Jñāna Karma Sannyāsa Yoga

The Supreme Lord said: I instructed this imperishable science of yoga to the sun-god Vivasvān, Vivasvān instructed it to Manu, and Manu taught it to Ikṣvāku.

This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science appears to be lost.

That very ancient science of the relationship with the Supreme is today told by Me to you because you are My devotee as well as My friend, and can therefore understand the transcendental mystery of this science.

The Supreme Lord said: Many, many births both you and I have passed. I can remember all of them, but you cannot, O subduer of the enemy.

Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all living entities, I still appear in every millennium in My original transcendental form by My own internal energy.

Whenever and wherever there is a decline in dharma and a predominant rise of adharma, at that time I manifest Myself.

To deliver the pious and to annihilate the miscreants, as well as to re-establish the principles of dharma, I Myself appear millennium after millennium.

One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take birth again in this material world, but attains My eternal abode, O Arjuna.

Being freed from attachment, fear, and anger, being fully absorbed in Me and taking refuge in Me, many persons in the past became purified by knowledge of Me and thus attained transcendental love for Me.

As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pṛthā.

Men in this world desire success in fruitive activities, and therefore they worship the demigods. Quickly, of course, are results born of fruitive work in this human world.

According to the three modes of material nature and the work associated with them, the four divisions of human society are created by Me. And although I am the creator of this system, you should know that I am yet the non-doer, being unchangeable.

There is no work that affects Me; nor do I aspire for the fruits of action. One who understands this truth about Me also does not become entangled in the fruitive reactions of work.

All the liberated souls in ancient times acted with this understanding of My transcendental nature. Therefore you should perform your duty, following in their footsteps.

Even the intelligent are bewildered in determining what is action and what is inaction. Now I shall explain to you what action is, knowing which you shall be liberated from all misfortune.

The intricacies of action are very hard to understand. Therefore one should know properly what action is, what forbidden action is, and what inaction is.

One who sees inaction in action, and action in inaction, is intelligent among men, and is in the transcendental position, although engaged in all sorts of activities.

One is understood to be in full knowledge whose every endeavor is devoid of desire for sense gratification. He is said by sages to be a worker for whom the reactions of work have been burned up by the fire of perfect knowledge.

Abandoning all attachment to the results of his activities, ever satisfied and independent, he performs no fruitive action, although engaged in all kinds of undertakings.

Such a man of understanding acts with mind and intelligence perfectly controlled, gives up all sense of proprietorship over his possessions, and acts only for the bare necessities of life. Thus working, he is not affected by sinful reactions.

He who is satisfied with gain which comes of its own accord, who is free from duality and does not envy, who is steady in both success and failure, is never entangled, although performing actions.

The work of a man who is unattached to the modes of material nature and who is fully situated in transcendental knowledge merges entirely into transcendence when performed as sacrifice.

Brahman is the offering, Brahman is the oblation poured out by Brahman into the fire of Brahman. Brahman is to be attained by one who always sees Brahman in action.

Some yogis perfectly worship the demigods by offering different sacrifices into the fire, and some offer the self as sacrifice in the fire of Brahman.

Some offer hearing and other senses as sacrifice in the fire of restraint, and others offer sound and other sense objects as sacrifice in the fire of the senses.

Others, who are interested in achieving self-realization through control of the mind and senses, offer the functions of all the senses and of the life breath as oblations into the fire of the controlled mind.

Having accepted strict vows, some become enlightened by sacrificing their possessions, and others by performing severe austerities, by practicing the yoga of eightfold mysticism, or by studying the Vedas to advance in transcendental knowledge.

Still others, who are inclined to the process of breath restraint to remain in trance, practice by offering the movement of the outgoing breath into the incoming, and the incoming breath into the outgoing, and thus at last remain in trance, stopping all breathing.

All these performers who know the meaning of sacrifice become cleansed of sinful reactions, and, having tasted the nectar of the results of sacrifices, they advance toward the supreme eternal atmosphere.

O best of the Kuru dynasty, without sacrifice one can never live happily on this planet or in this life; what then of the next?

All these different types of sacrifice are approved by the Vedas, and all of them are born of different types of work. Knowing them as such, you shall become liberated.

O chastiser of the enemy, the sacrifice performed in knowledge is superior to the mere sacrifice of material possessions. After all, O son of Pṛthā, all sacrifices of work culminate in transcendental knowledge.

Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth.

Having obtained real knowledge from a self-realized soul, you will never fall again into such illusion, for by this knowledge you will see that all living beings are but part of the Supreme, or, in other words, that they are Mine.

Even if you are considered to be the most sinful of all sinners, when you are situated in the boat of transcendental knowledge you will be able to cross over the ocean of miseries.

As a blazing fire turns firewood to ashes, O Arjuna, so does the fire of knowledge burn to ashes all reactions to material activities.

In this world, there is nothing so sublime and pure as transcendental knowledge. Such knowledge is the mature fruit of all mysticism. And one who has become accomplished in the practice of devotional service enjoys this knowledge within himself in due course of time.

A faithful man who is dedicated to transcendental knowledge and who subdues his senses is eligible to achieve such knowledge, and having achieved it he quickly attains the supreme spiritual peace.

But ignorant and faithless persons who doubt the revealed scriptures do not attain God consciousness; they fall down. For the doubting soul there is happiness neither in this world nor in the next.

One who acts in devotional service, renouncing the fruits of his actions, and whose doubts have been destroyed by transcendental knowledge, is situated factually in the self. Thus he is not bound by the reactions of work, O conqueror of riches.

Therefore the doubts which have arisen in your heart out of ignorance should be slashed by the weapon of knowledge. Armed with yoga, O Bhārata, stand and fight.