Bhagavadgita !

Chapter 5 - Karma Sannyasa yoga

Slokas with meanings in English

Sloka Text in Devanagari, Kannada, Gujarati, Telugu, English

|| Om tat sat ||
ಶ್ರೀಕೃಷ್ಣ ಪರಬ್ರಹ್ಮಣೇ ನಮಃ
ಶ್ರೀಮದ್ಭಗವದ್ಗೀತ
ಪಂಚಮಾಧ್ಯಾಯಃ
ಕರ್ಮಸನ್ನ್ಯಾಸ ಯೋಗಃ

Bhagavadgita
Fifth Chapter
Karma sannyasa yoga
|| om tat sat ||

The fifth chapter is Karma Sannyasa yoga or yoga of renunciation.

So far Krishna talked about Samkhya Yoga and Buddhi Yoga essentially teaching JnyanaYoga as well as Karma yoga in the second, third, and fourth Chapters.

In chapter two, namely Samkhya Yoga, after elaborating on the path of knowledge, Krishna talked about Nishkama Karma.
Krishna elaborated that, 'ನ ಹಿ ಕಶ್ಚಿತ್ ಕ್ಷಣಮಪಿ ಜಾತು ತಿಷ್ಠತಿ ಅಕರ್ಮಕೃತ್' (3.05), no one can escape from doing action since not a moment passes without action. Then he explained the greatness of Nishkama Karma, and said following Karma yoga great people attained Moksha. Only thing required for following the path of action is will power. Further elaborating on Karma Yoga, Krishna goes on to describe the greatness of "Sthitapragnya" and ಜ್ಞಾನಿ. At the end of his discourse Krishna asked Arjuna too to follow his duty and fight.

This dual track confuses Arjuna. In the first sloka of the third chapter Arjuna asked specifically if Jnyana Yoga is better than Karma Yoga.

Krishna elaborated in depth about Karma yoga and even declared that Nishkama Karma is his philosophy, 'ಯೇ ಮೇ ಮತ ಮಿದಂ', (3.31). Krishna gave the example of King Janaka etc who got Moksha following Nishkama Karma. Effectively stated that Karma yoga as the answer for Arjuna's query. Then Arjuna asked how is it that people commit sin knowing very well that it is wrong (3.36). Then Krishna again elaborated on the nature of human mind, specifically the desires that drive actions of the ignorant. To control these desires the need is for Buddhi. Then he again explained Buddhi yoga or Yoga of intellect which is JnyanaYoga. Then Krishna also elaborated on the greatness of JnyanaYoga.

Then in Gnyana Yoga, the fourth chapter, Krishna elaborated on the antiquity of Nishkama Karma. He said that over the time people have forgotten Karma yoga. That is why Krishna was teaching the same. Then he said if one does Karma while being in the state of Jnyana, then such Karma does not create bondage. Then he explained about sacrifices or Yagnyas to Arjuna. He elaborated on twelve types of sacrifices which can be easily understood and performed by common people. In that context again he elaborated that Jnyana Yagnya is better than all other Yagnyas. Which very much sounds like saying JnyanaYoga is the better one!

Hearing all this Arjuna again has the same question, which is better, Karma Yoga or Jnyana Yoga.
The Fifth chapter starts with that question.

||Sloka 1||

ಅರ್ಜುನ ಉವಾಚ:
ಸನ್ನ್ಯಾಸಂ ಕರ್ಮಣಾಂ ಕೃಷ್ಣ ಪುನರ್ಯೋಗಂಚ ಶಂಸಸಿ |
ಯಚ್ಛ್ರೇಯ ಏತಯೋರೇಕಂ ತನ್ಮೇ ಬ್ರೂಹಿ ಸುನಿಶ್ಚಿತಮ್ ||1||

ಸ|| ಹೇ ಕೃಷ್ಣ ! ಕರ್ಮಣಾಂ ಸನ್ನ್ಯಾಸಂ ಯೋಗಂ ಚ ಶಂಸಸಿ | ಏತಯೋಃ ಯತ್ ಶ್ರೇಯಃ ತತ್ ಏಕಂ ಮೇ ಬ್ರೂಹಿ ||1||

||Sloka meanings||

ಕರ್ಮಣಾಂ ಸನ್ನ್ಯಾಸಂ - renunciation of action
ಯೋಗಂ ಚ ಶಂಸಸಿ - and the path of action you praise
ಏತಯೋಃ ಯತ್ ಶ್ರೇಯಃ - which is better among these two
ತನ್ಮೇ ಬ್ರೂಹಿ ಸುನಿಶ್ಚಿತಮ್ - that you tell me for certain

||Sloka summary||
"You praise renunciation of action and the path of action.
which is better among these two, that you tell me for certain." ||1||

Here renunciation of action means path of Jnyana or knowledge.
Krishna has earlier said that for one who is aware of Self, there is no need for action. (" ನೈವ ತಸ್ಯ ಕೃತೇನಾರ್ಥೋ ನಾಕೃತೇ ನೇಹ ಕಶ್ಚನ" 3.18). Virtually implying that renunciation of action for the one who knows Self leads to liberation. In the same breath Krishna also said Nishkama karma is his philosophy, ಯೇಮೇ ಮತಂ ಇದಂ. (3.31).

These two statements praising both path of action and path of knowledge, create a doubt in Arjuna's mind.
Hence the question.

Now Krishna elaborates again!

||Sloka 2||

ಶ್ರೀಭಗವಾನುವಾಚ:

ಸನ್ನ್ಯಾಸಃ ಕರ್ಮಯೋಗಶ್ಚ ನಿಶ್ಶ್ರೇಯಸಕರಾವುಭೌ |
ತಯೋಸ್ತು ಕರ್ಮಸನ್ನ್ಯಾಸಾತ್ ಕರ್ಮಯೋಗೋ ವಿಶಿಷ್ಯತೇ ||2||

ಸ|| ಸನ್ನ್ಯಾಸಃ ಕರ್ಮಯೋಗಃ ಚ ಉಭೌ ನಿಶ್ಶ್ರೇಯಸಕರೌ | ತಯೋಃ ತು ಕರ್ಮಸನ್ನ್ಯಾಸಾತ್ ಕರ್ಮಯೋಗಃ ವಿಶಿಷ್ಯತೇ ||2||

||Sloka meanings||

ಸನ್ನ್ಯಾಸಃ ಕರ್ಮಯೋಗಃ ಚ - renunciation as well as Path of action
ಉಭೌ ನಿಶ್ಶ್ರೇಯಸಕರೌ - both are good for liberation
ತಯೋಃ ತು - Between the two
ಕರ್ಮಸನ್ನ್ಯಾಸಾತ್ ಕರ್ಮಯೋಗಃ ವಿಶಿಷ್ಯತೇ - path of action is better than renunciation

||Sloka summary||

"Renunciation as well as Path of action both are good for liberation.
Between the two, path of action is better than renunciation." ||2||

Krishna emphatically says that both of them, namely Renunciation of action and Karma yoga are,"ನಿಶ್ಶ್ರೇಯಸಕರೌ", beneficial. They ensure good, namely "liberation "or Moksha. Both lead to same end result.

But then among these two, meaning that between simple renunciation of actions and the path of action,
Krishna reaffirms "ಕರ್ಮಯೋಗೋ ವಿಶಿಷ್ಯತೇ" Karma yoga is the better way. The path of action is better than the path of renunciation of action, without the knowledge of Self.

The follower of the path of action is free from the taint of action even when he performs actions without aspiring for the fruits of action and offering the ownership of that action to the Supreme being. He is indeed a man of renunciation. He is a Karma Yogi, who does not desire anything.

Krishna continues.
||Sloka 3||

ಜ್ಞೇಯಸ್ಸ ನಿತ್ಯ ಸನ್ನ್ಯಾಸೀ ಯೋ ನ ದ್ವೇಷ್ಟಿ ನ ಕಾಙ್ಕ್ಷತಿ |
ನಿರ್ದ್ವನ್ದ್ವೋ ಹಿ ಮಹಾಬಾಹೋ ಸುಖಂ ಬನ್ಧಾತ್ಪ್ರಮುಚ್ಯತೇ ||3||

ಸ|| ಹೇ ಮಹಾಬಾಹೋ ! ಯಃ ನ ದ್ವೇಷ್ಠಿ ನ ಕಾಙ್ಕ್ಷತಿ ಸಃ ನಿತ್ಯ ಸನ್ನ್ಯಾಸೀ (ಇತಿ) ಜ್ಞೇಯಃ | ಹಿ ನಿರ್ದ್ವಂದಃ ಸುಖಂ ಬನ್ಧಾತ್ ಪ್ರಮುಚ್ಯತೇ || 3||

||Sloka meanings||

ಯಃ ನ ದ್ವೇಷ್ಠಿ ನ ಕಾಙ್ಕ್ಷತಿ - one who does not hate and has no desires
ಸಃ ನಿತ್ಯ ಸನ್ನ್ಯಾಸೀ (ಇತಿ) ಜ್ಞೇಯಃ - he is always a man of renunciation
ಹಿ ನಿರ್ದ್ವಂದಃ - one free of dualities
ಸುಖಂ ಬನ್ಧಾತ್ ಪ್ರಮುಚ್ಯತೇ - easily freed from bondage

||Sloka summary||

"One who does not hate and has no desires, is always a man of renunciation.
One free of dualities is easily freed from bondage " ||3||

One who has no hatred or desire, know him as a perpetual renouncer.
This is a definition of Sannyasi, even if one is in Grihastha Ashrama.
Being free of opposites, he is easily freed from bondage.

Both the renunciation of action and Karma Yoga are different paths.
These are followed by different people.
But the goal of both is same.

Goal being same, to emphasize that these two are not different, Krishna says the following.

||Sloka 4||

ಸಾಂಖ್ಯಯೋಗೌ ಪೃಥಗ್ಬಾಲಾಃ ಪ್ರವದನ್ತಿ ನ ಪಣ್ದಿತಾಃ |
ಏಕಮಪ್ಯಾಸ್ಥಿತಃ ಸಮ್ಯಕ್ ಉಭಯೋರ್ವಿನ್ದತೇ ಫಲಮ್ ||4||

ಸ|| ಸಾಂಖ್ಯಯೋಗೌ ( ಕರ್ಮಯೋಗಃ ಜ್ಞಾನಯೋಗಃ ಚ) ಪೃಥಕ್ (ಇತಿ) ಬಾಲಾಃ ಪ್ರವದನ್ತಿ | ಪಣ್ಡಿತಾಃ ನ ಪ್ರವದನ್ತಿ | ಉಭಯೋಃ ಏಕಂ ಅಪಿ ಸಮ್ಯಕ್ ಆಸ್ಥಿತಃ (ಸಃ) ಉಭಯೋಃ ಫಲಂ ವಿನ್ದತಿ ||4||

||Sloka meanings||

ಸಾಂಖ್ಯಯೋಗೌ ಪೃಥಕ್ - Path of action and path of knowledge are different
ಬಾಲಾಃ ಪ್ರವದನ್ತಿ - ignorant ones say
ಪಣ್ಡಿತಾಃ ನ - wiseman will not
ಉಭಯೋಃ ಏಕಂ ಅಪಿ ಸಮ್ಯಕ್ ಆಸ್ಥಿತಃ- anyone properly resorting to one of the
ಉಭಯೋಃ ಫಲಂ ವಿನ್ದತಿ - wins the result of both

||Sloka summary||

" Ignorant say path of action and path of knowledge are different, not the wisemen.
Anyone properly resorting to one of the paths, wins the result of both." ||4||

That these two, the path of knowledge and the path of action, are different is said by,"ಬಾಲಾಃ" childish ones, those who do not know anything. The well versed do not say that.

Why? Because the destination of the both the paths is same.

Then one more thing thought.

||Sloka 5||

ಯತ್ಸಾಂಖ್ಯೈಃ ಪ್ರಾಪ್ಯತೇ ಸ್ಥಾನಂ ತದ್ಯೋಗೈರಪಿ ಗಮ್ಯತೇ |
ಏಕಂ ಸಾಂಖ್ಯಂ ಚ ಯೋಗಂ ಚ ಯಃ ಪಶ್ಯತಿ ಸ ಪಶ್ಯತಿ ||5||

ಸ|| ಸಾಂಖ್ಯೈಃ ಯತ್ ಸ್ಥಾನಂ ಪ್ರಾಪ್ಯತೇ ತತ್ ಯೋಗೈಃ ಅಪಿ ಗಮ್ಯತೇ |ಸಾಂಖ್ಯಂಚ ಯೋಗಂ ಚ ಏಕಂ (ಇತಿ) ಯಃ ಪಶ್ಯತಿ ಸಃ (ಏವ ಪರಮಾರ್ಥ ತತ್ತ್ವಂ) ಪಶ್ಯತಿ || 5||

||Sloka meanings||

ಸಾಂಖ್ಯೈಃ ಯತ್ ಸ್ಥಾನಂ ಪ್ರಾಪ್ಯತೇ - the state reached by Sankhyas
ತತ್ ಯೋಗೈಃ ಅಪಿ ಗಮ್ಯತೇ - that state is reached by Yogis ( on the path of action)
ಯಃ ಪಶ್ಯತಿ - the one who sees
ಸಾಂಖ್ಯಂಚ ಯೋಗಂ ಚ ಏಕಂ (ಇತಿ) - that Samkhya and Karma Yoga are one
ಸಃ (ಏವ ಪರಮಾರ್ಥ ತತ್ತ್ವಂ) ಪಶ್ಯತಿ - he alone sees the truth

||Sloka summary||

"The state reached by Sankhyas; the same state is also reached by Yogis on the path of action.
The one who sees that Samkhya and Karma Yoga are one, he sees the truth" ||5||

The goal reached by Samkhya is the same that is reached by Karma yogis.
That both Samkhya and Karma Yoga are one is the truth. The one who can perceive this really understood the truth

||Sloka 6||

ಸನ್ನ್ಯಾಸಸ್ತು ಮಹಾಬಾಹೋ ದುಃಖಮಾಪ್ತುಮಯೋಗತಃ|
ಯೋಗಯುಕ್ತೋ ಮುನಿರ್ಬ್ರಹ್ಮ ನ ಚಿರೇಣಾಧಿಗಚ್ಛತಿ ||6||

ಸ|| ಹೇ ಮಹಾಬಾಹೋ ! ಸನ್ನ್ಯಾಸಃ ತು ( ಜ್ಞಾನಯೋಗಃ) ಅಯೋಗತಃ (ಕರ್ಮಯೋಗಂ ವಿನಾ) ಆಪ್ತುಂ ದುಃಖಂ ( ಭವತಿ) | (ಕರ್ಮ) ಯೋಗ ಯುಕ್ತಃ ಮುನಿಃ ಅಚಿರೇಣ ಬ್ರಹ್ಮಂ ಅಧಿಗಚ್ಛತಿ ||6||

||Sloka meanings||
ಮಹಾಬಾಹೋ - o Arjuna
ಸನ್ನ್ಯಾಸಃ ತು ( ಜ್ಞಾನಯೋಗಃ) - renunciation
ಅಯೋಗತಃ (ಕರ್ಮಯೋಗಂ ವಿನಾ) ಆಪ್ತುಂ ದುಃಖಂ - difficult to attain without resorting to Yoga
ಯೋಗ ಯುಕ್ತಃ ಮುನಿಃ - sage engaged with Yoga
ಅಚಿರೇಣ ಬ್ರಹ್ಮಂ ಅಧಿಗಚ್ಛತಿ - attains Brahman without delay

||Sloka summary||

"O Arjuna, renunciation is difficult to attain without resorting to Yoga.
Sage engaged with Yoga of attains Brahman without delay" ||6||

Renunciation, which is resorted to without yoga which purifies the mind, is difficult because of impure mind. Yoga purifies the mind. On the other hand the sage involved in Karma Yoga, by virtue of having a pure mind, become a meditator. By virtue of having pure mind, the man engaged in Yoga also realizes Brahman quickly because there are no obstacles to reach the state of realization.

On a more general note, for one engaged in Karma Yoga or path of action, the mind becomes purer. Thus one is in a better state to move in the direction of acquisition of knowledge. The path of knowledge is that much more easily accessible. This point is reinforced again in the later chapters also. It is not that everyone on the path of action moves to the path of knowledge. One could stay on the path of action without concern for fruits and reach the ultimate stage of liberation. One could choose to move to the path of knowledge and realize Self as a way of attaining liberation.

||Sloka 7||

ಯೋಗಯುಕ್ತೋ ವಿಶುದ್ಧಾತ್ಮಾ ವಿಜಿತಾತ್ಮಾ ಜಿತೇನ್ದ್ರಿಯಃ |
ಸರ್ವಭೂತಾತ್ಮ ಭೂತಾತ್ಮ ಕುರ್ವನ್ನಪಿ ನ ಲಿಪ್ಯತೇ ||7||

ಸ|| ಯೋಗ ಯುಕ್ತಃ ವಿಶುದ್ಧಾತ್ಮಾ ವಿಜಿತಾತ್ಮಾ ಜಿತೇಂದ್ರಿಯಃ ಸರ್ವಭೂತಾತ್ಮ ಭೂತಾತ್ಮ ( ಕರ್ಮ) ಕುರ್ವನ್ ಅಪಿ ನ ಲಿಪ್ಯತೇ ||7||

||Sloka meanings||

ಯೋಗ ಯುಕ್ತಃ - one engaged in Yoga
ವಿಶುದ್ಧಾತ್ಮಾ ವಿಜಿತಾತ್ಮಾ ಜಿತೇನ್ದ್ರಿಯಃ -
one with pure mind, one who has conquered his mind, one who has control of his sense organs
ಸರ್ವಭೂತಾತ್ಮ ಭೂತಾತ್ಮ -
one whose real nature consists in being all things and in being Self
(ಕರ್ಮ) ಕುರ್ವನ್ ಅಪಿ ನ ಲಿಪ್ಯತೇ -
not tainted by the actions even while performing actions

||Sloka summary||

"One engaged in Yoga
"One with pure mind, one who has conquered his mind, one who has control of his sense organs,
one whose real nature consists in being all things and in being Self,
not tainted by the actions even while performing actions." ||7||

The Karma yogi here has been perfectly positioned. He is,
- one with pure mind (ವಿಶುದ್ಧಾತ್ಮ)
- one who has conquered his mind (ವಿಜಿತಾತ್ಮ)
- one who has control of his sense organs (ಜಿತೇಂದ್ರಿಯಃ)
- one who is Self in all beings (ಸರ್ವಭೂತಾತ್ಮ ಭೂತಾತ್ಮಾ).

Such a one is not bound by any actions he may perform. (5.07)

One may wonder what are all these additional thoughts. Is it not enough if one following Nishkama Karma or path of action?

Nishkama karma is a first step.

Performing action and yet maintain equanimity in happiness and sorrow requires one to be pure mind (ವಿಶುದ್ಧಾತ್ಮ). To be free of interest in the results of action (Nishkama karma) requires one to conquer his mind (ವಿಜಿತಾತ್ಮ) which can rein in all thoughts running toward the worldly objects (ಜಿತೇಂದ್ರಿಯಃ). So these are not new thoughts. With these reinforcements one is able to reach a state of being equal to all and pleasing every one as though pleasing himself. Thus seeing his own Self in all beings.

Such a one is indeed one who realized Self. Such a one even while performing action, is not tainted by that action.

Having these qualities and having realized the truth, one will think that he is not doing any action even while seeing, hearing, touching, smelling, eating, moving, sleeping, breathing, speaking, releasing, or holding dedicating the same to God. And he is not affected by the actions too. We hear this in the next two Slokas.

||Sloka 8-9||

ನೈವಕಿಂಚಿತ್ಕರೋಮೀತಿ ಯುಕ್ತೋ ಮನ್ಯೇತ ತತ್ತ್ವವಿತ್ |
ಪಶ್ಯನ್ ಶೃಣ್ವನ್ ಸ್ಪೃಶನ್ ಜಿಘ್ರನ್ನಶ್ನನ್ ಗಚ್ಛನ್ ಸ್ವಪನ್ ಶ್ವಸನ್||8||
ಪ್ರಲಪನ್ ವಿಶೃಜನ್ ಗೃಹಣನ್ನುನ್ಮಿಷನ್ನಿಮಿಷನ್ನಪಿ |
ಇನ್ದ್ರಿಯಾಣೀನ್ದ್ರಿಯಾರ್ಥೇಷು ವರ್ತನ್ತ ಇತಿ ಧಾರಯನ್ ||9||

ಸ|| ತತ್ವವಿತ್ ಯುಕ್ತಃ ಪಶ್ಯನ್ ಶೃಣ್ವನ್ ಸ್ಪೃಶನ್ ಜಿಘ್ರನ್ ಅಶ್ನನ್ ಗಚ್ಛನ್ ಸ್ವಪನ್ ಶ್ವಸನ್ ಪ್ರಲಪನ್ ವಿಸೃಜನ್ ಗೃಹ್ಣನ್ ಉನ್ಮಿಷನ್ ನಿಮಿಷನ್ ಅಪಿ ಇನ್ದ್ರಿಯಾಣಿ ಇಂದ್ರಿಯಾರ್ಥೇಷು ವರ್ತನ್ತೇ ಇತಿ ಧಾರಯನ್ ಕಿಂಚಿತ್ ನ ಏವ ಕರೋಮಿ ಇತಿ ಮನ್ಯೇತ ||8-9||

||Sloka meanings||

ತತ್ವವಿತ್ ಯುಕ್ತಃ - one who has known the truth, and engaged in Yoga
ಪಶ್ಯನ್ ಶೃಣ್ವನ್ ಸ್ಪೃಶನ್ ಜಿಘ್ರನ್ - seeing , hearing , touching, smelling
ಅಶ್ನನ್ ಗಚ್ಛನ್ ಸ್ವಪನ್ - eating , walking , sleeping
ಶ್ವಸನ್ ಪ್ರಲಪನ್ ವಿಸೃಜನ್ - breathing, talking, ejecting,
ಗೃಹ್ಣನ್ ಉನ್ಮಿಷನ್ ನಿಮಿಷನ್ ಅಪಿ- grasping opening and closing eyes
ಇನ್ದ್ರಿಯಾಣಿ ಇಂದ್ರಿಯಾರ್ಥೇಷು ವರ್ತನ್ತೇ - that organs are acting on the objects of organs
ಇತಿ ಧಾರಯನ್ - knowing with certainty that
ಕಿಂಚಿತ್ ನ ಏವ ಕರೋಮಿ ಇತಿ ಮನ್ಯೇತ - thinks that I am not doing anything

||Sloka summary||

"
"One who has known the truth, and engaged in Yoga
seeing, hearing, touching, smelling, eating, walking, sleeping, breathing, talking, ejecting,
grasping opening and closing eyes, knowing with certainty that
that organs are acting on the objects of organs, thinks that I am not doing anything." ||8-9||

A realized man, even while doing all body related functions, realizing that those organs are acting on the objects of organs, thinks that he is not doing anything. He performs all actions offering the same to the Supreme being. Thus remains untainted by all actions.

The Sloka starts with, ತತ್ವವಿತ್, the one who has realized this truth.
To him all actions are of no concern.

Philosophically this is the state of one who sees himself as witness, not as a participant doing those things.
Does it mean that if he is doing something perverse can he remain untouched?
Of course not. As stated in the previous Sloka this is only possible for one who qualifies with ಯೋಗಯುಕ್ತೋ ವಿಶುದ್ಧಾತ್ಮಾವಿಜಿತಾತ್ಮಾ ಜಿತೇನ್ದ್ರಿಯಃ.

This Sloka uses 'tat', repeatedly. 'tat" is word used for Brahman. This gets elaborated in chapter 17.

||Sloka 10||

ಬ್ರಹ್ಮಾಣ್ಯಾಧಾಯ ಕರ್ಮಾಣೀ ಸಜ್ಙಂ ತ್ಯಕ್ತ್ವಾ ಕರೋತಿ ಯಃ|
ಲಿಪ್ಯತೇ ನ ಸ ಪಾಪೇನ ಪದ್ಮ ಪತ್ರ ಮಿವಾಂಭಸಾ ||10||

ಸ|| ಯಃ ಕರ್ಮಾಣಿ ಬ್ರಹ್ಮಣಿ ಆಧಾಯ ಸಂಗಂ ತ್ಯಕ್ತ್ವಾ ಕರೋತಿ ಸಃ ಅಂಭಸಾ ಪದ್ಮಪತ್ರಂ ಇವ ಪಾಪೇನ ನ ಲಿಪ್ಯತೇ || 10||

||Sloka meanings ||

ಯಃ ಕರ್ಮಾಣಿ ಬ್ರಹ್ಮಣಿ ಆಧಾಯ - whoever dedicating actions to Brahman
ಸಂಗಂ ತ್ಯಕ್ತ್ವಾಕರೋತಿ - performs renouncing attachment
ಸಃ ಅಂಭಸಾ ಪದ್ಮಪತ್ರಂ ಇವ - he like the lotus leaf untainted by the water droplets
ಪಾಪೇನ ನ ಲಿಪ್ಯತೇ - does not get tainted by sins

||Sloka summary||

"Whoever performs actions, renouncing attachment, dedicating them to Brahman, he does not get tainted by sins like the lotus leaf untainted by the water droplets." ||10||

Following the path of action, if one is dedicating the actions to God, and performing those actions without interest in the results of actions, he will not be tainted by sin.

||Sloka 11||

ಕಾಯೇನ ಮನಸಾ ಬುಧ್ಯಾ ಕೇವಲೈರಿನ್ದ್ರಿಯೈರಪಿ |
ಯೋಗಿನಃ ಕರ್ಮ ಕುರ್ವನ್ತಿ ಸಂಗಂ ತ್ಯಕ್ತ್ವಾ ಆತ್ಮಶುದ್ಧಯೇ ||11||

ಸ|| ಯೋಗಿನಃ ಆತ್ಮಶುದ್ಧಯೇ ಸಂಗಂ ತ್ಯಕ್ತ್ವಾ ಕಾಯೇನ ಮನಸಾ ಬುದ್ಧ್ಯಾ ಕೇವಲೈಃ ಇನ್ದ್ರಿಯೈಃ ಅಪಿ ಕರ್ಮ ಕುರ್ವನ್ತಿ ||11||

||Sloka meanings||

ಯೋಗಿನಃ ಆತ್ಮಶುದ್ಧಯೇ - Yogis for purification of mind
ಕರ್ಮ ಕುರ್ವನ್ತಿ - perform action
ಸಂಗಂ ತ್ಯಕ್ತ್ವಾ - giving up attachment
ಕಾಯೇನ ಮನಸಾ ಬುದ್ಧ್ಯಾ- with body , mind and intellect
ಕೇವಲೈಃ ಇನ್ದ್ರಿಯೈಃ ಅಪಿ - even only organs

||Sloka summary||

"Yogis, giving up attachment, for purification of mind, perform actions
with body, mind, intellect and even only organs." ||11||

Having given up attachment Yogis following path of action undertake work through the body, mind, intellect for the purification of themselves, and even only organs

He does all this for Self-purification ಆತ್ಮಶುದ್ಧಯೇ. So, what does he get?
Being firm in his faith, and being free of concerns of fruits, the practicing Karma Yogi attains highest peace.

||Sloka 12||

ಯುಕ್ತಃ ಕರ್ಮಫಲಂ ತ್ಯಕ್ತ್ವಾ ಶಾನ್ತಿಮಾಪ್ನೋತಿ ನೈಷ್ಠಿಕೀಮ್|
ಅಯುಕ್ತಃ ಕಾಮ ಕಾರೇಣ ಫಲೇಸಕ್ತೋ ನಿಬಧ್ಯತೇ || 12||

ಸ|| ಯುಕ್ತಃ ಕರ್ಮಫಲಂ ತ್ಯಕ್ತ್ವಾ ನೈಷ್ಠಿಕೀಂ ಶಾನ್ತಿಂ ಆಪ್ನೋತಿ | ಅಯುಕ್ತಃ ಕಾಮಕಾರೇಣ ಫಲೇ ಸಕ್ತಃ ನಿಬಧ್ಯತೇ ||12||

||Sloka meanings||

ಯುಕ್ತಃ ಕರ್ಮಫಲಂ ತ್ಯಕ್ತ್ವಾ- one engaged in Yoga, giving up fruits of action
ನೈಷ್ಠಿಕೀಂ ಶಾನ್ತಿಂ ಆಪ್ನೋತಿ - attains peace obtained by constant discipline
ಅಯುಕ್ತಃ ಕಾಮಕಾರೇಣ - one not engaged in Yoga, under the impulse of desire
ಫಲೇ ಸಕ್ತಃ ನಿಬಧ್ಯತೇ - being interested in fruits of action become completely bound

||Sloka summary||

"One engaged in Yoga, giving up fruits of action, attains peace obtained by constant discipline.
One not engaged in Yoga, being interested in fruits of action
under the impulse of desire becomes completely bound." ||12||

The one engaged in Yoga, being free of desire for fruits, engaged in the discipline of action attains a peace which is constant.

What happens to one who is not resolute in his faith?
Those who are not resolute in faith, because of attachment to desires, gets bound to the fruits.
Thus the one who is interested in pursuit of material happiness continues running after the results.

What is the state of the one who is in full control of his senses?

||Sloka 13||

ಸರ್ವ ಕರ್ಮಾಣಿ ಮನಸಾ ಸನ್ನ್ಯಸ್ಯಾಸ್ತೇ ಸುಖಂ ವಶೀ |
ನವದ್ವಾರೇ ಪುರೇ ದೇಹೀ ನೈವ ಕುರ್ವನ್ನಕಾರಯನ್ ||13||

ಸ|| ವಶೀ ದೇಹೀ ಮನಸಾ ಸರ್ವಕರ್ಮಾಣಿ ಸನ್ನ್ಯಸ್ಯ ನ ಏವ ಕುರ್ವನ್ ನ ಕಾರಯನ್ ನವದ್ವಾರೇ ಪುರೇ ಸುಖಂ ಆಸ್ತೇ ||13||

||Sloka meanings||

ವಶೀ ದೇಹೀ - embodied one in control of all organs
ಮನಸಾ ಸರ್ವಕರ್ಮಾಣಿ ಸನ್ನ್ಯಸ್ಯ - renouncing all actions mentally
ನ ಏವ ಕುರ್ವನ್ ನ ಕಾರಯನ್ - without doing or causing others to do anything
ನವದ್ವಾರೇ ಪುರೇ ಸುಖಂ ಆಸ್ತೇ - remains happily in the city of nine gates

||Sloka summary||

"The embodied one in control of all organs
renouncing all actions mentally, remains happily in the city of nine gates,
without doing or causing others to do anything." ||13||

'ವಶೀ', means the one in control of everything.
He has his mind under his control. For the one in control of his mind there is nothing impossible. He can live happily. He is like a king living in a city of nine gates, which is actually a reference to the body, the King being the Self.

If he not doing anything and not causing anybody to do something, people may think that everything happens because of the Supreme being. To avoid that linkage of action to the Supreme Being, Krishna clarifies

||Sloka 14||

ನ ಕರ್ತೃತ್ವಂ ನ ಕರ್ಮಾಣಿ ಲೋಕಸ್ಯ ಸೃಜತಿ ಪ್ರಭುಃ |
ನ ಕರ್ಮಫಲ ಸಂಯೋಗಂ ಸ್ವಭಾವಸ್ತು ಪ್ರವರ್ತತೇ ||14||

ಸ|| ಪ್ರಭುಃ ಲೋಕಸ್ಯ ಕರ್ತೃತ್ವಂ ನ ಸೃಜತಿ | ಕರ್ಮಾಣಿ ನ | ಕರ್ಮಫಲಸಂಯೋಗಮ್ (ಅಪಿ) ನ ಸೃಜತಿ | ಸ್ವಭಾವಃ ತು ಪ್ರವರ್ತತೇ || 14||

||Sloka meanings||

ಪ್ರಭುಃ - Supreme being
ಲೋಕಸ್ಯ ಕರ್ತೃತ್ವಂ ನ ಸೃಜತಿ - does not create ownership for anyone
ಕರ್ಮಾಣಿ ನ - or actions too
ಕರ್ಮಫಲಸಂಯೋಗಮ್ (ಅಪಿ) ನ ಸೃಜತಿ - does not create association with the fruits of actions
ಸ್ವಭಾವಃ ತು ಪ್ರವರ್ತತೇ - their nature acts

||Sloka summary||

" Supreme being does not create ownership for anyone, or actions too
He does not create association with the fruits of actions also. But it is their nature that acts." ||14||

That is to say -
God is not responsible for the ownership of action,
the action itself or the results of the action".
All these happen because of the nature of the human being
which is controlled by the three Gunas namely "Rajo, Tamo and Sattvic.
This is a very important statement coming from Krishna
Krishna continues.

||Sloka 15||

ನಾದತ್ತೇ ಕಸ್ಯಚಿತ್ಪಾಪಂ ನ ಚೈವ ಸುಕೃತಂ ವಿಭುಃ |
ಅಜ್ಞಾನೇನಾವೃತಂ ಜ್ಞಾನಂ ತೇನ ಮುಹ್ಯನ್ತಿ ಜನ್ತವಃ ||15||

ಸ|| ವಿಭುಃ ಕಸ್ಯಚಿತ್ ಪಾಪಮ್ ನ ಆದತ್ತೇ |ಸುಕೃತಂ ಚ ಏವ ನ (ಆದತ್ತೇ)| ಅಜ್ಞಾನೇನ ಜ್ಞಾನಂ ಆವೃತಮ್| ( ತಸ್ಮಾತ್) ತೇನ ಜಂತವಃ ಮುಹ್ಯಂತಿ ||15||

||Sloka meanings||

ವಿಭುಃ- Supreme being
ಕಸ್ಯಚಿತ್ ಪಾಪಮ್ ನ ಆದತ್ತೇ - does not take away anybody's sins
ಸುಕೃತಂ ಚ ಏವ ನ (ಆದತ್ತೇ) - not accept merits too
ಅಜ್ಞಾನೇನ ಜ್ಞಾನಂ ಆವೃತಮ್ - knowledge remains covered by ignorance
(ತಸ್ಮಾತ್) ತೇನ ಜಂತವಃ ಮುಹ್ಯಂತಿ - hence creatures become deluded

||Sloka summary||

"Supreme being does not take away anybody's sins, nor accept merits too
Knowledge remains covered by ignorance. Hence creatures become deluded." ||15||.
This is a simple truth
It means that Bhagavan is only a witness.
Witness to our good deeds and bad deeds and nothing more.

In reality our "Self" is a witness for our good deeds and bad deeds
In other words God, like Self, is only a witness

In Advaita, the God and Self are one, not two!
Why does this thought that God is responsible for all our actions and reactions occur?

So why this thinking happens?
Because the knowledge is enveloped by ignorance
Because of the over powering ignorance, the beings are mesmerized.
Mesmerized into believing that the "ever acting God" as the ultimate truth.

In a similar tone, but more clearly Krishna tells Uddhava in Uddhava Gita also.

ಪ್ರಾಯೇಣ ಮನುಜಾ ಲೋಕೇ
ಲೋಕ ತತ್ವ ವಿಚಕ್ಷಣಾಃ|
ಸಮುದ್ಧರನ್ತಿ ಆತ್ಮಾನಂ
ಆತ್ಮನೈವಾಶುಭಾಶಯಾತ್ ||

It says that, 'ಲೋಕ ತತ್ವ ವಿಚಕ್ಷಣಾಃ', people who have knowledge of the ways of the world;

'ಸಮುದ್ಧರಂತಿ ಆತ್ಮಾನಂ', they will lift themselves up.
How? One may ask. 'ಆತ್ಮನೈವ', by their own self.
From what they lift themselves up? From 'ಅಶುಭಾಶಯಾತ್', from inauspicious acts.

It says that people by their own discrimination power lift themselves up.
This is a simple fact. Krishna reiterates this truth again in Bhagavadgita sixth chapter.

Krishna says:
ಉದ್ಧರೇದಾತ್ಮನಾ ಆತ್ಮಾನಂ ನ ಆತ್ಮನಾ ಅವಸಾದಯೇತ್ |
ಆತ್ಮೈವ ಆತ್ಮನೋ ಬನ್ಧುಃ ಅತ್ಮೈವ ರಿಪುಃ ಆತ್ಮನಃ||

ಆತ್ಮನಾ - by own self
ಆತ್ಮಾನಂ - himself
ಉದ್ಧರೇತ್ - lift (himself) up

ಅತ್ಮೈವ ಆತ್ಮನೋ ಬಂಧುಃ - one's Self is his own friend ( if he wins over the battle of life)

ಅತ್ಮೈವ ಆತ್ಮನೋ ರಿಪುಃ - one's Self is his own enemy ( if he loses the battle of life ) .

ನ ಆತ್ಮನಾ ಅವಸಾದಯೇತ್ , One should not degenerate by himself ( he should always move up) !

It simply means that one, by his own efforts, can lift himself up.
Anybody else may only show a way.
But the action has to be by the individual alone.

What is that action?
Nishkama karma and Samatva
Act without selfish goals and have an equanimity towards all.

That means in these four Slokas Krishna laid down the following.
- We can bring ourselves up.
- By our nature we may do good deeds or bad deeds
- But with our discriminating power, we can overcome that nature.

In a colloquial chat one may say, "By God's grace everything will be great". It is so in colloquial way only.

But these four Slokas tell us that everything has to be done by us. God has no role in this!

These are simple yet powerful game changing thoughts.

What Krishna is saying is that our sins and our good deeds are in our own hands. We are responsible for our own deeds.
If we conquer the senses, "ಜಿತೇಂದ್ರಿಯಃ" and perform Nishkama Karma then as stated, "ಶಾಂತಿಮಾಪ್ನೋತಿ ನೈಷ್ಠಿಕೀಂ", what we get is the highest peace!!
What we attain with that peace is Moksha or liberation.
Krishna again talks about the knowledge. He says:

||Sloka 16||

ಜ್ಞಾನೇನ ತು ತದಜ್ಞಾನಂ ಯೇಷಾಂ ನಾಶಿತಮಾತ್ಮನಃ |
ತೇಷಾಮಾದಿತ್ಯವತ್ ಜ್ಞಾನಂ ಪ್ರಕಾಶಯತಿ ತತ್ಪರಮ್ ||16||

ಸ||ಆತ್ಮನಃ ಜ್ಞಾನೇನತು ( ಆತ್ಮಜ್ಞಾನಾತ್) ಯೇಷಾಂ ತತ್ ಅಜ್ಞಾನಂ ನಾಶಿತಂ ತೇಷಾಂ ಜ್ಞಾನಂ ಅದಿತ್ಯವತ್ ತತ್ ಪರಮ್ ಪ್ರಕಾಶಯತಿ||16||

||Sloka meanings||

ಆತ್ಮನಃ ಜ್ಞಾನೇನತು ( ಆತ್ಮಜ್ಞಾನಾತ್) - with the knowledge of Self
ಯೇಷಾಂ ತತ್ ಅಜ್ಞಾನಂ ನಾಶಿತಂ - those whose ignorance has been destroyed
ತೇಷಾಂ ಜ್ಞಾನಂ ಅದಿತ್ಯವತ್ - their knowledge like Sun
ತತ್ ಪರಮ್ ಪ್ರಕಾಶಯತಿ - illuminates the Supreme

||Sloka summary||

"The knowledge of those, whose ignorance has been destroyed with the knowledge of Self
illuminates the Supreme like Sun." ||16||

||Sloka 17||

ತದ್ಬುದ್ಧಯ ಸ್ತದಾತ್ಮಾನ ಸ್ತನ್ನಿಷ್ಠಾ ಸ್ತತ್ಪರಾಯಣಾಃ |
ಗಚ್ಛನ್ತ್ಯಪುನರಾವೃತ್ತಿಂ ಜ್ಞಾನ ನಿರ್ಧೂತ ಕಲ್ಮಷಾಃ ||17||

ಸ|| ತತ್ ಬುದ್ಧಯಃ ತತ್ ಆತ್ಮಾನಃ ತತ ನಿಷ್ಠಾಃ ತತ್ ಪರಾಯಣಾಃ (ತೇ) ಜ್ಞಾನ ನಿರ್ಧೂತ ಕಲ್ಮಷಾಃ ಅಪುನರಾವೃತ್ತಿಮ್( ಮೋಕ್ಷಂ) ಗಚ್ಛನ್ತಿ ||17||

||Sloka meanings||

ತತ್ ಬುದ್ಧಯಃ - those who have their intellect absorbed in the Supreme
ತತ್ ಆತ್ಮಾನಃ - those whose mind is absorbed in the Supreme
ತತ್ ನಿಷ್ಠಾಃ - those who are steadfast on the Supreme
ತತ್ ಪರಾಯಣಾಃ - those who have the Supreme as the Supreme goal
ಜ್ಞಾನ ನಿರ್ಧೂತ ಕಲ್ಮಷಾಃ - those with the impurities removed by knowledge
ಅಪುನರಾವೃತ್ತಿಮ್( ಮೋಕ್ಷಂ) ಗಚ್ಛನ್ತಿ - attain a state from which there is no return

||Sloka summary||

"Those who have their intellect absorbed in the Supreme, those whose mind is absorbed in the Supreme,
those who are steadfast on the Supreme, those who have the Supreme as the Supreme goal,
attain a state from which there is no return, with their impurities removed by knowledge." ||17||

Those with their impurities removed by knowledge have the Supreme as their Supreme goal. Those who have the Supreme as the Supreme goal, move to the stage of being steadfast on the Supreme. Those who are steadfast on the Supreme have their minds absorbed in the Supreme. Those who have their mind absorbed on the Supreme have their intellect absorbed in the Supreme.

Such people move to a state from which there is no return. That is liberation or Moksha

||Sloka 18||

ವಿದ್ಯಾ ವಿನಯ ಸಂಪನ್ನೇ ಬ್ರಾಹ್ಮಣೇ ಗವಿ ಹಸ್ತಿನಿ |
ಶುನಿಚೈವ ಶ್ವಪಾಕೇ ಚ ಪಣ್ದಿತಾಃ ಸಮದರ್ಶಿನಃ ||18||

ಸ|| ವಿದ್ಯಾ ವಿನಯ ಸಂಪನ್ನೇ ಬಾಹ್ಮಣೇ ಗವಿ ಹಸ್ತಿನಿ ಶುನಿ ಚ ಏವ ಶ್ವಪಾಕೇ ಚ ಸಮದರ್ಶಿನಃ ಪಣ್ಡಿತಾಃ (ಇತಿ ಮನ್ಯತೇ)||18||

||Sloka meanings||
ಪಣ್ಡಿತಾಃ - learned ones
ವಿದ್ಯಾ ವಿನಯ ಸಂಪನ್ನೇ ಬಾಹ್ಮಣೇ - in brahmins who have a wealth of learning and humility
ಗವಿ ಹಸ್ತಿನಿ - cow, elephant
ಶುನಿ ಚ ಏವ ಶ್ವಪಾಕೇ ಚ - dog, as well as those eating dog meat,
ಸಮದರ್ಶಿನಃ - perceive the same truth

||Sloka summary||

"Learned ones perceive the same truth in Brahmins who have a wealth of learning and humility
cow, elephant, dog, as well as those eating dog meat." ||19||

Those who have their intellect absorbed in the Supreme, those whose mind is absorbed in the Supreme, those who are steadfast on the Supreme, those who have the Supreme as the Supreme goal, attain a state from which there is no return. The single facet of such exalted person is that ability to see the Universal Truth of Self in all. That range include the learned Brahmins and the ones eating dogmeat.

That single important facet is also called ಸಮತ್ವ which translates to equality as well as equanimity. Whether learned or ignorant, cow or dog, Brahmin or a chandala, what is seen by the learned is the Self in them, which is same as the Self in him.

||Sloka 19||

ಇಹೈವ ತೈರ್ಜಿತಃ ಸರ್ಗೋ ಯೇಷಾಂ ಸಾಮ್ಯೇ ಸ್ಥಿತಂ ಮನಃ |
ನಿರ್ದೋಷಂ ಹಿ ಸಮಂ ಬ್ರಹ್ಮ ತಸ್ಮಾದ್ಬ್ರಹ್ಮಣಿ ತೇ ಸ್ಥಿತಾಃ ||19||

ಸ|| ಯೇಷಾಂ ಮನಃ ಸಾಮ್ಯೇ ಸ್ಥಿತಮ್ ತೈಃ ಇಹ ಏವ ಸರ್ಗಃ ಜಿತಃ| ನಿರ್ದೋಷಂ ಸಮಂ ಹಿ ಬ್ರಹ್ಮ | ತಸ್ಮಾತ್ ತೇ ಬ್ರಹ್ಮಣೀ ಸ್ಥಿತಾಃ ||19||

||Sloka meanings||

ಯೇಷಾಂ ಮನಃ ಸಾಮ್ಯೇ ಸ್ಥಿತಮ್ - whose mind is firmly rooted in equality
ತೈಃ ಇಹ ಏವ ಸರ್ಗಃ ಜಿತಃ - the universe of duality is vanquished by them here itself
ನಿರ್ದೋಷಂ ಸಮಂ ಹಿ ಬ್ರಹ್ಮ - Brahman is free from defects and same
ತಸ್ಮಾತ್ ತೇ ಬ್ರಹ್ಮಣೀ ಸ್ಥಿತಾಃ - therefore they are established in Brahman

||Sloka summary||

"The universe of duality is vanquished here itself by those whose mind is firmly rooted in sameness or equality.
Brahman is free from defects and same. Therefore they are established in Brahman." ||19||

This is about sages who are able to look on all alike, that includes the category of dog eaters who are considered tainted by ignorant people. Birth is vanquished by those sages here itself. Brahman is one and the same in all.
'ನಿರ್ದೋಷಂ ಹಿ ಸಮಂ ಬ್ರಹ್ಮ,' Brahman is free from defects and same in all - is one more among many characterizations of Brahman.

Another important characterization is 'ಸಾಮ್ಯೇ ಸ್ಥಿತಮ್', one whose mind is firmly rooted in equality. Thus being established equality is contributes to attaining that peace which characterizes Moksha.

In Yogavasishtam - the dialog of Rama and guru Vasista we hear the following

ನಮೋಕ್ಷೋ ನಭಸಃ ಪೃಷ್ಟೇ ಪಾತಾಳೇ ನ ಚ ಭೂತಲೇ|
ಮೋಕ್ಷೋ ಹಿ ಚೇ ತೋ ವಿಮಲಂ ಸಮ್ಯಗ್ ಜ್ಞಾನ ವಿಬೋಧಿತಂ||

Moksha is not in the Akas a or in the underground, or the on this land somewhere. It is simply the mind enlightened by knowledge.

||Sloka 20||

ನ ಪ್ರಹೃಷ್ಯೇತ್ಪ್ರಿಯಂ ಪ್ರಾಪ್ಯ ನೋದ್ವಿಜೇತ್ಪ್ರಾಪ್ಯ ಚಾ ಪ್ರಿಯಮ್|
ಸ್ಥಿರಬುದ್ಧಿ ರಸಮ್ಮೂಢೋ ಬ್ರಹ್ಮವಿದ್ಬ್ರಹ್ಮಣಿ ಸ್ಥಿತಃ||20||

ಸ|| ಸ್ಥಿರ ಬುದ್ಧಿಃ ಅಸಮ್ಮೂಡಃ ಬ್ರಹ್ಮಣಿ ಸ್ಥಿತಃ ಬ್ರಹ್ಮವಿತ್ ಪ್ರಿಯಂ ಪ್ರಾಪ್ಯ ನ ಪ್ರಹೃಷ್ಯೇತ್ (ಯಾ) ಅಪ್ರಿಯಂ ಚ ಪ್ರಾಪ್ಯ (ಸಃ) ನ ಉದ್ವಿಜೇತ್ ||20||

||Sloka meanings||

ಸ್ಥಿರ ಬುದ್ಧಿಃ ಅಸಮ್ಮೂಡಃ - one whose intellect is steady , one who is not deluded ,
ಬ್ರಹ್ಮಣಿ ಸ್ಥಿತಃ- one who is established in Brahman
ಬ್ರಹ್ಮವಿತ್ - knower of Brahman
ಪ್ರಿಯಂ ಪ್ರಾಪ್ಯ ನ ಪ್ರಹೃಷ್ಯೇತ್ - does not get elated by getting what is desirable
(ಯಾ)ಅಪ್ರಿಯಂ ಚ ಪ್ರಾಪ್ಯ ನ ಉದ್ವಿಜೇತ್ - nor get dejected getting what is not desirable

||Sloka summary||

"One whose intellect is steady, one who is not deluded,
one who is established in Brahman, one who is a knower of Brahman,
does not get elated by getting what is desirable,
nor get dejected getting what is not desirable." ||20||

"Not get elated by getting what is desirable, nor get dejected getting what is not desirable". That is the defining characteristic of one who is the knower of Brahman.

||Sloka 21||

ಬಾಹ್ಯಸ್ಪರ್ಷೇಷ್ವೇಸಕ್ತಾತ್ಮಾ ವಿನ್ದನ್ತ್ಯಾತ್ಮನಿ ಸ್ಥಿತಮ್|
ಸ ಬ್ರಹ್ಮಯೋಗ ಯುಕ್ತಾತ್ಮಾ ಸುಖಮಕ್ಷಯಮಶ್ನುತೇ ||21||

ಸ||ಬಾಹ್ಯಸ್ಪರ್ಷೇಷು ಅಸಕ್ತ ಆತ್ಮಾ ಆತ್ಮನಿ ಯತ್ ಸುಖಂ ವಿನ್ದತಿ ಸಃ ಬ್ರಹ್ಮಯೋಗ ಯುಕ್ತಾತ್ಮಾ ಅಕ್ಷಯಂ ಸುಖಂ ಆಶ್ನುತೇ ||21||

||Sloka meanings||

ಬಾಹ್ಯಸ್ಪರ್ಷೇಷು ಅಸಕ್ತ ಅತ್ಮಾ - one whose mind is unattached to the external objects
ಆತ್ಮನಿ ಯತ್ ಸುಖಂ ವಿನ್ದತಿ - one who attains that bliss in the mind, which one gets in Self.
ಸಃ ಬ್ರಹ್ಮಯೋಗ ಯುಕ್ತಾತ್ಮಾ - he with his mind fixed on Bahaman in yoga
ಅಕ್ಷಯಂ ಸುಖಂ ಆಶ್ನುತೇ - acquires undecaying bliss

||Sloka summary||

"One whose mind is unattached to the external objects,
one who attains that bliss in the mind which one gets in Self,
he with his mind fixed on Brahman in yoga, acquires undecaying bliss" ||21||

Key point is the mind unattached with external objects. He becomes dispassionate un account of the absence of craving for the external world objects. The bliss he achieves is equivalent to the bliss one gets in Self.

||Sloka 22||

ಯೇ ಹಿ ಸಂಸ್ಪರ್ಶಜಾ ಭೋಗಾ ದುಃಖಯೋನಯ ಏವ ತೇ |
ಆದ್ಯನ್ತವನ್ತಃ ಕೌನ್ತೇಯ ನ ತೇಷು ರಮತೇ ಬುಧಃ ||22||

ಸ|| ಹೇಕೌನ್ತೇಯ ! ಸಂಸ್ಪರ್ಶಜಾಃ ಭೋಗಾಃ ಯೇ (ಸನ್ತಿ) ತೇ ದುಃಖಯೋನಯ ಏವ ಹಿ | (ತೇ) ಅದಿ ಅನ್ತವನ್ತಃ (ಅಪಿ)| (ತತಃ) ಬುಧಃ ತೇಷು ನ ರಮತೇ ||22||

||Sloka meanings||

ಕೌನ್ತೇಯ - O Kaunteya
ಸಂಸ್ಪರ್ಶಜಾಃ ಭೋಗಾಃ ಯೇ - the enjoyment one gets out of contact with external objects
ತೇ ದುಃಖಯೋನಯ ಏವ ಹಿ - they are the sources of sorrow.
(ತೇ) ಅದಿ ಅನ್ತವನ್ತಃ - They have a beginning and end
(ತತಃ) ಬುಧಃ ತೇಷು ನ ರಮತೇ - Hence the wise one's do not delight in them

||Sloka summary||

"O Kaunteya, the enjoyment one gets out of contact with external objects, they are the sources of sorrow.
They have a beginning and end. Hence the wise one's do not delight in them." ||22||

This is an echo of an earlier statement (2.14), where in Krishna says contact with external objects causes pleasure and pain. There Krishna says bear with them.

||Sloka 23||

ಶಕ್ನೋತೀಹೈವ ಯಸ್ಸೋಢುಂ ಪ್ರಾಕ್ಛರೀರವಿಮೋಕ್ಷನಾತ್ |
ಕಾಮಕ್ರೋದೋದ್ಭವಂ ವೇಗಂ ಸ ಯುಕ್ತಃ ಸ ಸುಖೀ ನರಃ ||23||

ಸ|| ಯಃ ಪ್ರಾಕ್ ಶರೀರ ವಿಮೋಕ್ಷಣಾತ್ ಇಹ ಏವ ಕಾಮಕ್ರೋಧೋದ್ಭವಂ ವೇಗಂ ಸೋಢುಮ್ ಶಕ್ನೋತಿ ಸಃ ನರಃ ಯುಕ್ತಃ (ಯೋಗಿಃ) | ಸಃ ಸುಖೀ (ಚ)|23||

||Sloka meanings||

ಯಃ ಇಹ ಏವ ಸೋಢುಮ್ ಶಕ್ನೋತಿ - whoever is able to bear here itself
ಕಾಮಕ್ರೋಧೋದ್ಭವಂ ವೇಗಂ - the urge generated by desire and anger
ಪ್ರಾಕ್ ಶರೀರ ವಿಮೋಕ್ಷಣಾತ್ - prior to leaving the body
ಸಃ ನರಃ ಯುಕ್ತಃ (ಯೋಗಿಃ) - that man is a yogi
ಸಃ ಸುಖೀ- he is happy

||Sloka summary||

"Whoever is able to bear here itself the urge generated by desire and anger, prior to leaving the body,
that man is a yogi. He is happy." ||23||

The one who is able to withstand the urges arising from anger and passion in this very life, before they fall off the body, that one is a poised and a happy man.

||Sloka 24||

ಯೋಽನ್ತಃಸುಖಃ ಅನ್ತರಾರಾಮಃ ತಥಾ ಅನ್ತರ್ಜ್ಯೋತಿರೇವ ಚ |
ಸ ಯೋಗೀ ಬ್ರಹ್ಮನಿರ್ವಾಣಂ ಬ್ರಹ್ಮಭೂತೋಽಧಿಗಚ್ಛತಿ ||24||

ಸ|| ಯಃ ಅನ್ತಃ ಸುಖೋಽನ್ತರಾರಾಮಃ ತಥಾ ಯಃ ಅನ್ತರ್ಜ್ಯೋತಿಃ ಏವ ಸಃ ಯೋಗೀ ಬ್ರಹ್ಮ ಭೂತಃ ಬ್ರಹ್ಮ ನಿರ್ವಾಣಮ್ ಅಧಿಗಚ್ಛತಿ ||24||

||Sloka meanings||
ಯಃ ಅನ್ತಃ ಸುಖೋಽನ್ತರಾರಾಮಃ - whoever is happy within and whose pleasure is within
ತಥಾ ಯಃ ಅನ್ತರ್ಜ್ಯೋತಿಃ ಏವ - whoever has light within
ಸಃ ಯೋಗೀ ಬ್ರಹ್ಮ ಭೂತಃ - that Yogi is imbued with Brahman
ಬ್ರಹ್ಮ ನಿರ್ವಾಣಮ್ ಅಧಿಗಚ್ಛತಿ - attains the state of absolute extinction of all desires and passions
-

||Sloka summary||

"Whoever is happy within and whose pleasure is within, whoever has light within
that Yogi is imbued with Brahman, and attains the state of absolute extinction of all desires and passions." ||24||

Whoever is happy within and whose pleasure is within, whoever has light within wins peace here itself. He is imbued with Brahman means; he has realized Brahman here itself.

||Sloka 25||

ಲಭನ್ತೇ ಬ್ರಹ್ಮನಿರ್ವಾಣಮೃಷಯಃ ಕ್ಷೀಣಕಲ್ಮಷಾಃ |
ಛಿನ್ನದ್ವೈಧಾ ಯತಾತ್ಮಾನಃ ಸರ್ವಭೂತ ಹಿತೇ ರತಾಃ ||25||

ಸ|| ಕ್ಷೀಣ ಕಲ್ಮಷಾಃ ಛಿನ್ನದ್ವೈಧಾಃ ಯತಾತ್ಮಾನಃ (ಯಃ) ಸರ್ವಭೂತೇ ರತಾಃ (ತೇ) ಋಷಯಃ ಬ್ರಹ್ಮನಿರ್ವಾಣಂ ಲಭನ್ತೇ ||25||

||Sloka meanings||

ಕ್ಷೀಣ ಕಲ್ಮಷಾಃ ಛಿನ್ನದ್ವೈಧಾಃ -
those whose sins have been diminished, whose doubts have been torn
ಯತಾತ್ಮಾನಃ (ಯಃ) ಸರ್ವಭೂತೇ ರತಾಃ -
those who have their mind under control, those who are focused on the welfare of all beings
(ತೇ) ಋಷಯಃ ಬ್ರಹ್ಮನಿರ್ವಾಣಂ ಲಭನ್ತೇ -
such sages attain the state of absolute extinction of all desires and passions." ||24||

||Sloka summary||

"Those whose sins have been diminished, whose doubts have been torn,
those who have their mind under control, those who are focused on the welfare of all beings,
such sages attain the state of absolute extinction of all desires and passions." ||25||

Those whose sins have diminished, whose doubts have been dispelled, who have controlled their senses, who are devoted to the welfare of all beings - they are Sages or Rishis. Those sages with the knowledge of Self and the equanimity towards all they attain the state of Brahman. That is the ultimate liberation.

||Sloka 26||

ಕಾಮ ಕೋಧವಿಯುಕ್ತಾನಾಂ ಯತೀನಾಂ ಯತ ಚೇತಸಾಮ್ |
ಅಭಿತೋ ಬ್ರಹ್ಮನಿರ್ವಾಣಂ ವರ್ತತೇ ವಿದಿತಾತ್ಮನಾಮ್ ||26||

ಸ|| ಕಾಮಕ್ರೋಧವಿಯುಕ್ತಾನಾಂ ಯತಚೇತಸಾಮ್ ವಿದಿತಾತ್ಮನಾಮ್ ಯತೀನಾಮ್ ಬ್ರಹ್ಮನಿರ್ವಾಣಮ್ ಅಭಿತಃ( ಸರ್ವತ್ರ) ವರ್ತತೇ ||26||

||Sloka meanings||

ಕಾಮಕ್ರೋಧವಿಯುಕ್ತಾನಾಂ - those who are free from passion and anger
ಯತಚೇತಸಾಮ್ - those who have their mind under their control
ವಿದಿತಾತ್ಮನಾಮ್ - those who have known Self
ಯತೀನಾಮ್ - those monks ಯತ್ನಶೀಲುಲಕು
ಬ್ರಹ್ಮನಿರ್ವಾಣಮ್ ಅಭಿತಃ( ಸರ್ವತ್ರ) ವರ್ತತೇ - attain final emancipation every where

||Sloka summary||

" The monks who are free from passion and anger, who have their mind under their control
who have known Self, attain final emancipation everywhere." ||26||

Final emancipation everywhere means that he attains Brahman here itself and here after too.

||Sloka 27-28||

ಸ್ಪರ್ಸಾನ್ ಕೃತ್ವಾ ಬಹಿರ್ಬಾಹ್ಯಾಂಶ್ಚಕ್ಷುಶ್ಚೈವಾನ್ತರೇ ಭೃವೋಃ|
ಪ್ರಾಣಾಪಾನೌ ಸಮೌ ಕೃತ್ವಾ ನಸಾಭ್ಯಾಣ್ತರಚಾರಿಣೌ || 27||
ಯತೇನ್ದ್ರಿಯಮನೋಬುದ್ಧಿರ್ಮುನಿರ್ಮೋಕ್ಷ ಪರಾಯಣಃ |
ವಿಗತೇಚ್ಛಾ ಭಯಕ್ರೋಧೋ ಯಸ್ಸದಾಮುಕ್ತ ಏವ ಸಃ ||28||

ಸ|| ಯಃ ಸ್ಪರ್ಶಾನ್ ಬಹಿಃ ಕೃತ್ವಾ ಚಕ್ಷುಃ ಭ್ರುವೋಃ ಅನ್ತರೇ ಏವ (ಕೃತ್ವಾ) ನಾಸಾಭ್ಯಾನ್ತರಚಾರಿಣೌ ಪ್ರಾಣಾಪಾನೌ ಸಮೌ ಕೃತ್ವಾ ಯತೇಂದ್ರಿಯ ಮನೋಬುದ್ಧಿಃ ಇಚ್ಛಾ ಭಯ ಕ್ರೋಧಃ ವಿಗತಃ ಮೋಕ್ಷ ಪರಾಯಣಃ ಮುನಿಃ ಸಃ ಸದಾ ಮುಕ್ತಃ ಏವ ||27-28||

||Sloka meanings||

ಯಃ ಸ್ಪರ್ಶಾನ್ ಬಹಿಃ ಕೃತ್ವಾ - driving out the external objects
ಚಕ್ಷುಃ ಭ್ರುವೋಃ ಅನ್ತರೇ ಏವ (ಕೃತ್ವಾ) - focusing his eyes on the juncture of the eyebrows
ನಾಸಾಭ್ಯಾನ್ತರಚಾರಿಣೌ ಪ್ರಾಣಾಪಾನೌ ಸಮೌ ಕೃತ್ವಾ - making equal the Prana and Apana airs circulating inside the nose
ಯತೇಂದ್ರಿಯ ಮನೋಬುದ್ಧಿಃ - having controlled the organs, mind and intellect
ಇಚ್ಛಾ ಭಯ ಕ್ರೋಧಃ ವಿಗತಃ- free from desire, fear and anger
ಮೋಕ್ಷ ಪರಾಯಣಃ ಮುನಿಃ - that sage desirous of Moksha
ಸಃ ಸದಾ ಮುಕ್ತಃ ಏವ - he is free always

||Sloka summary||

"That sage desirous of Moksha is always free, driving out the external objects,
focusing his eyes on the juncture of the eyebrows,
making equal the Prana and Apana airs circulating inside the nose,
controlling the organs, mind and intellect, and free from desire, fear and anger."|| 27-28||

||Sloka 29||

ಭೋಕ್ತಾರಂ ಯಜ್ಞತಪಸಾಂ ಸರ್ವಲೋಕ ಮಹೇಶ್ವರಮ್|
ಸುಹೃದಂ ಸರ್ವಭೂತಾನಾಂ ಜ್ಞಾತ್ವಾ ಮಾಂ ಶಾನ್ತಿಮೃಚ್ಚತಿ ||29||

ಸ|| ಯಜ್ಞತಪಸಾ ಭೋಕ್ತಾರಂ ಸರ್ವಲೋಕ ಮಹೇಶ್ವರಮ್ ಸರ್ವಭೂತಾನಾಂ ಸುಹೃದಂ ಮಾಂ ಜ್ಞಾತ್ವಾ ಶಾಂತಿಂ ಋಚ್ಛತಿ ||

||Sloka meanings||

ಯಜ್ಞತಪಸಾ ಭೋಕ್ತಾರಂ - enjoyer of all sacrifices and austerities
ಸರ್ವಲೋಕ ಮಹೇಶ್ವರಮ್ - Lord of all the worlds
ಸರ್ವಭೂತಾನಾಂ ಸುಹೃದಂ - friend of all creatures
ಮಾಂ ಜ್ಞಾತ್ವಾ - knowing Me thus
ಶಾಂತಿಂ ಋಚ್ಛತಿ - one attains peace

||Sloka summary||

" One attains peace knowing Me thus,
as the enjoyer of all sacrifices and austerities, Lord of all the worlds, and friend of all creatures." ||29||

It means that " Knowing that the Bhagavan is the enjoyer of Yagnyas, Lord of all worlds, well-wisher of all, helps one attain peace. Which means that apart from the Karma yoga and Jnyana yoga - bhakti yoga too provides one with a way to liberation

Arjuna's question led Krishna to insist that path of action is supreme to a path of renunciation of action. Stating that effectively both the path of knowledge and path of action are same since both lead to the same goal.

Clearly not performing any action with the thought that such inaction will not create bondage is ignorance. The point is not about renouncing actions. It is more about giving up the desire for the results of action

One should not give up action of daily life. What one should give up is the anxiety about the results of such actions or even the fruits of such action. Sometimes, one is prone to blame God for his own seemingly unending problems. That is not correct. God is not responsible for the sins we commit or the good deeds we achieve. With this basic understanding one has to proceed on the right path with full faith in himself.

Controlling the interest in materialistic things one can practice control of senses. When one is trapped by the desire for a particular thing one needs to review the need for that particular thing so desired. This critical review of needs brings in the control of senses.

When the mind is running towards worldly affairs etc, one needs to alert mind to bring in the fact that there is no permanency in the joy that one gets. The joy or happiness that is generated internally has a lasting effect. It is like the story of one who bought a dozen mangoes because he likes them. He felt good eating one or two. But by the third that happiness of eating mangoes has decreased and probably the satisfaction declines.

So it should be obvious that the happiness, satisfaction obtained an external device is limited by time or the device life. The happiness generated internally however is long lasting.

While Rishis obtain liberation through enquiry into self, control of senses, and seeing all beings as equal, for one immersed in daily life achieving peace is through seeing Bhagavan as the benevolent friend, the leader of the three worlds and worshipping or meditating on him.

ಇತಿ ಶ್ರೀಮದ್ಭವದ್ಗೀತಾ ಸೂಪನಿಷತ್ಸು ಬ್ರಹ್ಮ ವಿದ್ಯಾಯಾಂ ಯೋಗಶಾಸ್ತ್ರೇ
ಶ್ರೀಕೃಷ್ಣಾರ್ಜುನ ಸಂವಾದೇ ಕರ್ಮಸನ್ನ್ಯಾಸಯೋಗೋನಾಮ
ಪಂಚಮೋಽಧ್ಯಾಯಃ
ಓಮ್ ತತ್ ಸತ್

||om tat sat ||