Sannyasam Karmanam Krsna lyrics

arjuna uvāca sannyāsaṁ karmaṇāṁ kṛṣṇa punar yogaṁ ca śaṁsasi yac chreya etayor ekaṁ tan me brūhi suniścitam

arjuna uvaca sannyasam karmanam krsna punar yogam ca samsasi yac chreya etayor ekam tan me bruhi suniscitam

अर्जुन उवाच सन्न्यासं कर्मणां कृष्ण पुनर योगं च शंससि यच छ्रेय एतयोर एकं तन मे ब्रूहि सुनिश्चितम

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?

śrī-bhagavān uvāca sannyāsaḥ karma-yogaś ca niḥśreyasa-karāv ubhau tayos tu karma-saṁnyāsāt karma-yogo viśiṣyate

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

श्रीभगवान उवाच सन्न्यासः कर्मयोगश च निःश्रेयसकराव उभौ तयोस तु कर्मसंन्यासात कर्मयोगो विशिष्यते

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.

jñeyaḥ sa nityasaṁnyāsī yo na dveṣṭi na kāṅkṣati nirdvandvo hi mahā-bāho sukhaṁ bandhāt pramucyate

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

ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति निर्द्वन्द्वो हि महाबाहो सुखं बन्धात प्रमुच्यते

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.

sāṁkhya-yogau pṛthag bālāḥ pravadanti na paṇḍitāḥ ekam apy āsthitaḥ samyag ubhayor vindate phalam

samkhya-yogau prthag balah pravadanti na panditah ekam apy asthitah samyag ubhayor vindate phalam

सांख्ययोगौ पृथग बालाः प्रवदन्ति न पण्डिताः एकम अप्य आस्थितः सम्यग उभयोर विन्दते फलम

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.

yat sāṁkhyaiḥ prāpyate sthānaṁ tad yogair api gamyate ekaṁ sāṁkhyaṁ ca yogaṁ ca yaḥ paśyati sa paśyati

yat samkhyaih prapyate sthanam tad yogair api gamyate ekam samkhyam ca yogam ca yah pasyati sa pasyati

यत सांख्यैः प्राप्यते स्थानं तद योगैर अपि गम्यते एकं सांख्यं च योगं च यः पश्यति स पश्यति

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.

sannyāsas tu mahā-bāho duḥkham āptum ayogataḥ yoga-yukto munir brahma nacireṇādhigacchati

sannyasas tu maha-baho duhkham aptum ayogatah yoga-yukto munir brahma nacirenadhigacchati

सन्न्यासस तु महाबाहो दुःखम आप्तुम अयोगतः योगयुक्तो मुनिर ब्रह्म नचिरेणाधिगच्छति

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.

yoga-yukto viśuddhātmā vijitātmā jitendriyaḥ sarva-bhūtātma-bhūtātmā kurvann api na lipyate

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

योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः सर्वभूतात्मभूतात्मा कुर्वन्न अपि न लिप्यते

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. 8-9) 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.

naiva kiṁcit karomīti yukto manyeta tattva-vit paśyañ śṛṇvan spṛśañ jighrann aśnan gacchan svapañ śvasan

naiva kimcit karomiti yukto manyeta tattva-vit pasyan srnvan sprsan jighrann asnan gacchan svapan svasan

नैव किंचित करोमीति युक्तो मन्येत तत्त्ववित पश्यञ शृण्वन स्पृशञ जिघ्रन्न अश्नन गच्छन स्वपञ श्वसन

English meaning not yet written for this verse.

pralapan visṛjan gṛhṇann unmiṣan nimiṣann api indriyāṇīndriyārtheṣu vartanta iti dhārayan

pralapan visrjan grhnann unmisan nimisann api indriyanindriyarthesu vartanta iti dharayan

प्रलपन विसृजन गृह्णन्न उन्मिषन निमिषन्न अपि इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन

English meaning not yet written for this verse.

brahmaṇy ādhāya karmāṇi saṅgaṁ tyaktvā karoti yaḥ lipyate na sa pāpena padma-patram ivāmbhasā

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

ब्रह्मण्य आधाय कर्माणि सङ्गं त्यक्त्वा करोति यः लिप्यते न स पापेन पद्मपत्रम इवाम्भसा

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.

kāyena manasā buddhyā kevalair indriyair api yoginaḥ karma kurvanti saṅgaṁ tyaktvātma-śuddhaye

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

कायेन मनसा बुद्ध्या केवलैर इन्द्रियैर अपि योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये

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

yuktaḥ karma-phalaṁ tyaktvā śāntim āpnoti naiṣṭhikīm ayuktaḥ kāma-kāreṇa phale sakto nibadhyate

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

युक्तः कर्मफलं त्यक्त्वा शान्तिम आप्नोति नैष्ठिकीम अयुक्तः कामकारेण फले सक्तो निबध्यते

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.

sarva-karmāṇi manasā saṁnyasyāste sukhaṁ vaśī nava-dvāre pure dehī naiva kurvan na kārayan

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

सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी नवद्वारे पुरे देही नैव कुर्वन न कारयन

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.

na kartṛtvaṁ na karmāṇi lokasya sṛjati prabhuḥ na karma-phala-saṁyogaṁ svabhāvas tu pravartate

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

न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः न कर्मफलसंयोगं स्वभावस तु प्रवर्तते

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.

nādatte kasya cit pāpaṁ na caiva sukṛtaṁ vibhuḥ ajñānenāvṛtaṁ jñānaṁ tena muhyanti jantavaḥ

nadatte kasya cit papam na caiva sukrtam vibhuh ajnanenavrtam jnanam tena muhyanti jantavah

नादत्ते कस्य चित पापं न चैव सुकृतं विभुः अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः

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.

jñānena tu tad ajñānaṁ yeṣāṁ nāśitam ātmanaḥ teṣām ādityavaj jñānaṁ prakāśayati tat-param

jnanena tu tad ajnanam yesam nasitam atmanah tesam adityavaj jnanam prakasayati tat-param

ज्ञानेन तु तद अज्ञानं येषां नाशितम आत्मनः तेषाम आदित्यवज ज्ञानं प्रकाशयति तत्परम

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.

tad-buddhayas tad-ātmānas tan-niṣṭhās tat-parāyaṇāḥ gacchanty apunar-āvṛttiṁ jñāna-nirdhūta-kalmaṣāḥ

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

तद्बुद्धयस तदात्मानस तन्निष्ठास तत्परायणाः गच्छन्त्य अपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः

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.

vidyā-vinaya-saṁpanne brāhmaṇe gavi hastini śuni caiva śvapāke ca paṇḍitāḥ sama-darśinaḥ

vidya-vinaya-sampanne brahmane gavi hastini suni caiva svapake ca panditah sama-darsinah

विद्याविनयसंपन्ने ब्राह्मणे गवि हस्तिनि शुनि चैव श्वपाके च पण्डिताः समदर्शिनः

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].

ihaiva tair jitaḥ sargo yeṣāṁ sāmye sthitaṁ manaḥ nirdoṣaṁ hi samaṁ brahma tasmād brahmaṇi te sthitāḥ

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

इहैव तैर जितः सर्गो येषां साम्ये स्थितं मनः निर्दोषं हि समं ब्रह्म तस्माद ब्रह्मणि ते स्थिताः

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.

na prahṛṣyet priyaṁ prāpya nodvijet prāpya cāpriyam sthira-buddhir asaṁmūḍho brahma-vid brahmaṇi sthitaḥ

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

न प्रहृष्येत प्रियं प्राप्य नोद्विजेत प्राप्य चाप्रियम स्थिरबुद्धिर असंमूढो ब्रह्मविद ब्रह्मणि स्थितः

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.

bāhya-sparśeṣv asaktātmā vindaty ātmani yat sukham sa brahma-yoga-yuktātmā sukham akṣayam aśnute

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

बाह्यस्पर्शेष्व असक्तात्मा विन्दत्य आत्मनि यत सुखम स ब्रह्मयोगयुक्तात्मा सुखम अक्षयम अश्नुते

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.

ye hi saṁsparśa-jā bhogā duḥkha-yonaya eva te ādy-anta-vantaḥ kaunteya na teṣu ramate budhaḥ

ye hi samsparsa-ja bhoga duhkha-yonaya eva te ady-anta-vantah kaunteya na tesu ramate budhah

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

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.

śaknotīhaiva yaḥ soḍhuṁ prāk śarīra-vimokṣaṇāt kāma-krodhodbhavaṁ vegaṁ sa yuktaḥ sa sukhī naraḥ

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

शक्नोतीहैव यः सोढुं प्राक शरीरविमोक्षणात कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः

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.

yo’ntaḥ-sukho’ntar-ārāmas tathāntar-jyotir eva yaḥ sa yogī brahma-nirvāṇaṁ brahma-bhūto’dhigacchati

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

योऽन्तःसुखोऽन्तरारामस तथान्तर्ज्योतिर एव यः स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति

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.

labhante brahma-nirvāṇam ṛṣayaḥ kṣīṇa-kalmaṣāḥ chinna-dvaidhā yatātmānaḥ sarva-bhūta-hite ratāḥ

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

लभन्ते ब्रह्मनिर्वाणम ऋषयः क्षीणकल्मषाः छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः

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.

kāma-krodha-viyuktānāṁ yatīnāṁ yata-cetasām abhito brahma-nirvāṇaṁ vartate viditātmanām

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

कामक्रोधवियुक्तानां यतीनां यतचेतसाम अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम

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. 27-28) 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.

sparśān kṛtvā bahir bāhyāṁś cakṣuś caivāntare bhruvoḥ prāṇāpānau samau kṛtvā nāsābhyantara-cāriṇau

sparsan krtva bahir bahyams caksus caivantare bhruvoh pranapanau samau krtva nasabhyantara-carinau

स्पर्शान कृत्वा बहिर बाह्यांश चक्षुश चैवान्तरे भ्रुवोः प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ

English meaning not yet written for this verse.

yatendriya-mano-buddhir munir mokṣa-parāyaṇaḥ vigatecchā-bhaya-krodho yaḥ sadā mukta eva saḥ

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

यतेन्द्रियमनोबुद्धिर मुनिर मोक्षपरायणः विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः

English meaning not yet written for this verse.

bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram suhṛdaṁ sarva-bhūtānāṁ jñātvā māṁ śāntim ṛcchati

bhoktaram yajna-tapasam sarva-loka-mahesvaram suhrdam sarva-bhutanam jnatva mam santim rcchati

भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिम ऋच्छति

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.