कर्मसंन्यासयोग (Karma Sanyasa Yoga)

"Arjuna said, "O Krsna, you praise the renunciation of actions, and then you also praise Karma Yoga. Please tell me with certainty which of these is the superior one, leading to the ultimate good."

"Arjuna said, "O Krsna, you praise renunciation of actions and, at the same time, Karma-yoga. Please tell me for certain which one is better between these two.""

"Arjuna said, "O Krishna, you praise renunciation of actions and also yoga. Please tell me conclusively which is better of the two.""

"Arjuna said, "O Krsna, you commend both renunciation of action and the Yoga of action; which one of these two is superior?" Please tell me that for certain."

"Arjuna said: My Lord! At one moment, You praise renunciation of action; at another, You praise right action. Tell me truly, I pray, which of these is more conducive to my highest welfare?"

"The Lord said, "Renunciation of actions and Karma Yoga both lead to the highest excellence; however, of the two, Karma Yoga surpasses renunciation of actions.""

"The Blessed Lord said, "Both renunciation of actions and Karma-yoga lead to liberation; however, Karma-yoga excels over renunciation of actions.""

"The Blessed Lord said, "Renunciation and the Yoga of action both lead to the highest bliss; but of the two, the Yoga of action is superior to the renunciation of action.""

"The Bhagavat said, "Both renunciation and the Yoga of action effect salvation; however, of these two, the Yoga of action is superior to renunciation of action.""

"Lord Shri Krishna replied: Both renunciation of action and the path of right action lead to the highest; however, right action is the better of the two."

"He who neither hates nor desires, and is beyond the pairs of opposites, is to be understood as an ever-renouncer. Therefore, he is easily set free from bondage, O Arjuna."

"He who neither hates nor craves should be known as a man of constant renunciation."

"He should be known as a perpetual Sannyasi who neither hates nor desires; for, free from the pairs of opposites, O mighty-armed Arjuna, he is easily freed from bondage."

"That person may be considered a man of permanent renunciation, who neither hates nor desires. For, O mighty-armed one! He who is free from the pairs of opposites is easily released from bondage of action."

"He is a true ascetic who never desires nor dislikes, who is unaffected by the opposites and is easily freed from bondage."

"Children, not the learned, speak of Sankhya and Yoga as distinct; however, he who is firmly set in one, attains the fruit of both."

"The fools, not the learned ones, speak of Sankhya and (Karma-) yoga as being different. Anyone who properly resorts to either one of them gets the results of both."

"Children, not the wise, speak of knowledge and the Yoga of action, or the performance of action, as though they are distinct and different; he who is truly established in one, obtains the fruits of both."

"The childish, and not the wise, proclaim the paths of knowledge and Yoga to be different. He who has properly resorted to even one of these two, gets the fruit of both."

"Only the unenlightened speak of wisdom and right action as separate; the wise do not. If anyone knows one, they enjoy the fruit of both."

"That state which is reached by the Sankhyans, the same is also attained by the Yogins; that is, the same state is achieved by those who are Karma Yogins. He alone is wise who perceives that the Sankhya and the Yoga are one and the same, due to their having the same result."

"The state that is reached by the Sankhyas, and that is also reached by the yogis, is seen by one who sees Sankhya and yoga as one."

"That place which is reached by the Sankhyas or the Jnanis is also reached by the Yogis (Karma Yogis). He who sees knowledge and the performance of action (Karma Yoga) as one, sees truly."

"Those who are knowledgeable reach the same state as those who practice Yoga; so whoever sees the knowledge-path and the Yoga as one, sees correctly."

"The level which is attained through wisdom is also reached through right action. He who perceives that the two are one, knows the truth."

"But, O mighty-armed one, renunciation is hard to attain without practicing Yoga. The sage who contemplates and follows Yoga soon reaches the Brahman (the self or Atman)."

"But, O mighty-armed one, renunciation is hard to attain without (Karma-) yoga. The meditative man equipped with yoga attains Brahman without delay."

"But, O mighty-armed Arjuna, renunciation is hard to attain without Yoga; the sage who is in harmony with Yoga quickly goes to Brahman."

"O mighty-armed Arjuna! Renunciation is indeed hard to attain, except through Yoga; the sage who is the master of Yoga quickly attains the Brahman."

"Without concentration, O Mighty One, renunciation is difficult. But the sage who is always meditating on the Divine, shall soon attain the Absolute."

"He who follows the Yoga and is pure in mind, who has subdued his self and has conquered his senses, and whose self has become the self of all beings, even while he is acting, remains untainted."

"Endowed with yoga, pure in mind, controlled in body, a conqueror of the organs, the Self of the selves of all beings—he does not become tainted even while performing actions. When this person resorts to nitya and naimittika rites and duties as a means to the achievement of full illumination, and thus becomes fully enlightened, then, even when he acts through the apparent functions of the mind, organs, etc., he does not become affected."

"He who is devoted to the path of action, whose mind is pure, who has conquered the self, who has subdued his senses, and who realizes his Self as the Self in all beings, though acting, is not tainted."

"A master of yoga, whose self (mind and intellect) is very pure, the sense-organs are controlled, and the soul is realized to be the soul of all beings—he is not stained, even though he is a performer of actions."

"He who is spiritual, pure, has overcome his senses and his personal self, and has realized his highest Self as the Self of all—even though he acts, he is not bound by his actions."

"The one who knows the truth and is devoted to yoga should think, "I am not doing anything," even though they are seeing, hearing, touching, smelling, eating, moving, sleeping, and breathing."

"- Remaining absorbed in the Self, the knower of Reality should think, 'I certainly do not do anything', even while seeing, hearing, touching, smelling, eating, moving, sleeping, breathing, speaking, releasing, holding, opening, and closing the eyes—remembering that the organs function in relation to the objects of the organs."

"I do nothing at all," thus would the harmonized knower of Truth think, seeing, hearing, touching, smelling, eating, going, sleeping, and breathing."

"A master of Yoga, knowing the reality, would think, 'I do not perform any action at all.' For, he who, while seeing, hearing, touching, smelling, eating, going, sleeping, and breathing;"

"Though the saint sees, hears, touches, smells, eats, moves, sleeps, and breathes, yet he knows the truth and knows that it is not he who acts."

"Speaking, discharging, grasping, opening, and closing his eyes, etc., he should always bear in mind that the senses operate among sense-objects."

"- Remaining absorbed in the Self, the knower of Reality should think, 'I certainly do not do anything', even while seeing, hearing, touching, smelling, eating, moving, sleeping, breathing, speaking, releasing, holding, opening, and closing the eyes—remembering that the organs function in relation to the objects of the organs."

"Speaking, letting go, seizing, opening, and closing the eyes, one should be convinced that the senses move among the sense-objects."

"Taking, rejecting, receiving, opening, and closing the eyes, bear in mind that the sense-organs are on their respective objects; and"

"Though he talks, gives, receives, opens his eyes, and shuts them, he still knows that his senses are merely disporting themselves among the objects of perception."

"He who acts without attachment, reposing all actions on Brahman (Prakṛti), is untouched by evil, just as a lotus leaf is untouched by water."

"One who acts by dedicating their actions to Brahman and by renouncing attachment, they do not become polluted by sin, just as a lotus leaf is not by water."

"He who does actions, offering them to Brahman and abandoning attachment, is not tainted by sin, just as a lotus leaf is not tainted by water."

"Who performs actions by offering them to the Brahman and giving up attachment—they are not stained by sin, just as a lotus leaf is not stained by water."

"He who dedicates his actions to the Spirit, without any personal attachment to them, is no more tainted by sin than the water lily is wetted by water."

"Yogins, renouncing attachment, do actions with merely the body, mind, intellect, and senses, for the purification of the self."

"By giving up attachment, the yogis undertake work solely through the body, mind, intellect, and even the organs, for their own purification."

"Yogis, having abandoned attachment, perform actions only through the body, mind, intellect, and even the senses, for the purification of the self."

"Having given up attachment, the men of Yoga perform action just with the body, with the mind, with intellect, and also with their sense-organs, for attaining the Self."

"The sage performs his action dispassionately, using his body, mind, intellect, and even his senses, always as a means for purification."

"A yogi, renouncing the fruits of their actions, attains lasting peace. But the unsteady person who is attached to the fruits of their actions, being driven by desire, is bound."

"Giving up the results of work by becoming resolute in faith, one attains peace arising from steadfastness. One who is lacking in resolute faith, being attached to the results under the impulse of desire, becomes bound."

"The one who is united (the well-poised or harmonized) having abandoned the fruit of action attains eternal peace; whereas the one who is not united (the unsteady or unbalanced), impelled by desire and attached to the fruit, is bound."

"Having abandoned attachment to the fruit of actions, the master of Yoga attains the highest Peace. But, one who is not a master of Yoga and is attached to the fruit of action, is bound by their actions born of desire."

"Having abandoned the fruit of action, he wins eternal peace. Others, unacquainted with spirituality, led by desire and clinging to the benefit they think will follow their actions, become entangled in them."

"The embodied self, mentally resigning all actions as belonging to the city of nine gates (i.e., the body) and becoming self-controlled, dwells happily, neither acting himself nor causing the body to act."

"The embodied man of self-control, having given up all actions mentally, continues happily in the city of nine gates, without doing or causing anyone else to do anything."

"Mentally renouncing all actions and being self-controlled, the embodied one happily rests in the nine-gated city, neither acting nor causing others (body and senses) to act."

"Having renounced all actions by mind, a man of self-control dwells happily in his body, a nine-windowed mansion, neither performing nor causing others to perform any actions."

"Mentally renouncing all actions, the self-controlled soul enjoys bliss in this body, the city of the nine gates, neither doing anything themselves nor causing anything to be done."

"The Lord of the body (the Self, i.e., the Jiva) does not create agency, nor actions, nor union with the fruits of actions in relation to the world of selves; only the inherent tendencies function."

"The Self does not create agency or any objects of desire for anyone, nor does it associate with the results of actions; rather, it is Nature that acts."

"Neither does the Lord create agency nor actions for the world, nor union with the fruits of actions; rather, it is Nature that acts."

"The Lord (Self) acquires neither the state of being a creator of the world, nor the actions, nor the connection with the fruits of their actions. But it is the inherent nature [in It] that exerts."

"The Lord of this universe has not ordained activity, nor any incentive thereto, nor any relation between an act and its consequences; all this is the work of Nature."

"The all-pervasive One takes away neither the sin nor the merit of anyone. Knowledge is enveloped by ignorance, and creatures are thereby deluded."

"The Omnipresent neither accepts anyone's sin nor even virtue; knowledge remains covered by ignorance, thus the creatures become deluded."

"The Lord takes neither the demerit nor the merit of any; knowledge is enveloped by ignorance, and beings are deluded."

"The Omnimanifest Soul takes neither sin nor merit born of any action upon itself. But, perfect knowledge is clouded by Illusion, and thus the creatures are deluded."

"The Lord does not accept responsibility for any person's sin or merit; they are deluded, for wisdom is submerged in ignorance within them."

"But for those in whom this ignorance is destroyed by the knowledge of the Self, that knowledge, in their case, is supreme and shines brightly like the sun."

"But in the case of those whose ignorance is destroyed by knowledge (of the Self), their knowledge, like the sun, reveals that supreme Reality."

"But to those whose ignorance is destroyed by knowledge of the Self, like the sun, knowledge reveals the Supreme Brahman."

"In the case of those whose illusion has been destroyed by Self-knowledge, that knowledge illuminates itself, like the sun."

"Surely, wisdom is like the sun, revealing the supreme truth to those whose ignorance has been dispelled by the wisdom of the Self."

"Those whose intellects pursue it, whose minds think about it, who undergo discipline for it, and who hold it as their highest object, have their impurities cleansed by knowledge and go from whence there is no return."

"Those whose intellect is absorbed in That, whose Self is That, who are steadfast in That, and who have That as their supreme Goal—they attain the state of non-returning, their impurities having been removed by Knowledge."

"Their intellect absorbed in That, their self being That, established in That, with That as their supreme goal, they go whence there is no return, their sins dispelled by knowledge."

"Those who have their intellect and self (mind) devoted to This; who have established themselves in This and have This [alone] as their supreme goal; and who have washed off their sins through [perfect] knowledge—they reach a state from which there is no more return."

"Meditating on the divine, having faith in the divine, concentrating on the divine, and losing themselves in the divine, their sins dissolve in wisdom, and they go from whence there is no return."

"The sages look with an equal eye on one endowed with learning and humility, a Brahmana, a cow, an elephant, a dog, and a dog-eater."

"The learned ones look with equanimity on a Brahmana endowed with learning and humility, a cow, an elephant, and even a dog, as well as one who eats dog meat."

"Sages look with an equal eye on a Brahmana endowed with learning and humility, on a cow, an elephant, a dog, and even an outcaste."

"The wise, by nature, look equally upon a Brahmana, rich in learning and humility, a cow, an elephant, and even a dog and a dog-cooker (an outcaste)."

"Sages look upon all equally, whether they be a minister of learning and humility, an infidel, a cow, an elephant, or a dog."

"Here itself, those whose minds rest in equanimity overcome samsara. For the Brahman (individual self), when uncontaminated by Prakriti, is the same everywhere; therefore, they abide in Brahman."

"Here itself is mirth attained by those whose minds are established in sameness. Since Brahman is the same in all and free from defects, they are established in Brahman."

"Even here in this world, those whose minds rest in reality overcome birth; Brahman is indeed spotless and real; therefore they are established in Brahman."

"The one who knows Brahman, who is disillusioned, established in Brahman, and has a firm intellect, would neither rejoice upon meeting a friend nor get agitated upon meeting a foe."

"Even in this world, those whose minds remain always balanced, fixed on the Supreme, conquer their earthly life; for the Supreme has neither blemish nor bias."

"He who knows Brahman (individual self) and abides in Brahman, whose mind is steadfastly focused on the self and undeluded by body consciousness—he neither rejoices at gaining what is pleasant nor grieves on obtaining what is unpleasant."

"A knower of Brahman, who is established in Brahman, should have their intellect steady and should not be deluded. They should not get delighted by getting what is desirable, nor become dejected by getting what is undesirable."

"Resting in Brahman, with a steady intellect and undeluded, the knower of Brahman neither rejoices upon obtaining what is pleasant nor grieves upon obtaining what is unpleasant."

"He who, with his mind not attached to external contacts, finds happiness in the Self—that person, with his mind engaged in Yoga, easily pervades the Brahman, suffering no loss."

"He who knows and lives in the Absolute remains unmoved and unperturbed; he is not elated by pleasure nor depressed by pain."

"He whose mind is detached from external contact and finds happiness in the Self—he has his mind engaged in the contemplation of Brahman and enjoys undecaying bliss."

"With his heart unattached to external objects, he gets the bliss that is in the Self. With his heart absorbed in meditation on Brahman, he acquires undying Bliss."

"With the self unattached to external contacts, he finds happiness in the Self; with the self engaged in the meditation of Brahman, he attains endless happiness."

"The enjoyments that arise from contact [with objects] are nothing but sources of misery, having both a beginning and an end. Therefore, an intelligent person does not take delight in them, O son of Kunti!"

"He finds happiness in his own Self and enjoys eternal bliss, whose heart does not yearn for the contacts of the earth and whose Self is one with the Everlasting."

"For those pleasures that are born of contact are wombs of pain. They have a beginning and an end, O Arjuna; the wise do not rejoice in them."

"Since enjoyments that result from contact with objects are indeed the sources of sorrow, having a beginning and an end, O son of Kunti, the wise one does not delight in them."

"The enjoyments that arise from contact are only sources of pain, for they have a beginning and an end, O Arjuna; the wise do not rejoice in them."

"Whosoever, right here, before abandoning the body, is capable of bearing the force sprung from desire and wrath—he is considered to be a man of Yoga and a happy man."

"The joys that spring from external associations bring pain; they have their beginnings and their endings. The wise person does not rejoice in them."

"He who is able, even here, before being released from the body, to bear the impulse generated by desire and anger, he is a Yogin (competent for self-realisation); he is the happy man."

"One who can withstand here itself, before departing from the body, the impulse arising from desire and anger, that person is a yogi; they are happy."

"He who is able, while still here in this world, to withstand the impulse born out of desire and anger before the liberation from the body, he is a Yogi, and he is a happy man."

"He, whose pleasure, delight, and light are all within—O son of Prtha!—he attains the supreme Yoga, becoming the Brahman himself."

"He who, before leaving his body, learns to overcome the promptings of desire and anger, is a saint and is happy."

"He whose joy is within, whose pleasure is within, and whose light is within—he is a yogin, who, having become Brahman, attains the bliss of Brahman."

"One who is content within, whose pleasure is within, and whose light is only within, that yogi, having become Brahman, attains absorption into Brahman."

"He who is happy within, who rejoices within, and who is illuminated within, that Yogi attains absolute freedom, or Moksha, becoming Brahman himself."

"The seers, whose doubts have decayed; by whom dualities have been cut off; whose minds are controlled; and who delight in the welfare of all; they attain the Brahman, the Transcendent One."

"He who is happy within himself and has found its peace, and in whom the inner light shines, that sage attains eternal bliss and becomes one with the spirit."

"The sages, who are free from the pairs of opposites, whose minds are well subdued, and who are devoted to the welfare of all beings, become cleansed of all impurities and attain the bliss of Brahman."

"The seers whose sins have been attenuated, who are free from doubt, whose senses are under control, who are engaged in doing good to all beings, attain absorption in Brahman."

"The sages obtain absolute freedom or Moksha when their sins have been destroyed, their dualities have been torn asunder, they are self-controlled, and they are intent on the welfare of all beings."

"At all times, there is the transcendent Brahman for the ascetics who have severed their connection with desire and anger, who have controlled their minds and have realized their Self."

"Sages whose sins have been washed away, whose sense of separateness has dissipated, who have subdued themselves, and seek only the welfare of all, come to the Eternal Spirit."

"To those who are free from desire and wrath, who are accustomed to exerting themselves, whose thoughts are controlled, and who have conquered it—the beatitude of Brahman is close at hand."

"To those monks who have control over their internal organs, who are free from desire and anger, who have known the Self, there is absorption into Brahman either way."

"Absolute freedom exists on all sides for those self-controlled ascetics who are free from desire and anger, who have controlled their thoughts, and who have realized the Self."

"Warding off external contacts; keeping the sense of sight between the two wandering ones; counterbalancing both the forward and backward moving forces that travel within what is crooked;"

"Saints who know themselves, who control their minds, and feel neither desire nor anger, find eternal bliss everywhere."

"Shutting off outward contacts, fixing the gaze between the eyebrows, realizing inward and outward breaths moving in the nostrils;"

"- Keeping external objects outside, fixing the eyes at the juncture of the eye-brows, and controlling the outgoing and incoming breaths that move through the nostrils, the contemplative who has mastery over his organs, mind, and intellect should be fully intent on Liberation and free from desire, fear, and anger. He who is ever thus is verily free."

"Shutting out all external contacts and fixing the gaze between the eyebrows, realizing the outgoing and incoming breaths moving within the nostrils."

"The sage, who has controlled his sense-organs, mind, and intellect; whose chief aim is emancipation; and from whom desire, fear, and wrath have departed—he remains ever free."

"Excluding external objects, with his gaze fixed between the eyebrows, and the inward and outward breathings passing equally through his nostrils;"

"The sage who has controlled his senses, mind, and intellect, who is intent on release as his final goal, freed forever from desire, fear, and wrath, is indeed liberated forever."

"- Keeping external objects outside, fixing the eyes at the juncture of the eye-brows, and controlling the outgoing and incoming breaths that move through the nostrils, the contemplative who has mastery over his organs, mind, and intellect should be fully intent on Liberation and free from desire, fear, and anger. He who is ever thus is verily free."

"With the senses, mind, and intellect ever controlled, having liberation as their supreme goal, free from desire, fear, and anger, the sage is truly liberated forever."

"Having known Me as the Enjoyer of the fruits of sacrifices and austerities, as the great Lord of all the worlds, and as the Friend of all beings, he attains peace."

"Governing sense, mind, and intellect, intent on liberation, free from desire, fear, and anger, the sage is eternally free."

"Knowing Me as the enjoyer of all sacrifices and austerities, as the Supreme Lord of all worlds, as the Friend of every being, he attains peace."

"One attains peace by knowing Me, who am the great Lord of all the worlds, the enjoyer of sacrifices and austerities, and the friend of all creatures."

"He who knows Me as the enjoyer of sacrifices and austerities, the great Lord of all the worlds, and the friend of all beings, attains peace."

"There is no such translation for this shloka."

"Knowing Me as the One who gladly receives all offerings of austerity and sacrifice, as the Mighty Ruler of all the Worlds and the Friend of all beings, he passes to Eternal Peace."