" Karma Yoga - Action in Krishna Consciousness "
CHP. No.
Bhagavad-gita 5.18

Chapter 5, Verse 1.

arjuna uvaca
sannyasam karmanam Krsna punar yogam ca samsasi
yac chreya etayor ekam tan me bruhi su-niscitam

Arjuna said: O Krsna, 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?

Chapter 5, Verse 2.

sri-bhagavan uvaca
sannyasah karma-yogas ca nihsreyasa-karav ubhau
tayos tu karma-sannyasat karma-yogo visisyate

The Blessed Lord said: 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 works.

Chapter 5, Verse 3.

jneyah sa nitya-sannyasi yo na dvesti na kanksati
nirdvandvo hi maha-baho sukham bandhat pramucyate

One who neither hates nor desires the fruits of his activities is known to be always renounced. Such a person, liberated from all dualities, easily overcomes material bondage and is completely liberated, O mighty-armed Arjuna.

Chapter 5, Verse 4.

sankhya-yogau prithag balah pravadanti na panditah
ekam apy asthitah samyag ubhayor vindate phalam

Only the ignorant speak of karma-yoga and devotional service 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.

Chapter 5, Verse 5.

yat sankhyaih prapyate sthanam tad yogair api gamyate
ekam sankhyam ca yogam ca yah pasyati sa pasyatei

One who knows that the position reached by means of renunciation can also be attained by works in devotional service and who therefore sees that the path of works and the path of renunciation are one, sees things as they are.

Chapter 5, Verse 6.

sannyasas tu maha-baho duhkham aptum ayogatah
yoga-yukto munir brahmana cirenadhigacchati

Unless one is engaged in the devotional service of the Lord, mere renunciation of activities cannot make one happy. The sages, purified by works of devotion, achieve the Supreme without delay.

Chapter 5, Verse 7.

yoga-yukto vishuddhatma vijitatma jitendriyah
sarva-bhutatma-bhutatma kurvann api na lipyate

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.

Chapter 5, Verse 8-9.

naiva kincit karomiti yukto manyeta tattva-vit
pasyan shrinvan sprsan jighrann asnan gacchan svapan svasan

pralapan visrjan grhnann unmisan nimisann api
indriyanindriyarthesu vartanta iti dharayan

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, 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.

Chapter 5, Verse 10.

brahmany adhaya karmani sangam tyaktva karoti yah
lipyate na sa papena padma-patram ivambhasa

One who performs his duty without attachment, surrendering the results unto the Supreme God, is not affected by sinful action, as the lotus leaf is untouched by water.

Chapter 5, Verse 11.

kayena manasa buddhya kevalair indriyair api
yoginah karma kurvanti sangam tyaktvatma-shuddhaye

The yogis, abandoning attachment, act with body, mind, intelligence, and even with the senses, only for the purpose of purification.

Chapter 5, Verse 12.

yuktah karma-phalam tyaktva shantim apnoti naisthikim
ayuktah kama-karena phale sakto nibadhyate

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.

Chapter 5, Verse 13.

sarva-karmani manasa sannyasyaste sukham vasi
nava-dvare pure dehi naiva kurvan na karayan

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.

Chapter 5, Verse 14.

na kartrtvam na karmani lokasya srjati prabhuh
na karma-phala-samyogam svabhavas tu pravartate

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.

Chapter 5, Verse 15.

nadatte kasyacit papam na caiva sukritam vibhuh
ajnanenavrtam jnanam tena muhyanti jantavah

Nor does the Supreme Spirit assume anyone's sinful or pious activities. Embodied beings, however, are bewildered because of the ignorance which covers their real knowledge.

Chapter 5, Verse 16.

jnanena tu tad ajnanam yesham nasitam atmanah
tesham aditya-vaj jnanam prakasayati tat param

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.

Chapter 5, Verse 17.

tad-buddhayas tad-atmanas tan-nisthas tat-parayanah
gacchanty apunar-avrttim jnana-nirdhuta-kalmasah

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.

Chapter 5, Verse 18.

vidya-vinaya-sampanne brahmane gavi hastini
suni caiva sva-pake ca panditah sama-darshinah

The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater [outcaste].

Chapter 5, Verse 19.

ihaiva tair jitah sargo yesham samye sthitam manah
nirdosam hi samam brahma tasmad brahmani te sthitah

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.

Chapter 5, Verse 20.

na prahrsyet priyam prapya nodvijet prapya capriyam
sthira-buddhir asammudho brahma-vid brahmani sthitah

A person who neither rejoices upon achieving something pleasant nor laments upon obtaining something unpleasant, who is self-intelligent, unbewildered, and who knows the science of God, is to be understood as already situated in Transcendence.

Chapter 5, Verse 21.

bahya-sparsesv asaktatma vindaty atmani yat sukham
sa brahma-yoga-yuktatma sukham akshayam asnute

Such a liberated person is not attracted to material sense pleasure or external objects 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.

Chapter 5, Verse 22.

ye hi samsparsha-ja bhoga duhkha-yonaya eva te
ady-antavantah kaunteya na tesu ramate budhah

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.

Chapter 5, Verse 23.

saknotihaiva yah sodhum prak sarira-vimokshanat
kama-krodhodbhavam vegam sa yuktah sa sukhi narah

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 a yogi and is happy in this world.

Chapter 5, Verse 24.

yo ’ntah-sukho ’ntar-aramas tathantar-jyotir eva yah
sa yogi brahma-nirvanam brahma-bhuto ’dhigacchati

One whose happiness is within, who is active within, who rejoices within and is illumined within, is actually the perfect mystic. He is liberated in the Supreme, and ultimately he attains the Supreme.

Chapter 5, Verse 25.

labhante brahma-nirvanam rsayah ksina-kalmasah
chinna-dvaidha yatatmanah sarva-bhuta-hite ratah

One who is beyond duality and doubt, whose mind is engaged within, who is always busy working for the welfare of all sentient beings, and who is free from all sins, achieves liberation in the Supreme.

Chapter 5, Verse 26.

kama-krodha-vimuktanam yatinam yata-cetasam
abhito brahma-nirvanam vartate viditatmanam

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.

Chapter 5, Verse 27-28.

sparshan kritva bahir bahyams caksus caivantare bhruvoh
pranapanau samau kritva nasabhyantara-carinau

yatendriya-mano-buddhir munir moksha-parayanah
vigateccha-bhaya-krodho yah sada mukta eva sah

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--thus controlling the mind, senses and intelligence, the transcendentalist becomes free from desire, fear and anger. One who is always in this state is certainly liberated.

Chapter 5, Verse 29.

bhoktaram yajna-tapasam sarva-loka-maheshvaram
suhridam sarva-bhutanam jnatva mam shantim rcchati

The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries.


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