Srimad Bhagawad Gita Chapter 5
Gita
tap any word for its meaning
- verse 1ॐ श्री परमात्मने नमःअथ पञ्चमोऽध्यायः ।कर्मसन्न्यासयोगःōṃ śrī paramātmanē namaḥatha pañchamō'dhyāyaḥ ।karmasannyāsayōgaḥmeaning
Om, salutation to Sri Paramatman. Now the fifth chapter: Karma Sannyasa Yoga.
- verse 2अर्जुन उवाचसन्न्यासं कर्मणां कृष्ण पुनर्योगं च शंससि ।यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् ॥ 1 ॥arjuna uvāchasannyāsaṃ karmaṇāṃ kṛṣṇa punaryōgaṃ cha śaṃsasi ।yachChrēya ētayōrēkaṃ tanmē brūhi suniśchitam ॥ 1 ॥meaning
Renunciation of actions Thou praisest, O Krishna, and then also yoga. Of the two which one is the better? That tell me conclusively.
- verse 3श्रीभगवानुवाचसन्न्यासः कर्मयोगश्च निःश्रेयसकरावुभौ ।तयोस्तु कर्मसन्न्यासात्कर्मयोगो विशिष्यते ॥ 2 ॥śrībhagavānuvāchasannyāsaḥ karmayōgaścha niḥśrēyasakarāvubhau ।tayōstu karmasannyāsātkarmayōgō viśiṣyatē ॥ 2 ॥meaning
Renunciation and yoga by action both lead to the highest bliss; of the two, yoga by action is verily better than renunciation of action.
- verse 4ज्ञेयः स नित्यसन्न्यासी यो न द्वेष्टि न काङ्क्षति ।निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥ 3 ॥jñēyaḥ sa nityasannyāsī yō na dvēṣṭi na kāṅkṣati ।nirdvandvō hi mahābāhō sukhaṃ bandhātpramuchyatē ॥ 3 ॥meaning
He should be known as a perpetual ascetic, who neither hateth nor desireth; free from the pairs of opposites, O mighty-armed, he is easily set free from bondage.
- verse 5साङ्ख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः ।एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम् ॥ 4 ॥sāṅkhyayōgau pṛthagbālāḥ pravadanti na paṇḍitāḥ ।ēkamapyāsthitaḥ samyagubhayōrvindatē phalam ॥ 4 ॥meaning
Children, not sages, speak of the Sânkhya and the Yoga as different; he who is duly established in one obtaineth the fruits of both.
- verse 6यत्साङ्ख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते ।एकं साङ्ख्यं च योगं च यः पश्यति स पश्यति ॥ 5 ॥yatsāṅkhyaiḥ prāpyatē sthānaṃ tadyōgairapi gamyatē ।ēkaṃ sāṅkhyaṃ cha yōgaṃ cha yaḥ paśyati sa paśyati ॥ 5 ॥meaning
That place which is gained by the Sânkhyas is reached by the Yogîs also. He seeth, who seeth that the Sânkhya and the Yoga are one.
- verse 7सन्न्यासस्तु महाबाहो दुःखमाप्तुमयोगतः ।योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति ॥ 6 ॥sannyāsastu mahābāhō duḥkhamāptumayōgataḥ ।yōgayuktō munirbrahma nachirēṇādhigachChati ॥ 6 ॥meaning
But without yoga, O mighty-armed, renunciation is hard to attain to; the yoga-harmonised Muni swiftly goeth to the Eternal.
- verse 8योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः ।सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ॥ 7 ॥yōgayuktō viśuddhātmā vijitātmā jitēndriyaḥ ।sarvabhūtātmabhūtātmā kurvannapi na lipyatē ॥ 7 ॥meaning
He who is harmonised by yoga, the self purified, Self-ruled, the senses subdued, whose Self is the Self of all beings, although acting he is not affected.
- verse 9नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित् ।पश्यञ्शृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन् ॥ 8 ॥naiva kiñchitkarōmīti yuktō manyēta tattvavit ।paśyañśṛṇvanspṛśañjighrannaśnangachChansvapañśvasan ॥ 8 ॥meaning
"I do not anything," should think the harmonised one, who knoweth the essence of things; seeing, hearing, touching, smelling, eating, moving, sleeping, breathing.
- verse 10प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि ।इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् ॥ 9 ॥pralapanvisṛjangṛhṇannunmiṣannimiṣannapi ।indriyāṇīndriyārthēṣu vartanta iti dhārayan ॥ 9 ॥meaning
Speaking, giving, grasping, opening and closingthe eyes, he holdeth: "The senses move among the objects of the senses."
- verse 11ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः ।लिप्यते न स पापेन पद्मपत्रमिवाम्भसा ॥ 10 ॥brahmaṇyādhāya karmāṇi saṅgaṃ tyaktvā karōti yaḥ ।lipyatē na sa pāpēna padmapatramivāmbhasā ॥ 10 ॥meaning
He who acteth, placing all actions in the Eternal, abandoning attachment, is unaffected by sin as a lotus leaf by the waters.
- verse 12कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि ।योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये ॥ 11 ॥kāyēna manasā buddhyā kēvalairindriyairapi ।yōginaḥ karma kurvanti saṅgaṃ tyaktvātmaśuddhayē ॥ 11 ॥meaning
Yogis, having abandoned attachment, perform action only by the body, by the mind, by the Reason, and even by the senses, for the purification of the self.
- verse 13युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम् ।अयुक्तः कामकारेण फले सक्तो निबध्यते ॥ 12 ॥yuktaḥ karmaphalaṃ tyaktvā śāntimāpnōti naiṣṭhikīm ।ayuktaḥ kāmakārēṇa phalē saktō nibadhyatē ॥ 12 ॥meaning
The harmonised man, having abandoned the fruit of action, attaineth to the eternal Peace;the non-harmonised, impelled by desire, attached to fruit, are bound.
- verse 14सर्वकर्माणि मनसा सन्न्यस्यास्ते सुखं वशी ।नवद्वारे पुरे देही नैव कुर्वन्न कारयन् ॥ 13 ॥sarvakarmāṇi manasā sannyasyāstē sukhaṃ vaśī ।navadvārē purē dēhī naiva kurvanna kārayan ॥ 13 ॥meaning
Mentally renouncing all actions, the sovereign dweller in the body resteth serenely in the nine-gated city, neither acting nor causing to act.
- verse 15न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः ।न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते ॥ 14 ॥na kartṛtvaṃ na karmāṇi lōkasya sṛjati prabhuḥ ।na karmaphalasaṃyōgaṃ svabhāvastu pravartatē ॥ 14 ॥meaning
The Lord of the world produceth not the idea of agency, nor actions, nor the union together of action and its fruit; nature, however, manifesteth.
- verse 16नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः ।अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः ॥ 15 ॥nādattē kasyachitpāpaṃ na chaiva sukṛtaṃ vibhuḥ ।ajñānēnāvṛtaṃ jñānaṃ tēna muhyanti jantavaḥ ॥ 15 ॥meaning
The Lord accepteth neither the evil-doing noryet the well-doing of any. Wisdom is enveloped by unwisdom; therewith mortals are deluded.
- verse 17ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः ।तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् ॥ 16 ॥jñānēna tu tadajñānaṃ yēṣāṃ nāśitamātmanaḥ ।tēṣāmādityavajjñānaṃ prakāśayati tatparam ॥ 16 ॥meaning
Verily, in whom unwisdom is destroyed by the wisdom of the Self, in them wisdom, shining as the sun, reveals the Supreme.
- verse 18तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः ।गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः ॥ 17 ॥tadbuddhayastadātmānastanniṣṭhāstatparāyaṇāḥ ।gachChantyapunarāvṛttiṃ jñānanirdhūtakalmaṣāḥ ॥ 17 ॥meaning
Thinking on That, merged in That, established in That, solely devoted to That, they go whence there is no return, their sins dispelled by wisdom.
- verse 19विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि ।शुनि चैव श्वपाके च पण्डिताः समदर्शिनः ॥ 18 ॥vidyāvinayasampannē brāhmaṇē gavi hastini ।śuni chaiva śvapākē cha paṇḍitāḥ samadarśinaḥ ॥ 18 ॥meaning
Sages look equally on a Brâhmana adornedwith learning and humility, a cow, an elephant, and even a dog and an outcaste.
- verse 20इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः ।निर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः ॥ 19 ॥ihaiva tairjitaḥ sargō yēṣāṃ sāmyē sthitaṃ manaḥ ।nirdōṣaṃ hi samaṃ brahma tasmādbrahmaṇi tē sthitāḥ ॥ 19 ॥meaning
Even here on earth everything is overcome by those whose mind remains balanced; the Eternal is incorruptible and balanced; therefore they are established in the Eternal.
- verse 21न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् ।स्थिरबुद्धिरसम्मूढो ब्रह्मविद्ब्रह्मणि स्थितः ॥ 20 ॥na prahṛṣyētpriyaṃ prāpya nōdvijētprāpya chāpriyam ।sthirabuddhirasammūḍhō brahmavidbrahmaṇi sthitaḥ ॥ 20 ॥meaning
With Reason firm, unperplexed, the knower of the Eternal established in the Eternal, neither rejoiceth on obtaining what is pleasant, nor sorroweth on obtaining what is unpleasant.
- verse 22बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम् ।स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते ॥ 21 ॥bāhyasparśēṣvasaktātmā vindatyātmani yatsukham ।sa brahmayōgayuktātmā sukhamakṣayamaśnutē ॥ 21 ॥meaning
He, whose self is unattached to external contacts and findeth joy in the Self, having the self harmonised with the Eternal by yoga, enjoys imperishable bliss.
- verse 23ये हि संस्पर्शजा भोगा दुःखयोनय एव ते ।आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ॥ 22 ॥yē hi saṃsparśajā bhōgā duḥkhayōnaya ēva tē ।ādyantavantaḥ kauntēya na tēṣu ramatē budhaḥ ॥ 22 ॥meaning
The delights that are contact-born, they are verily wombs of pain, for they have beginning and ending, O Kaunteya; not in them may rejoice the wise.
- verse 24शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात् ।कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः ॥ 23 ॥śaknōtīhaiva yaḥ sōḍhuṃ prākśarīravimōkṣaṇāt ।kāmakrōdhōdbhavaṃ vēgaṃ sa yuktaḥ sa sukhī naraḥ ॥ 23 ॥meaning
He who is able to endure here on earth, ere he be liberated from the body, the force born from desire and passion, he is harmonised, he is a happy man.
- verse 25योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः ।स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ॥ 24 ॥yō'ntaḥsukhō'ntarārāmastathāntarjyōtirēva yaḥ ।sa yōgī brahmanirvāṇaṃ brahmabhūtō'dhigachChati ॥ 24 ॥meaning
He who is happy within, who rejoiceth within, who is illuminated within, that Yogî, becoming the Eternal, goeth to the Peace of the Eternal.
- verse 26लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः ।छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः ॥ 25 ॥labhantē brahmanirvāṇamṛṣayaḥ kṣīṇakalmaṣāḥ ।Chinnadvaidhā yatātmānaḥ sarvabhūtahitē ratāḥ ॥ 25 ॥meaning
Rishis, their sins destroyed, their duality removed, their selves controlled, intent upon the welfare of all beings, obtain the Peace of the Eternal.
- verse 27कामक्रोधवियुक्तानां यतीनां यतचेतसाम् ।अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ॥ 26 ॥kāmakrōdhaviyuktānāṃ yatīnāṃ yatachētasām ।abhitō brahmanirvāṇaṃ vartatē viditātmanām ॥ 26 ॥meaning
The Peace of the Eternal lies near to those who know themselves, who are disjoined from desire and passion, subdued in nature, of subdued thoughts.
- verse 28स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः ।प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ॥ 27 ॥sparśānkṛtvā bahirbāhyāṃśchakṣuśchaivāntarē bhruvōḥ ।prāṇāpānau samau kṛtvā nāsābhyantarachāriṇau ॥ 27 ॥meaning
Having external contacts excluded, and with gaze fixed between the eyebrows; having made equal the outgoing and ingoing breaths moving within the nostrils;
- verse 29यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः ।विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः ॥ 28 ॥yatēndriyamanōbuddhirmunirmōkṣaparāyaṇaḥ ।vigatēchChābhayakrōdhō yaḥ sadā mukta ēva saḥ ॥ 28 ॥meaning
With senses, mind, and Reason ever controlled, solely pursuing liberation, the Sage, having for ever cast away desire, fear and passion, verily is liberated.
- verse 30भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम् ।सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ॥ 29 ॥bhōktāraṃ yajñatapasāṃ sarvalōkamahēśvaram ।suhṛdaṃ sarvabhūtānāṃ jñātvā māṃ śāntimṛchChati ॥ 29 ॥meaning
Having known Me, as the Enjoyer of sacrifice and of austerity, the mighty Ruler of all theworlds, and the Lover of all beings, he goeth to Peace.
- verse 31ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रेश्रीकृष्णार्जुनसंवादे कर्मसन्न्यासयोगो नाम पञ्चमोऽध्यायः ॥5 ॥ōṃ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṃ yōgaśāstrēśrīkṛṣṇārjunasaṃvādē karmasannyāsayōgō nāma pañchamō'dhyāyaḥ ॥5 ॥meaning
Colophon: 'Om tat sat — thus in the Srimad Bhagavad Gita as Upanishad, as the teaching of Brahman-wisdom, as the scripture of yoga, in the dialogue of Sri Krishna and Arjuna — thus ends the fifth chapter named Karma Sannyasa Yoga.'
Primary text from vignanam.org