Discourse 5: The Yoga of Renunciation

.mw-parser-output .wst-header .wst-header-mainblock{border:1px solid var(--border-color-success,#ACA);background-color:var(--background-color-success-subtle,#E6F2E6);color:var(--color-base,#202122)}.mw-parser-output .wst-header .wst-header-notes{border-bottom:1px solid var(--border-color-notice,#A0A0A0);background-color:var(--background-color-neutral,#FAFAFF);color:var(--color-base,#202122)}.mw-parser-output .wst-header .contributor-text{font-style:italic}.mw-parser-output .wst-header #header-title-text,.mw-parser-output .wst-header .wst-header-title-text{font-weight:bold}.mw-parser-output .wst-header #ws-data{display:none}.mw-parser-output .wst-header #ws-data.ws-data-show{display:block}.mw-parser-output .wst-header-mainblock{margin:4px auto 4px auto;padding:0 3px;display:flex;align-items:center}.mw-parser-output .wst-header-back,.mw-parser-output .wst-header-forward{display:flex;flex:1 4 100%;min-width:min-content;align-items:center;font-size:.9em}.mw-parser-output .wst-header-nav-empty{visibility:hidden}.mw-parser-output .wst-header-back{justify-content:flex-start;text-align:left}.mw-parser-output .wst-header-central-cell{flex:4 1 100%;max-width:max-content;text-align:center}.mw-parser-output .wst-header-forward{justify-content:flex-end;text-align:right}@media(max-width:768px){.mw-parser-output .wst-header-mainblock{flex-wrap:wrap}.mw-parser-output .wst-header-central-cell{flex:0 0 100%;order:-2;width:auto}.mw-parser-output .wst-header-back,.mw-parser-output .wst-header-forward{width:auto}}.mw-parser-output .wst-header-notes{display:inline-block;border-collapse:collapse;border-spacing:0;empty-cells:hide;font-size:.9em;line-height:1.4;margin:0 auto 4px auto;width:100%}.mw-parser-output .wst-header-left{float:left}←Discourse 4The Bhagavad-Gitaby Krishna-Dwaipayana Vyasa, translated by Annie Wood BesantDiscourse 5Discourse 6→2726347The Bhagavad-Gita — Discourse 5Annie Wood BesantKrishna-Dwaipayana Vyasa Layout 2 .mw-parser-output .wst-center{text-align:center;margin:0 auto}.mw-parser-output .wst-center.wst-center-nomargin>p{margin-top:0;margin-bottom:0} FIFTH DISCOURSE. .mw-parser-output .wst-block-center{display:block;margin:0 auto;padding:0;position:relative;max-width:100%;height:auto;text-align:initial}.mw-parser-output .wst-block-center-title{display:inline-block;width:100%;text-align:center} .mw-parser-output .wst-size-block{line-height:1.4}.mw-parser-output .wst-size-block p{font-size:inherit}.mw-parser-output .wst-xx-smaller{font-size:58%}.mw-parser-output .wst-x-smaller{font-size:69%}.mw-parser-output .wst-smaller{font-size:83%}.mw-parser-output .wst-fine{line-height:1.4;font-size:92%}.mw-parser-output .wst-m-larger{font-size:110%}.mw-parser-output .wst-larger{font-size:120%}.mw-parser-output .wst-x-larger{font-size:144%}.mw-parser-output .wst-xx-larger{font-size:182%}.mw-parser-output .wst-xxx-larger{font-size:207%}.mw-parser-output .wst-xxxx-larger{font-size:249%} अर्जुन उवाच । संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि । यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम्

.mw-parser-output .wst-header .wst-header-mainblock{border:1px solid var(--border-color-success,#ACA);background-color:var(--background-color-success-subtle,#E6F2E6);color:var(--color-base,#202122)}.mw-parser-output .wst-header .wst-header-notes{border-bottom:1px solid var(--border-color-notice,#A0A0A0);background-color:var(--background-color-neutral,#FAFAFF);color:var(--color-base,#202122)}.mw-parser-output .wst-header .contributor-text{font-style:italic}.mw-parser-output .wst-header #header-title-text,.mw-parser-output .wst-header .wst-header-title-text{font-weight:bold}.mw-parser-output .wst-header #ws-data{display:none}.mw-parser-output .wst-header #ws-data.ws-data-show{display:block}.mw-parser-output .wst-header-mainblock{margin:4px auto 4px auto;padding:0 3px;display:flex;align-items:center}.mw-parser-output .wst-header-back,.mw-parser-output .wst-header-forward{display:flex;flex:1 4 100%;min-width:min-content;align-items:center;font-size:.9em}.mw-parser-output .wst-header-nav-empty{visibility:hidden}.mw-parser-output .wst-header-back{justify-content:flex-start;text-align:left}.mw-parser-output .wst-header-central-cell{flex:4 1 100%;max-width:max-content;text-align:center}.mw-parser-output .wst-header-forward{justify-content:flex-end;text-align:right}@media(max-width:768px){.mw-parser-output .wst-header-mainblock{flex-wrap:wrap}.mw-parser-output .wst-header-central-cell{flex:0 0 100%;order:-2;width:auto}.mw-parser-output .wst-header-back,.mw-parser-output .wst-header-forward{width:auto}}.mw-parser-output .wst-header-notes{display:inline-block;border-collapse:collapse;border-spacing:0;empty-cells:hide;font-size:.9em;line-height:1.4;margin:0 auto 4px auto;width:100%}.mw-parser-output .wst-header-left{float:left}←Discourse 4The Bhagavad-Gitaby Krishna-Dwaipayana Vyasa, translated by Annie Wood BesantDiscourse 5Discourse 6→2726347The Bhagavad-Gita — Discourse 5Annie Wood BesantKrishna-Dwaipayana Vyasa Layout 2 .mw-parser-output .wst-center{text-align:center;margin:0 auto}.mw-parser-output .wst-center.wst-center-nomargin>p{margin-top:0;margin-bottom:0} FIFTH DISCOURSE. .mw-parser-output .wst-block-center{display:block;margin:0 auto;padding:0;position:relative;max-width:100%;height:auto;text-align:initial}.mw-parser-output .wst-block-center-title{display:inline-block;width:100%;text-align:center} .mw-parser-output .wst-size-block{line-height:1.4}.mw-parser-output .wst-size-block p{font-size:inherit}.mw-parser-output .wst-xx-smaller{font-size:58%}.mw-parser-output .wst-x-smaller{font-size:69%}.mw-parser-output .wst-smaller{font-size:83%}.mw-parser-output .wst-fine{line-height:1.4;font-size:92%}.mw-parser-output .wst-m-larger{font-size:110%}.mw-parser-output .wst-larger{font-size:120%}.mw-parser-output .wst-x-larger{font-size:144%}.mw-parser-output .wst-xx-larger{font-size:182%}.mw-parser-output .wst-xxx-larger{font-size:207%}.mw-parser-output .wst-xxxx-larger{font-size:249%} arjuna uvāca | saṃnyāsaṃ karmaṇāṃ kṛṣṇa punaryogaṃ ca śaṃsasi | yacchreya etayorekaṃ tanme brūhi suniścitam

Arjuna said: Renunciation of actions Thou praisest, O Krishna, and then also yoga. Of the two which one is the better? That tell me conclusively. .mw-parser-output .wst-floatright{float:right;text-indent:0}(1) श्रीभगवानुवाच । संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ । तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते

Arjuna said: Renunciation of actions Thou praisest, O Krishna, and then also yoga. Of the two which one is the better? That tell me conclusively. .mw-parser-output .wst-floatright{float:right;text-indent:0}(1) śrībhagavānuvāca | saṃnyāsaḥ karmayogaśca niḥśreyasakarāvubhau | tayostu karmasaṃnyāsātkarmayogo viśiṣyate

The Blessed Lord said: Renunciation and yoga by action both lead to the highest bliss; of the two, yoga by action is verily better than renunciation of action. (2) ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति । निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते

The Blessed Lord said: Renunciation and yoga by action both lead to the highest bliss; of the two, yoga by action is verily better than renunciation of action. (2) jñeyaḥ sa nityasaṃnyāsī yo na dveṣṭi na kāṅkṣati | nirdvandvo hi mahābāho sukhaṃ bandhātpramucyate

He should be known as a perpetual ascetic, who neither hateth nor desireth; free from the pairs of opposites, O mighty-armed, he is easily set free from bondage. (3) साङ्ख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः । एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम्

He should be known as a perpetual ascetic, who neither hateth nor desireth; free from the pairs of opposites, O mighty-armed, he is easily set free from bondage. (3) sāṅkhyayogau pṛthagbālāḥ pravadanti na paṇḍitāḥ | ekamapyāsthitaḥ samyagubhayorvindate phalam

Children, not sages, speak of the Sânkhya and the Yoga as different; he who is duly established in one obtaineth the fruits of both. (4) यत्साङ्ख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते । एकं साङ्ख्यं च योगं च यः पश्यति स पश्यति

Children, not sages, speak of the Sânkhya and the Yoga as different; he who is duly established in one obtaineth the fruits of both. (4) yatsāṅkhyaiḥ prāpyate sthānaṃ tadyogairapi gamyate | ekaṃ sāṅkhyaṃ ca yogaṃ ca yaḥ paśyati sa paśyati

That place which is gained by the Sânkhyas is reached by the Yogîs also. He seeth, who seeth that the Sânkhya and the Yoga are one. (5) संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः । योगयुक्तो मुनिर्ब्रह्म न चिरेणाधिगच्छति

That place which is gained by the Sânkhyas is reached by the Yogîs also. He seeth, who seeth that the Sânkhya and the Yoga are one. (5) saṃnyāsastu mahābāho duḥkhamāptumayogataḥ | yogayukto munirbrahma na cireṇādhigacchati

But without yoga, O mighty-armed, renunciation is hard to attain to; the yoga-harmonised Muni swiftly goeth to the Eternal. (6) योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः । सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते

But without yoga, O mighty-armed, renunciation is hard to attain to; the yoga-harmonised Muni swiftly goeth to the Eternal. (6) yogayukto viśuddhātmā vijitātmā jitendriyaḥ | sarvabhūtātmabhūtātmā kurvannapi na lipyate

He who is harmonised by yoga, the self purified, Self-ruled, the senses subdued, whose Self is the Self of all beings, although acting he is not affected. (7) नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित् । .mw-parser-output .wst-tooltip{cursor:help;border-bottom:thin dotted cornflowerblue}.mw-parser-output .wst-tooltip-nodash{border-bottom:none}पश्यन्शृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्श्वसन्स्वपन्

He who is harmonised by yoga, the self purified, Self-ruled, the senses subdued, whose Self is the Self of all beings, although acting he is not affected. (7) naiva kiñcitkaromīti yukto manyeta tattvavit | .mw-parser-output .wst-tooltip{cursor:help;border-bottom:thin dotted cornflowerblue}.mw-parser-output .wst-tooltip-nodash{border-bottom:none}paśyanśṛṇvanspṛśañjighrannaśnangacchanśvasansvapan

"I do not anything," should think the harmonised one, who knoweth the essence of things; seeing, hearing, touching, smelling, eating, moving, sleeping, breathing. (8) प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि । इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन्

"I do not anything," should think the harmonised one, who knoweth the essence of things; seeing, hearing, touching, smelling, eating, moving, sleeping, breathing. (8) pralapanvisṛjangṛhṇannunmiṣannimiṣannapi | indriyāṇīndriyārtheṣu vartanta iti dhārayan

Speaking, giving, grasping, opening and closing the eyes, he holdeth: "The senses move among the objects of the senses." (9) ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः । लिप्यते न स पापेन पद्मपत्रमिवाम्भसा

Speaking, giving, grasping, opening and closing the eyes, he holdeth: "The senses move among the objects of the senses." (9) brahmaṇyādhāya karmāṇi saṅgaṃ tyaktvā karoti yaḥ | lipyate na sa pāpena padmapatramivāmbhasā

He who acteth, placing all actions in the Eternal, abandoning attachment, is unaffected by sin as a lotus leaf by the waters. (10) कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि । योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वाऽऽत्मशुद्धये

He who acteth, placing all actions in the Eternal, abandoning attachment, is unaffected by sin as a lotus leaf by the waters. (10) kāyena manasā buddhyā kevalairindriyairapi | yoginaḥ karma kurvanti saṅgaṃ tyaktvā''tmaśuddhaye

Yogis, having abandoned attachment, perform action only by the body, by the mind, by the Reason, and even by the senses, for the purification of the self. (11) युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम् । अयुक्तः कामकारेण फले सक्तो निबध्यते

Yogis, having abandoned attachment, perform action only by the body, by the mind, by the Reason, and even by the senses, for the purification of the self. (11) yuktaḥ karmaphalaṃ tyaktvā śāntimāpnoti naiṣṭhikīm | ayuktaḥ kāmakāreṇa phale sakto nibadhyate

The harmonised man, having abandoned the fruit of action, attaineth to the eternal Peace; the non-harmonised, impelled by desire, attached to fruit, are bound. (12) सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी । नवद्वारे पुरे देही नैव कुर्वन्न कारयन्

The harmonised man, having abandoned the fruit of action, attaineth to the eternal Peace; the non-harmonised, impelled by desire, attached to fruit, are bound. (12) sarvakarmāṇi manasā saṃnyasyāste sukhaṃ vaśī | navadvāre pure dehī naiva kurvanna kārayan

Mentally renouncing all actions, the sovereign dweller in the body resteth serenely in the nine-gated city, neither acting nor causing to act. (13) न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः । न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते

Mentally renouncing all actions, the sovereign dweller in the body resteth serenely in the nine-gated city, neither acting nor causing to act. (13) na kartṛtvaṃ na karmāṇi lokasya sṛjati prabhuḥ | na karmaphalasaṃyogaṃ svabhāvastu pravartate

The Lord of the world produceth not the idea of agency, nor actions, nor the union together of action and its fruit; nature, however, manifesteth. (14) नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः । अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः

The Lord of the world produceth not the idea of agency, nor actions, nor the union together of action and its fruit; nature, however, manifesteth. (14) nādatte kasyacitpāpaṃ na caiva sukṛtaṃ vibhuḥ | ajñānenāvṛtaṃ jñānaṃ tena muhyanti jantavaḥ

The Lord accepteth neither the evil-doing nor yet the well-doing of any. Wisdom is enveloped by unwisdom; therewith mortals are deluded. (15) ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः । तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम्

The Lord accepteth neither the evil-doing nor yet the well-doing of any. Wisdom is enveloped by unwisdom; therewith mortals are deluded. (15) jñānena tu tadajñānaṃ yeṣāṃ nāśitamātmanaḥ | teṣāmādityavajjñānaṃ prakāśayati tatparam

Verily, in whom unwisdom is destroyed by the wisdom of the Self, in them wisdom, shining as the sun, reveals the Supreme. (16) तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः । गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः

Verily, in whom unwisdom is destroyed by the wisdom of the Self, in them wisdom, shining as the sun, reveals the Supreme. (16) tadbuddhayastadātmānastanniṣṭhāstatparāyaṇāḥ | gacchantyapunarāvṛttiṃ jñānanirdhūtakalmaṣāḥ

Thinking on That, merged in That, established in That, solely devoted to That, they go whence there is no return, their sins dispelled by wisdom. (17) विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि । शुनि चैव श्वपाके च पण्डिताः समदर्शिनः

Thinking on That, merged in That, established in That, solely devoted to That, they go whence there is no return, their sins dispelled by wisdom. (17) vidyāvinayasampanne brāhmaṇe gavi hastini | śuni caiva śvapāke ca paṇḍitāḥ samadarśinaḥ

Sages look equally on a Brâhmana adorned with learning and humility, a cow, an elephant, and even a dog and an outcaste. (18) इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः । निर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः

Sages look equally on a Brâhmana adorned with learning and humility, a cow, an elephant, and even a dog and an outcaste. (18) ihaiva tairjitaḥ sargo yeṣāṃ sāmye sthitaṃ manaḥ | nirdoṣaṃ hi samaṃ brahma tasmādbrahmaṇi te sthitāḥ

Even here on earth everything is overcome by those whose mind remains balanced; the Eternal is incorruptible and balanced; therefore they are established in the Eternal. (19) न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् । स्थिरबुद्धिरसंमूढो ब्रह्मविद्ब्रह्मणि स्थितः

Even here on earth everything is overcome by those whose mind remains balanced; the Eternal is incorruptible and balanced; therefore they are established in the Eternal. (19) na prahṛṣyetpriyaṃ prāpya nodvijetprāpya cāpriyam | sthirabuddhirasaṃmūḍho brahmavidbrahmaṇi sthitaḥ

With Reason firm, unperplexed, the knower of the Eternal established in the Eternal, neither rejoiceth on obtaining what is pleasant, nor sorroweth on obtaining what is unpleasant. (20) बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम् । स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते

With Reason firm, unperplexed, the knower of the Eternal established in the Eternal, neither rejoiceth on obtaining what is pleasant, nor sorroweth on obtaining what is unpleasant. (20) bāhyasparśeṣvasaktātmā vindatyātmani yatsukham | sa brahmayogayuktātmā sukhamakṣayamaśnute

He, whose self is unattached to external contacts and findeth joy in the Self, having the self harmonised with the Eternal by yoga, enjoys imperishable bliss. (21) ये हि संस्पर्शजा भोगा दुःखयोनय एव ते । आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः

He, whose self is unattached to external contacts and findeth joy in the Self, having the self harmonised with the Eternal by yoga, enjoys imperishable bliss. (21) ye hi saṃsparśajā bhogā duḥkhayonaya eva te | ādyantavantaḥ kaunteya na teṣu ramate budhaḥ

The delights that are contact-born, they are verily wombs of pain, for they have beginning and ending, O Kaunteya; not in them may rejoice the wise. (22) शक्नोतीहैव यः सोढुं प्राक् शरीरविमोक्षणात् । कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः

The delights that are contact-born, they are verily wombs of pain, for they have beginning and ending, O Kaunteya; not in them may rejoice the wise. (22) śaknotīhaiva yaḥ soḍhuṃ prāk śarīravimokṣaṇāt | kāmakrodhodbhavaṃ vegaṃ sa yuktaḥ sa sukhī naraḥ

He who is able to endure here on earth, ere he be liberated from the body, the force born from desire and passion, he is harmonised, he is a happy man. (23) योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः । स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति

He who is able to endure here on earth, ere he be liberated from the body, the force born from desire and passion, he is harmonised, he is a happy man. (23) yo'ntaḥsukho'ntarārāmastathāntarjyotireva yaḥ | sa yogī brahmanirvāṇaṃ brahmabhūto'dhigacchati

He who is happy within, who rejoiceth within, who is illuminated within, that Yogî, becoming the Eternal, goeth to the Peace of the Eternal. (24) लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः । छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः

He who is happy within, who rejoiceth within, who is illuminated within, that Yogî, becoming the Eternal, goeth to the Peace of the Eternal. (24) labhante brahmanirvāṇamṛṣayaḥ kṣīṇakalmaṣāḥ | chinnadvaidhā yatātmānaḥ sarvabhūtahite ratāḥ

Rishis, their sins destroyed, their duality removed, their selves controlled, intent upon the welfare of all beings, obtain the Peace of the Eternal. (25) कामक्रोधवियुक्तानां यतीनां यतचेतसाम् । अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम्

Rishis, their sins destroyed, their duality removed, their selves controlled, intent upon the welfare of all beings, obtain the Peace of the Eternal. (25) kāmakrodhaviyuktānāṃ yatīnāṃ yatacetasām | abhito brahmanirvāṇaṃ vartate viditātmanām

The Peace of the Eternal lies near to those who know themselves, who are disjoined from desire and passion, subdued in nature, of subdued thoughts. (26) स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः । प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ

The Peace of the Eternal lies near to those who know themselves, who are disjoined from desire and passion, subdued in nature, of subdued thoughts. (26) sparśānkṛtvā bahirbāhyāṃścakṣuścaivāntare bhruvoḥ | prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau

Having external contacts excluded, and with gaze fixed between the eyebrows; having made equal the outgoing and ingoing breaths moving within the nostrils; (27) यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः । विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः

Having external contacts excluded, and with gaze fixed between the eyebrows; having made equal the outgoing and ingoing breaths moving within the nostrils; (27) yatendriyamanobuddhirmunirmokṣaparāyaṇaḥ | vigatecchābhayakrodho yaḥ sadā mukta eva saḥ

With senses, mind, and Reason ever controlled, solely pursuing liberation, the Sage, having for ever cast away desire, fear and passion, verily is liberated. (28) भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम् । सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति

With senses, mind, and Reason ever controlled, solely pursuing liberation, the Sage, having for ever cast away desire, fear and passion, verily is liberated. (28) bhoktāraṃ yajñatapasāṃ sarvalokamaheśvaram | suhṛdaṃ sarvabhūtānāṃ jñātvā māṃ śāntimṛcchati