सन्न्यासयोगः
Chapter
5
Sannyāsayogaḥ
- Topic of Renunciation
(1-6 Sāṃkhyayoga and Niṣkāma
Karmayoga)
अर्जुन उवाच
सन्न्यासं
कर्मणां कृष्ण पुनर्योगं च शंससि ।
यच्छ्रेय एतयोरेकं तन्मे ब्रूहि
सुनिश्चितम् ॥५.१॥
arjuna uvāca
sannyāsaṃ karmaṇāṃ kṛṣṇa! punar-yogaṃ ca śaṃsasi
|
yac[2]-chreya etayor-ekaṃ tan[3] me brūhi suniścitam || 5.1||[4]
yac[2]-chreya etayor-ekaṃ tan[3] me brūhi suniścitam || 5.1||[4]
kṛṣṇa!
karmaṇāṃ sannyāsaṃ, ca punaḥ yogaṃ[5]
śaṃsasi | etayoḥ yat ekaṃ su-niścitaṃ śreyaḥ[6],
tat[7]
me brūhi [8]
[9]|
Arjuna said:
O Kṛṣṇa (kṛṣṇa!)! You praise (śaṃsasi) renunciation (sannyāsam) of actions (karmaṇāṃ) as well as (ca) karmayoga (yogam). Tell (brūhi) me (me) for definite (su-niścitam) that (tat), which (yat) is better (śreyaḥ) of the two (etayoḥ). || 5.1||
श्रीभगवानुवाच
सन्न्यासः
कर्मयोगश्च निःश्रेयसकरावुभौ।
तयोस्तु कर्मसन्न्यासात्कर्मयोगो विशिष्यते॥ ५.२॥
śrībhagavān uvāca
sannyāsaḥ karmayogaś[10]-ca niḥśreyasakarāvubhau[11] |
tayos-tu karmasannyāsāt karmayogo[12] viśiṣyate ||5.2||
sannyāsaḥ karmayogaś[10]-ca niḥśreyasakarāvubhau[11] |
tayos-tu karmasannyāsāt karmayogo[12] viśiṣyate ||5.2||
sannyāsaḥ ca karmayogaḥ ubhau niḥśreyasakarau[13]
| tayoḥ tu karma-sannyāsāt karmayogaḥ viśiṣyate[14]
|
Śrī Bhagavān said:
Both (ubhau) i) renunciation (of action) (sannyāsaḥ), and (ca) ii) performance of action as yoga (karmayogaḥ) lead to liberation (niḥśreyasakarau). However (tu), of these two (tayoḥ), the performance of
action as yoga (karma-yogaḥ) is better (vi-śiṣyate) than simple renunciation
of action (karma-sannyāsāt). || 5.2||
ज्ञेयः स नित्यसन्न्यासी यो न द्वेष्टि न काङ्क्षति।
निर्द्वन्द्वो हि महाबाहो सुखं
बन्धात्प्रमुच्यते॥ ५.३॥
jñeyaḥ sa nitya-sannyāsī yo[15]
na dveṣṭi na kāṅkṣati |
nirdvandvo[16] hi mahābāho! sukhaṃ bandhāt pramucyate ||5.3||
nirdvandvo[16] hi mahābāho! sukhaṃ bandhāt pramucyate ||5.3||
nir-dvandvaḥ[20]
hi bandhāt sukhaṃ pra-mucyate |
O! Mighty
armed (mahābāho!)! That person (saḥ), who (yaḥ) neither (na) hates (dveṣṭi), nor (na) longs (kāṅkṣati),
should be known (jñeyaḥ) as a abiding
renunciate (nitya-sannyāsī). One who
is free from the opposites (nir-dvandvaḥ)
is indeed (hi) completely released (pra-mucyate) from bondage (bandhāt) easily (sukham). || 5.3||
साङ्ख्ययोगौ पृथग्बालाः प्रवदन्ति न
पण्डिताः।
एकमप्यास्थितः सम्यगुभयोर्विन्दते
फलम् ॥५.४॥
sāṃkhyayogau pṛthag[21]
bālāḥ pravadanti na paṇḍitāḥ |
ekam apyāsthitaḥ samyag[22]-ubhayor-vindate phalam ||5.4||
ekam apyāsthitaḥ samyag[22]-ubhayor-vindate phalam ||5.4||
bālāḥ
sāṃkhyayogau pṛthak pra-vadanti[23],
na paṇḍitāḥ | hi ekam api samyak āsthitaḥ, ubhayoḥ phalaṃ vindate|
Only the
ignorant (bālāḥ), not (na) the wise (paṇḍitāḥ) who argue (pra-vadanti)
that knowledge and karmayoga (sāṃkhya-yogau)
are different (pṛthak). A person who properly
(samyak) follows (āsthitaḥ) even (hi) one (ekam), gains the
result (phalam) of both (ubhayoḥ). || 5.4||
यत्साङ्ख्यैः प्राप्यते स्थानं
तद्योगैरपि गम्यते ।
एकं साङ्ख्यं च योगं च यः पश्यति स
पश्यति ॥५.५॥
yat sāṃkhyaiḥ prāpyate sthānaṃ tad[24]
yogair-api gamyate |
ekaṃ sāṃkhyaṃ ca yogaṃ ca yaḥ paśyati sa paśyati[25] ||5.5||
ekaṃ sāṃkhyaṃ ca yogaṃ ca yaḥ paśyati sa paśyati[25] ||5.5||
sāṃkhyaiḥ
yat sthānaṃ[26]
prāpyate[27],
yogaiḥ api tat[28]
gamyate[29]
| yaḥ sāṃkhyaṃ ca yogaṃ ca ekaṃ paśyati, saḥ[30]
paśyati
|
The goal (sthānam) which (yat) is gained (prāpyate)
by the sannyāsis/jñānīs (sāṃkhyaiḥ),
that (tat) is also reached through (karma)yoga
(yogaiḥ). The one (yaḥ) who sees (paśyati) knowledge (sāṃkhyaṃ)
and (ca) karmayoga (yogam) as one (ekam), that person (saḥ) sees
(paśyati) (the truth). || 5.5||
सन्न्यासस्तु
महाबाहो दुःखमाप्तुमयोगतः।
योगयुक्तो मुनिर्ब्रह्म
नचिरेणाधिगच्छति ॥५.६॥
sannyāsas-tu mahābāho! duḥkham-āptum-ayogataḥ
|
yogayukto[31] munir-brahma nacireṇādhigacchati ||5.6||
yogayukto[31] munir-brahma nacireṇādhigacchati ||5.6||
mahābāho! ayogataḥ sannyāsaḥ[32]
āptuṃ[33]
duḥkham | tu muniḥ yogayuktaḥ brahma nacireṇa[34]
adhi-gacchati |
O, Mighty
armed (mahābāho!)! Renunciation of
action (sannyāsaḥ) is difficult (duḥkham) to accomplish (āptum) without karmayoga (ayogataḥ). Whereas (tu), the one who is committed to a life of karmayoga (yoga-yuktaḥ) and is a person of contemplation/reasoning
(muniḥ), he gains (adhi-gacchati)
Brahman (brahma) without delay (nacireṇa). || 5.6||
योगयुक्तो विशुद्धात्मा विजितात्मा
जितेन्द्रियः।
सर्वभूतात्मभूतात्मा कुर्वन्नपि न
लिप्यते ॥५.७॥
yogayukto[35]
viśuddhātmā vijitātmā jitendriyaḥ |
sarvabhūtātmabhūtātmā kurvann[36]api na lipyate ||5.7||
sarvabhūtātmabhūtātmā kurvann[36]api na lipyate ||5.7||
vijitātmā[37]
jitendriyaḥ viśuddhātmā[38]
sarva-bhūtātma-bhūtātmā yogayuktaḥ kurvan[39]
api, na lipyate |
The One, of
pure mind (viśuddhātmā), leading a
life of karmayoga (yoga-yuktaḥ),
with mastery over his body (vijitātmā)
and sense-organs (jitendriyaḥ), who
knows oneself to be the self in all beings (sarvabhūtātma-bhūtātmā),
(such a person) is not (na) affected (lipyate) even (api) while
doing (kurvan). || 5.7||
(8th and 9th to be read together, since manyeta is the single verb)
नैव किञ्चित्करोमीति युक्तो मन्येत
तत्त्ववित् ।
पश्यञ्शृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन्
॥५.८॥
प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि
।
इन्द्रियाणीन्द्रियार्थेषु वर्तन्त
इति धारयन् ॥५.९॥
naiva kiñcit karomīti yukto[40]
manyeta tattvavit |
paśyañ[41]-śṛṇvan-spṛśañ[42]-jighrann[43]aśnan-gacchan-svapañ[44]-śvasan ||5.8||
paśyañ[41]-śṛṇvan-spṛśañ[42]-jighrann[43]aśnan-gacchan-svapañ[44]-śvasan ||5.8||
pralapan-visṛjan-gṛhṇann[45]unmiṣan-nimiṣann[46]api
|[47]
indriyāṇīndriyārtheṣu vartanta[48] iti dhārayan ||5.9||
indriyāṇīndriyārtheṣu vartanta[48] iti dhārayan ||5.9||
yuktaḥ tattvavit paśyan[49],
śṛṇvan, spṛśan, jighran, aśnan, gacchan, svapan, śvasan, pralapan, visṛjan, gṛhṇan,
unmiṣan, nimiṣan api, indriyāṇi indriyārtheṣu vartante iti dhārayan[50]
kiñcit eva na karomi iti manyeta |
The one who is together (yuktaḥ), who knows the truth (tattva-vit),
should understand (manyeta), ‘I do
not (na) do (karomi iti) anything (kiñcit
) at all (eva)’, even (api) while seeing (paśyan), hearing (śṛṇvan),
touching (spṛśan), smelling (jighran), eating (aśnan), walking (gacchan),
sleeping (svapan), breathing (śvasan), talking (pralapan), releasing (visṛjan),
grasping (gṛhṇan), opening (unmiṣan) and closing the eyes (nimiṣan), knowing full well (dhārayan) that the sense-organs (indriyāṇi) are engaged (vartante iti) in their sense-objects (indriyārtheṣu).||5.8-9||
ब्रह्मण्याधाय कर्माणि सङ्गं
त्यक्त्वा करोति यः।
लिप्यते न स पापेन पद्मपत्रमिवाम्भसा ॥५.१०॥
brahmaṇyādhāya karmāṇi saṅgaṃ tyaktvā karoti
yaḥ |
lipyate na sa pāpena padmapatram-ivāmbhasā ||5.10||
lipyate na sa pāpena padmapatram-ivāmbhasā ||5.10||
yaḥ
saṅgaṃ tyaktvā[51]
brahmaṇi ādhāya[52]
karmāṇi karoti, saḥ[53]
ambhasā padmapatram iva[54]
pāpena na lipyate|
The one,
who (yaḥ) performs actions (karmāṇi), giving up (tyaktvā) attachment (saṅgam), offering (ādhāya) unto Brahman (brahmaṇi),
is not (na) affected (lipyate) by sin (pāpena), just as (iva) the
lotus-leaf (padma-patram) by water (ambhasā). || 5.10||
कायेन मनसा बुद्ध्या
केवलैरिन्द्रियैरपि ।
योगिनः कर्म कुर्वन्ति सङ्गं
त्यक्त्वात्मशुद्धये ॥५.११॥
kāyena manasā buddhyā kevalair-indriyair-api
|
yoginaḥ karma kurvanti saṅgaṃ tyaktvātmaśuddhaye ||5.11||
yoginaḥ karma kurvanti saṅgaṃ tyaktvātmaśuddhaye ||5.11||
yoginaḥ
kāyena manasā buddhyā kevalaiḥ indriyaiḥ[55]
[56]api
saṅgaṃ tyaktvā[57]
ātmaśuddhaye[58]
karma kurvanti |
Giving up (tyaktvā) attachment (saṅgam), the karmayogis (yoginaḥ) perform (kurvanti) action (karma) purely
(kevalaiḥ) with the body (kāyena), mind (manasā), intellect (buddhyā),
as well as (api) by the senses (indriyaiḥ), for the purification of the mind
(ātma-śuddhaye). || 5.11||
युक्तः कर्मफलं त्यक्त्वा
शान्तिमाप्नोति नैष्ठिकीम् ।
अयुक्तः कामकारेण फले सक्तो निबध्यते ॥५.१२॥
yuktaḥ karmaphalaṃ tyaktvā śāntim-āpnoti naiṣṭhikīm
|
ayuktaḥ kāmakāreṇa phale sakto[59] nibadhyate ||5.12||
ayuktaḥ kāmakāreṇa phale sakto[59] nibadhyate ||5.12||
yuktaḥ
karma-phalaṃ tyaktvā[60]
naiṣṭhikīṃ śāntim[61]
āpnoti | (tu) ayuktaḥ[62]
kāmakāreṇa phale saktaḥ ni-badhyate |
The one
who is endowed with (karma) yoga (yuktaḥ),
giving up (tyaktvā) the result of
action (karma-phalam), gains (āpnoti) an abiding (naiṣṭhikīm) composure (śāntim). (Whereas) the one who is not
committed to a life of karmayoga (ayuktaḥ),
led by desire (kāma-kāreṇa), is bound
(ni-badhyate), (being) attached (saktaḥ) to the result (phale). || 5.12||
सर्वकर्माणि मनसा सन्न्यस्यास्ते सुखं वशी ।
नवद्वारे पुरे देही नैव कुर्वन्न
कारयन् ॥५.१३॥
sarvakarmāṇi manasā sannyasyāste sukhaṃ vaśī
|
navadvāre pure dehī naiva kurvan-na kārayan ||5.13||
navadvāre pure dehī naiva kurvan-na kārayan ||5.13||
vaśī
dehī na kurvan[63],
na kārayan[64]
eva, navadvāre pure[65],
sarva-karmāṇi[66]
manasā[67]
sannyasya[68]
sukham āste |
The
indweller of the physical body (dehī),
the one who is self-controlled (vaśī),
having renounced (sannyasya) all
actions (sarva-karmāṇi) mentally (manasā), remains (āste) happily (sukham) in
the nine-gated (nava-dvāre) city (pure) neither (na) performing action (kurvan),
nor (na) even (eva) causing others to act (kārayan).
|| 5.13||
न कर्तृत्वं न कर्माणि लोकस्य सृजति
प्रभुः।
न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते ॥५.१४॥
na kartṛtvaṃ na karmāṇi lokasya sṛjati prabhuḥ
|
na karmaphalasaṃyogaṃ svabhāvas-tu pravartate ||5.14||
na karmaphalasaṃyogaṃ svabhāvas-tu pravartate ||5.14||
prabhuḥ,
lokasya na kartṛtvaṃ na karmāṇi, na karmaphala-saṃyogaṃ sṛjati | svabhāvaḥ[69]
tu pra-vartate |
The Lord (prabhuḥ = Ātmā) does not (na) create either doership (kartṛtvam), nor (na) action (karmāṇi) for
any person (lokasya), nor (na) the connection with the results of
action (karmaphala-saṃyogaṃ). Indeed
(tu), one’s own nature (svabhāvaḥ) leads/propels (pra-vartate) to action. || 5.14||
नादत्ते कस्यचित्पापं न चैव सुकृतं
विभुः।
अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति
जन्तवः॥५.१५॥
nādatte kasyacit pāpaṃ na caiva sukṛtaṃ vibhuḥ
|
ajñānenāvṛtaṃ jñānaṃ tena muhyanti jantavaḥ ||5.15||
ajñānenāvṛtaṃ jñānaṃ tena muhyanti jantavaḥ ||5.15||
vibhuḥ[70]na
kasyacit pāpaṃ, ca na eva sukṛtaṃ ādatte | ajñānena jñānam āvṛtaṃ | tena
jantavaḥ muhyanti |
The Omniscient/Omnipresent
(vibhuḥ = Ātmā) takes (ādatte) neither (na) pāpa (pāpam), nor
puṇya (sukṛtam) of anyone (kasyacit). Knowledge (jñānam) is covered (āvṛtam) by ignorance (ajñānena).
Due to that (tena) people (jantavaḥ) are deluded (muhyanti). || 5.15||
ज्ञानेन तु तदज्ञानं येषां
नाशितमात्मनः।
तेषामादित्यवज्ज्ञानं प्रकाशयति
तत्परम् ॥५.१६॥
jñānena tu tad[71]-ajñānaṃ
yeṣāṃ nāśitam-ātmanaḥ |
teṣām-ādityavaj[72]-jñānaṃ prakāśayati tat-param ||5.16||
teṣām-ādityavaj[72]-jñānaṃ prakāśayati tat-param ||5.16||
Whereas (tu), whose (yeṣām) that (tat) ignorance
(ajñānam) of the self (ātmanaḥ) is destroyed (nāśitam) by knowledge (jñānena), for those (teṣām) knowledge (jñānaṃ) reveals (prakāśayati)
(the self as) that Brahman (tat-param),
like the sun (ādityavat). || 5.16||
तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः।
गच्छन्त्यपुनरावृत्तिं
ज्ञाननिर्धूतकल्मषाः॥५.१७॥
tad[75]
buddhayas-tad[76]ātmānas-tan[77]niṣṭhās-tatparāyaṇāḥ
|[78]
gacchantyapunarāvṛttiṃ jñānanirdhūtakalmaṣāḥ ||5.17||
gacchantyapunarāvṛttiṃ jñānanirdhūtakalmaṣāḥ ||5.17||
tat[79]
buddhayaḥ tat[80]
ātmānaḥ tat[81]
niṣṭhāḥ tat[82]parāyaṇāḥ
jñāna-nirdhūta-kalmaṣāḥ[83]
a-punar-āvṛttiṃ gacchanti |
Those,
whose intellect is awake to that (tad
buddhayaḥ), for whom the self is that (tad-ātmānaḥ),
who are committed to that (tan-niṣṭhāḥ),
for whom the ultimate end is that (tat-parāyaṇāḥ),
whose impurities have been destroyed by knowledge (jñāna-nirdhūta-kalmaṣāḥ), they attain (gacchanti) a state from which there is no return (apunar-āvṛttim = mokṣa). || 5.17||
विद्याविनयसम्पन्ने ब्राह्मणे गवि
हस्तिनि ।
शुनि चैव श्वपाके च पण्डिताः
समदर्शिनः॥५.१८॥
vidyāvinayasampanne brāhmaṇe gavi hastini |
śuni caiva śvapāke ca paṇḍitāḥ samadarśinaḥ ||5.18||
śuni caiva śvapāke ca paṇḍitāḥ samadarśinaḥ ||5.18||
paṇḍitāḥ
vidyāvinayasampanne brāhmaṇe[84],
ca gavi, hastini, śuni, ca śvapāke[85],
sama-darśinaḥ[86]
eva
|
Wise
people (paṇḍitāḥ) are indeed (eva) those who have the sameness of
vision (sama-darśinaḥ) with reference
to a brāhmaṇa (brāhmaṇe) who is endowed with knowledge and humility (vidyā-vinaya-sampanne), a cow (gavi), an elephant (hastini), a dog (śuni),
and (ca) a dog-eater (śvapāke).[87]
|| 5.18||
इहैव तैर्जितः सर्गो येषां साम्ये
स्थितं मनः।
निर्दोषं हि समं ब्रह्म तस्माद्
ब्रह्मणि ते स्थिताः॥५.१९॥
ihaiva tair-jitaḥ sargo[88]
yeṣāṃ sāmye sthitaṃ manaḥ |
nirdoṣaṃ hi samaṃ brahma tasmād[89] brahmaṇi te sthitāḥ ||5.19||
nirdoṣaṃ hi samaṃ brahma tasmād[89] brahmaṇi te sthitāḥ ||5.19||
yeṣāṃ
manaḥ sāmye sthitaṃ, taiḥ iha eva sargaḥ jitaḥ | hi brahma nirdoṣaṃ samaṃ,
tasmāt te brahmaṇi sthitāḥ |
The cycle
of birth and death (sargaḥ = saṃsāra) is won over (jitaḥ) here (iha) itself[90]
(eva) by those (taiḥ) whose (yeṣām) mind (manaḥ ) is rooted (sthitam) in that which is the same in everything[91]
(sāmye). Since (hi) Brahman (brahma) free
from any defect (nirdoṣam), is
(always) the same (samam), therefore
(tasmāt) they (te) abide (sthitāḥ) in
Brahman (brahmaṇi). || 5.19||
न प्रहृष्येत्प्रियं प्राप्य
नोद्विजेत्प्राप्य चाप्रियम् ।
स्थिरबुद्धिरसम्मूढो ब्रह्मविद्
ब्रह्मणि स्थितः॥५.२०॥
na prahṛṣyet
priyaṃ prāpya nodvijet prāpya cāpriyam[92]
|
sthirabuddhir-asaṃmūḍho[93] brahmavid[94] brahmaṇi sthitaḥ ||5.20||
sthirabuddhir-asaṃmūḍho[93] brahmavid[94] brahmaṇi sthitaḥ ||5.20||
priyaṃ prāpya[95]
na prahṛṣyet[96],
ca apriyaṃ prāpya na udvijet | sthira-buddhiḥ asaṃmūḍhaḥ brahmavit brahmaṇi
sthitaḥ
|
The one who knows Brahman (brahmavit),
who is established (sthitaḥ) in Brahman (brahmaṇi), whose
knowledge is firm (sthira-buddhiḥ), and who is free from delusion (asaṃmūḍaḥ),
would not (na) rejoice (pra-hṛṣyet) over gaining (prāpya) the pleasant (priyam), nor (na) would also (ca) resent (udvijet) gaining (prāpya)
the unpleasant (apriyam). || 5.20||
बाह्यस्पर्शेष्वसक्तात्मा
विन्दत्यात्मनि यत्सुखम् ।
स ब्रह्मयोगयुक्तात्मा
सुखमक्षयमश्नुते ॥५.२१॥
bāhyasparśeṣvasaktātmā
vindatyātmani yat sukham |
sa brahmayogayuktātmā sukham-akṣayam-aśnute ||5.21||
sa brahmayogayuktātmā sukham-akṣayam-aśnute ||5.21||
bāhya-sparśeṣu
asaktātmā[97]
ātmani yat sukhaṃ (tat) vindati | saḥ brahmayoga-yuktātmā[98]
akṣayaṃ sukham[99]
aśnute[100] |[101]
The one whose mind is not attached (asaktātmā) with reference to the
external (sense) objects (bāhya-sparśeṣu),
gains (vindati) limited happiness (sukham) in oneself (ātmani). The person (saḥ)
whose mind is endowed with the knowledge of Brahman (brahmayoga-yuktātmā),
gains (aśnute) inexhaustible (akṣayam) happiness (sukham).
|| 5.21||
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 ||5.22||
ādyantavantaḥ kaunteya! na teṣu ramate budhaḥ ||5.22||
ye saṃsparśajāḥ[102]
bhogāḥ[103],
te[104]
hi duḥkha-yonayaḥ eva | adyantavantaḥ kaunteya! budhaḥ teṣu na ramate |
Because (hi)
those (ye) enjoyments (bhogāḥ) that are born of contact (saṃsparśajāḥ) are (te)
the sources of pain (duḥkha-yonaya) alone (eva), and have a beginning and an end (ādyantavantaḥ), O Son
of Kunti (kaunteya!)! a wise person (budhaḥ) does not (na) revel (ramate) in
them (teṣu). || 5.22||
शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात्
।
कामक्रोधोद्भवं वेगं स युक्तः स सुखी
नरः॥५.२३॥
śaknotīhaiva
yaḥ soḍhuṃ prāk śarīravimokṣaṇāt |
kāmakrodhodbhavaṃ vegaṃ sa yuktaḥ sa sukhī naraḥ ||5.23||
kāmakrodhodbhavaṃ vegaṃ sa yuktaḥ sa sukhī naraḥ ||5.23||
yaḥ iha[105]
śarīra-vimokṣaṇāt prāk eva kāma-krodhodbhavaṃ vegaṃ[106]
soḍhuṃ[107]
śaknoti, saḥ naraḥ yuktaḥ, saḥ[108]
sukhī
|
The one (yaḥ)
who is able (śaknoti) to master (soḍhum)
the force (vegam) born of anger and
desire (kāma-krodhodbhavam) here (iha) before (prāk) release from the body (śarīra-vimokṣaṇāt),
s/he (saḥ) is a karmayogi ( yuktaḥ). He/she (saḥ)
is indeed a happy person (sukhī). ||
5.23||
योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव
यः।
स योगी ब्रह्मनिर्वाणं
ब्रह्मभूतोऽधिगच्छति ॥५.२४॥
yo’[109]ntaḥsukho'[110]ntarārāmas-tathāntar-jyotir-eva
yaḥ |
sa yogī brahmanirvāṇaṃ[111] brahmabhūto'[112]dhigacchati ||5.24||
sa yogī brahmanirvāṇaṃ[111] brahmabhūto'[112]dhigacchati ||5.24||
yaḥ eva antaḥ-sukhaḥ
antar-ārāmaḥ tathā yaḥ antar-jyotiḥ[113],
saḥ[114]
brahmabhūtaḥ[115]
yogī[116]
brahma-nirvāṇam adhi-gacchati |
Only (eva)
the one (yaḥ), whose fulfillment is
in oneself (antaḥ-sukhaḥ), the one who revels in oneself (antar-ārāmaḥ),
and (tathā) the one (yaḥ) whose mind is awake to oneself (antar-jyotiḥ),
that (saḥ) wise (yogī), who knows be non-different from Brahman
(brahma-bhūtaḥ), gains (adhi-gacchati)
the freedom which is Brahman (brahma-nirvāṇam). || 5.24||
लभन्ते ब्रह्मनिर्वाणमृषयः
क्षीणकल्मषाः।
छिन्नद्वैधा यतात्मानः सर्वभूतहिते
रताः॥५.२५॥
labhante
brahmanirvāṇam[117]
ṛṣayaḥ, kṣīṇakalmaṣāḥ |
chinnadvaidhā yatātmānaḥ sarvabhūtahite ratāḥ ||5.25||
chinnadvaidhā yatātmānaḥ sarvabhūtahite ratāḥ ||5.25||
kṣīṇakalmaṣāḥ[118]
chinnadvaidhāḥ sarvabhūtahite[119]
ratāḥ[120]
yatātmānaḥ ṛṣayaḥ[121]
brahma-nirvāṇaṃ labhante |
Sages (ṛṣayaḥ),
whose impurities have been destroyed (kṣīṇa-kalmaṣāḥ), whose doubts have
been resolved (chinna-dvaidhāḥ),
who have self-mastery (yatātmānaḥ), who are happily engaged (ratāḥ) in the
good of all beings (sarvabhūta-hite), gain (labhante) liberation (brahma-nirvāṇam).
|| 5.25||
कामक्रोधवियुक्तानां यतीनां यतचेतसाम्
।
अभितो ब्रह्मनिर्वाणं वर्तते
विदितात्मनाम् ॥५.२६॥
kāmakrodha-viyuktānāṃ
yatīnāṃ[123] yata-cetasāṃ viditātmanām abhitaḥ
brahma-nirvāṇaṃ vartate |
For the sannyāsis (yatīnām) who are free from desire and
anger (kāmakrodha-viyuktānām), whose mind is under control (yata-cetasām),
(and) who know the self (viditātmanām), there is (vartate) liberation (brahma-nirvāṇam), both here and in the
hereafter (abhitaḥ). || 5.26||
(Suddenly
Kriyāyoga)
स्पर्शान्कृत्वा
बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः।
प्राणापानौ समौ कृत्वा
नासाभ्यन्तरचारिणौ ॥५.२७॥
यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः।
विगतेच्छाभयक्रोधो यः सदा मुक्त एव
सः॥५.२८॥
sparśān kṛtvā
bahir-bāhyāṃś[124]-cakṣuś[125]-caivāntare
bhruvoḥ |
prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau ||5.27||
prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau ||5.27||
yatendriyamanobuddhir-munir
mokṣaparāyaṇaḥ |
vigatecchābhayakrodho[126] yaḥ sadā mukta eva saḥ ||5.28||
vigatecchābhayakrodho[126] yaḥ sadā mukta eva saḥ ||5.28||
bāhyān sparśān
bahiḥ eva kṛtvā[127],
ca cakṣuḥ bhruvoḥ antare, nāsābhyantaracāriṇau, prāṇāpānau samau kṛtvā, yatendriya-manobuddhiḥ, muniḥ[128],
yaḥ mokṣa-parāyaṇaḥ, vigatecchā-bhaya-krodhaḥ,
saḥ[129]
sadā muktaḥ eva |
Keeping (kṛtvā) the external (bāhyān) objects (sparśān) external (bahiḥ), and (ca)
the sight (cakṣuḥ) between (antare)
the two eyebrows (and closed) (bhruvoḥ), keeping (kṛtvā) the
exhalation and inhalation (prāṇāpānau) that move in the nostrils (nāsābhyantara-cāriṇau) equal/rhythmic (samau), the contemplative person (muniḥ), who has mastered his/her organs of action,
senses, mind, and intellect (yatendriya-mano-buddhiḥ), for whom mokṣa is the ultimate end (mokṣa-parāyaṇaḥ), who is free from desire, fear, and anger (vigatecchā-bhaya-krodhaḥ), s/he (saḥ) is always (sadā) liberated (muktaḥ) indeed (eva). || 5.27-28||
भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम्
।
सुहृदं सर्वभूतानां ज्ञात्वा मां
शान्तिमृच्छति ॥५.२९॥
bhoktāraṃ
yajñatapasāṃ sarvalokamaheśvaram |
suhṛdaṃ sarvabhūtānāṃ jñātvā māṃ śāntim-ṛcchati ||5.29||
suhṛdaṃ sarvabhūtānāṃ jñātvā māṃ śāntim-ṛcchati ||5.29||
māṃ
yajñatapasāṃ bhoktāraṃ sarvaloka-maheśvaram, sarva-bhūtānāṃ, suhṛdaṃ[130]
jñātvā[131]
śāntim ṛcchati |
Knowing
(jñātvā) Me (māṃ) as the sustainer (bhoktāraṃ) of rituals and spiritual discipline
(yajña-tapasāṃ), the Great Lord of all the worlds (sarvaloka-maheśvaram),
friend (suhṛdam) of all beings (sarva-bhūtānām), he/she gains (ṛcchati) peace/liberation (śāntim). || 5.29||
***
ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु
ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे सन्न्यासयोगो नाम पञ्चमोऽध्यायः॥५॥
oṃ
tat sat
iti śrīmad-bhagavadgītāsūpaniṣatsu
brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjuna-saṃvāde karma-sannyāsa-yogo nāma
pañcamo’dhyāyaḥ (5)
***
Om,
That (tat) is the only reality (sat).
Thus concludes the fifth chapter titled karma-sannyāsa-yogaḥ (Topic of renunciation of action) in the Bhagavadgītā, which is the essence of
the Upaniṣads, whose subject matter is both knowledge of Brahman and Yoga,
which is in the form of a dialogue between Śrī Kṛṣṇa and Arjuna.
***
+ eṅaḥ
padāntāt ati - Aṣ 6.1.109
(pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
तदेकं वद निश्चित्य येन
श्रेयोऽहमाप्नुयाम् ॥ -
Ch.3.2
यच्छ्रेय एतयोरेकं
तन्मे ब्रूहि सुनिश्चितम् ॥ - Ch.5.1
[7] yat (relative) tat (co-relative)
[8] Arjuna’s 4th
question - sannyāsa or karmayoga? Tell me only one.
ślokas:18, 19, 21, 22, 24, 32, 33, 37 and 41 in favour of
knowledge (jñana). This
becomes the doubt of Arjuna in the first śloka.
[13] ubhau (dp) niḥśreyasakarau
(noun)
[14] Karma-yoga is
better than karma-sannyāsa.(inaction (lazy) - action (do something...) - karma-sannyasa
(mere renunciation that is unaccompanied by knowledge) -
karmayoga - niṣkāma-karma
- jñāna-----
[17] yaḥ (relative) saḥ
(co-relative)
[18] a nitya-sannyāsi
does not hate or desire anyone/anything.
+ aco yat - Aṣ 3.1.97 (dhātoḥ, pratyayaḥ, paraśca)
[20] likes and dislikes
[23] kartari prayogaḥ
[25] yaḥ paśyati sa paśyati
[26] mokṣa
[27] karmaṇi prayogaḥ
[28] yat (relative) tat
(co-relative)
[29] prāpyate = gamyate
[30] yaḥ (relative) saḥ
(co-relative)
[32] sannyāsaḥ (1.1) should have been sannyāsam (2.1) because of āptum.
Because of particle tu, it is in first case.
paraśca)
[37] ātmā = means physical body here
[38] ātmā = means mind here
hence Anuprāsa
[49] tattvavit (1st
case kartā being uktam) paśyan[49],
śṛṇvan, spṛśan, jighran, aśnan, gacchan, svapan, śvasan, pralapan, visṛjan, gṛhṇan,
unmiṣan, nimiṣan
- lakṣaṇa-hetvoḥ kriyāyāḥ - Aṣ 3.2.126 (laṭaḥ, śatṛ-śānacau, dhātoḥ,
vartamāne)
[53] yaḥ (relative) saḥ
(co-relative)
[54] Simile - yathā padmapatram ambhasā na lipyate, tathā
[55] kevalaiḥ (adj) indriyaiḥ (noun)
[56] kāyena
(masc.)
manasā (neuter) buddhyā (feminine) indriyaiḥ (neuter) kevalaiḥ (eka- śeṣa - neuter) - napuṃsakam-anapuṃsakenaikavac-cānyatarasyām
- Aṣ
1.2.69 (tallakṣaṇaśced-eva viśeṣaḥ, śeṣaḥ)
[58] cittasya śuddhaye karma, na tu vastūpalabdhaye - Vi.Cū
11
[61] naiṣṭhikīm (adj) śāntim
(noun)
[65] in the physical body
[67] by knowledge
[69] svabhāvaḥ - meaning prakṛti (Māyā)
[70] earlier prabhuḥ now vibhuḥ
[73] yeṣām (relative) teṣām (co-relative)
[74] Simile - ādityavat
[79] Brahman
[80] Brahman
[81] Brahman
[83] tad buddhayaḥ, tad-ātmānaḥ, tan-niṣṭhāḥ, tat--parāyaṇāḥ,
jñāna-nirdhūta-kalmaṣāḥ - refer to one person.
[86] sama-darśinaḥ, na tu sama-vartinaḥ
सर्वभूतेषु चात्मानं ततो न विजुगुप्सते ॥ ĪśāUp 6
[90] in this life
[91] that is in Brahman
[92] same idea
as:
दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः।
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥ - Ch 2.56
[97] ātmā - means mind here
[98] ātmā - means mind here
[99] akṣayam (adj) sukham
(noun)
[100] aśnute = vindati
[101] a little tāratamya appears to be there.
[102] between the sense organs
and desirable objects
[103] saṃsparśajāḥ (adj) bhogāḥ
(noun) duḥkha-yonayaḥ (adj)
[104] ye (relative) te
(co-relative)
[105] iha - in this world
[106] kāma-krodhodbhavam (adj) vegam
(noun)
paraśca)
[108] yaḥ (relative) saḥ
(co-relative), saḥ (co-relative)
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[111] 1st brahma-nirvāṇaṃ
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[113] antaḥ-sukhaḥ = antar-ārāmaḥ
= antar-jyotiḥ - refers to the same
person
[114] yaḥ (relative) saḥ
(co-relative)
[115] brahmabhūtaḥ - Ch 5.24
brahmabhūtam - Ch 6.27
[116] brahmabhūtaḥ (adj) yogī
(noun)
[117] 2nd brahma-nirvāṇaṃ
[118] kṣīṇakalmaṣāḥ (kṣīṇāni kalmaṣāni
yeṣām te) - Bahuvrīhi
- anekam
anya-padārthe - Aṣ 2.2.24 (bahuvrīhiḥ,
vibhāṣā, sup, samāsaḥ)
[119] sarvabhūta-hite (sarvabhūtebhyah
hitam) - 4TP - Caturthī Tatpuruṣaḥ
- caturthī
tadarthārtha-bali-hita-sukha-rakṣitaih - Aṣ 2.1.36 (tatpuruṣaḥ, vibhāṣā, sup, saha supā, samāsaḥ)
[120] sarvabhūta-hite ratāḥ
सन्नियम्येन्द्रियग्रामं सर्वत्र समबुद्धयः।
ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः॥ - Ch 12.4
[121] kṣīṇakalmaṣāḥ (adj) chinna-dvaidhāḥ
(adj) sarvabhūtahite ratāḥ (adj) yatātmānaḥ (adj) ṛṣayaḥ (noun)
[122] 3rd brahma-nirvāṇaṃ
[123] yatīnām = yatiḥ = yatnaśīlaḥ
- one who strives
+ stoḥ ścunā ścuḥ - Aṣ 8.4.40 (saṃhitāyām)
[128] muniḥ - mananaśīlaḥ
[129] yaḥ (relative) saḥ
(co-relative)
[130] 1st suhṛd
