Shrimad Bhagavad Gita 
Chapter 5 - The Yoga of Renunciation of Action
1. Arjuna Uvaacha:
Sannyaasam karmanaam krishna punar yogam cha shamsasi;
Yacchreya etayorekam tanme broohi sunishchitam.
Arjuna said:
Renunciation of actions, O Krishna, Thou praisest, and again Yoga! Tell me conclusivelywhich is the better of the two.
2. Sri Bhagavaan Uvaacha:
Sannyaasah karmayogashcha nihshreyasakaraa vubhau;
Tayostu karmasannyaasaat karmayogo vishishyate.
The Blessed Lord said:
Renunciation and the Yoga of action both lead to the highest bliss;
but of the two, theYoga of action is superior to the renunciation of action.
3. Jneyah sa nityasannyaasi yo na dweshti na kaangkshati;
Nirdwandwo hi mahaabaaho sukham bandhaat pramuchyate.
He should be known as a perpetual Sannyasin who neither hates nor desires;
for, freefrom the pairs of opposites, O mighty-armed Arjuna, he is easily set free from bondage!COMMENTARY: A man does not become a Sannyasin by merely giving up actions dueto laziness, ignorance, some family quarrel or calamity or unemployment. A true Sannyasin is onewho has neither attachment nor aversion to anything. Physical renunciation of objects is norenunciation at all. What is wanted is the renunciation of egoism and desires.
4. Saankhyayogau prithagbaalaah pravadanti na panditaah;
Ekam apyaasthitah samyag ubhayor vindate phalam.
Children, not the wise, speak of knowledge and the Yoga of action or the performance ofaction as though they are distinct and different;
he who is truly established in one obtains the fruitsof both.
5. Yatsaankhyaih praapyate sthaanam tad yogair api gamyate;
Ekam saankhyam cha yogam cha yah pashyati sa pashyati.
That place which is reached by the Sankhyas or the Jnanis is reached by the (Karma)Yogis. He sees who sees knowledge and the performance of action (Karma Yoga) as one.
6. Sannyaasastu mahaabaaho duhkham aaptuma yogatah;
Yogayukto munir brahma na chirenaadhigacchati.
But renunciation, O mighty-armed Arjuna, is hard to attain without Yoga;
theYoga-harmonised sage proceeds quickly to Brahman!
7. Yogayukto vishuddhaatmaa vijitaatmaa jitendriyah;
Sarvabhootaatmabhootaatmaa kurvannapi na lipyate.
He who is devoted to the path of action, whose mind is quite pure, who has conquered theself, who has subdued his senses and who has realised his Self as the Self in all beings, thoughacting, he is not tainted.
8. Naiva kinchit karomeeti yukto manyeta tattwavit;
Pashyan shrunvan sprishan jighran nashnan gacchan swapan shwasan.
“I do nothing at all”—thus will the harmonised knower of Truth think—seeing, hearing,touching, smelling, eating, going, sleeping, breathing,
9. Pralapan visrijan grihnan nunmishan nimishannapi;
Indriyaaneendriyaartheshu vartanta iti dhaarayan.
Speaking, letting go, seizing, opening and closing the eyes—convinced that the sensesmove among the sense-objects.COMMENTARY: The liberated sage always remains as a witness of the activities of thesenses as he identifies himself with the Self.
10. Brahmanyaadhaaya karmaani sangam tyaktwaa karoti yah;
Lipyate na sa paapena padmapatram ivaambhasaa.
He who performs actions, offering them to Brahman and abandoning attachment, is nottainted by sin as a lotus leaf by water.
11. Kaayena manasaa buddhyaa kevalair indriyair api;
Yoginah karma kurvanti sangam tyaktwaatmashuddhaye.
Yogis, having abandoned attachment, perform actions only by the body, mind, intellectand also by the senses, for the purification of the self.
12. Yuktah karmaphalam tyaktwaa shaantim aapnoti naishthikeem;
Ayuktah kaamakaarena phale sakto nibadhyate.
The united one (the well poised or the harmonised), having abandoned the fruit ofaction, attains to the eternal peace;
the non-united only (the unsteady or the unbalanced), impelledby desire and attached to the fruit, is bound.
13. Sarvakarmaani manasaa sannyasyaaste sukham vashee;
Navadwaare pure dehee naiva kurvan na kaarayan.
Mentally renouncing all actions and self-controlled, the embodied one rests happily inthe nine-gated city, neither acting nor causing others (body and senses) to act.
14. Na kartritwam na karmaani lokasya srijati prabhuh;
Na karmaphala samyogam swabhaavas tu pravartate.
Neither agency nor actions does the Lord create for the world, nor union with the fruitsof actions;
it is Nature that acts.
15. Naadatte kasyachit paapam na chaiva sukritam vibhuh;
Ajnaanenaavritam jnaanam tena muhyanti jantavah.
The Lord accepts neither the demerit nor even the merit of any;
knowledge is envelopedby ignorance, thereby beings are deluded.
16. Jnaanena tu tad ajnaanam yeshaam naashitam aatmanah;
Teshaam aadityavaj jnaanam prakaashayati tatparam.
But, to those whose ignorance is destroyed by knowledge of the Self, like the sun,knowledge reveals the Supreme (Brahman).
17. Tadbuddhayas tadaatmaanas tannishthaas tatparaayanaah;
Gacchantyapunaraavrittim jnaana nirdhoota kalmashaah.
Their intellect absorbed in That, their self being That;
established in That, with That astheir supreme goal, they go whence there is no return, their sins dispelled by knowledge.
18. Vidyaavinaya sampanne braahmane gavi hastini;
Shuni chaiva shvapaake cha panditaah samadarshinah.
Sages look with an equal eye on a Brahmin endowed with learning and humility, on acow, on an elephant, and even on a dog and an outcaste.
19. Ihaiva tairjitah sargo yeshaam saamye sthitam manah;
Nirdosham hi samam brahma tasmaad brahmani te sthitaah.
Even here (in this world) birth (everything) is overcome by those whose minds rest inequality;
Brahman is spotless indeed and equal;
therefore, they are established in Brahman.
20. Na prahrishyet priyam praapya nodwijet praapya chaapriyam;
Sthirabuddhir asammoodho brahmavid brahmani sthitah.
Resting in Brahman, with steady intellect, undeluded, the knower of Brahman neitherrejoiceth on obtaining what is pleasant nor grieveth on obtaining what is unpleasant.
21. Baahyasparsheshwasaktaatmaa vindatyaatmani yat sukham;
Sa brahma yoga yuktaatmaa sukham akshayam ashnute.
With the self unattached to the external contacts he discovers happiness in the Self;
withthe self engaged in the meditation of Brahman he attains to the endless happiness.
22. Ye hi samsparshajaa bhogaa duhkhayonaya eva te;
Aadyantavantah kaunteya na teshu ramate budhah.
The enjoyments that are born of contacts are generators of pain only, for they have abeginning and an end, O Arjuna! The wise do not rejoice in them.
23. Shaknoteehaiva yah sodhum praak shareera vimokshanaat;
Kaamakrodhodbhavam vegam sa yuktah sa sukhee narah.
He who is able, while still here in this world to withstand, before the liberation from thebody, the impulse born of desire and anger—he is a Yogi, he is a happy man.
24. Yo’ntah sukho’ntaraaraamas tathaantarjyotir eva yah;
Sa yogee brahma nirvaanam brahmabhooto’dhigacchati.
He who is ever happy within, who rejoices within, who is illumined within, such a Yogiattains absolute freedom or Moksha, himself becoming Brahman.
25. Labhante brahma nirvaanam rishayah ksheenakalmashaah;
Cchinnadwaidhaa yataatmaanah sarvabhootahite rataah.
The sages obtain absolute freedom or Moksha—they whose sins have been destroyed,whose dualities (perception of dualities or experience of the pairs of opposites) are torn asunder,who are self-controlled, and intent on the welfare of all beings.
26. Kaamakrodhaviyuktaanaam yateenaam yatachetasaam;
Abhito brahma nirvaanam vartate viditaatmanaam.
Absolute freedom (or Brahmic bliss) exists on all sides for those self-controlled asceticswho are free from desire and anger, who have controlled their thoughts and who have realised theSelf.
27. Sparsaan kritwaa bahir baahyaamschakshus chaivaantare bhruvoh;
Praanaapaanau samau kritwaa naasaabhyantara chaarinau.
Shutting out (all) external contacts and fixing the gaze between the eyebrows, equalisingthe outgoing and incoming breaths moving within the nostrils,
28. Yatendriya manobuddhir munir mokshaparaayanah;
Vigatecchaabhaya krodho yah sadaa mukta eva sah.
With the senses, the mind and the intellect always controlled, having liberation as hissupreme goal, free from desire, fear and anger—the sage is verily liberated for ever.
29. Bhoktaaram yajnatapasaam sarvaloka maheshwaram;
Suhridam sarvabhootaanaam jnaatwaa maam shaantim ricchati.
He who knows Me as the enjoyer of sacrifices and austerities, the great Lord of all theworlds and the friend of all beings, attains to peace.
Hari Om Tat SatIti Srimad Bhagavadgeetaasoopanishatsu BrahmavidyaayaamYogashaastre Sri KrishnaarjunasamvaadeKarmasanyaasayogo Naama Panchamo’dhyaayah
Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, thescripture of Yoga, the dialogue between Sri Krishna and Arjuna ends the fifth discourse entitled:“The Yoga of Renunciation of Action”
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