Karma Sanyasa Yoga

Arjuna said: Renunciation of actions (karma), O Dark one (Kṛṣṇa), and again discipline (yoga) you praise. Which is the better one of these two? Tell me that definitely.

The Blessed Lord (Śrī Bhagavān) said: Renunciation (sannyāsa) and the discipline of action (karmayoga) both lead to the highest good. But of the two, over the renunciation of action (karmasannyāsa), the discipline of action (karmayoga) excels.

He is to be known as a perpetual renouncer (nityasannyāsī), who neither hates nor desires. For one free from the pairs of opposites, O Great-armed one (Mahābāho), is easily freed from bondage.

"Sankhya and Yoga are distinct," fools declare, not the wise (paṇḍitāḥ). He who is rightly established in even one, finds the fruit of both.

That place which is attained by the followers of Sankhya, that is also reached by the Yogis. That Sankhya and Yoga are one, he who sees this, he sees truly.

But renunciation (sannyāsa), O Great-armed one (Mahābāho), is difficult to attain without discipline (yoga). The sage (muni) disciplined in yoga, goes to Brahman without delay.

Disciplined in yoga, of purified self, with self conquered and senses subdued, Whose self has become the self of all beings, even acting, he is not tainted.

"I do not do anything at all," the disciplined one, the knower of truth (tattvavit) should think, Seeing, hearing, touching, smelling, eating, walking, sleeping, breathing,

Speaking, releasing, grasping, opening and closing the eyes as well, "The senses operate among the objects of the senses," holding to this thought.

Having placed actions (karmāṇi) in Brahman, having abandoned attachment, he who acts, He is not tainted by sin (pāpa), like a lotus leaf by water.

With the body, with the mind, with the understanding (buddhi), and even with the senses alone, Yogis perform action (karma), having abandoned attachment, for the purification of the self (ātman).

The disciplined one (yukta), having abandoned the fruit of action, attains ultimate peace (śānti). The undisciplined one (ayukta), acting out of desire (kāma), attached to the fruit, is bound.

Having renounced all actions with the mind, he sits happily, the self-controlled one, In the city of nine gates, the embodied one (dehī), neither acting nor causing to act.

Neither the state of being a doer, nor actions (karmāṇi), does the Lord (prabhu) create for the world, Nor the connection to the fruit of action; but it is own-nature (svabhāva) that operates.

The Omnipresent Lord (vibhu) does not take on the sin (pāpa) or the good deed of anyone. Knowledge (jñāna) is enveloped by ignorance (ajñāna); by that, beings are bewildered.

But for those whose ignorance of the self (ātman) is destroyed by knowledge (jñāna), Their knowledge, like the sun, illuminates that Supreme (param).

Whose understanding (buddhi) is in That, whose self is in That, founded in That, with That as their supreme goal, They go to a state of no return, their sins washed away by knowledge (jñāna).

In a brahmin (brāhmaṇa) endowed with knowledge and humility, in a cow, in an elephant, And even in a dog, and in a dog-eater, the wise (paṇḍitāḥ) see the same.

Even here on earth, creation is conquered by them, whose minds are established in equanimity. For Brahman is flawless and the same; therefore, they are established in Brahman.

One should not rejoice having attained the pleasant, nor should one shudder having attained the unpleasant. With steady understanding (buddhi), unbewildered, the knower of Brahman is established in Brahman.

Whose self is unattached to external contacts, he finds happiness in the self (ātman). He, whose self is disciplined in the yoga of Brahman, enjoys imperishable happiness.

For the enjoyments born of contact, are indeed sources of sorrow. They have a beginning and an end, O son of Kunti (Kaunteya); the wise one (budha) does not rejoice in them.

He who is able to endure here on earth, before liberation from the body, The force arising from desire (kāma) and anger (krodha), he is disciplined (yukta), he is a happy man.

He whose happiness is within, whose delight is within, and whose light is within indeed, That yogi goes to the bliss of Brahman (brahmanirvāṇa), having become Brahman.

The seers (ṛṣayaḥ) obtain the bliss of Brahman (brahmanirvāṇa), whose sins are destroyed, Whose dualities are severed, whose selves are controlled, delighting in the welfare of all beings.

For the ascetics (yatīnām) freed from desire and anger, whose minds are controlled, The bliss of Brahman (brahmanirvāṇa) exists all around, for those who have known the self (ātman).

Having made external contacts remain outside, and fixing the gaze between the eyebrows, Having made equal the inward and downward breaths (prāṇa and apāna), moving within the nostrils,

With senses, mind, and understanding (buddhi) controlled, the sage (muni) whose highest goal is liberation (mokṣa), Freed from desire, fear, and anger, he who is always thus is indeed liberated.

The enjoyer of sacrifices and austerities, the great Lord of all worlds, The friend of all beings, having known Me, he attains peace (śānti).