shlOkaH
arjuna uvaacha
sannyaasaM karmaNaaM kRRishhNa punaryOgaM cha shaMsasi ।
yachChrEya EtayOrEkaM tanmE broohi sunishchitam ॥ 1 ॥
Meaning
arjunaH uvaaca — Arjuna said; sannyaasam — renunciation; karmaNaam — of all activities; kRRishhNa — O Kṛṣṇa; punaH — again; yOgam — devotional service; ca — also; shaṁsasi — You are praising; yat — which; shrEyaH — is more beneficial; EtayOH — of these two; Ekam — one; tat — that; mE — unto me; broohi — please tell; su-nishcitam — definitely.
Translation
Arjuna said: O Kṛṣṇa, 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?
shlOkaH
shreebhagavaanuvaacha
sannyaasaH karmayOgashcha niHshrEyasakaraavubhau ।
tayOstu karmasannyaasaatkarmayOgO vishishhyatE ॥ 2 ॥
Meaning
shree-bhagavaan uvaaca — the Personality of Godhead said; sannyaasaH — renunciation of work; karma-yOgaH — work in devotion; ca — also; niHshrEyasa-karau — leading to the path of liberation; ubhau — both; tayOH — of the two; tu — but; karma-sannyaasaat — in comparison to the renunciation of fruitive work; karma-yOgaH — work in devotion; vishishhyatE — 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.
shlOkaH
jjhNEyaH sa nityasannyaasee yO na dvEshhTi na kaankshhati ।
nirdvandvO hi mahaabaahO sukhaM bandhaatpramuchyatE ॥ 3 ॥
Meaning
jjhNEyaH — should be known; saH — he; nitya — always; sannyaasee — renouncer; yaH — who; na — never; dvEshhTi — abhors; na — nor; kaankshhati — desires; nirdvandvaH — free from all dualities; hi — certainly; mahaa-baahO — O mighty-armed one; sukham — happily; bandhaat — from bondage; pramucyatE — 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.
shlOkaH
saaMkhyayOgau pRRithagbaalaaH pravadanti na paNDitaaH ।
EkamapyaasthitaH samyagubhayOrvindatE phalam ॥ 4 ॥
Meaning
saankhya — analytical study of the material world; yOgau — work in devotional service; pRRithak — different; baalaaH — the less intelligent; pravadanti — say; na — never; paNDitaaH — the learned; Ekam — in one; api — even; aasthitaH — being situated; samyak — complete; ubhayOH — of both; vindatE — 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.
shlOkaH
yatsaaMkhyaiH praapyatE sthaanaM tadyOgairapi gamyatE ।
EkaM saaMkhyaM cha yOgaM cha yaH pashyati sa pashyati ॥ 5 ॥
Meaning
yat — what; saankhyaiH — by means of Sāṅkhya philosophy; praapyatE — is achieved; sthaanam — place; tat — that; yOgaiH — by devotional service; api — also; gamyatE — one can attain; Ekam — one; saankhyam — analytical study; ca — and; yOgam — action in devotion; ca — and; yaH — one who; pashyati — sees; saH — he; pashyati — 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.
shlOkaH
sannyaasastu mahaabaahO duHkhamaaptumayOgataH ।
yOgayuktO munirbrahma na chirENaadhigachChati ॥ 6 ॥
Meaning
sannyaasaH — the renounced order of life; tu — but; mahaa-baahO — O mighty-armed one; duHkham — distress; aaptum — afflicts one with; ayOgataH — without devotional service; yOga-yuktaH — one engaged in devotional service; muniH — a thinker; brahma — the Supreme; na cirENa — without delay; adhigacchati — 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.
shlOkaH
yOgayuktO vishauddhaatmaa vijitaatmaa jitEndriyaH ।
sarvabhootaatmabhootaatmaa kurvannapi na lipyatE ॥ 7 ॥
Meaning
yOga-yuktaH — engaged in devotional service; vishuddha-aatmaa — a purified soul; vijita-aatmaa — self-controlled; jita-indriyaH — having conquered the senses; sarva-bhoota — to all living entities; aatma-bhoota-aatmaa — compassionate; kurvan api — although engaged in work; na — never; lipyatE — 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.
shlOkaH
naiva kinchitkarOmeeti yuktO manyEta tattvavit ।
pashyanshaRRiNvanspRRishanjighrannashnangachChansvapanshvasan ॥ 8 ॥
pralapanvisRRijangRRihNannunmishhannimishhannapi ।
indriyaaNeendriyaarthEshhu vartanta iti dhaarayan ॥ 9 ॥
Meaning
na — never; Eva — certainly; kincit — anything; karOmi — I do; iti — thus; yuktaH — engaged in the divine consciousness; manyEta — thinks; tattva-vit — one who knows the truth; pashyan — seeing; shRRiNvan — hearing; spRRishan — touching; jighran — smelling; ashnan — eating; gacchan — going; svapan — dreaming; shvasan — breathing; pralapan — talking; visRRijan — giving up; gRRihNan — accepting; unmishhan — opening; nimishhan — closing; api — in spite of; indriyaaNi — the senses; indriya-arthEshhu — in sense gratification; vartantE — let them be so engaged; iti — thus; dhaarayan — 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.
shlOkaH
brahmaNyaadhaaya karmaaNi sangaM tyaktvaa karOti yaH ।
lipyatE na sa paapEna padmapatramivaambhasaa ॥ 10 ॥
Meaning
brahmaNi — unto the Supreme Personality of Godhead; aadhaaya — resigning; karmaaNi — all works; sangam — attachment; tyaktvaa — giving up; karOti — performs; yaH — who; lipyatE — is affected; na — never; saH — he; paapEna — by sin; padma-patram — a lotus leaf; iva — like; ambhasaa — 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.
shlOkaH
kaayEna manasaa buddhyaa kEvalairindriyairapi ।
yOginaH karma kurvanti sangaM tyaktvaatmashauddhayE ॥ 11 ॥
Meaning
kaayEna — with the body; manasaa — with the mind; buddhyaa — with the intelligence; kEvalaiH — purified; indriyaiH — with the senses; api — even; yOginaH — Kṛṣṇa conscious persons; karma — actions; kurvanti — they perform; sangam — attachment; tyaktvaa — giving up; aatma — of the self; shuddhayE — 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.
shlOkaH
yuktaH karmaphalaM tyaktvaa shaantimaapnOti naishhThikeem ।
ayuktaH kaamakaarENa phalE saktO nibadhyatE ॥ 12 ॥
Meaning
yuktaH — one who is engaged in devotional service; karma-phalam — the results of all activities; tyaktvaa — giving up; shaantim — perfect peace; aapnOti — achieves; naishhThikeem — unflinching; ayuktaH — one who is not in Kṛṣṇa consciousness; kaama-kaarENa — for enjoying the result of work; phalE — in the result; saktaH — attached; nibadhyatE — 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.
shlOkaH
sarvakarmaaNi manasaa sannyasyaastE sukhaM vashee ।
navadvaarE purE dEhee naiva kurvanna kaarayan ॥ 13 ॥
Meaning
sarva — all; karmaaNi — activities; manasaa — by the mind; sannyasya — giving up; aastE — remains; sukham — in happiness; vashee — one who is controlled; nava-dvaarE — in the place where there are nine gates; purE — in the city; dEhee — the embodied soul; na — never; Eva — certainly; kurvan — doing anything; na — not; kaarayan — 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.
shlOkaH
na kartRRitvaM na karmaaNi lOkasya sRRijati prabhuH ।
na karmaphalasaMyOgaM svabhaavastu pravartatE ॥ 14 ॥
Meaning
na — never; kartRRitvam — proprietorship; na — nor; karmaaNi — activities; lOkasya — of the people; sRRijati — creates; prabhuH — the master of the city of the body; na — nor; karma-phala — with the results of activities; saṁyOgam — connection; svabhaavaH — the modes of material nature; tu — but; pravartatE — 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.
shlOkaH
naadattE kasyachitpaapaM na chaiva sukRRitaM vibhuH ।
ajjhNaanEnaavRRitaM jjhNaanaM tEna muhyanti jantavaH ॥ 15 ॥
Meaning
na — never; aadattE — accepts; kasyacit — anyone’s; paapam — sin; na — nor; ca — also; Eva — certainly; su-kRRitam — pious activities; vibhuH — the Supreme Lord; ajjhNaanEna — by ignorance; aavRRitam — covered; jjhNaanam — knowledge; tEna — by that; muhyanti — are bewildered; jantavaH — 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.
shlOkaH
jjhNaanEna tu tadajjhNaanaM yEshhaaM naashitamaatmanaH ।
tEshhaamaadityavajjjhNaanaM prakaashayati tatparam ॥ 16 ॥
Meaning
jjhNaanEna — by knowledge; tu — but; tat — that; ajjhNaanam — nescience; yEshhaam — whose; naashitam — is destroyed; aatmanaH — of the living entity; tEshhaam — their; aaditya-vat — like the rising sun; jjhNaanam — knowledge; prakaashayati — discloses; tat param — Kṛṣṇa 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.
shlOkaH
tadbuddhayastadaatmaanastannishhThaastatparaayaNaaH ।
gachChantyapunaraavRRittiM jjhNaananirdhootakalmashhaaH ॥ 17 ॥
Meaning
tat-buddhayaH — those whose intelligence is always in the Supreme; tat-aatmaanaH — those whose minds are always in the Supreme; tat-nishhThaaH — those whose faith is only meant for the Supreme; tat-paraayaNaaH — who have completely taken shelter of Him; gacchanti — go; apunaH-aavRRittim — to liberation; jjhNaana — by knowledge; nirdhoota — cleansed; kalmashhaaH — 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.
shlOkaH
vidyaavinayasampannE braahmaNE gavi hastini ।
shauni chaiva shvapaakE cha paNDitaaH samadarshinaH ॥ 18 ॥
Meaning
vidyaa — with education; vinaya — and gentleness; sampannE — fully equipped; braahmaNE — in the brāhmaṇa; gavi — in the cow; hastini — in the elephant; shuni — in the dog; ca — and; Eva — certainly; shva-paakE — in the dog-eater (the outcaste); ca — respectively; paNDitaaH — those who are wise; sama-darshinaH — 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].
shlOkaH
ihaiva tairjitaH sargO yEshhaaM saamyE sthitaM manaH ।
nirdOshhaM hi samaM brahma tasmaadbrahmaNi tE sthitaaH ॥ 19 ॥
Meaning
iha — in this life; Eva — certainly; taiH — by them; jitaH — conquered; sargaH — birth and death; yEshhaam — whose; saamyE — in equanimity; sthitam — situated; manaH — mind; nirdOshham — flawless; hi — certainly; samam — in equanimity; brahma — like the Supreme; tasmaat — therefore; brahmaNi — in the Supreme; tE — they; sthitaaH — 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.
shlOkaH
na prahRRishhyEtpriyaM praapya nOdvijEtpraapya chaapriyam ।
sthirabuddhirasammooDhO brahmavidbrahmaNi sthitaH ॥ 20 ॥
Meaning
na — never; prahRRishhyEt — rejoices; priyam — the pleasant; praapya — achieving; na — does not; udvijEt — become agitated; praapya — obtaining; ca — also; apriyam — the unpleasant; sthira-buddhiH — self-intelligent; asammooDhaH — unbewildered; brahma-vit — one who knows the Supreme perfectly; brahmaNi — in the transcendence; sthitaH — 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.
shlOkaH
baahyasparshEshhvasaktaatmaa vindatyaatmani yatsukham ।
sa brahmayOgayuktaatmaa sukhamakshhayamashnautE ॥ 21 ॥
Meaning
baahya-sparshEshhu — in external sense pleasure; asakta-aatmaa — one who is not attached; vindati — enjoys; aatmani — in the self; yat — that which; sukham — happiness; saH — he; brahma-yOga — by concentration in Brahman; yukta-aatmaa — self-connected; sukham — happiness; akshhayam — unlimited; ashnutE — 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.
shlOkaH
yE hi saMsparshajaa bhOgaa duHkhayOnaya Eva tE ।
aadyantavantaH kauntEya na tEshhu ramatE budhaH ॥ 22 ॥
Meaning
yE — those; hi — certainly; saṁsparsha-jaaH — by contact with the material senses; bhOgaaH — enjoyments; duHkha — distress; yOnayaH — sources of; Eva — certainly; tE — they are; aadi — beginning; anta — end; vantaH — subject to; kauntEya — O son of Kuntī; na — never; tEshhu — in those; ramatE — takes delight; budhaH — 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.
shlOkaH
shaknaOteehaiva yaH sODhuM praakshareeravimOkshhaNaat ।
kaamakrOdhOdbhavaM vEgaM sa yuktaH sa sukhee naraH ॥ 23 ॥
Meaning
shaknOti — is able; iha Eva — in the present body; yaH — one who; sODhum — to tolerate; praak — before; shareera — the body; vimOkshhaNaat — giving up; kaama — desire; krOdha — and anger; udbhavam — generated from; vEgam — urges; saH — he; yuktaH — in trance; saH — he; sukhee — happy; naraH — 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.
shlOkaH
yO.antaHsukhO.antaraaraamastathaantarjyOtirEva yaH ।
sa yOgee brahmanirvaaNaM brahmabhootO.adhigachChati ॥ 24 ॥
Meaning
yaH — one who; antaH-sukhaH — happy from within; antaH-aaraamaH — actively enjoying within; tathaa — as well as; antaH-jyOtiH — aiming within; Eva — certainly; yaH — anyone; saH — he; yOgee — a mystic; brahma-nirvaaNam — liberation in the Supreme; brahma-bhootaH — being self-realized; adhigacchati — 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.
shlOkaH
labhantE brahmanirvaaNamRRishhayaH kshheeNakalmashhaaH ।
Chinnadvaidhaa yataatmaanaH sarvabhootahitE rataaH ॥ 25 ॥
Meaning
labhantE — achieve; brahma-nirvaaNam — liberation in the Supreme; RRishhayaH — those who are active within; kshheeNa-kalmashhaaH — who are devoid of all sins; chinna — having torn off; dvaidhaaH — duality; yata-aatmaanaH — engaged in self-realization; sarva-bhoota — for all living entities; hitE — in welfare work; rataaH — 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.
shlOkaH
kaamakrOdhavimuktaanaaM yateenaaM yatachEtasaam ।
abhitO brahmanirvaaNaM vartatE viditaatmanaam ॥ 26 ॥
Meaning
kaama — from desires; krOdha — and anger; vimuktaanaam — of those who are liberated; yateenaam — of the saintly persons; yata-cEtasaam — who have full control over the mind; abhitaH — assured in the near future; brahma-nirvaaNam — liberation in the Supreme; vartatE — is there; vidita-aatmanaam — 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.
shlOkaH
sparshaankRRitvaa bahirbaahyaaMshchakshhushchaivaantarE bhruvOH ।
praaNaapaanau samau kRRitvaa naasaabhyantarachaariNau ॥ 27 ॥
yatEndriyamanObuddhirmunirmOkshhaparaayaNaH ।
vigatEchChaabhayakrOdhO yaH sadaa mukta Eva saH ॥ 28 ॥
Meaning
sparshaan — sense objects, such as sound; kRRitvaa — keeping; bahiH — external; baahyaan — unnecessary; cakshhuH — eyes; ca — also; Eva — certainly; antarE — between; bhruvOH — the eyebrows; praaNa-apaanau — up- and down-moving air; samau — in suspension; kRRitvaa — keeping; naasa-abhyantara — within the nostrils; caariNau — blowing; yata — controlled; indriya — senses; manaH — mind; buddhiH — intelligence; muniH — the transcendentalist; mOkshha — for liberation; paraayaNaH — being so destined; vigata — having discarded; icchaa — wishes; bhaya — fear; krOdhaH — anger; yaH — one who; sadaa — always; muktaH — liberated; Eva — certainly; saH — 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.
shlOkaH
bhOktaaraM yajjhNatapasaaM sarvalOkamahEshvaram ।
suhRRidaM sarvabhootaanaaM jjhNaatvaa maaM shaantimRRichChati ॥ 29 ॥
Meaning
bhOktaaram — the beneficiary; yajjhNa — of sacrifices; tapasaam — and penances and austerities; sarva-lOka — of all planets and the demigods thereof; mahaa-eeshvaram — the Supreme Lord; su-hRRidam — the benefactor; sarva — of all; bhootaanaam — the living entities; jjhNaatvaa — thus knowing; maam — Me (Lord Kṛṣṇa); shaantim — relief from material pangs; RRicchati — 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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