at liberation becomes free from desire, fear and anger. One who is always in this state is certainly liberated.
ślōkaḥ
bhōktāraṃ yajñatapasāṃ sarvalōkamahēśvaram ।
suhṛdaṃ sarvabhūtānāṃ jñātvā māṃ śāntimṛchChati ॥ 29 ॥
Meaning
bhōktāram — the beneficiary; yajña — of sacrifices; tapasām — and penances and austerities; sarva-lōka — of all planets and the demigods thereof; mahā-īśvaram — the Supreme Lord; su-hṛdam — the benefactor; sarva — of all; bhūtānām — the living entities; jñātvā — thus knowing; mām — Me (Lord Kriṣṇa); śāntim — relief from material pangs; ṛchchati — one achieves.
Translation
A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries.
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