ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga)

"The Lord said, "I taught this imperishable Yoga to Vivasvan; Vivasvan taught it to Manu; Manu declared it to Iksvaku.""

"The Blessed Lord said, "I imparted this imperishable Yoga to Vivasvan, who then taught it to Manu, who in turn transmitted it to Iksavaku."

"The Blessed Lord said, "I taught this imperishable Yoga to Vivasvan; he then told it to Manu; Manu proclaimed it to Ikshvaku."

"The Bhagavad said, "This changeless Yoga I had properly taught thus to Vivasvat; Vivasvat correctly told it to Manu; and Manu declared it to Iksvaku.""

"Lord Shri Krishna said: I taught this imperishable philosophy to Vivaswān, the founder of the Sun dynasty; Vivaswān gave it to Manu, the lawgiver, and Manu to King Ikshvāku."

"Thus handed down in succession, the royal sages knew this (Karma Yoga). But with a long lapse of time, O Arjuna, that Yoga was lost to the world."

"The king-sages knew this yoga, which was received in regular succession. That yoga, O destroyer of foes, is now lost due to a long lapse of time."

"This, handed down in regular succession by the royal sages, was known. This Yoga, however, has been lost here over time, O Parantapa (burner of the foes)."

"Thus, the regal sages knew this, which was received in regular succession. Over time, however, this Yoga has been lost, O scorcher of enemies!"

"The Divine Kings knew it, for it was their tradition; then, after a long time, it was at last forgotten."

"It is the same ancient Yoga that I am now teaching you, for you are My devotee and My friend. For, this is a supreme mystery."

"That ancient Yoga itself, which is this, has been taught to you by Me today, considering you to be My devotee and friend, for this Yoga is a profound secret."

"That same ancient yoga has been today taught to you by me, for you are my devotee and my friend; it is the supreme secret."

"The same ancient Yoga has now been taught to you by Me, on the grounds that you are both My devotee and friend. This is the highest secret."

"It is the same ancient path that I have now revealed to you, for you are my devotee and my friend. It is the supreme secret."

"Arjuna said, "Your birth was later, and Vivasvan's birth was earlier. How then can I understand that you taught it in the beginning?""

"Arjuna said, "Your birth was later, whereas Vivasvan's birth was earlier. How am I to understand that You instructed him in the beginning?""

"Arjuna said, "Later was Thy birth, and prior to it was the birth of Vivasvan (the Sun); how am I to understand that Thou hast taught this Yoga from the beginning?""

"Arjuna said, "Your birth is later, while the birth of Vivasvat is earlier; how am I then to understand that You had properly taught him this in the beginning?""

"Arjuna asked: My Lord! Vyasawana was born before You; how then can You have revealed it to him?"

"The Lord said, "Many of My births have passed, O Arjuna, as have yours. I know them all, but you do not know them.""

"The Blessed Lord said, "O Arjuna, many lives of Mine have passed, and so have yours. I know them all, but you do not know, O scorcher of enemies!""

"The Blessed Lord said, "Many births of Mine have passed, as well as of thine, O Arjuna; I know them all, but thou knowest not, O Parantapa (scorcher of foes).""

"The Bhagavat said, "O Arjuna, many births of Mine as well as yours have passed. All of them I know, but you do not, O scorcher of foes!""

"Lord Shri Krishna replied: I have been born again and again, from time to time; thou too, O Arjuna! My births are known to me, but yours are unknown to you."

"Though I am birthless and of immutable nature, and the Lord of all beings, yet by employing My own Nature (Prakrti), I am born out of My own free will."

"Though I am birthless and undecaying by nature, and the Lord of beings, yet by subjugating My Prakriti, I take birth through My own Maya."

"Though I am unborn and of imperishable nature, and though I am the Lord of all beings, yet, governing my own nature, I am born by my own Maya."

"Though I am unborn and changeless Self, though I am the Lord of all beings, yet, presiding over My own nature, I take birth by My own trick of illusion."

"There is no beginning to Me. Though I am imperishable and the Lord of all that exists, I manifest Myself by My own will and power."

"Whenever there is a decline of Dharma, O Arjuna, and an uprising of Adharma, then I incarnate myself."

"O scion of the Bharata dynasty, whenever there is a decline in virtue and an increase in vice, then I manifest Myself."

"Whenever there is a decline of righteousness and an increase of unrighteousness, O Arjuna, then I manifest Myself."

"For, whenever there is a decay of righteousness and the rise of unrighteousness, then, O descendant of Bharata, I send forth that which the Self is unimportant."

"Whenever spirituality decays and materialism is rampant, then, O Arjuna, I reincarnate myself."

"For the protection of the good and the destruction of the wicked, for the establishment of Dharma, I am born from age to age."

"For the protection of the pious, the destruction of the evil-doers, and the establishment of virtue, I manifest myself in every age."

"For the protection of the good, for the destruction of the wicked, and for the establishment of righteousness, I am born in every age."

"For the protection of the good people, and for the destruction of evildoers, and for the purpose of firmly establishing righteousness, I take birth in every age."

"To protect the righteous, to destroy the wicked, and to establish the kingdom of God, I am reborn from age to age."

"He who thus knows in truth My divine birth and actions does not get rebirth after leaving the body; he will come to Me, O Arjuna."

"He who thus knows truly the divine birth and actions of Mine does not get rebirth after casting off the body. He attains Me, O Arjuna."

"He who thus knows, in their true light, My divine birth and actions, having abandoned the body, is not born again; he comes to Me, O Arjuna."

"Whoever knows correctly the divine birth and action of Mine, he, upon abandoning the body, does not go to rebirth, but goes to Me, O Arjuna!"

"He who realizes the divine truth concerning My birth and life does not take birth again; and when he leaves his body, he becomes one with Me."

"Freed from desire, fear, and wrath, absorbed in Me, depending upon Me, purified by the austerity of knowledge, many have attained My state."

"Many who were devoid of attachment, fear, and anger, who were absorbed in Me, who had taken refuge in Me, and were purified by the austerity of knowledge, have attained My state."

"Freed from attachment, fear, and anger, absorbed in Me, taking refuge in Me, purified by the fire of knowledge, many have attained My Being."

"Many persons, who are free from passion, fear, and anger; are full of Me; take refuge in Me; and have become pure through the austerity of wisdom—they have come to My being."

"Many have merged their existences in Mine, being freed from desire, fear, and anger, always filled with Me and purified by the illuminating flame of self-abnegation."

"Whoever resorts to Me in any manner, I favor them in the same manner; men experience Me alone in different ways, O Arjuna."

"According to the manner in which they approach Me, I favor them in that same manner. O son of Partha, humans follow My path in every way."

"In whatever way men approach Me, even so do I reward them; My path do men tread in all ways, O Arjuna."

"The way in which people resort to Me, in the same way I favor them. O son of Prtha, all kinds of people follow My path."

"However men try to worship Me, I welcome them. Whatever path they take, it leads to Me in the end."

"Those who desire the fruits of their ritualistic acts, sacrifice to the gods here; for, success quickly accrues in the world of men."

"Longing for the fruition of their actions (of their rites and duties), they worship the gods here. For, in the human world, success from action comes quickly."

"Those who long for success in action in this world sacrifice to the gods; for success is quickly attained by men through action."

"Those who desire success in their actions perform sacrifices, intending them for the deities. For, the success born of ritualistic actions is quick in the world of men."

"Those who seek success worship the Powers, and their actions in this world bear immediate fruit."

"The system of four stations was created by Me, according to the distinction of Gunas and Karma. Though I am their creator, know Me to be non-agent and immutable."

"The four castes have been created by Me through a classification of the gunas and duties. Even though I am the agent of that (act of classification), still know Me to be non-agentive and changeless."

"The fourfold caste has been created by Me according to the differentiation of Guna and Karma; though I am the author of it, know Me as non-doer and immutable."

"I have created the four-fold caste structure according to the division of their respective qualities and actions. Though I am the creator of this, know Me as the changeless, non-creator."

"The four divisions of society—the wise, the soldier, the merchant, and the laborer—were created by Me, according to the natural distribution of qualities and instincts. I am the author of them, though I Myself do not act and am changeless."

"Works cannot contaminate Me. There is no desire for the fruits of actions in Me. He who understands this is not bound by actions."

"Actions do not taint Me; for I have no hankering for the results of actions. One who knows Me thus, does not become bound by their actions."

"Actions do not taint Me, nor do I have a desire for the fruit of actions. He who knows Me thus is not bound by actions."

"Actions do not stain me, nor do I have a desire for the fruits of them either. Whoever understands me in this way is not bound by their actions."

"My actions do not bind Me, nor do I desire anything that they can bring. He who thus realizes Me is not enslaved by action."

"Knowing thus, even ancient seekers of liberation did their work. Therefore, do your work only as the ancients did in olden times."

"Thus having known, even the ancient seekers of liberation performed their duties. Therefore, you should undertake action as was performed earlier by the ancients."

"Having known this, the ancient seekers of freedom also performed action; therefore, do thou also perform action, as the ancients did in days of yore."

"Realizing in this fashion, ancient seekers of salvation also undertook action. Hence, you too should, by all means, perform the action that was performed by the ancients."

"In the light of wisdom, our ancestors who sought deliverance performed their acts. Act thou also as our fathers of old did."

"What is action? What is non-action? Even the wise are puzzled in respect of these. I shall declare to you that kind of action, knowing which you will be freed from evil."

"Even the intelligent are confounded as to what is action and what is inaction. I shall tell you of that action, knowing which you will become free from evil."

"What is action? What is inaction? Even the wise are confused about this. Therefore, I shall teach you the nature of action and inaction, by knowing which you will be liberated from the evil of Samsara, the wheel of birth and death."

"Even the wise are perplexed about what is action and what is non-action; I shall properly teach you the action, by knowing which you will be freed from evil."

"What is action and what is inaction? This is a question that has bewildered the wise. But I will declare to you the philosophy of action, and knowing it, you will be free from evil."

"For, there is what ought to be known in action; likewise, there is what ought to be known in multi-form action; and there is what ought to be understood in non-action. Thus, mysterious is the way of action."

"For there is something to be known even about action, and something to be known about prohibited action; and something needs to be known about inaction. The true nature of action is inscrutable."

"For verily, the true nature of action enjoined by the scriptures should be known, as well as that of forbidden or unlawful action, and of inaction; the nature of action is hard to understand."

"Something has to be understood about good action; something has to be understood about wrong action; and something has to be understood about non-action. It is difficult to comprehend the way of action."

"It is necessary to consider what is right action, what is wrong action, and what is inaction, for the law of action is mysterious."

"He who sees inaction in action and also action in inaction is wise among men. He is fit for release and has accomplished all actions."

"He who finds inaction in action, and action in inaction, is the wise one [possessed of the knowledge of Brahman] among men; they are engaged in yoga and are performers of all actions!"

"He who sees inaction in action and action in inaction, he is wise among men; he is a yogi and performer of all actions."

"He who finds non-action in action, and action in non-action, is an intelligent one among men and is said to be a performer or destroyer of all actions."

"He who can see inaction in action, and action in inaction, is the wisest among men. He is a saint, even though he still acts."

"He whose every undertaking is free from desire and delusive identification (of the body with the self), whose actions are burned up in the fire of knowledge—the wise describe him as a sage."

"The wise call him learned whose actions are all devoid of desires and their thoughts, and whose actions have been burned away by the fire of wisdom."

"He whose undertakings are all devoid of desires and selfish purposes, and whose actions have been burned by the fire of knowledge, the wise call him a sage."

"He whose every exertion is devoid of intention for desirable objects, and whose actions are burnt up by the fire of wisdom—the wise call such a person a man of learning."

"The wise call him a sage, for whatever he undertakes is free from the motive of desire, and his deeds are purified by the fire of wisdom."

"Having renounced attachment to the fruits of their actions, ever contented with the eternal self, and dependent on none, one does not act at all, even while being engaged in action."

"Having given up attachment to the results of action, he who is ever-content, dependent on nothing, does not really do anything even though he is engaged in action."

"Having abandoned attachment to the fruits of the action, ever content, depending on nothing, he does not do anything even while being engaged in activity."

"By abandoning attachment to the fruits of actions, remaining ever content and depending on nothing, that person, even though they are engaged in action, does not perform anything at all."

"Having surrendered all claim to the results of his actions, he is always contented and independent; in reality, he does nothing, even though he appears to be acting."

"Free from desire, his intellect and mind controlled, having given up all possessions, and doing bodily work only, he is not subject to evil."

"One who is without solicitation, who has the mind and senses under control, and is totally without possessions, incurs no sin by performing actions merely for the maintenance of the body."

"Without hope, controlling the mind and the self, having abandoned all covetousness, and performing only bodily actions, one incurs no sin."

"Having rid of cravings, controlling the mind and body, abandoning all sense of possession, and performing actions with the body alone, one does not incur any sin."

"Expecting nothing, his mind and personality controlled, without greed, doing only bodily actions; though he acts, he remains untainted."

"Content with what chance may bring, rising above the pairs of opposites, free from ill-will, even-minded in success and failure, he acts, yet is not bound."

"Remaining satisfied with what comes unasked for, having transcended the dualities, being free from spite, and balanced under success and failure, he is not bound even by performing actions."

"Content with what comes to him without effort, free from the pairs of opposites and envy, even-minded in success and failure, he acts yet is not bound."

"Remaining content with the gain brought by chance, transcending the dualities (pairs of opposites), entertaining no jealousy, and remaining equal in success and in failure, he does not get bound, even when he acts."

"Content with what comes to him without any effort of his own, rising above the pairs of opposites, free from envy, his mind balanced in both success and failure; though he acts, the consequences do not bind him."

"One whose attachments have been relinquished, who is liberated, whose mind is established in knowledge, and who works only for sacrifices—their Karma is entirely dissolved."

"The liberated person, who has rid themselves of attachment and whose mind is fixed in knowledge, has their actions undertaken for a sacrifice completely destroyed."

"To one who is devoid of attachment, who is liberated, whose mind is established in knowledge, and who works for the sake of sacrifice (for the sake of God), the whole action is dissolved."

"The action is completely dissolved in the case of the person who undertakes it for the sake of sacrifice; who is free from attachment and has been liberated; and whose mind is fixed in wisdom."

"He who is without attachment, free, his mind centered in wisdom, and his actions done as a sacrifice, leave no trace behind."

"Brahman is the instrument with which to offer; Brahman is the oblation. By Brahman is the oblation offered into the fire of Brahman; Brahman alone is to be attained by one who meditates on Him in their works."

"The ladle is Brahman, the oblations are Brahman, and the offering is poured by Brahman into the fire of Brahman. He who has concentration on Brahman as the objective can only reach Brahman."

"Brahman is the oblation; Brahman is the melted butter (ghee); by Brahman is the oblation poured into the fire of Brahman; Brahman indeed shall be attained by one who always sees Brahman in action."

"The Brahman-oblation that is to be offered to the Brahman is poured into the Brahman-fire by the Brahman; it is nothing but the Brahman that is to be attained by one whose deep contemplation is the Brahman-action."

"For him, the sacrifice is the Spirit; the Spirit and the offering are one; it is the Spirit that is sacrificed in its own fire, and the man, even in action, is united with God, since his mind never ceases to be fixed on Him while performing the act."

"Some yogis resort only to the sacrifice relating to gods; others offer sacrifice into the fire of Brahman solely through sacrifice."

"Other yogis undertake sacrifice to gods alone, while others offer the Self as a sacrifice by themselves, in the fire of Brahman."

"Some yogis perform sacrifice to the gods alone; while others, who have realized the Self, offer the Self as sacrifice in the fire of Brahman alone."

"Certain other men of Yoga are completely devoted to yajna, connected with the devas, and offer that yajna, simply as a yajna, into the insatiable fire of the Brahman."

"Some sages sacrifice to the powers, while others offer themselves on the altar of the eternal."

"Others offer as oblations hearing and other senses into the fires of restraint. Some others offer as oblations the objects of the senses, such as sound and the rest, into the fires of their senses."

"Others offer their organs, such as their ears, etc., in the fires of self-control. Others offer the objects, such as sound, etc., in the fires of their organs."

"Some again offer the organ of hearing and other senses as a sacrifice in the fire of restraint; others offer sound and other objects of the senses as a sacrifice in the fire of the senses."

"Others offer their sense-organs such as the sense of hearing and the rest into the fires of restraint; others offer objects such as sound and the rest into the fires of their sense-organs."

"Some sacrifice their physical senses in the fire of self-control; others offer up their contact with external objects in the sacrificial fire of their senses."

"Some again offer as an oblation the functions of the senses and the activity of the vital breaths into the fire of the Yoga of restraint of the mind, kindled by knowledge."

"Others offer all the activities of the organs and the activities of the vital force into the fire of the yoga of self-control, lit by Knowledge."

"Others again sacrifice all the functions of the senses and those of the breath (vital energy, or Prana) in the fire of the Yoga of self-restraint, kindled by knowledge."

"Some others offer all the actions of their sense-organs and the actions of their life-breath into the fire of the Yoga of self-control, ignited by wisdom."

"Others again sacrifice their activities and vitality in the spiritual fire of self-abnegation, kindled by wisdom."

"Self-controlled and firm of resolve, others perform the sacrifice of material objects or austerities or yoga; while others offer their scriptural study and knowledge."

"Similarly, others are performers of sacrifices through wealth, through austerity, through yoga, and through study and knowledge; others are ascetics with severe vows."

"Others again offer wealth, austerity, and Yoga as sacrifice, while ascetics of self-restraint and rigid vows offer the study of scriptures and knowledge as sacrifice."

"These are the performers of sacrifices with material objects, the performers of sacrifices with penance, and the performers of sacrifices with Yoga. Likewise, there are other ascetics with rigid vows whose sacrifices are the svadhyaya-knowledge."

"Others offer as their sacrifice wealth, austerities, and meditation. Monks, wedded to their vows, renounce their scriptural learning and even their spiritual powers."

"Others, with restricted diets, are devoted to the control of breath. Some sacrifice the inward breath in the outward breath; similarly, others sacrifice the outward breath in the inward breath. Some others, stopping the flow of both the inward and outward breaths, sacrifice the inward and outward breaths."

"Constantly practicing control of the vital forces by stopping the movements of the outgoing and incoming breaths, some offer as a sacrifice the outgoing breath into the incoming breath; while still others, the incoming breath into the outgoing breath."

"Others offer as sacrifice the outgoing breath into the incoming, and the incoming into the outgoing, restraining the flow of the outgoing and the incoming breaths, solely absorbed in the restraint of the breath."

"Some sages offer the prana into the apana; likewise, others offer the apana into the prana. Having controlled both the courses of the prana and apana, the same sages, with their desires fulfilled by the above activities, and with their food restricted, offer the pranas into pranas. All these persons know what sacrifices are and have their sins destroyed by them."

"There are some who practice controlling the vital energy and governing the subtle forces of prana and apana, thereby sacrificing their prana to apana, or their apana to prana."

"All these know the meaning of sacrifices, and through sacrifices, their sins are eradicated. Those who subsist on the ambrosial food, the remnants of sacrifices, go to eternal Brahman."

"Others, having their food regulated, offer the vital forces in the vital forces. All of them are knowers of the sacrifice and have their sins destroyed by the sacrifice."

"Others who regulate their diet offer life-breaths in each life-breath. All these are knowers of sacrifice, whose sins are destroyed through sacrifice."

"- . [Some sages] offer the prana into the apana; likewise, others offer the apana into the prana. Having controlled both the courses of the prana and apana, the same sages, with their desires fulfilled by the above activities, and with their food restricted, offer the pranas into pranas. All these persons know what sacrifices are and have their sins destroyed by them."

"Others, controlling their diet, sacrifice their worldly life to the spiritual fire. All understand the principle of sacrifice, and by it their sins are washed away."