Bhagavad Gita Chapter 5

Karma Vairagya Yoga – The Yoga of Renunciation of Action

Karma Vairagya Yoga (The Yoga of Renunciation of Action): Lord Krishna expounds on the difference between selfless actions and renunciation. He emphasizes that true renunciation is not abandoning actions but renouncing attachment to the results.

अर्जुन उवाच

सन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि।

यच्छेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् ॥१॥

arjuna uvaacha

sannyaasam karmanaam krishna punar yogam cha shamsasi

yacchreya etayorekam tanme broohi sunishchitam

Arjuna said : Krsna, you extol Sankhyayoga (the Yoga of Knowledge) and then the Yoga of Action. Pray, tell me which of the two is decidedly conducive to my good.(1)

श्रीभगवानुवाच

सन्न्यासः कर्मयोगश्च निःश्रेयसकरावुभौ।

तयोस्तु कर्मसन्न्यासात्कर्मयोगो विशिष्यते ॥२॥

sri bhagavaan uvaacha

sannyaasaah karmayogashcha nihshreyasakaraa vubhau

tayostu karmasannyaasaat karmayogo vishishyate

Śrī Bhagavān said : The Yoga of Knowledge and the Yoga of Action both lead to supreme Bliss. Of the two, however, the Yoga of Action, being easier of practice, is superior to the Yoga of Knowledge.(2)

ज्ञेयः स नित्यसन्यासी यो न द्वेष्टि न काङ्क्षति।

निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥ ३॥

jneyah sa nityasannyaasi yo na dweshti na kaangkshati

nirdwandwo hi mahaabaaho sukham bandhaat pramuchyate

The Karmayogi who neither hates nor desires should ever be considered a man of renunciation. For, Arjun he who is free from the pairs of opposites is easily liberated from bondage.(3)

साङ्ख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः।

 एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम् ॥ ४॥

saankhyayogau prithagbaalaah pravadanti na panditaah

ekam apyaasthitah samyag ubhayor vindate phalam

It is the ignorant, not the wise, who say that Sankhyayoga and Karmayoga lead to divergent results. For, one who is firmly established in either, gets the fruit of both which is the same, viz., God realization.(4)

यत्साङ्ख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते।

एकं साङ्ख्यं च योगं च यः पश्यति स पश्यति ॥५॥

yatsaankhyaih praapyate sthaanam tad yogair api gamyate

ekam saankhyam cha yogam cha yah pashyati sa pashyati

The (supreme) state which is reached by the Sānkhyayogi is attained also by the Karmayogī. Therefore, he alone who sees Sankhyayoga and Karmayoga as identical so far as their result goes, sees truly.(5)

सन्न्यासस्तु महाबाहो दुःखमाप्तुमयोगतः।

योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति ॥ ६॥

sannyaasastu mahaabaaho duhkham aaptumayogatah

yogayukto munir brahma na chirenaadhigacchati

Without Karmayoga, however, Sankhyayoga i.e., renunciation of doership in relation to all activities of the mind, senses and body is difficult to accomplish; whereas the Karmayogi, who keeps his mind fixed on God, reaches Brahma in no time, Arjuna.(6)

योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः।

सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ॥ ७ ॥

yogayukto vishuddhaatmaa vijitaatmaa jitendriyah

sarvabhootaatmabhootaatmaa kurvannapi na lipyate

The Karmayogī, who has fully conquered his mind and mastered his senses, whose heart is pure, and who has identified himself with the Self of all beings (viz., God), remains untainted, even though performing action.(7)

नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित्।

पश्यशृण्वन्स्पृशञ्जिघ्रन्नश्ननगच्छन्स्वपश्वसन्॥ ८ ॥

प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि ।

इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन्॥ ९ ॥

naiva kinchit karomeeti yukto manyeta tattwavit

pashyan shrunvan sprishan jighrann ashnan gacchan swapan shwasan

pralapan visrijan grihnan nunmishan nimishannapi

indriyaaneendriyaartheshu vartanta iti dhaarayan

However, the Sankhyayogi, who knows the reality of things, must believe that he does nothing, even though seeing, hearing, touching, smelling, eating or drinking, walking, sleeping, breathing, speaking, answering the calls of nature, grasping, and opening or closing the eyes, holding that it is the senses alone that are moving among their objects.(8-9)

ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः।

लिप्यते न स पापेन पद्मपत्रमिवाम्भसा ॥ १०॥

brahmanyaadhaaya karmaani sangam tyaktwaa karoti yah

lipyate na sa paapena padmapatram ivaambhasaa

He who acts offering all actions to God, and shaking off attachment, remains untouched by sin, as the lotus leaf by water.(10)

कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि।

योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये ॥ ११॥

kaayena manasaa buddhyaa kevalair indriyairapi

yoginah karma kurvanti sangam tyaktwaatmashuddhaye

The Karmayogis perform action only with their senses, mind, intellect and body as well, without the feeling of mine in respect of them and shaking off attachment, simply for the sake of self-purification.(11)

युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम्।

अयुक्तः कामकारेण फले सक्तो निबध्यते ॥ १२॥

yuktah karmaphalam tyaktwaa shaantim aapnoti naishthikeem

ayuktah kaamakaarena phale sakto nibadhyate

Offering the fruit of actions to God, the Karmayogi attains everlasting peace in the shape of God-realization; whereas, he who works with a selfish motive, being attached to the fruit of actions through desire, gets tied down. (12)

सर्वकर्माणि मनसा सन्यस्यास्ते सुखं वशी।

नवद्वारे पुरे देही नैव कुर्वन्न कारयन्॥१३॥

sarvakarmaani manasaa sannyasyaaste sukham vashee

navadwaare pure dehee naiva kurvan na kaarayan

The self-controlled Sankhyayogi, doing nothing himself and getting nothing done by others, rests happily in God—the embodiment of Truth, Knowledge and Bliss, mentally relegating all actions to the mansion of nine gates (the body with nine openings).(13)

न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः।

न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते ॥ १४॥

na kartritwam na karmaani lokasya srijati prabhuh

na karmaphala samyogam swabhaavas tu pravartate

God determines neither the doership nor the doings of men, nor even their contact with the fruit of actions; but it is Nature alone that functions. (14)

नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः।

अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः ॥ १५॥

naadatte kasyachit paapam na chaiva sukritam vibhuh

ajnaanenaavritam jnaanam tena muhyanti jantavah

The omnipresent God does not partake the virtue or sin of anyone. Knowledge is enveloped by ignorance; hence it is that beings are constantly falling a prey to delusion. (15)

ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः।

तेषामादित्यवज्ञानं प्रकाशयति तत्परम्॥ १६॥

jnaanena tu tadajnaanam yeshaam naashitamaatmanah

teshaam aadityavajjnaanam prakaashayati tatparam

In the case, however, of those whose said ignorance has been destroyed by true knowledge of God, that wisdom shining like the sun reveals the Supreme. (16)

तबुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः

गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धेतकल्मषाः ॥ १७॥

tadbuddhayas tadaatmaanas tannishthaas tatparaayanaah

gacchantyapunaraavrittim jnaana nirdheta kalmashaah

Those whose mind and intellect are wholly merged in Him, who remain constantly established in identity with Him, and have finally become one with Him, their sins being wiped out by wisdom, reach the supreme goal whence there is no return(17)

विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि।

शुनि चैव श्वपाके च पण्डिताः समदर्शिनः॥१८॥

vidyaavinaya sampanne braahmane gavi hastini

shuni chaiva shvapaake cha panditaah samadarshinah

The wise look with equanimity on all whether it be a Brāhmana endowed with learning and culture, a cow, an elephant, a dog and a pariah, too. (18)

इहैव तैर्जितः सर्गों येषां साम्ये स्थितं मनः।

निर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः॥ १९॥

ihaiva tairjitah sargo yeshaam saamye sthitam manah

nirdosham hi samam brahma tasmaad brahmani te sthitaah

Even here is the mortal plane conquered by those whose mind is established in unity; since the Absolute is untouched by evil and is the same to all, hence they are established in the Eternal. (19)

न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम्।

स्थिरबुद्धिरसम्मूढो ब्रह्मविद् ब्रह्मणि स्थितः ॥ २०॥

na prahrishyet priyam praapya nodwijet praapya chaapriyam

sthirabuddhir asammoodho brahmavid brahmani sthitah

He who, with firm intellect and free from doubt, rejoices not on obtaining what is pleasant and does not feel perturbed on meeting with the unpleasant, that knower of Brahma lives eternally in identity with Brahma.(20)

बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम्।

स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते ॥ २१ ॥

baahyasparsheshwasaktaatmaa vindatyaatmani yatsukham

sa brahma yoga yuktaatmaa sukham akshayamashnute

He whose mind remains unattached to sense objects derives through meditation the Sāttvika joy which dwells in the mind; then that Yogi, having completely identified himself through meditation with Brahma, enjoys eternal Bliss. (21)

ये हि संस्पर्शजा भोगा दुःखयोनय एव ते।

आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ॥ २२॥

ye hi samsparshajaa bhogaa duhkhayonaya eva te

aadyantavantah kaunteya na teshu ramate budhah

The pleasures which are born of sense-contacts are verily a source of suffering only (though appearing as enjoyable to worldly-minded people). They have a beginning and an end (they come and go); Arjuna, it is for this reason that a wise man does not indulge in them. (22)

शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात्।

कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः ॥२३॥

shaknoteehaiva yah sodhum praak shareera vimokshanaat

kaamakrodhodbhavam vegam sa yuktah sa sukhee narah

He alone, who is able to withstand, in this very life before casting off this body, the urges of lust and anger, is a Yogī, and he alone is a happy man. (23)

योऽन्तःसुखोऽन्तरारामस्तथान्तर्योतिरेव यः।

स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति॥ २४॥

yo’ntah sukho’ntaraaraamas tathaantarjyotireva yah

sa yogee brahma nirvaanam brahma bhooto’dhigacchati

He who is happy within himself, enjoys within himself the delight of the soul, and even so, is illumined by the inner light (light of the soul), such a Yogi (Sāňkhyayogī) identified with Brahma attains Brahma, who is all peace. (24)

लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः।

छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः ॥ २५॥

labhante brahma nirvaanam rishayah ksheena kalmashaah

chinnadwaidhaa yataatmaanah sarvabhootahite rataah

The seers whose sins have been purged, whose doubts have been dispelled by knowledge, whose disciplined mind is firmly established in God and who are devoted to the welfare of all beings, attain Brahma, who is all peace(25)

कामक्रोधवियुक्तानां यतीनां यतचेतसाम्।

अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम्॥ २६॥

kaamakrodha viyuktaanaam yateenaam yatachetasaam

abhito brahma nirvaanam vartate viditaatmanaam

To those wise men who are free from lust and anger, who have subdued their mind and have realized God, Brahma, the abode of eternal peace, is present all-round.(26)

स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भुवोः।

प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ॥ २७॥

यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः ।

विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः ॥ २८ ॥

sparshaan kritwaa bahir baahyaamshchakshus chaivaantare bhruvoh

praanaapaanau samau kritwaa naasaabhyantara chaarinau

yatendriya manobuddhir munir mokshaparaayanah

vigatecchaabhayakrodho yah sadaa mukta eva sah

Shutting out all thoughts of external enjoyments, with the gaze fixed on the space between the eye-brows, having regulated the Prana (outgoing) and the Apana (incoming) breaths flowing within the nostrils, he who has brought his senses, mind, and intellect under control-such a contemplative soul intent on liberation and free from desire, fear, and anger, is ever liberated.

भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम्।

सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ॥ २९॥

bhoktaaram yajnatapasaam sarvaloka maheshwaram

suhridam sarvabhootaanaam jnaatwaa maam shaantim ricchati

Having known Me in reality as the enjoyer of all sacrifices and austerities, the supreme Lord of all the worlds, and the selfless friend of all beings, My devotee attains peace.(29)

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे कर्मसन्यासयोगोनाम पञ्चमोऽध्यायः ।।५।।

om tat sat iti srimad bhagavadgeetaasu upanishatsu brahma vidyaayaam yogashaastre sri krishnaarjuna samvaade karma sannyaasa yogo naama panchamo’dhyaayah

 Thus, in the Upanişad sung by the Lord, the Science of Brahma, the scripture of Yoga, the dialogue between Śrī Krşņa and Arjuna, ends the fifth chapter entitled “The Yoga of Action and Knowledge.”