About the reality of detachment.
(1) Arjuna said: 'Krishna, You as well praise the renunciation of fruitive labor as the practice of yoga. Please tell me which one is definitely more beneficial of the two.'
(2) The Supreme Lord replied: 'Renouncing [the fruits] and also action in yoga lead both to the path of liberation, but compared to the renunciation of fruitive labor, the action in yoga is the better of the two.
(3) He should always be known as a renouncing one who never likes or dislikes and who is free from the duality, as certainly, o mighty armed one, he is happy who is liberated from being bound that way.
(4) The less intelligent see the analytic and the work of yoga as different, but not so the learned ones. Situated in either one of them one will enjoy the complete of the result of both.
(5) He who places what one achieves by analysis at the same level as what one achieves by work done in yoga and thus sees study and selfless action as one, actually sees it as it is.
(6) But, renunciation, o mighty armed one, will afflict one with distress if one is without devotion, while a thinker united in selfless action reaches the Supreme without delay.
(7) Connected in yoga a purified soul, who is self controlled and has mastered his senses, is in compassion with all living beings and although engaged in action he is never affected.
(8-9) 'In divine consciousness I certainly never do anything' thus thinks one who knows the truth in his seeing, hearing, touching, smelling, eating, going, dreaming and breathing. Despite of his talking, forsaking, accepting, opening and closing his eyes he considers it as [merely] an engagement of the senses.
(10) He who dedicates all his works to the spiritual forsaking of his attachments is never affected by sin like a lotusleaf is in the water.
(11) With their body, mind and intelligence purified yogis even with their senses are acting in giving up the attachments for the sake of the soul.
(12) United in giving up the fruits they unflinching attain to perfect peace while the ones unconnected in the desire to enjoy the results are entrapped in attachment.
(13) By his thinking giving up all activities and remaining in happiness, the one who is controlled resides in the city of nine gates [the body] and thus the embodied soul for sure never does anything nor does he cause anything.
(14) Never is he the one engaging in action nor does the master [of that city] induce others to act, nor is he identified with the results, as all is done by nature.
(15) Never is the one of power responsible for the sins or pious activities of anyone; it is the spiritual knowledge that is covered by ignorance because of which the living beings are bewildered.
(16) But to the living entity whose nescience is destroyed by knowledge, that knowledge discloses the Supreme Reality like the rising sun.
(17) With one's intelligence to that, self to that, faith to that and refuge in that, one will, being cleansed from all misgivings by that knowledge, not return again.
(18) In a gentle brahmin fully educated, in a cow, in an elephant and surely also in an outcast, see those who are wise [the soul] with equal vision.
(19) In this life certainly those have conquered birth and death who in sameness have a fixed mind flawless in the equanimity of the Supreme Spirit of which they are situated in the Supreme.
(20) Never rejoicing on achieving the pleasant nor getting agitated as well arriving at the unpleasant, intelligent of his own and unbewildered, he who knows the spiritual is situated in transcendence.
(21) The one who is not attached to superficial pleasures finds, by concentrating on the spiritual of being connected in the soul, in the self the happiness which is enjoyed as being unlimited.
(22) In that which certainly by the contact with the senses is a source of misery, the intelligent never take delight, as that certainly is subjected to having a beginning and an end, o son of Kunti.
(23) He who in this material body is able to tolerate, before the body is forsaken, the lust and anger generated from the urges, is a composed and happy human being.
(24) Surely anyone who happy from within takes pleasure in the self and dwells on the inner light is a yogi who selfrealized attains to liberation in the Supreme.
(25) Those achieve that spiritual liberation who live the inner life and are spotless; they are beyond the duality in selfrealization and are engaged in work for the welfare of all living beings.
(26) The mind of renounced persons who are liberated from lust and anger is under full control and for them who learned from the soul there is in the near future the guarantee of spiritual enlightenment.
(27-28) Turned away from the unnecessary in the outer world not looking for it and concentrated between the eyebrows in suspending the in- and outgoing breath keeping the air with it in his nose, are the senses, mind and intelligence of the transcendentalist set to liberation as one who has discarded all wishes, fear and anger is surely always of that liberation.
(29) One who knows Me as the beneficiary of sacrifices, penances and austerities, as the Supreme Lord of all the worlds and as the benefactor of all living beings, thus attains to peace.
Source Texts
Text 1
Arjuna said: 'Krishna, You as well praise the renunciation of fruitive labor as the practice of yoga. Please tell me which one is definitely more beneficial of the two.'
Sanskrit Verse 1
arjuna uvaca
sannyasam karmanam krsna
punar yogam ca samsasi
yac chreya etayor ekam
tan me brûhi suniscitam
Word for Word
arjunah uvaca = Arjuna said; sannyasam = renunciation; karmanam = of all activities; krsna = O Krishna; punah = again; yogam = devotional service; ca = also; samsasi = You are praising; yat = which; sreyah = is more beneficial; etayoh = of these two; ekam = one; tat = that; me = unto me; bruhi = please tell; su-niscitam = definitely.
Translation
Arjuna said: O Krishna, first of all You ask me to renounce work, and then again You recommend work with devotion. Now will You kindly tell me definitely which of the two is more beneficial?
Text 2
The Supreme Lord replied: 'Renouncing [the fruits] and also action in yoga lead both to the path of liberation, but compared to the renunciation of fruitive labor, the action in yoga is the better of the two.
Sanskrit Verse 2
sri bhagavan uvaca
sannyasah karma-yogas ca
nihsreyasa-karav ubhau
tayos tu karma-sannyasat
karma-yogo visisyate
Word for Word
sri-bhagavan uvaca = the Personality of Godhead said; sannyasah = renunciation of work; karma-yogah = work in devotion; ca = also; nihsreyasa-karau = leading to the path of liberation; ubhau = both; tayoh = of the two; tu = but; karma-sannyasat = in comparison to the renunciation of fruitive work; karma-yogah = work in devotion; visisyate = is better.
Translation
The Personality of Godhead replied: The renunciation of work and work in devotion are both good for liberation. But, of the two, work in devotional service is better than renunciation of work.
Text 3
He should always be known as a renouncing one who never likes or dislikes and who is free from the duality, as certainly, o mighty armed one, he is happy who is liberated from being bound that way.
Sanskrit Verse 3
jneyah sa nitya-sannyasi
yo na dvesti na kanksati
nirdvandvo hi maha-baho
sukham bandhat pramucyate
Word for Word
jneyah = should be known; sah = he; nitya = always; sannyasi = renouncer; yah = who; na = never; dvesti = abhors; na = nor; kanksati = desires; nirdvandvah = free from all dualities; hi = certainly; maha-baho = O mighty-armed one; sukham = happily; bandhat = from bondage; pramucyate = is completely liberated.
Translation
One who neither hates nor desires the fruits of his activities is known to be always renounced. Such a person, free from all dualities, easily overcomes material bondage and is completely liberated, O mighty-armed Arjuna.
Text 4
The less intelligent see the analytic and the work of yoga as different, but not so the learned ones. Situated in either one of them one will enjoy the complete of the result of both
Sanskrit Verse 4
sankhya-yogau prthag balah
pravadanti na panditah
ekam apy asthitah samyag
ubhayor vindate phalam
Word for Word
sankhya = analytical study of the material world; yogau = work in devotional service; prthak = different; balah = the less intelligent; pravadanti = say; na = never; panditah = the learned; ekam = in one; api = even; asthitah = being situated; samyak = complete; ubhayoh = of both; vindate = enjoys; phalam = the result.
Translation
Only the ignorant speak of devotional service [karma-yoga] as being different from the analytical study of the material world [Sankhya]. Those who are actually learned say that he who applies himself well to one of these paths achieves the results of both.
Text 5
He who places what one achieves by analysis at the same level as what one achieves by work done in yoga and thus sees study and selfless action as one, he actually sees it as it is.
Sanskrit Verse 5
yat sankhyaih prapyate sthanam
tad yogair api gamyate
ekam sankhyam ca yogam ca
yah pasyati sa pasyati
Word for Word
yat = what; sankhyaih = by means of Sankhya philosophy; prapyate = is achieved; sthanam = place; tat = that; yogaih = by devotional service; api = also; gamyate = one can attain; ekam = one; sankhyam = analytical study; ca = and; yogam = action in devotion; ca = and; yah = one who; pasyati = sees; sah = he; pasyati = actually sees.
Translation
One who knows that the position reached by means of analytical study can also be attained by devotional service, and who therefore sees analytical study and devotional service to be on the same level, sees things as they are.
Text 6
But, renunciation, o mighty armed one, will afflict one with distress if one is without devotion, while a thinker united in selfless action reaches the Supreme without delay.
Sanskrit Verse 6
sannyasas tu maha-baho
duhkham aptum ayogatah
yoga-yukto munir brahma
na cirenadhigacchati
Word for Word
sannyasah = the renounced order of life; tu = but; maha-baho = O mighty-armed one; duhkham = distress; aptum = afflicts one with; ayogatah = without devotional service; yoga-yuktah = one engaged in devotional service; munih = a thinker; brahma = the Supreme; na cirena = without delay; adhigacchati = attains.
Translation
Merely renouncing all activities yet not engaging in the devotional service of the Lord cannot make one happy. But a thoughtful person engaged in devotional service can achieve the Supreme without delay.
Text 7
Connected in yoga a purified soul, who is self controlled and has mastered his senses, is in compassion with all living beings and although engaged in action he is never affected.
Sanskrit Verse 7
yoga-yukto visuddhatma
vijitatma jitendriyah
sarvabhûtatmabhûtatma
kurvann api na lipyate
Word for Word
yoga-yuktah = engaged in devotional service; visuddha-atma = a purified soul; vijita-atma = self-controlled; jita-indriyah = having conquered the senses; sarva-bhuta = to all living entities; atma-bhuta-atma = compassionate; kurvan api = although engaged in work; na = never; lipyate = is entangled.
Translation
One who works in devotion, who is a pure soul, and who controls his mind and senses is dear to everyone, and everyone is dear to him. Though always working, such a man is never entangled.
Text 8-9
'In divine consciousness I certainly never do anything' thus thinks one who knows the truth in his seeing, hearing, touching, smelling, eating, going, dreaming and breathing. Despite of his talking, forsaking, accepting, opening and closing his eyes he considers it as [merely] an engagemnent of the senses.
Sanskrit Verse 8-9
naiva kincit karomiti
yukto manyeta tattva-vit
pasyan srnvan sprsanjighrann
asnan gacchan svapan svasan
pralapan visrjan grhnann
unmisan nimisann api
indriyanindriyarthesu
vartanta iti dharayan
Word for Word
na = never; eva = certainly; kincit = anything; karomi = I do; iti = thus; yuktah = engaged in the divine consciousness; manyeta = thinks; tattva-vit = one who knows the truth; pasyan = seeing; srn van = hearing; sprsan = touching; jighran = smelling; asnan =,eating; gacchan = going; svapan = dreaming; svasan = breathing;
pralapan = talking; visrjan = giving up; grhnan = accepting; unmisan = opening; nimisan = closing; api = in spite of; indriyani = the senses; indriya-arthesu = in sense gratification; vartante = let them be so engaged; iti = thus; dharayan = considering.
Translation
A person in the divine consciousness, although engaged in seeing, hearing, touching, smelling, eating, moving about, sleeping and breathing, always knows within himself that he actually does nothing at all. Because while speaking, evacuating, receiving, or opening or closing his eyes, he always knows that only the material senses are engaged with their objects and that he is aloof from them.
Text 10
He who dedicates all his works to the spiritual forsaking of his attachments is never affected by sin like a lotusleaf is in the water.
Sanskrit Verse 10
brahmany adhaya karmani
sangam tyaktva karoti yah
lipyate na sa papena
padma-patram ivambhasa
Word for Word
brahmani = unto the Supreme Personality of Godhead; adhaya = resigning; karmani = all works; sangam = attachment; tyaktva = giving up; karoti = performs; yah = who; lipyate = is affected; na = never; sah = he; papena = by sin; padma-patram = a lotus leaf; iva = like; ambhasa = by the water.
Translation
One who performs his duty without attachment, surrendering the results unto the Supreme Lord, is unaffected by sinful action, as the lotus leaf is untouched by water.
Text 11
With their body, mind and intelligence purified yogis even with their senses are acting in giving up the attachments for the sake of the soul.
Sanskrit Verse 11
kayena manasa buddhya
kevalair indriyair api
yoginah karma kurvanti
sangam tyaktvatma-suddhaye
Word for Word
kayena = with the body; manasa = with the mind; buddhya = with the intelligence; kevalaih = purified; indriyaih = with the senses; api = even; yoginah = Krishna conscious persons; karma = actions; kurvanti = they perform; sangam = attachment; tyaktva = giving up; atma = of the self; suddhaye = for the purpose of purification.
Translation
The yogis, abandoning attachment, act with body, mind, intelligence and even with the senses, only for the purpose of purification.
Text 12
United in giving up the fruits they unflinching attain to perfect peace while the ones unconnected in the desire to enjoy the results are entrapped in attachment.
Sanskrit Verse 12
yuktah karma-phalam tyaktva
santim apnoti naisthikim
ayuktah kama-karena
phale sakto nibadhyate
Word for Word
yuktah = one who is engaged in devotional service; karma-phalam = the results of all activities; tyaktva = giving up; santimn = perfect peace; apnoti = achieves; naisthikim = unflinching; ayuktah = one who is not in Krishna consciousness; kama-karena = for enjoying the result of work; phale = in the result; saktah = attached; nibadhyate = becomes entangled.
Translation
The steadily devoted soul attains unadulterated peace because he offers the result of all activities to Me; whereas a person who is not in union with the Divine, who is greedy for the fruits of his labor, becomes entangled.
Text 13
By his thinking giving up all activities and remaining in happiness, the one who is controlled resides in the city of nine gates [the body] and thus the embodied soul for sure never does anything nor does he cause anything
Sanskrit Verse 13
sarva-karmani manasa
sannyasyaste sukham vasi
nava-dvare pure dehi
naiva kurvan na karayan
Word for Word
sarva = all; karmani = activities; manasa = by the mind; sannyasya = giving up; aste = remains; sukham = in happiness; vasi = one who is controlled; nava-dvare = in the place where there are nine gates; pure = in the city; dehi = the embodied soul; na = never; eva = certainly; kurvan = doing anything; na = not; karayan = causing to be done.
Translation
When the embodied living being controls his nature and mentally renounces all actions, he resides happily in the city of nine gates [the material body], neither working nor causing work to be done.
Text 14
Never is he the one engaging in action nor does the master [of that city] induce others to act, nor is he identified with the results, as all is done by nature.
Sanskrit Verse 14
na kartrtvam na karmani
lokasya srjati prabhuh
na karma-phala-samyogam
svabhavas tu pravartate
Word for Word
na = never; kartrtvam = proprietorship; na = nor; karmani = activities; lokasya = of the people; srjati = creates; prabhuh = the master of the city of the body; na = nor; karma-phala = with the results of activities; samyogam = connection; svabhavah = the modes of material nature; tu = but; pravartate = act.
Translation
The embodied spirit, master of the city of his body, does not create activities, nor does he induce people to act, nor does he create the fruits of action. All this is enacted by the modes of material nature.
Text 15
Never is the one of power responsible for the sins or pious activities of anyone; it is the spiritual knowledge that is covered by ignorance because of which the living beings are bewildered.
Sanskrit Verse 15
nadatte kasyacit papam
na caiva sukrtam vibhuh
ajnanenavrtam jnanam
tena muhyantijantavah
Word for Word
na = never; adatte = accepts; kasyacit = anyone's; papam = sin; na = nor; ca = also; eva = certainly; su-krtam = pious activities; vibhuh = the Supreme Lord; ajnanena = by ignorance; avrtam =,covered; jñanam = knowledge; tena = by that; muhyanti = are bewildered; jantavah = the living entities.
Translation
Nor does the Supreme Lord assume anyone's sinful or pious activities. Embodied beings, however, are bewildered because of the ignorance which covers their real knowledge.
Text 16
But to the living entity whose nescience is destroyed by knowledge, that knowledge discloses the Supreme Reality like the rising sun.
Sanskrit Verse 16
jnanena tu tad ajnanam
yesam nasitam atmanah
tesam adityavaj jnanam
prakasayati tat param
Word for Word
jnanena = by knowledge; tu = but; tat = that; ajñanam = nescience; yesam = whose; nasitam = is destroyed; atmanah = of the living entity; tesam = their; aditya-vat = like the rising sun; jñanam = knowledge; prakasayati = discloses; tat param = Krishna consciousness.
Translation
When, however, one is enlightened with the knowledge by which nescience is destroyed, then his knowledge reveals everything, as the sun lights up everything in the daytime.
Text 17
With one's intelligence to that, self to that, faith to that and refuge in that, one will, being cleansed from all misgivings by that knowledge, not return again.
Sanskrit Verse 17
tad-buddhayas tad-atmanas
tan-nisthas tat-parayanah
gacchanty apunar-avrttim
jnana-nirdhûta-kalmasah
Word for Word
tat-buddhayah = those whose intelligence is always in the Supreme; tat-atmanah = those whose minds are always in the Supreme; tat-nisthah = those whose faith is only meant for the Supreme; tat-parayanah = who have completely taken shelter of Him; gacchanti = go; apunah-avrttim = to liberation; jñana = by knowledge; nirdhuta = cleansed; kalmasah = misgivings.
Translation
When one's intelligence, mind, faith and refuge are all fixed in the Supreme, then one becomes fully cleansed of misgivings through complete knowledge and thus proceeds straight on the path of liberation.
Text 18
In a gentle brahmin fully educated, in a cow, in an elephant and surely also in an outcast, see those who are wise [the soul] with equal vision.
Sanskrit Verse 18
vidya-vinaya-sampanne
brahmane gavi hastini
suni caiva svapake ca
panditah sama-darsinah
Word for Word
vidya = with education; vinaya = and gentleness; sampanne = fully equipped; brahmane = in the brahmana; gavi = in the cow; hastini = in the elephant; suni = in the dog; ca = and; eva = certainly; sva-pake = in the dog-eater (the outcaste); ca = respectively; panditah = those who are wise; sama-darsinah = who see with equal vision.
Translation
The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater [outcaste].
Text 19
In this life certainly those have conquered birth and death who in sameness have a fixed mind flawless in the equanimity of the Supreme Spirit of which they are situated in the Supreme.
Sanskrit Verse 19
ihaiva tair jitah sargo
yesam samye sthitam manah
nirdosam hi samam brahma
tasmad brahmani te sthitah
Word for Word
iha = in this life; eva = certainly; taih = by them; jitah = conquered; sargah = birth and death; yesam = whose; samye = in equanimity; sthitam = situated; manah = mind; nirdosam = flawless; hi = certainly; samam = in equanimity; brahma = like the Supreme; tasmat = therefore; brahmani = in the Supreme; te = they; sthitah = are situated.
Translation
Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. They are flawless like Brahman, and thus they are already situated in Brahman.
Text 20
Never rejoicing on achieving the pleasant nor getting agitated as well arriving at the unpleasant, intelligent of his own and unbewildered, he who knows the spiritual is situated in transcendence.
Sanskrit Verse 20
na prahrsyet priyam prapya
nodvijet prapya capriyam
sthira-buddhir asammûdho
brahma-vid brahmani sthitah
Word for Word
na = never; prahrsyet = rejoices; priyam = the pleasant; prapya = achieving; na = does not; udvijet = become agitated; prapya = obtaining; ca = also; apriyam = the unpleasant; sthira-buddhih =self-intelligent; asammudhah = unbewildered; brahma-vit = one who knows the Supreme perfectly; brahmani = in the transcendence; sthitah = situated.
Translation
A person who neither rejoices upon achieving something pleasant nor laments upon obtaining something unpleasant, who is self-intelligent, who is unbewildered, and who knows the science of God, is already situated in transcendence.
Text 21
The one who is not attached to superficial pleasures finds, by concentrating on the spiritual of being connected in the soul, in the self the happiness which is enjoyed as being unlimited.
Sanskrit Verse 21
bahya-sparsesv asaktatma
vindaty atmani yat sukham
sa brahma-yoga-yuktatma
sukham aksayam asnute
Word for Word
bahya-sparsesu = in external sense pleasure; asakta-atma = one who is not attached; vindati = enjoys; atmani = in the self; yat = that which; sukham = happiness; sah = he; brahma-yoga = by concentration in Brahman; yukta-atma = self-connected; sukham = happiness; aksayam = unlimited; asnute = enjoys.
Translation
Such a liberated person is not attracted to material sense pleasure but is always in trance, enjoying the pleasure within. In this way the self-realized person enjoys unlimited happiness, for he concentrates on the Supreme.
Text 22
In that which certainly by the contact with the senses is a source of misery, the intelligent never take delight, as that certainly is subjected to having a beginning and an end, o son of Kunti.
Sanskrit Verse 2 2
ye hi samsparsaja bhoga
duhkha-yonaya eva te
ady-antavantah kaunteya
na tesu ramate budhah
Word for Word
ye = those; hi = certainly; samsparsa-jah = by contact with the material senses; bhogah = enjoyments; duhkha = distress; yonayah = sources of; eva = certainly; te = they are; adi = beginning; anta = end; vantah = subject to; kaunteya = O son of Kunti; na = never; tesu = in those; ramate = takes delight; budhah = the intelligent person.
Translation
An intelligent person does not take part in the sources of misery, which are due to contact with the material senses. O son of Kunti, such pleasures have a beginning and an end, and so the wise man does not.delight in them.
Text 23
He who in this material body is able to tolerate, before the body is forsaken, the lust and anger generated from the urges, is a composed and happy human being.
Sanskrit Verse 2 3
saknotihaiva yah sodhum
prak sarira-vimoksanat
kama-krodhodbhavam vegam s
a yuktah sa sukhi narah
Word for Word
saknoti = is able; iha eva = in the present body; yah = one who; sodhum = to tolerate; prak = before; sarira = the body; vimoksanat = giving up; kama = desire; krodha = and anger; udbhavam = generated from; vegam = urges; sah = he; yuktah = in trance; sah = he; sukhi = happy; narah = human being.
Translation
Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is well situated and is happy in this world.
Text 24
Surely anyone who happy from within takes pleasure in the self and dwells on the inner light is a yogi who selfrealized attains to liberation in the Supreme.
Sanskrit Verse 24
yo'ntah-sukho 'ntararamas
tathantar-jyotir eva yah
sa yogi brahma-nirvanam
brahma-bhûto 'dhigacchati
Word for Word
yah = one who; antah-sukhah = happy from within; antah-aramah = actively enjoying within; tatha = as well as; antah-jyotih = aiming within; eva = certainly; yah = anyone; sah = he; yogi = a mystic; brahma-nirvanam = liberation in the Supreme; brahma-bhutah = being self-realized; adhigacchati = attains.
Translation
One whose happiness is within, who is active and rejoices within, and whose aim is inward is actually the perfect mystic. He is liberated in the Supreme, and ultimately he attains the Supreme.
Text 25
Those achieve that spiritual liberation who live the inner life and are spotless; they are beyond the duality in selfrealization and are engaged in work for the welfare of all living beings.
Sanskrit Verse 25
labhante brahma-nirvanam
rsayah ksina-kalmasah
chinna-dvaidha yatatmanah
sarva-bhûta-hite ratah
Word for Word
labhante = achieve; brahma-nirvanam = liberation in the Supreme; rsayah = those who are active within; ksina-kalmasah = who are devoid of all sins; chinna = having torn off; dvaidhah = duality; yata-atmanah = engaged in self-realization; sarva-bhuta = for all living entities; hite = in welfare work; ratah = engaged.
Translation
Those who are beyond the dualities that arise from doubts, whose minds are engaged within, who are always busy working for the welfare of all living beings, and who are free from all sins achieve liberation in the Supreme..
Text 26
The mind of renounced persons who are liberated from lust and anger is under full control and for them who learned from the soul there is in the near future the guarantee of spiritual enlightenment.
Sanskrit Verse 26
kama-krodha-vimuktanam
yatinam yata-cetasam
abhito brahma-nirvanam
vartate viditatmanam
Word for Word
kama = from desires; krodha = and anger; vimuktanam = of those who are liberated; yatinam = of the saintly persons; yata-cetasam = who have full control over the mind; abhitah = assured in the near future; brahma-nirvanam = liberation in the Supreme; vartate = is there; vidita-atmanam = of those who are self-realized.
Translation
Those who are free from anger and all material desires, who are self-realized, self-disciplined and constantly endeavoring for perfection, are assured of liberation in the Supreme in the very near future.
Text 27-28
Turned away from the unnecessary in the outer world not looking for it and concentrated between the eyebrows in suspending the in- and outgoing breath keeping the air with it in ones nose, are the senses, mind and intelligence of the transcendentalist set to liberation as one who has discarded all wishes, fear and anger is surely always of that liberation.
Sanskrit Verse 27-28
sparsan krtva bahir bahyams
caksus caivantare bhruvoh
pranapanau samau krtva
nasabhyantara-carinau
yatendriya-mano-buddhir
munir moksa-parayanah
vigateccha-bhaya-krodho
yah sada mukta eva sah
Word for Word
sparsan = sense objects, such as sound; krtva = keeping; bahih = external; bahyan = unnecessary; caksuh = eyes; ca = also; eva = certainly; antare = between; bhruvoh = the eyebrows; prana-apanau = up-and down-moving air; samau = in suspension; krtva = keeping; nasa-abhyantara = within the nostrils; carinau = blowing; yata = controlled; indriya = senses; manah = mind; buddhih = intelligence; munih = the transcendentalist; moksa = for liberation; parayanah =being so destined; vigata = having discarded; iccha = wishes; bhaya = fear; krodhah = anger; yah = one who; sada = always; muktah = liberated; eva = certainly; sah = he is.
Translation
Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils, and thus controlling the mind, senses and intelligence, the transcendentalist aiming at liberation becomes free from desire, fear and anger. One who is always in this state is certainly liberated.
Text 29
One who knows Me as the beneficiary of sacrifices, penances and austerities, as the Supreme Lord of all the worlds and as the benefactor of all living beings, thus attains to peace.
Sanskrit Verse 29
bhoktaram yajna-tapasam
sarva-loka-mahesvaram
suhrdam sarva-bhûtanam
jnatva mam santim rcchati
Word for Word
bhoktaram = the beneficiary; yajna = of sacrifices; tapasam = and penances and austerities; sarva-loka = of all planets and the demigods thereof; maha-isvaram = the Supreme Lord; su-hrdam = the benefactor; sarva = of all; bhutanam = the living entities; jnatva = thus knowing; mam = Me (Lord Krishna); santim = relief from material pangs; rcchati = one achieves.
Translation
A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries.
(1) Arjuna said: 'Krishna, You as well praise the renunciation of fruitive labor as the practice of yoga. Please tell me which one is definitely more beneficial of the two.'
(2) The Supreme Lord replied: 'Renouncing [the fruits] and also action in yoga lead both to the path of liberation, but compared to the renunciation of fruitive labor, the action in yoga is the better of the two.
(3) He should always be known as a renouncing one who never likes or dislikes and who is free from the duality, as certainly, o mighty armed one, he is happy who is liberated from being bound that way.
(4) The less intelligent see the analytic and the work of yoga as different, but not so the learned ones. Situated in either one of them one will enjoy the complete of the result of both.
(5) He who places what one achieves by analysis at the same level as what one achieves by work done in yoga and thus sees study and selfless action as one, actually sees it as it is.
(6) But, renunciation, o mighty armed one, will afflict one with distress if one is without devotion, while a thinker united in selfless action reaches the Supreme without delay.
(7) Connected in yoga a purified soul, who is self controlled and has mastered his senses, is in compassion with all living beings and although engaged in action he is never affected.
(8-9) 'In divine consciousness I certainly never do anything' thus thinks one who knows the truth in his seeing, hearing, touching, smelling, eating, going, dreaming and breathing. Despite of his talking, forsaking, accepting, opening and closing his eyes he considers it as [merely] an engagement of the senses.
(10) He who dedicates all his works to the spiritual forsaking of his attachments is never affected by sin like a lotusleaf is in the water.
(11) With their body, mind and intelligence purified yogis even with their senses are acting in giving up the attachments for the sake of the soul.
(12) United in giving up the fruits they unflinching attain to perfect peace while the ones unconnected in the desire to enjoy the results are entrapped in attachment.
(13) By his thinking giving up all activities and remaining in happiness, the one who is controlled resides in the city of nine gates [the body] and thus the embodied soul for sure never does anything nor does he cause anything.
(14) Never is he the one engaging in action nor does the master [of that city] induce others to act, nor is he identified with the results, as all is done by nature.
(15) Never is the one of power responsible for the sins or pious activities of anyone; it is the spiritual knowledge that is covered by ignorance because of which the living beings are bewildered.
(16) But to the living entity whose nescience is destroyed by knowledge, that knowledge discloses the Supreme Reality like the rising sun.
(17) With one's intelligence to that, self to that, faith to that and refuge in that, one will, being cleansed from all misgivings by that knowledge, not return again.
(18) In a gentle brahmin fully educated, in a cow, in an elephant and surely also in an outcast, see those who are wise [the soul] with equal vision.
(19) In this life certainly those have conquered birth and death who in sameness have a fixed mind flawless in the equanimity of the Supreme Spirit of which they are situated in the Supreme.
(20) Never rejoicing on achieving the pleasant nor getting agitated as well arriving at the unpleasant, intelligent of his own and unbewildered, he who knows the spiritual is situated in transcendence.
(21) The one who is not attached to superficial pleasures finds, by concentrating on the spiritual of being connected in the soul, in the self the happiness which is enjoyed as being unlimited.
(22) In that which certainly by the contact with the senses is a source of misery, the intelligent never take delight, as that certainly is subjected to having a beginning and an end, o son of Kunti.
(23) He who in this material body is able to tolerate, before the body is forsaken, the lust and anger generated from the urges, is a composed and happy human being.
(24) Surely anyone who happy from within takes pleasure in the self and dwells on the inner light is a yogi who selfrealized attains to liberation in the Supreme.
(25) Those achieve that spiritual liberation who live the inner life and are spotless; they are beyond the duality in selfrealization and are engaged in work for the welfare of all living beings.
(26) The mind of renounced persons who are liberated from lust and anger is under full control and for them who learned from the soul there is in the near future the guarantee of spiritual enlightenment.
(27-28) Turned away from the unnecessary in the outer world not looking for it and concentrated between the eyebrows in suspending the in- and outgoing breath keeping the air with it in his nose, are the senses, mind and intelligence of the transcendentalist set to liberation as one who has discarded all wishes, fear and anger is surely always of that liberation.
(29) One who knows Me as the beneficiary of sacrifices, penances and austerities, as the Supreme Lord of all the worlds and as the benefactor of all living beings, thus attains to peace.
Source Texts
Text 1
Arjuna said: 'Krishna, You as well praise the renunciation of fruitive labor as the practice of yoga. Please tell me which one is definitely more beneficial of the two.'
Sanskrit Verse 1
arjuna uvaca
sannyasam karmanam krsna
punar yogam ca samsasi
yac chreya etayor ekam
tan me brûhi suniscitam
Word for Word
arjunah uvaca = Arjuna said; sannyasam = renunciation; karmanam = of all activities; krsna = O Krishna; punah = again; yogam = devotional service; ca = also; samsasi = You are praising; yat = which; sreyah = is more beneficial; etayoh = of these two; ekam = one; tat = that; me = unto me; bruhi = please tell; su-niscitam = definitely.
Translation
Arjuna said: O Krishna, first of all You ask me to renounce work, and then again You recommend work with devotion. Now will You kindly tell me definitely which of the two is more beneficial?
Text 2
The Supreme Lord replied: 'Renouncing [the fruits] and also action in yoga lead both to the path of liberation, but compared to the renunciation of fruitive labor, the action in yoga is the better of the two.
Sanskrit Verse 2
sri bhagavan uvaca
sannyasah karma-yogas ca
nihsreyasa-karav ubhau
tayos tu karma-sannyasat
karma-yogo visisyate
Word for Word
sri-bhagavan uvaca = the Personality of Godhead said; sannyasah = renunciation of work; karma-yogah = work in devotion; ca = also; nihsreyasa-karau = leading to the path of liberation; ubhau = both; tayoh = of the two; tu = but; karma-sannyasat = in comparison to the renunciation of fruitive work; karma-yogah = work in devotion; visisyate = is better.
Translation
The Personality of Godhead replied: The renunciation of work and work in devotion are both good for liberation. But, of the two, work in devotional service is better than renunciation of work.
Text 3
He should always be known as a renouncing one who never likes or dislikes and who is free from the duality, as certainly, o mighty armed one, he is happy who is liberated from being bound that way.
Sanskrit Verse 3
jneyah sa nitya-sannyasi
yo na dvesti na kanksati
nirdvandvo hi maha-baho
sukham bandhat pramucyate
Word for Word
jneyah = should be known; sah = he; nitya = always; sannyasi = renouncer; yah = who; na = never; dvesti = abhors; na = nor; kanksati = desires; nirdvandvah = free from all dualities; hi = certainly; maha-baho = O mighty-armed one; sukham = happily; bandhat = from bondage; pramucyate = is completely liberated.
Translation
One who neither hates nor desires the fruits of his activities is known to be always renounced. Such a person, free from all dualities, easily overcomes material bondage and is completely liberated, O mighty-armed Arjuna.
Text 4
The less intelligent see the analytic and the work of yoga as different, but not so the learned ones. Situated in either one of them one will enjoy the complete of the result of both
Sanskrit Verse 4
sankhya-yogau prthag balah
pravadanti na panditah
ekam apy asthitah samyag
ubhayor vindate phalam
Word for Word
sankhya = analytical study of the material world; yogau = work in devotional service; prthak = different; balah = the less intelligent; pravadanti = say; na = never; panditah = the learned; ekam = in one; api = even; asthitah = being situated; samyak = complete; ubhayoh = of both; vindate = enjoys; phalam = the result.
Translation
Only the ignorant speak of devotional service [karma-yoga] as being different from the analytical study of the material world [Sankhya]. Those who are actually learned say that he who applies himself well to one of these paths achieves the results of both.
Text 5
He who places what one achieves by analysis at the same level as what one achieves by work done in yoga and thus sees study and selfless action as one, he actually sees it as it is.
Sanskrit Verse 5
yat sankhyaih prapyate sthanam
tad yogair api gamyate
ekam sankhyam ca yogam ca
yah pasyati sa pasyati
Word for Word
yat = what; sankhyaih = by means of Sankhya philosophy; prapyate = is achieved; sthanam = place; tat = that; yogaih = by devotional service; api = also; gamyate = one can attain; ekam = one; sankhyam = analytical study; ca = and; yogam = action in devotion; ca = and; yah = one who; pasyati = sees; sah = he; pasyati = actually sees.
Translation
One who knows that the position reached by means of analytical study can also be attained by devotional service, and who therefore sees analytical study and devotional service to be on the same level, sees things as they are.
Text 6
But, renunciation, o mighty armed one, will afflict one with distress if one is without devotion, while a thinker united in selfless action reaches the Supreme without delay.
Sanskrit Verse 6
sannyasas tu maha-baho
duhkham aptum ayogatah
yoga-yukto munir brahma
na cirenadhigacchati
Word for Word
sannyasah = the renounced order of life; tu = but; maha-baho = O mighty-armed one; duhkham = distress; aptum = afflicts one with; ayogatah = without devotional service; yoga-yuktah = one engaged in devotional service; munih = a thinker; brahma = the Supreme; na cirena = without delay; adhigacchati = attains.
Translation
Merely renouncing all activities yet not engaging in the devotional service of the Lord cannot make one happy. But a thoughtful person engaged in devotional service can achieve the Supreme without delay.
Text 7
Connected in yoga a purified soul, who is self controlled and has mastered his senses, is in compassion with all living beings and although engaged in action he is never affected.
Sanskrit Verse 7
yoga-yukto visuddhatma
vijitatma jitendriyah
sarvabhûtatmabhûtatma
kurvann api na lipyate
Word for Word
yoga-yuktah = engaged in devotional service; visuddha-atma = a purified soul; vijita-atma = self-controlled; jita-indriyah = having conquered the senses; sarva-bhuta = to all living entities; atma-bhuta-atma = compassionate; kurvan api = although engaged in work; na = never; lipyate = is entangled.
Translation
One who works in devotion, who is a pure soul, and who controls his mind and senses is dear to everyone, and everyone is dear to him. Though always working, such a man is never entangled.
Text 8-9
'In divine consciousness I certainly never do anything' thus thinks one who knows the truth in his seeing, hearing, touching, smelling, eating, going, dreaming and breathing. Despite of his talking, forsaking, accepting, opening and closing his eyes he considers it as [merely] an engagemnent of the senses.
Sanskrit Verse 8-9
naiva kincit karomiti
yukto manyeta tattva-vit
pasyan srnvan sprsanjighrann
asnan gacchan svapan svasan
pralapan visrjan grhnann
unmisan nimisann api
indriyanindriyarthesu
vartanta iti dharayan
Word for Word
na = never; eva = certainly; kincit = anything; karomi = I do; iti = thus; yuktah = engaged in the divine consciousness; manyeta = thinks; tattva-vit = one who knows the truth; pasyan = seeing; srn van = hearing; sprsan = touching; jighran = smelling; asnan =,eating; gacchan = going; svapan = dreaming; svasan = breathing;
pralapan = talking; visrjan = giving up; grhnan = accepting; unmisan = opening; nimisan = closing; api = in spite of; indriyani = the senses; indriya-arthesu = in sense gratification; vartante = let them be so engaged; iti = thus; dharayan = considering.
Translation
A person in the divine consciousness, although engaged in seeing, hearing, touching, smelling, eating, moving about, sleeping and breathing, always knows within himself that he actually does nothing at all. Because while speaking, evacuating, receiving, or opening or closing his eyes, he always knows that only the material senses are engaged with their objects and that he is aloof from them.
Text 10
He who dedicates all his works to the spiritual forsaking of his attachments is never affected by sin like a lotusleaf is in the water.
Sanskrit Verse 10
brahmany adhaya karmani
sangam tyaktva karoti yah
lipyate na sa papena
padma-patram ivambhasa
Word for Word
brahmani = unto the Supreme Personality of Godhead; adhaya = resigning; karmani = all works; sangam = attachment; tyaktva = giving up; karoti = performs; yah = who; lipyate = is affected; na = never; sah = he; papena = by sin; padma-patram = a lotus leaf; iva = like; ambhasa = by the water.
Translation
One who performs his duty without attachment, surrendering the results unto the Supreme Lord, is unaffected by sinful action, as the lotus leaf is untouched by water.
Text 11
With their body, mind and intelligence purified yogis even with their senses are acting in giving up the attachments for the sake of the soul.
Sanskrit Verse 11
kayena manasa buddhya
kevalair indriyair api
yoginah karma kurvanti
sangam tyaktvatma-suddhaye
Word for Word
kayena = with the body; manasa = with the mind; buddhya = with the intelligence; kevalaih = purified; indriyaih = with the senses; api = even; yoginah = Krishna conscious persons; karma = actions; kurvanti = they perform; sangam = attachment; tyaktva = giving up; atma = of the self; suddhaye = for the purpose of purification.
Translation
The yogis, abandoning attachment, act with body, mind, intelligence and even with the senses, only for the purpose of purification.
Text 12
United in giving up the fruits they unflinching attain to perfect peace while the ones unconnected in the desire to enjoy the results are entrapped in attachment.
Sanskrit Verse 12
yuktah karma-phalam tyaktva
santim apnoti naisthikim
ayuktah kama-karena
phale sakto nibadhyate
Word for Word
yuktah = one who is engaged in devotional service; karma-phalam = the results of all activities; tyaktva = giving up; santimn = perfect peace; apnoti = achieves; naisthikim = unflinching; ayuktah = one who is not in Krishna consciousness; kama-karena = for enjoying the result of work; phale = in the result; saktah = attached; nibadhyate = becomes entangled.
Translation
The steadily devoted soul attains unadulterated peace because he offers the result of all activities to Me; whereas a person who is not in union with the Divine, who is greedy for the fruits of his labor, becomes entangled.
Text 13
By his thinking giving up all activities and remaining in happiness, the one who is controlled resides in the city of nine gates [the body] and thus the embodied soul for sure never does anything nor does he cause anything
Sanskrit Verse 13
sarva-karmani manasa
sannyasyaste sukham vasi
nava-dvare pure dehi
naiva kurvan na karayan
Word for Word
sarva = all; karmani = activities; manasa = by the mind; sannyasya = giving up; aste = remains; sukham = in happiness; vasi = one who is controlled; nava-dvare = in the place where there are nine gates; pure = in the city; dehi = the embodied soul; na = never; eva = certainly; kurvan = doing anything; na = not; karayan = causing to be done.
Translation
When the embodied living being controls his nature and mentally renounces all actions, he resides happily in the city of nine gates [the material body], neither working nor causing work to be done.
Text 14
Never is he the one engaging in action nor does the master [of that city] induce others to act, nor is he identified with the results, as all is done by nature.
Sanskrit Verse 14
na kartrtvam na karmani
lokasya srjati prabhuh
na karma-phala-samyogam
svabhavas tu pravartate
Word for Word
na = never; kartrtvam = proprietorship; na = nor; karmani = activities; lokasya = of the people; srjati = creates; prabhuh = the master of the city of the body; na = nor; karma-phala = with the results of activities; samyogam = connection; svabhavah = the modes of material nature; tu = but; pravartate = act.
Translation
The embodied spirit, master of the city of his body, does not create activities, nor does he induce people to act, nor does he create the fruits of action. All this is enacted by the modes of material nature.
Text 15
Never is the one of power responsible for the sins or pious activities of anyone; it is the spiritual knowledge that is covered by ignorance because of which the living beings are bewildered.
Sanskrit Verse 15
nadatte kasyacit papam
na caiva sukrtam vibhuh
ajnanenavrtam jnanam
tena muhyantijantavah
Word for Word
na = never; adatte = accepts; kasyacit = anyone's; papam = sin; na = nor; ca = also; eva = certainly; su-krtam = pious activities; vibhuh = the Supreme Lord; ajnanena = by ignorance; avrtam =,covered; jñanam = knowledge; tena = by that; muhyanti = are bewildered; jantavah = the living entities.
Translation
Nor does the Supreme Lord assume anyone's sinful or pious activities. Embodied beings, however, are bewildered because of the ignorance which covers their real knowledge.
Text 16
But to the living entity whose nescience is destroyed by knowledge, that knowledge discloses the Supreme Reality like the rising sun.
Sanskrit Verse 16
jnanena tu tad ajnanam
yesam nasitam atmanah
tesam adityavaj jnanam
prakasayati tat param
Word for Word
jnanena = by knowledge; tu = but; tat = that; ajñanam = nescience; yesam = whose; nasitam = is destroyed; atmanah = of the living entity; tesam = their; aditya-vat = like the rising sun; jñanam = knowledge; prakasayati = discloses; tat param = Krishna consciousness.
Translation
When, however, one is enlightened with the knowledge by which nescience is destroyed, then his knowledge reveals everything, as the sun lights up everything in the daytime.
Text 17
With one's intelligence to that, self to that, faith to that and refuge in that, one will, being cleansed from all misgivings by that knowledge, not return again.
Sanskrit Verse 17
tad-buddhayas tad-atmanas
tan-nisthas tat-parayanah
gacchanty apunar-avrttim
jnana-nirdhûta-kalmasah
Word for Word
tat-buddhayah = those whose intelligence is always in the Supreme; tat-atmanah = those whose minds are always in the Supreme; tat-nisthah = those whose faith is only meant for the Supreme; tat-parayanah = who have completely taken shelter of Him; gacchanti = go; apunah-avrttim = to liberation; jñana = by knowledge; nirdhuta = cleansed; kalmasah = misgivings.
Translation
When one's intelligence, mind, faith and refuge are all fixed in the Supreme, then one becomes fully cleansed of misgivings through complete knowledge and thus proceeds straight on the path of liberation.
Text 18
In a gentle brahmin fully educated, in a cow, in an elephant and surely also in an outcast, see those who are wise [the soul] with equal vision.
Sanskrit Verse 18
vidya-vinaya-sampanne
brahmane gavi hastini
suni caiva svapake ca
panditah sama-darsinah
Word for Word
vidya = with education; vinaya = and gentleness; sampanne = fully equipped; brahmane = in the brahmana; gavi = in the cow; hastini = in the elephant; suni = in the dog; ca = and; eva = certainly; sva-pake = in the dog-eater (the outcaste); ca = respectively; panditah = those who are wise; sama-darsinah = who see with equal vision.
Translation
The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater [outcaste].
Text 19
In this life certainly those have conquered birth and death who in sameness have a fixed mind flawless in the equanimity of the Supreme Spirit of which they are situated in the Supreme.
Sanskrit Verse 19
ihaiva tair jitah sargo
yesam samye sthitam manah
nirdosam hi samam brahma
tasmad brahmani te sthitah
Word for Word
iha = in this life; eva = certainly; taih = by them; jitah = conquered; sargah = birth and death; yesam = whose; samye = in equanimity; sthitam = situated; manah = mind; nirdosam = flawless; hi = certainly; samam = in equanimity; brahma = like the Supreme; tasmat = therefore; brahmani = in the Supreme; te = they; sthitah = are situated.
Translation
Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. They are flawless like Brahman, and thus they are already situated in Brahman.
Text 20
Never rejoicing on achieving the pleasant nor getting agitated as well arriving at the unpleasant, intelligent of his own and unbewildered, he who knows the spiritual is situated in transcendence.
Sanskrit Verse 20
na prahrsyet priyam prapya
nodvijet prapya capriyam
sthira-buddhir asammûdho
brahma-vid brahmani sthitah
Word for Word
na = never; prahrsyet = rejoices; priyam = the pleasant; prapya = achieving; na = does not; udvijet = become agitated; prapya = obtaining; ca = also; apriyam = the unpleasant; sthira-buddhih =self-intelligent; asammudhah = unbewildered; brahma-vit = one who knows the Supreme perfectly; brahmani = in the transcendence; sthitah = situated.
Translation
A person who neither rejoices upon achieving something pleasant nor laments upon obtaining something unpleasant, who is self-intelligent, who is unbewildered, and who knows the science of God, is already situated in transcendence.
Text 21
The one who is not attached to superficial pleasures finds, by concentrating on the spiritual of being connected in the soul, in the self the happiness which is enjoyed as being unlimited.
Sanskrit Verse 21
bahya-sparsesv asaktatma
vindaty atmani yat sukham
sa brahma-yoga-yuktatma
sukham aksayam asnute
Word for Word
bahya-sparsesu = in external sense pleasure; asakta-atma = one who is not attached; vindati = enjoys; atmani = in the self; yat = that which; sukham = happiness; sah = he; brahma-yoga = by concentration in Brahman; yukta-atma = self-connected; sukham = happiness; aksayam = unlimited; asnute = enjoys.
Translation
Such a liberated person is not attracted to material sense pleasure but is always in trance, enjoying the pleasure within. In this way the self-realized person enjoys unlimited happiness, for he concentrates on the Supreme.
Text 22
In that which certainly by the contact with the senses is a source of misery, the intelligent never take delight, as that certainly is subjected to having a beginning and an end, o son of Kunti.
Sanskrit Verse 2 2
ye hi samsparsaja bhoga
duhkha-yonaya eva te
ady-antavantah kaunteya
na tesu ramate budhah
Word for Word
ye = those; hi = certainly; samsparsa-jah = by contact with the material senses; bhogah = enjoyments; duhkha = distress; yonayah = sources of; eva = certainly; te = they are; adi = beginning; anta = end; vantah = subject to; kaunteya = O son of Kunti; na = never; tesu = in those; ramate = takes delight; budhah = the intelligent person.
Translation
An intelligent person does not take part in the sources of misery, which are due to contact with the material senses. O son of Kunti, such pleasures have a beginning and an end, and so the wise man does not.delight in them.
Text 23
He who in this material body is able to tolerate, before the body is forsaken, the lust and anger generated from the urges, is a composed and happy human being.
Sanskrit Verse 2 3
saknotihaiva yah sodhum
prak sarira-vimoksanat
kama-krodhodbhavam vegam s
a yuktah sa sukhi narah
Word for Word
saknoti = is able; iha eva = in the present body; yah = one who; sodhum = to tolerate; prak = before; sarira = the body; vimoksanat = giving up; kama = desire; krodha = and anger; udbhavam = generated from; vegam = urges; sah = he; yuktah = in trance; sah = he; sukhi = happy; narah = human being.
Translation
Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is well situated and is happy in this world.
Text 24
Surely anyone who happy from within takes pleasure in the self and dwells on the inner light is a yogi who selfrealized attains to liberation in the Supreme.
Sanskrit Verse 24
yo'ntah-sukho 'ntararamas
tathantar-jyotir eva yah
sa yogi brahma-nirvanam
brahma-bhûto 'dhigacchati
Word for Word
yah = one who; antah-sukhah = happy from within; antah-aramah = actively enjoying within; tatha = as well as; antah-jyotih = aiming within; eva = certainly; yah = anyone; sah = he; yogi = a mystic; brahma-nirvanam = liberation in the Supreme; brahma-bhutah = being self-realized; adhigacchati = attains.
Translation
One whose happiness is within, who is active and rejoices within, and whose aim is inward is actually the perfect mystic. He is liberated in the Supreme, and ultimately he attains the Supreme.
Text 25
Those achieve that spiritual liberation who live the inner life and are spotless; they are beyond the duality in selfrealization and are engaged in work for the welfare of all living beings.
Sanskrit Verse 25
labhante brahma-nirvanam
rsayah ksina-kalmasah
chinna-dvaidha yatatmanah
sarva-bhûta-hite ratah
Word for Word
labhante = achieve; brahma-nirvanam = liberation in the Supreme; rsayah = those who are active within; ksina-kalmasah = who are devoid of all sins; chinna = having torn off; dvaidhah = duality; yata-atmanah = engaged in self-realization; sarva-bhuta = for all living entities; hite = in welfare work; ratah = engaged.
Translation
Those who are beyond the dualities that arise from doubts, whose minds are engaged within, who are always busy working for the welfare of all living beings, and who are free from all sins achieve liberation in the Supreme..
Text 26
The mind of renounced persons who are liberated from lust and anger is under full control and for them who learned from the soul there is in the near future the guarantee of spiritual enlightenment.
Sanskrit Verse 26
kama-krodha-vimuktanam
yatinam yata-cetasam
abhito brahma-nirvanam
vartate viditatmanam
Word for Word
kama = from desires; krodha = and anger; vimuktanam = of those who are liberated; yatinam = of the saintly persons; yata-cetasam = who have full control over the mind; abhitah = assured in the near future; brahma-nirvanam = liberation in the Supreme; vartate = is there; vidita-atmanam = of those who are self-realized.
Translation
Those who are free from anger and all material desires, who are self-realized, self-disciplined and constantly endeavoring for perfection, are assured of liberation in the Supreme in the very near future.
Text 27-28
Turned away from the unnecessary in the outer world not looking for it and concentrated between the eyebrows in suspending the in- and outgoing breath keeping the air with it in ones nose, are the senses, mind and intelligence of the transcendentalist set to liberation as one who has discarded all wishes, fear and anger is surely always of that liberation.
Sanskrit Verse 27-28
sparsan krtva bahir bahyams
caksus caivantare bhruvoh
pranapanau samau krtva
nasabhyantara-carinau
yatendriya-mano-buddhir
munir moksa-parayanah
vigateccha-bhaya-krodho
yah sada mukta eva sah
Word for Word
sparsan = sense objects, such as sound; krtva = keeping; bahih = external; bahyan = unnecessary; caksuh = eyes; ca = also; eva = certainly; antare = between; bhruvoh = the eyebrows; prana-apanau = up-and down-moving air; samau = in suspension; krtva = keeping; nasa-abhyantara = within the nostrils; carinau = blowing; yata = controlled; indriya = senses; manah = mind; buddhih = intelligence; munih = the transcendentalist; moksa = for liberation; parayanah =being so destined; vigata = having discarded; iccha = wishes; bhaya = fear; krodhah = anger; yah = one who; sada = always; muktah = liberated; eva = certainly; sah = he is.
Translation
Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils, and thus controlling the mind, senses and intelligence, the transcendentalist aiming at liberation becomes free from desire, fear and anger. One who is always in this state is certainly liberated.
Text 29
One who knows Me as the beneficiary of sacrifices, penances and austerities, as the Supreme Lord of all the worlds and as the benefactor of all living beings, thus attains to peace.
Sanskrit Verse 29
bhoktaram yajna-tapasam
sarva-loka-mahesvaram
suhrdam sarva-bhûtanam
jnatva mam santim rcchati
Word for Word
bhoktaram = the beneficiary; yajna = of sacrifices; tapasam = and penances and austerities; sarva-loka = of all planets and the demigods thereof; maha-isvaram = the Supreme Lord; su-hrdam = the benefactor; sarva = of all; bhutanam = the living entities; jnatva = thus knowing; mam = Me (Lord Krishna); santim = relief from material pangs; rcchati = one achieves.
Translation
A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries.
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