Fifth discoure
SAMNYASA-YOGA
* Which is better for the ignorant, Karma-Yoga or Samnyasa?
Arjuna said:
1.
Renunciation of actions, O Krishna, Thou praisest, and again Yoga. Tell me conclusively that which is the better of the two.
* Karma-Yoga suits the ignorant better than 5amnyasa
The Blessed Lord said :
2.
Renunciation and Yoga through action both lead to the highest bliss; but, of the two. Yoga through action is esteemed more than renunciation of action.
3.
He should be known as a perpetual renouncer who neither hates nor desires; for, free from the pairs of opposites, O mighty-armed, he is easily set free from bondage.
* Sankhya and Yoga lead to the same goal
4.
Children, not the wise, speak of Sankhya and Yoga as distinct. He who is rightly devoted to even one obtains the fruits of both.
5.
That state which is reached by Sankhyas is reached by Yogins also. He sees, who sees Sankhya and Yoga as one.
* Karma-Yoga is a means to Samnyasa
6.
But renunciation, O mighty-armed, is hard to attain except by Yoga; a sage equipped with Yoga ere long reaches Brahman.
* A sage's actions do not affect him
7.
He who is equipped with Yoga, whose mind is quite pure, by whom the self has been conquered, whose senses have been subdued, whose Self has become the Self of all beings,—though doing, he is not tainted.
* A sage's actions are really no actions
8-9.
'I do nothing at all'; thus should the truth knower think, steadfast,—though seeing, hearing, touching, smelling, eating, going, sleeping, breathing, speaking, letting go, seizing, opening and closing the eyes,—remembering that the senses move among sense-objects.
* Karma-Yogin is untainted by the results of his action
10.
He who does actions, offering them to Brahman, abandoning attachment, is not tainted by sin, as a lotus leaf by water.
11.
By the body, by the mind, by the intellect, by mere senses also, Yogins perform action, without attachment, for the purification of the self.
12.
The steady-minded one, abandoning the fruit of action, attains the peace born of devotion. The unsteady one, attached to the fruit through the action of desire, is firmly bound.
* The blissful embodied life of a sage
13.
Renouncing all actions by thought, and Self-controlled, the embodied one rests happily in the nine-gated city, neither at all acting nor causing to act.
* Nature is the source of activity
Moreover,
14.
Neither agency nor objects does the Lord create for the world, nor union with the fruits of actions. But it is the nature that acts.
* Wisdom and Unwisdom
In reality,
15.
The Lord takes neither the evil nor even the good deed of any; wisdom is enveloped by unwisdom; thereby mortals are deluded.
16.
But to those whose unwisdom is destroyed by wisdom of the Self, like the sun wisdom illuminates that Supreme.
* The sage has no more births
17.
With their consciousness in That, their Self being That, intent on That, with That for their supreme goal, they go never again to return, their sins shaken off by means of wisdom.
* The sagfe sees the One in all beings
18.
In a Brahmana endued with wisdom and humility, in a cow, in an elephant, as also in a dog and in a dog-eater, the wise see the same.
* The sage is liberated while still on earth
19.
Even here birth is overcome by them whose mind rests on equality. Spotless, indeed, and equal is Brahman; wherefore in Brahman they rest.
* The sage is free from grief and rejoicing
20.
He who knows Brahman can neither rejoice on obtaining the pleasant, nor grieve on obtaining the unpleasant,—steady-minded, undeluded, resting in Brahman.
* The sage's infinite joy
Moreover, resting in Brahman,
21.
With the self unattached to external contacts, he finds the joy which is in the Self; with the Self engaged in the contemplation of Brahman he attains the endless joy.
22.
For, those delights which are born of contacts are only generators of pain, having a beginning and an end, O son of Kunti; a wise man rejoices not in them.
* The path of Nirvana
23.
He that is able, while still here, to withstand, before liberation from the body, the impulse of desire and anger, he is a Yogin, he is a happy man.
24.
Whoso has his joy within and his pastime within, and whoso has his light within only, that Yogin attains Brahman's bliss, himself becoming Brahman.
Moreover,
25.
The sages attain Brahman's bliss,—they whose sins have been destroyed and doubts removed, who are self-controlled and intent on the welfare of all beings.
Moreover,
26.
To the devotees who are free from desire and anger, who have controlled their thought, and who have known the Self, Brahman's bliss exists everywhere.
* Realization of the Lord by Dhyana-Yoga
27-28.
Shutting out all external contacts and fixing the sight between the eye-brows, equalising the out-going and the in-going breaths which pass through the nostrils, controlling the senses, mind and intellect, having moksha as his highest goal, free from desire, fear and anger,—the sage whoever (remains thus) is verily liberated.
29.
On knowing Me,—the Lord of all sacrifices and austerities, the Great Lord of all worlds, the Friend of all beings,—he goes to Peace.
END OF FIFTH DISCOURSE
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