Bhagavad Gita · Chapter 5

Karma Sannyasa Yoga

कर्मसंन्यासयोगः

In this chapterSanskrit allTransliteration allEnglish allHindi allWord meanings none yetHinglish none yetMissing layers are left empty, never guessed.

5.1BG-5-1

अर्जुन उवाचarjuna uvāca

संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि । यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्िचतम् ॥

saṃnyāsaṃ karmaṇāṃ kṛṣṇa punaryogaṃ ca śaṃsasi | yacchreya etayorekaṃ tanme brūhi suniśicatam ||

Translation

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

Swami GambiranandaArjuna 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."

Swami AdidevanandaArjuna 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.

Dr. S. SankaranarayanArjuna 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.

Shri Purohit SwamiArjuna 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?

Hindi

Swami Tejomayanandaअर्जुन ने कहा हे -- कृष्ण ! आप कर्मों के संन्यास की और फिर योग (कर्म के आचरण) की प्रशंसा करते हैं। इन दोनों में एक जो निश्चय पूर्वक श्रेयस्कर है, उसको मेरे लिए कहिये।।

Word meaningsHinglish

5.2BG-5-2

श्री भगवानुवाच । संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ । तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते ॥

śrī bhagavānuvāca | saṃnyāsaḥ karmayogaśca niḥśreyasakarāvubhau | tayostu karmasaṃnyāsātkarmayogo viśiṣyate ||

Translation

Swami SivanandaThe 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."

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

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

Dr. S. SankaranarayanThe 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."

Shri Purohit SwamiLord 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.

Hindi

Swami Tejomayanandaश्रीभगवान् ने कहा -- कर्मसंन्यास और कर्मयोग ये दोनों ही परम कल्याणकारक हैं; परन्तु उन दोनों में कर्मसंन्यास से कर्मयोग श्रेष्ठ है।।

Word meaningsHinglish

5.3BG-5-3

ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति । निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥

jñeyaḥ sa nityasaṃnyāsī yo na dveṣṭi na kāṅkṣati | nirdvandvo hi mahābāho sukhaṃ bandhātpramucyate ||

Translation

Swami SivanandaHe 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.

Swami GambiranandaHe who neither hates nor craves should be known as a man of constant renunciation.

Swami AdidevanandaHe 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.

Dr. S. SankaranarayanThat 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.

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

Hindi

Swami Tejomayanandaजो पुरुष न किसी से द्वेष करता है और न किसी की आकांक्षा, वह सदा संन्यासी ही समझने योग्य है; क्योंकि, हे महाबाहो ! द्वन्द्वों से रहित पुरुष सहज ही बन्धन मुक्त हो जाता है।।

Word meaningsHinglish

5.4BG-5-4

सांख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः । एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम् ॥

sāṃkhyayogau pṛthagbālāḥ pravadanti na paṇḍitāḥ | ekamapyāsthitaḥ samyagubhayorvindate phalam ||

Translation

Swami SivanandaChildren, 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.

Swami GambiranandaThe 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.

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

Dr. S. SankaranarayanThe 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.

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

Hindi

Swami Tejomayanandaबालक अर्थात् बालबुद्धि के लोग सांख्य (संन्यास) और योग को परस्पर भिन्न समझते हैं; किसी एक में भी सम्यक् प्रकार से स्थित हुआ पुरुष दोनों के फल को प्राप्त कर लेता है।।

Word meaningsHinglish

5.5BG-5-5

यत्सांख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते । एकं सांख्यं च योगं च यः पश्यति स पश्यति ॥

yatsāṃkhyaiḥ prāpyate sthānaṃ tadyogairapi gamyate | ekaṃ sāṃkhyaṃ ca yogaṃ ca yaḥ paśyati sa paśyati ||

Translation

Swami SivanandaThat 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.

Swami GambiranandaThe 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.

Swami AdidevanandaThat 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.

Dr. S. SankaranarayanThose 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.

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

Hindi

Swami Tejomayanandaजो स्थान ज्ञानियों द्वारा प्राप्त किया जाता है, उसी स्थान पर कर्मयोगी भी पहुँचते हैं। इसलिए जो पुरुष सांख्य और योग को (फलरूप से) एक ही देखता है, वही (वास्तव में) देखता है।।

Word meaningsHinglish

5.6BG-5-6

संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः । योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति ॥

saṃnyāsastu mahābāho duḥkhamāptumayogataḥ | yogayukto munirbrahma nacireṇādhigacchati ||

Translation

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

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

Swami AdidevanandaBut, 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).

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

Shri Purohit SwamiWithout concentration, O Mighty One, renunciation is difficult. But the sage who is always meditating on the Divine, shall soon attain the Absolute.

Hindi

Swami Tejomayanandaपरन्तु, हे महाबाहो ! योग के बिना संन्यास प्राप्त होना कठिन है; योगयुक्त मननशील पुरुष परमात्मा को शीघ्र ही प्राप्त होता है।।

Word meaningsHinglish

5.7BG-5-7

योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः । सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ॥

yogayukto viśuddhātmā vijitātmā jitendriyaḥ | sarvabhūtātmabhūtātmā kurvannapi na lipyate ||

Translation

Swami SivanandaHe 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.

Swami GambiranandaEndowed 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.

Swami AdidevanandaHe 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.

Dr. S. SankaranarayanA 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.

Shri Purohit SwamiHe 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.

Hindi

Swami Tejomayanandaजो पुरुष योगयुक्त, विशुद्ध अन्तकरण वाला, शरीर को वश में किये हुए, जितेन्द्रिय तथा भूतमात्र में स्थित आत्मा के साथ एकत्व अनुभव किये हुए है वह कर्म करते हुए भी उनसे लिप्त नहीं होता।।

Word meaningsHinglish

5.8BG-5-8

नैव किंचित्करोमीति युक्तो मन्येत तत्त्ववित् । पश्यन् श्रृणवन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपन् श्वसन् ॥

naiva kiṃcitkaromīti yukto manyeta tattvavit | paśyan śrṛṇavanspṛśañjighrannaśnangacchansvapan śvasan ||

Translation

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

Swami Gambirananda- 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.

Swami AdidevanandaThe 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.

Dr. S. SankaranarayanA 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;

Shri Purohit SwamiThough 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.

Hindi

Swami Tejomayanandaतत्त्ववित् युक्त पुरुष यह सोचेगा (अर्थात् जानता है) कि "मैं किंचित् मात्र कर्म नहीं करता हूँ" देखता हुआ, सुनता हुआ, स्पर्श करता हुआ, सूंघता हुआ, खाता हुआ, चलता हुआ, सोता हुआ, श्वास लेता हुआ,।।

Word meaningsHinglish

5.9BG-5-9

प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि । इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् ॥

pralapanvisṛjangṛhṇannunmiṣannimiṣannapi | indriyāṇīndriyārtheṣu vartanta iti dhārayan ||

Translation

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

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

Dr. S. SankaranarayanTaking, rejecting, receiving, opening, and closing the eyes, bear in mind that the sense-organs are on their respective objects; and

Shri Purohit SwamiThough 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.

Hindi

Swami Tejomayanandaबोलता हुआ, त्यागता हुआ, ग्रहण करता हुआ तथा आँखों को खोलता और बन्द करता हुआ (वह) निश्चयात्मक रूप से जानता है कि सब इन्द्रियाँ अपने-अपने विषयों में विचरण कर रही हैं।।

Word meaningsHinglish

5.10BG-5-10

ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः । लिप्यते न स पापेन पद्मपत्रमिवाम्भसा ॥

brahmaṇyādhāya karmāṇi saṅgaṃ tyaktvā karoti yaḥ | lipyate na sa pāpena padmapatramivāmbhasā ||

Translation

Swami SivanandaHe 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.

Swami GambiranandaOne 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.

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

Dr. S. SankaranarayanWho 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.

Shri Purohit SwamiHe 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.

Hindi

Swami Tejomayanandaजो पुरुष सब कर्म ब्रह्म में अर्पण करके और आसक्ति को त्यागकर करता है, वह पुरुष कमल के पत्ते के सदृश पाप से लिप्त नहीं होता।।

Word meaningsHinglish

5.11BG-5-11

कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि । योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वाऽऽत्मशुद्धये ॥

kāyena manasā buddhyā kevalairindriyairapi | yoginaḥ karma kurvanti saṅgaṃ tyaktvā''tmaśuddhaye ||

Translation

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

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

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

Dr. S. SankaranarayanHaving 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.

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

Hindi

Swami Tejomayanandaयोगीजन, शरीर, मन, बुद्धि और इन्द्रियों द्वारा आसक्ति को त्याग कर आत्मशुद्धि (चित्तशुद्धि) के लिए कर्म करते हैं।।

Word meaningsHinglish

5.12BG-5-12

युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम् । अयुक्तः कामकारेण फले सक्तो निबध्यते ॥

yuktaḥ karmaphalaṃ tyaktvā śāntimāpnoti naiṣṭhikīm | ayuktaḥ kāmakāreṇa phale sakto nibadhyate ||

Translation

Swami SivanandaThe 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.

Swami GambiranandaGiving 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.

Swami AdidevanandaA 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.

Dr. S. SankaranarayanHaving 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.

Shri Purohit SwamiHaving 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.

Hindi

Swami Tejomayanandaयुक्त पुरुष कर्मफल का त्याग करके परम शान्ति को प्राप्त होता है; और अयुक्त पुरुष फल में आसक्त हुआ कामना के द्वारा बँधता है।।

Word meaningsHinglish

5.13BG-5-13

सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी । नवद्वारे पुरे देही नैव कुर्वन्न कारयन् ॥

sarvakarmāṇi manasā saṃnyasyāste sukhaṃ vaśī | navadvāre pure dehī naiva kurvanna kārayan ||

Translation

Swami SivanandaMentally 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.

Swami GambiranandaThe 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.

Swami AdidevanandaThe 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.

Dr. S. SankaranarayanHaving 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.

Shri Purohit SwamiMentally 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.

Hindi

Swami Tejomayanandaसब कर्मों का मन से संन्यास करके संयमी पुरुष नवद्वार वाली शरीर रूप नगरी में सुख से रहता हुआ न कर्म करता है और न करवाता है।।

Word meaningsHinglish

5.14BG-5-14

न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः । न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते ॥

na kartṛtvaṃ na karmāṇi lokasya sṛjati prabhuḥ | na karmaphalasaṃyogaṃ svabhāvastu pravartate ||

Translation

Swami SivanandaNeither does the Lord create agency nor actions for the world, nor union with the fruits of actions; rather, it is Nature that acts.

Swami GambiranandaThe 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.

Swami AdidevanandaThe 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.

Dr. S. SankaranarayanThe 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.

Shri Purohit SwamiThe 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.

Hindi

Swami Tejomayanandaलोकमात्र के लिए प्रभु (ईश्वर) न कर्तृत्व, न कर्म और न कर्मफल के संयोग को रचता है। परन्तु प्रकृति (सब कुछ) करती है।।

Word meaningsHinglish

5.15BG-5-15

नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः । अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः ॥

nādatte kasyacitpāpaṃ na caiva sukṛtaṃ vibhuḥ | ajñānenāvṛtaṃ jñānaṃ tena muhyanti jantavaḥ ||

Translation

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

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

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

Dr. S. SankaranarayanThe 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.

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

Hindi

Swami Tejomayanandaविभु परमात्मा न किसी के पापकर्म को और न पुण्यकर्म को ही ग्रहण करता है; (किन्तु) अज्ञान से ज्ञान ढका हुआ है, इससे सब जीव मोहित होते हैं।।

Word meaningsHinglish

5.16BG-5-16

ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः । तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् ॥

jñānena tu tadajñānaṃ yeṣāṃ nāśitamātmanaḥ | teṣāmādityavajjñānaṃ prakāśayati tatparam ||

Translation

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

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

Swami AdidevanandaBut 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.

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

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

Hindi

Swami Tejomayanandaपरन्तु जिनका वह अज्ञान आत्मज्ञान से नष्ट हो जाता है, उनके लिए वह ज्ञान, सूर्य के सदृश, परमात्मा को प्रकाशित करता है।।

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5.17BG-5-17

तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः । गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः ॥

tadbuddhayastadātmānastanniṣṭhāstatparāyaṇāḥ | gacchantyapunarāvṛttiṃ jñānanirdhūtakalmaṣāḥ ||

Translation

Swami SivanandaTheir 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.

Swami GambiranandaThose 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.

Swami AdidevanandaThose 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.

Dr. S. SankaranarayanThose 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.

Shri Purohit SwamiMeditating 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.

Hindi

Swami Tejomayanandaजिनकी बुद्धि उस (परमात्मा) में स्थित है, जिनका मन तद्रूप हुआ है, उसमें ही जिनकी निष्ठा है, वह (ब्रह्म) ही जिनका परम लक्ष्य है, ज्ञान के द्वारा पापरहित पुरुष अपुनरावृत्ति को प्राप्त होते हैं, अर्थात् उनका पुनर्जन्म नहीं होता है।।

Word meaningsHinglish

5.18BG-5-18

विद्याविनयसंपन्ने ब्राह्मणे गवि हस्तिनि । शुनि चैव श्वपाके च पण्डिताः समदर्शिनः ॥

vidyāvinayasaṃpanne brāhmaṇe gavi hastini | śuni caiva śvapāke ca paṇḍitāḥ samadarśinaḥ ||

Translation

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

Swami GambiranandaThe 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.

Swami AdidevanandaThe 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.

Dr. S. SankaranarayanThe 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).

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

Hindi

Swami Tejomayananda(ऐसे वे) ज्ञानीजन विद्या और विनय से सम्पन्न ब्राह्मण, तथा गाय, हाथी, श्वान और चाण्डाल में भी सम तत्त्व को देखते हैं।।

Word meaningsHinglish

5.19BG-5-19

इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः । निर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः ॥

ihaiva tairjitaḥ sargo yeṣāṃ sāmye sthitaṃ manaḥ | nirdoṣaṃ hi samaṃ brahma tasmādbrahmaṇi te sthitāḥ ||

Translation

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

Swami GambiranandaHere 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.

Swami AdidevanandaHere 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.

Dr. S. SankaranarayanThe 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.

Shri Purohit SwamiEven 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.

Hindi

Swami Tejomayanandaजिनका मन समत्वभाव में स्थित है, उनके द्वारा यहीं पर यह सर्ग जीत लिया जाता है; क्योंकि ब्रह्म निर्दोष और सम है इसलिये वे ब्रह्म में ही स्थित हैं।।

Word meaningsHinglish

5.20BG-5-20

न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् । स्थिरबुद्धिरसम्मूढो ब्रह्मविद्ब्रह्मणि स्थितः ॥

na prahṛṣyetpriyaṃ prāpya nodvijetprāpya cāpriyam | sthirabuddhirasammūḍho brahmavidbrahmaṇi sthitaḥ ||

Translation

Swami SivanandaResting 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.

Swami GambiranandaA 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.

Swami AdidevanandaHe 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.

Dr. S. SankaranarayanHe 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.

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

Hindi

Swami Tejomayanandaजो स्थिरबुद्धि, संमोहरहित ब्रह्मवित् पुरुष ब्रह्म में स्थित है, वह प्रिय वस्तु को प्राप्त होकर हर्षित नहीं होता और अप्रिय को पाकर उद्विग्न नहीं होता।।

Word meaningsHinglish

5.21BG-5-21

बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम् । स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते ॥

bāhyasparśeṣvasaktātmā vindatyātmani yatsukham | sa brahmayogayuktātmā sukhamakṣayamaśnute ||

Translation

Swami SivanandaWith 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.

Swami GambiranandaWith 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.

Swami AdidevanandaHe 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.

Dr. S. SankaranarayanThe 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!

Shri Purohit SwamiHe 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.

Hindi

Swami Tejomayanandaबाह्य विषयों में आसक्तिरहित अन्त:करण वाला पुरुष आत्मा में ही सुख प्राप्त करता है; ब्रह्म के ध्यान में समाहित चित्त वाला पुरुष अक्षय सुख प्राप्त करता है।।

Word meaningsHinglish

5.22BG-5-22

ये हि संस्पर्शजा भोगा दुःखयोनय एव ते । आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ॥

ye hi saṃsparśajā bhogā duḥkhayonaya eva te | ādyantavantaḥ kaunteya na teṣu ramate budhaḥ ||

Translation

Swami SivanandaThe 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.

Swami GambiranandaSince 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.

Swami AdidevanandaFor 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.

Dr. S. SankaranarayanWhosoever, 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.

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

Hindi

Swami Tejomayanandaहे कौन्तेय (इन्द्रिय तथा विषयों के) संयोग से उत्पन्न होने वाले जो भोग हैं वे दु:ख के ही हेतु हैं, क्योंकि वे आदि-अन्त वाले हैं। बुद्धिमान् पुरुष उनमें नहीं रमता।।

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5.23BG-5-23

शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात् । कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः ॥

śaknotīhaiva yaḥ soḍhuṃ prākśarīravimokṣaṇāt | kāmakrodhodbhavaṃ vegaṃ sa yuktaḥ sa sukhī naraḥ ||

Translation

Swami SivanandaHe 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.

Swami GambiranandaOne 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.

Swami AdidevanandaHe 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.

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

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

Hindi

Swami Tejomayanandaजो मनुष्य इसी लोक में शरीर त्यागने के पूर्व ही काम और क्रोध से उत्पन्न हुए वेग को सहन करने में समर्थ है, वह योगी (युक्त) और सुखी मनुष्य है।।

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5.24BG-5-24

योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः । स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ॥

yo'ntaḥsukho'ntarārāmastathāntarjyotireva yaḥ | sa yogī brahmanirvāṇaṃ brahmabhūto'dhigacchati ||

Translation

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

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

Swami AdidevanandaHe 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.

Dr. S. SankaranarayanThe 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.

Shri Purohit SwamiHe 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.

Hindi

Swami Tejomayanandaजो पुरुष अन्तरात्मा में ही सुख वाला, आत्मा में ही आराम वाला तथा आत्मा में ही ज्ञान वाला है, वह योगी ब्रह्मरूप बनकर ब्रह्मनिर्वाण अर्थात् परम मोक्ष को प्राप्त होता है।।

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5.25BG-5-25

लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः । छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः ॥

labhante brahmanirvāṇamṛṣayaḥ kṣīṇakalmaṣāḥ | chinnadvaidhā yatātmānaḥ sarvabhūtahite ratāḥ ||

Translation

Swami SivanandaThe 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.

Swami GambiranandaThe 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.

Swami AdidevanandaThe 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.

Dr. S. SankaranarayanAt 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.

Shri Purohit SwamiSages 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.

Hindi

Swami Tejomayanandaवे ऋषिगण मोक्ष को प्राप्त होते हैं - जिनके पाप नष्ट हो गये हैं, जो छिन्नसंशय, संयमी और भूतमात्र के हित में रमने वाले हैं।।

Word meaningsHinglish

5.26BG-5-26

कामक्रोधवियुक्तानां यतीनां यतचेतसाम् । अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ॥

kāmakrodhaviyuktānāṃ yatīnāṃ yatacetasām | abhito brahmanirvāṇaṃ vartate viditātmanām ||

Translation

Swami SivanandaAbsolute 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.

Swami GambiranandaTo 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.

Swami AdidevanandaTo 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.

Dr. S. SankaranarayanWarding 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;

Shri Purohit SwamiSaints who know themselves, who control their minds, and feel neither desire nor anger, find eternal bliss everywhere.

Hindi

Swami Tejomayanandaकाम और क्रोध से रहित, संयतचित्त वाले तथा आत्मा को जानने वाले यतियों के लिए सब ओर मोक्ष (या ब्रह्मानन्द) विद्यमान रहता है।।

Word meaningsHinglish

5.27BG-5-27

स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः । प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ॥

sparśānkṛtvā bahirbāhyāṃścakṣuścaivāntare bhruvoḥ | prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau ||

Translation

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

Swami Gambirananda- 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.

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

Dr. S. SankaranarayanThe 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.

Shri Purohit SwamiExcluding external objects, with his gaze fixed between the eyebrows, and the inward and outward breathings passing equally through his nostrils;

Hindi

Swami Tejomayanandaबाह्य विषयों को बाहर ही रखकर नेत्रों की दृष्टि को भृकुटि के बीच में स्थित करके तथा नासिका में विचरने वाले प्राण और अपानवायु को सम करके,।।

Word meaningsHinglish

5.28BG-5-28

यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः । विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः ॥

yatendriyamanobuddhirmunirmokṣaparāyaṇaḥ | vigatecchābhayakrodho yaḥ sadā mukta eva saḥ ||

Translation

Swami SivanandaWith 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.

Swami AdidevanandaThe 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.

Dr. S. SankaranarayanHaving 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.

Shri Purohit SwamiGoverning sense, mind, and intellect, intent on liberation, free from desire, fear, and anger, the sage is eternally free.

Hindi

Swami Tejomayanandaजिस पुरुष की इन्द्रियाँ, मन और बुद्धि संयत हैं, ऐसा मोक्ष परायण मुनि इच्छा, भय और क्रोध से रहित है, वह सदा मुक्त ही है।।

Word meaningsHinglish

5.29BG-5-29

भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम् । सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ॥

bhoktāraṃ yajñatapasāṃ sarvalokamaheśvaram | suhṛdaṃ sarvabhūtānāṃ jñātvā māṃ śāntimṛcchati ||

Translation

Swami SivanandaHe 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.

Swami GambiranandaOne 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.

Swami AdidevanandaKnowing 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.

Dr. S. SankaranarayanThere is no such translation for this shloka.

Shri Purohit SwamiKnowing 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.

Hindi

Swami Tejomayananda(साधक भक्त) मुझे यज्ञ और तपों का भोक्ता और सम्पूर्ण लोकों का महान् ईश्वर तथा भूतमात्र का सुहृद् (मित्र) जानकर शान्ति को प्राप्त होता है।।

Word meaningsHinglish