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[1] Arjuna uvaca
[1] samnyasam karmanam krsna
punyar yogam ca samsasi
yac chreya etayor ekam
tan me bruhi suniscitam
[2] sribhagavan uvaca
[2] samnyasah karmayogas ca
nihsreyasakarav ubhau
tayos tu karmasamnyasat
karmayogo visisyate
[3] jneyah sa nityasamnyasi
yo na dvesti na kansati
nirdvandvo hi mahabaho
sukham bandhat pramucyate
[4] samkhyayogau prthag balah
pravadanti na panditah
ekam apy asthitah samyag
ubhayor vindate phalam
[5] yat samkhyaih prapyate sthanam
tad yogair api gamyate
ekam samkhyam ca yogam ca
yah pasyati sa pasyati
[6] samnyasas tu mahabaho
duhkham aptum ayogatah
yogayukto munir brahma
nacirena dhigacchti
[7] yogayukto visuddhatma
vijitatma jitendriyah
sarvabhutamabhutatma
kurvann api na lipyate
[8] nai 'va kimcit karomi 'ti
yukto manyeta tattvavit
pasyan srnvan sprsan jighrann
asnan gacchan svapan svasan
[9] pralapan visrjan grhnann
unmisan nimisann api
indriyani 'ndriyarthesu
vartanta iti dharayan
[10] brahmanyi adhaya karmani
sangam tyaktva karoti yah
lipyate na sa papena
padmapattram iva 'mbhasa
[11] kayena manasa buddhya
kevalair indriyair api
yoginah karma kurvanti
sangam tyaktva 'tmasuddhaye
[12] yuktah karmaphalam tyaktva
santim apnoti naisthikim
ayuktah kamakarena
phale sakto nibadhyate
[13] sarvakarmani manasa
samnyasya 'ste sukhaim vasi
navadare pure dehi
nai 'va kurvan na karayan
[14] na kartrtvam na karmani
lokasya srjati prabhuh
na karmaphalasamyogam
svabhavas tu pravartate
[15] na datte kasyacit papam
na cai 'va sukrtam vibhuh
ajanena 'vrtam jnanam
tena muhyanti jantavah
[16] jnanena tu tad ajnanam
yesam nasitam atmanah
tesam adityavaj jnanam
prakasayati tat param
[17] tadbuddhayas tadatmanas
tannisthas tatparayanah
gacchanty apunaravrttim
jnananirdhutakalmasah [18] vidyavinayasampanne
brahmane gavi hastini suni ca 'va
svapake ca panditah samadarsinah
[19] ihai 'va tair jitah sargo
yesam samye sthitam manah nirdosam hi samam
brahma tasmad brahmani te sthitah
[20] na prahrsyet priyam prapya
no 'dvijet prapya ca 'priyam sthirabuddhir
asammudho brahmavid brahmani sthitah
[21] bahyasparsesv asaktatma
vindaty atmani yat sukham sa brahmayogayuktatma
sukham aksayam asnute [22] ye hi
samsparsaja bhoga duhkayonaya eva te
adyantavantah kaunteya na tesu
ramate budhah [23] saknoti 'hai 'va yah sodhum
prak sariravimoksanat
kamakrodhodbhavam vegam sa yuktah sa sukhi narah
[24] yo 'ntahsukho 'ntararamas
tatha 'ntarjyotir eva yah sa yogi brahmanirvanam
brahmabhuto 'dhigacchati [25]
labhante brahmanirvanam rsayah ksinkalmasah
chinnadvaidha yatamanah
sarvabhutahite ratah [26] kamakrodhaviyuktanam
yatinam yatacetasam abhito
brahmanirvanam vartate viditatmanam
[27] sparsan krtva bahir bahyams
caksus cai 'va 'ntare bruvoh pranapanau samau
krtva nasabhyantaracarinau
[28] yatendriyamanobuddhir munir
moksaparayanah vigatecchabhayakrodho
yah sada mukta eva sah [29]
bhoktaram yajnatapasam sarvalokamahesvaram
suhrdam sarvabhutanam jnata mam
santim rcchati |
[1] Arjuna said, [1] You praise, O
Krishna, the renunciation of works and again their unselfish
performance. Tell me for certain which one is the better of these two.
[2] The Blessed Lord said [2] The renunciation of works and their
unselfish performance both lead to the soul's salvation. But of the two,
the unselfish performance of works is better than their renunciation.
[3] He who neither loathes nor desires should be known as one who has
ever the spirit of renunciation; for free from dualities he is released
easily, O Mighty-armed [Arjuna] from bondage. [4] The ignorant speak of
renunciation (Samkhya) and practice of works (Yoga) as different, not
the wise. He who applies himself well to one, gets the fruit of both.
[5] The status which is obtained by men of renunciation is reached by
men of action also. He who sees that the ways of renunciation and of
action are one, he sees [truly]. [6] But renunciation, O Mighty-armed [Arjuna],
is difficulty to attain without yoga; the sage who is earnest in yoga
[the way of works] attains soon to the Absolute. [7] He who is trained
in the way of works and is pure in soul, who is master of his self and
who has conquered the senses, whose soul becomes the self of all beings,
he is not tainted by works, though he works. [8] The man who is united
with the Divine and knows the truth thinks "I do nothing at all" -- for
in seeing, hearing, touching, smelling, tasting, walking, sleeping,
breathing [9] In speaking, emitting, grasping, opening and closing the
eyes, he holds that only the senses are occupied with the objects of the
senses. [10] He who works, having given up attachment, resigning his
actions to God, is not touched by sin, even as a lotus leaf [is
untouched] by water. [11] The yogins [men of action] perform works
merely with the body, mind, understanding, or merely with the senses,
abandoning attachment, for the purification of their souls. [12] The
soul earnest [or devoted] attains to peace well-founded, by abandoning
attachment to the fruits of words, but he whose soul is not in union
with the Divine is impelled by desire, and is attached to the fruit [of
action] and is [therefore] bound. [13] The embodied [soul], who has
controlled his nature having renounced all actions by the mind
[inwardly] dwells at ease in the city of nine gates, neither working nor
causing work to be done. [14] The Sovereign self does not create for the
people agency, nor does He act. Nor does He connect works with their
fruits. It is nature that works out [these]. [15] The All-pervading
Spirit does not take on the sin or the merit of any. Wisdom is enveloped
by ignorance; thereby creatures are bewildered. [16] But for those in
whom ignorance is destroyed by wisdom, for them wisdom lights up the
Supreme Self like the sun. [17] Thinking of that, directing their whole
conscious being to that, making that their whole aim, with that as the
sole object of their devotion, they reach a state from which there is no
return, their sins washed away by wisdom. [18] Sages see with an equal
eye, a learned and humble Brahmin, a cow, an elephant, or even a dog or
an outcaste. [19] Even here [on earth] the created [world] is overcome
by those whose mind is established in equality. God is flawless and the
same in all. Therefore, are these [persons] established in God. [20] One
should not rejoice on obtaining what is pleasant, nor sorrow on
obtaining what is unpleasant. He who is [thus] firm of understanding and
unbewildered, [such a] knower of God is established in God. [21] When
the soul is no longer attached to external contacts [objects], one finds
the happiness that is in the Self. Such a one who is self-controlled in
Yoga on God [Brahma] enjoys undying bliss. [22] Whatever pleasures are
born of contacts [with objects] are only sources of sorrow; they have a
beginning and an end, O Son of Kunti [Arjuna]; no wise man delights in
them. [23] He who is able to resist the rush of desire and anger, even
here before he gives up his body, he is a yogin, he is the happy man.
[24] He who finds his happiness within, his joy within and likewise his
light only within, that yogin becomes divine and attains to the
beatitude of God [brahmanirvana]. [25] The holy men whose sins are
destroyed, whose doubts [dualities] are cut asunder, whose minds are
disciplined, and who rejoice in [doing] good to all creatures, attain to
the beatitude of God. [26] To those austere souls [yatis] who are
delivered from desire and anger, and who have subdued their minds and
have knowledge of the Self, near to them lies the beatitude of God.
[27-28] Shutting out all external objects, fixing the vision between the
eyebrows, making even the inward and the outward breaths moving within
the nostrils, the sage who has controlled the senses, mind and
understanding, who is intent on liberation, who has cast away desire,
fear and anger -- he is ever freed. [29] And having known Me as the
Enjoyer of sacrifices and austerities, the Great Lord of all the worlds,
the Friend of all beings, he [the sage] attains peace. |