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V.Krishnaraj

References:

Chapter Five: Yoga of Renunciation of Action

Original date of web publication: May 10, 2009.

अर्जुन उवाच

संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि ।

यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् ॥५- १॥

arjuna uvāca

saṁnyāsaṁ karmaṇāṁ kṛṣṇa punar yogaṁ ca śaṁsasi
yac chreya etayor ekaṁ tan me brūhi suniścitam 5.1

arjuna uvāca

sannyāsam¹ karmaṇām² kṛṣṇa³ punaḥ⁴ yogam⁵ ca⁶ śaṁsasi⁷
yat⁸ sreyaḥ⁹ etayoḥ¹⁰ ekam¹¹ tat¹² me¹³ brūhi¹⁴ suniścitam¹⁵5.1

arjuna uvāca = Arjuna said; kṛṣṇa³ = O Krishna; śaṁsasi⁷= You praise; yogam⁵ = Yoga; [of] sannyāsam¹ = renunciation; ca⁶ = and; punaḥ⁴ = again; karmaṇām² = of actions. etayoḥ¹⁰ = Of the two; brūhi¹⁴ = tell; me¹³ = me; suniścitam¹⁵= for sure; tat¹² = that; ekam¹¹ = one; yat⁸ sreyaḥ⁹ = which is better. 5.1

5.1: Arjuna said: O Krishna, You praised or extolled the yoga of renunciation of action and then again the yoga of action. Of these two, tell me for sure which is better.

श्रीभगवानुवाच

संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ ।

तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते ॥५- २॥

śrībhagavān uvāca

saṁnyāsaḥ karmayogas ca niḥśreyasakarāv ubhau

tayos tu karmasaṁnyāsāt karmayogo viśiṣyate 5.2

śrībhagavān uvāca

sannyāsaḥ¹ karmayogaḥ² ca³ niḥśreyasa-karāv⁴ ubhau⁵

tayoḥ⁶ tu⁷ karma-sannyāsāt⁸ karmayogaḥ⁹ viśiṣyate¹⁰ 5.2

śrībhagavān uvāca = Sri Bhagavan said; ubhau⁵ = both; sannyāsaḥ¹ = renunciation; ca³ = and; karmayogaḥ² = Karma Yoga; niḥśreyasa-karāv⁴ = lead to salvation; tu⁷ = but; tayoḥ⁶ = of the two; karma-sannyāsāt⁸= (as compared to) renunciation of action; karmayogaḥ⁹ = Karma yoga; viśiṣyate¹⁰ = is better. 5.2

5.2: Sri Bhagavan said: Both renunciation of action and performance of action lead to salvation. Of the two, karma yoga (yoga of action) is better than renunciation of action.

ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति ।

निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥५- ३॥

jñeyaḥ sa nityasaṁnyāsī yo na dveṣṭi na kāṅkṣati
nirdvandvo hi mahābāho sukhaṁ bandhāt pramucyate 5.3

jñeyaḥ¹ saḥ² nitya-sannyāsī³ yaḥ⁴ na⁵ dveṣṭi⁶ na⁷ kāṅkṣati⁸
nirdvandvaḥ⁹ hi¹⁰ mahābāho¹¹ sukham¹² bandhāt¹³ pramucyate¹⁴ 5.3

jñeyaḥ¹ = [It] should be known; saḥ² = he; yaḥ⁴ na⁵ dveṣṭi⁶ = who neither hates; na⁷ kāṅkṣati⁸ = nor desires; [is] nitya-sannyāsī³= an abiding (perpetual) relinquisher; nirdvandvaḥ⁹ = one free from dualities; [and] hi¹⁰ = for sure; pramucyate¹⁴= attains liberation; sukham¹² = easily; bandhāt¹³ = from bondage; mahābāho¹¹= O mighty-armed one. 5.3

5.3: It should be known that the enduring renouncer - nityasannyāsi - neither detests nor desires, and free from dualities, O Mighty-armed one, is easily released from bondage.

सांख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः ।

एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम् ॥५- ४॥

sāṁkhyayogau pṛthag bālāḥ pravadanti na paṇḍitāḥ
ekam apy āsthitaḥ samyag ubhayor vindate phalam 5.4

sāṅkhya yogau¹ pṛthak² bālāḥ³ pravadanti⁴ na⁵ paṇḍitāḥ⁶
ekam⁷ api⁸ āsthitaḥ⁹ samyak¹⁰ ubhayoḥ¹¹ vindate¹² phalam¹³ 5.4

bālāḥ³= The ignorant; na⁵ paṇḍitāḥ⁶ = [but] not the learned ones; pravadanti⁴ = say; sāṅkhya yogau¹ = Sankhya Yoga [path of knowledge and karma yoga]; pṛthak² = are different. [One who is] samyak¹⁰ = accomplished; [and] āsthitaḥ⁹= abiding in; api⁸ekam⁷ = even one ; vindate¹² phalam¹³ = enjoys the fruits; ubhayoḥ¹¹ = of both. 5.4

5.4: The ignorant, but not the learned (Panditah) say that Sankhya (yoga) and (karma) yoga are different. He who is firmly established in one gets the benefit of fruits of both.

यत्सांख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते ।

एकं सांख्यं च योगं च यः पश्यति स पश्यति ॥५- ५॥

yat sāṁkhyaiḥ prāpyate sthānaṁ tad yogair api gamyate
ekaṁ sāṁkhyaṁ ca yogaṁcayaḥpaśyatisa paśyati 5.5

yat¹ sāṅkhyaiḥ² prāpyate³ sthānam⁴ tat⁵ yogaiḥ⁶ api⁷ gamyate⁸
ekam⁹ sāṁkhyam¹⁰ ca¹¹yogam¹²ca¹³yaḥ¹⁴paśyati¹⁵sah¹⁶paśyati¹⁷ 5.5

tat⁵ =That; sthānam⁴ = place [state of Liberation, Paramapadam]; yat¹ prāpyate³ = that is reached; sāṅkhyaiḥ²= by the Sankhyas; gamyate⁸= isattained^;yogaiḥ⁶ = by the Yogis; api⁷ = also. sah¹⁶= He; yaḥ¹⁴= who; paśyati¹⁷ = sees; sāṁkhyam¹⁰ = Saṅkhya; ca¹¹= and; yogam¹²= Yoga; ca¹³= as; ekam⁹ = one; paśyati¹⁵= sees. 5.5

5.5: The place which is achieved by Sankhya Yogi is attained by karma Yogi also. He, who sees Sankhya yoga and karma yoga as one, sees (the truth).

संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः ।

योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति ॥५- ६॥

saṁnyāsas tu mahābāho duḥkham āptum ayogataḥ
yogayukto munir brahma nacireṇādhigacchati 5.6

sannyāsaḥ¹ tu² mahābāho³ duḥkham⁴ āptum⁵ ayogataḥ⁶
yoga-yuktaḥ⁷ muniḥ⁸ brahma⁹ na¹⁰ cireṇa¹¹ adhigacchati¹²5.6

tu² = But; sannyāsaḥ¹ = renunciation; ayogataḥ⁶= without yoga; mahābāho³ = O Mighty-armed one; [is] duḥkham⁴ = difficult; āptum⁵ = to attain. yoga-yuktaḥ⁷ = He who practices Karma-Yoga; [being] muniḥ⁸ = the Muni [the silent one, the meditative sage]; adhigacchati¹²= attains¹² brahma⁹ = Brahman; na¹⁰ cireṇa¹¹= without¹⁰ delay¹¹. 5.6

5.6: But renunciation without karma yoga, O Mighty armed one, causes is difficult to attain. One engaged in karma yoga is a munih or sage and attains Brahman without any delay.

योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः ।

सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ॥५- ७॥

yogayukto viśuddhātmā vijitātmā jitendriyaḥ
sarvabhūtātmabhūtātmā kurvann api na lipyate 5.7

yoga-yuktaḥ¹ viśuddha-ātmā² vijita-ātmā³ jita-indriyaḥ⁴
sarva-bhūtātma-bhūtātmā⁵ kurvan⁶ api⁷ na⁸ lipyate⁹5.7

yoga-yuktaḥ¹ = Karma Yogi; viśuddha-ātmā²= pure in mind; vijita-ātmā³ = controlled in body; jita-indriyaḥ⁴ = conqueror of the sense organs; [identifies] sarva-bhūta^5A ātma^5B-bhūtātmā^5C= his Self^5B with the selves of^5C all beings^5A; kurvan⁶ api⁷ = while⁷ performing actions⁶. [He] na⁸ lipyate⁹ = is not⁸ tainted⁹. 5.7

5.7: A karma yogi, who is a pure soul, a conqueror of his self and his senses, identifies his self with the selves of all beings, although engaged in work, is never affected or tainted.

नैव किंचित्करोमीति युक्तो मन्येत तत्त्ववित् ।

पश्यञ्श्रृण्वन्स्पृशञ्जिघ्रन्नश्नन्‌गच्छन्स्वपञ्श्वसन् ॥५- ८॥

naiva kiṁcit karomīti yukto manyeta tattvavit

paśyañ śṛṇvan spṛśañ jighrann aśnan gacchan svapañ śvasan 5.8

na¹ eva² kiñcit³ karomī⁴ iti⁵ yuktaḥ⁶ manyeta⁷ tattva-vit⁸

paśyañ⁹ śṛṇvan¹⁰ spṛśañ¹¹ jighran¹² aśnan¹³ gacchan¹⁴ svapañ¹⁵ śvasan¹⁶ 5.8

tattva-vit⁸ = Knower of Reality; yuktaḥ⁶ = having been engaged in Yoga; manyeta⁷ = should think; [that he] na¹ = never; eva² = really; karomī⁴ = does; kiñcit³ = anything; [while] iti⁵ = thus ; paśyañ⁹ = seeing; śṛṇvan¹⁰ = hearing; spṛśañ¹¹ = touching; jighran¹² = smelling; aśnan¹³ = eating; gacchan¹⁴ = moving; svapañ¹⁵ = sleeping; śvasan¹⁶ = breathing... 5.8

5.8: He is engaged in yoga, knows the truth, and thinks without doubt that he does not do anything, while seeing, hearing, touching, smelling, eating, moving, sleeping, breathing, (Continued in next verse)

प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि ।

इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् ॥५- ९॥

pralapan visṛjan gṛhṇann unmiṣan nimiṣann api
indriyāṇīndriyārtheṣu vartanta iti dhārayan 5.9

pralapan¹ visṛjan² gṛhṇan³ unmiṣan⁴ nimiṣan⁵ api⁶
indriyāṇi⁷ indriya-atheṣu⁸ vartanta⁹ iti¹⁰ dhārayan¹¹ 5.9

pralapan¹ = speaking; visṛjan² = excreting [discharging]; gṛhṇan³ = grasping; unmiṣan⁴ = opening; nimiṣan⁵ = closing; api⁶= though; dhārayan¹¹ = realizing; iti¹⁰ = thus; indriyāṇi⁷ = all sense organs; vartanta⁹ = operate; indriya-atheṣu⁸ = in the respective sense objects . 5.9

5.9: Speaking, discharging (evacuation), grasping, opening, or closing his eyes. He realizes that the senses operate in the realm of sense objects.

ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः ।

लिप्यते न स पापेन पद्मपत्रमिवाम्भसा ॥५- १०॥

brahmaṇy ādhāya karmāṇi saṅgaṁ tyaktvā karoti yaḥ
lipyate na sa pāpena padmapatram ivāmbhasā 5.10

brahmaṇi¹ ādhāya² karmāṇi³ saṅgam⁴ tyaktvā⁵ karoti⁶ yaḥ⁷
lipyate⁸ na⁹ saḥ¹⁰ pāpena¹¹ padma-patram¹² iva¹³ ambhasā¹⁴5.10

saḥ¹⁰ = He; yaḥ⁷= who; ādhāya² = dedicates; [his] karmāṇi³ = actions; brahmaṇi¹ = to Brahman; tyaktvā⁵ = by relinquishing; saṅgam⁴ = [worldy] attachment; [to] karoti⁶ = acts; na⁹ lipyate⁸ = is not⁹ tainted⁸;

pāpena¹¹ = by sin; iva¹³ padma-patram¹² = like¹³ lotus leaf¹²; ambhasā¹⁴= in the water. 5.10

5.10: He, who dedicates his works to Brahman without attachment to work, is never subject to sin as a lotus leaf (does not get wet) by water.

कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि ।

योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये ॥५- ११॥

kāyena manasā buddhyā kevalair indriyair api
yoginaḥ karma kurvanti saṅgaṁ tyaktvātmaśuddhaye 5.11

kāyena¹ manasā² buddhyā³ kevalaiḥ⁴ indriyaiḥ⁵ api⁶
yoginaḥ⁷ karma⁸ kurvanti⁹ saṅgam¹⁰ tyaktvā¹¹ ātma¹² śuddhaye¹³5.11

yoginaḥ⁷ = The Yogis; tyaktvā¹¹ = give up; saṅgam¹⁰ = attachment [to fruits of actions]; [and] kurvanti⁹ = perform; karma⁸ = work, actions; kevalaiḥ⁴ = merely; kāyena¹ = with the body; manasā² = with the mind; buddhyā³ = with the intellect; [and] api⁶= even; indriyaiḥ⁵ = with the senses; ātma¹² śuddhaye¹³= for the purification¹³ of the self¹² or themselves. 5.11

5.11: The yogis perform actions with the body, mind, intelligence, and the senses, giving up attachment for the purification of the self.

युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम् ।

अयुक्तः कामकारेण फले सक्तो निबध्यते ॥५- १२॥

yuktaḥ karmaphalaṁ tyaktvā śāntim āpnoti naiṣṭhikīm

ayuktaḥ kāmakāreṇa phale sakto nibadhyate 5.12

yuktaḥ¹ karma-phalam² tyaktvā³ śāntim⁴ āpnoti⁵ naiṣṭhikīm⁶

ayuktaḥ⁷ kāma-kāreṇa⁸ phale⁹ saktaḥ¹⁰ nibadhyate¹¹ 5.12

yuktaḥ¹ = Karma yogi; tyaktvā³ = giving up; karma-phalam² = the fruits of actions; āpnoti⁵ = attains; śāntim⁴ = peace; naiṣṭhikīm⁶ = coming from steadfastness. ayuktaḥ⁷ = Man not pursuing Yoga; kāma-kāreṇa⁸ = by induction of desires; saktaḥ¹⁰ = attached; phale⁹ = to the fruit; nibadhyate¹¹= is bound. 5.12

5.12: A yogin, giving up the fruits of his actions, attains everlasting peace arising from steadfastness. The man ignorant of yoga, wanting in faith, by induction of desires, and attached to fruits of actions is ever bound.

सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी ।

नवद्वारे पुरे देही नैव कुर्वन्न कारयन् ॥५- १३॥

sarvakarmāṇi manasā saṁnyasyāste sukhaṁ vaśī

navadvāre pure dehī naiva kurvan na kārayan 5.13

sarva¹ karmāṇi² manasā³ sannyasya⁴ āste⁵ sukham⁶ vaśī⁷

nava-dvāre⁸ pure⁹ dehī¹⁰ na¹¹ eva¹² kurvan¹³ na¹⁴ kārayan¹⁵ 5.13

dehī¹⁰ = The embodied soul; [and] vaśī⁷ = self-controlled man; sannyasya⁴ = renouncing; sarva¹ karmāṇi² = all activities; manasā³ = mentally; āste⁵ = remains; sukham⁶ = in happiness; [in] nava-dvāre⁸ pure⁹ = the nine gates⁸ city⁹ [body has nine openings]; na¹¹ eva¹² kurvan¹³ = neither¹¹ really¹² doing any work¹³; na¹⁴ kārayan¹⁵= nor¹⁴ causing any work¹⁵. 5.13

5.13: The embodied soul, while controlling all his activities, renouncing them in his mind, and remaining in happiness in the city of nine gates, neither works nor causes any work.

न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः ।

न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते ॥५- १४॥

na kartṛtvaṁ na karmāṇi lokasya sṛjati prabhuḥ
na karmaphalasaṁyogaṁ svabhāvas tu pravartate 5.14

na¹ kartṛtvam² na³ karmāṇ⁴ lokasya⁵ sṛjati⁶ prabhuḥ⁷
na⁸ karma-phala⁹ saṁyogam¹⁰ svabhāvaḥ¹¹ tu¹² pravartate¹³ 5.14

prabhuḥ⁷= Bhagavan, the Self; sṛjati⁶ = creates; lokasya⁵ = for people; na¹ kartṛtvam² = no agency or doership; na³ karmāṇ⁴ = no activities; [and] na⁸ karma-phala⁹ saṁyogam¹⁰= no connection between work and fruits [no⁸ work-fruits⁹-union¹⁰]; tu¹² = but; svabhāvaḥ¹¹ = one's own nature; pravartate¹³= acts, prevails. 5.14

5.14: The Lord (the Self) does neither create the doership, nor the activities of people, nor the connection between the activities and their fruits. But one's own Nature prevails.

नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः ।

अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः ॥५- १५॥

nādatte kasyacit pāpaṁ na caiva sukṛtaṁ vibhuḥ
ajñānenāvṛtaṁ jñānaṁ tena muhyanti jantavaḥ 5.15

na¹ ādatte² kasyacit³ pāpam⁴ na⁵ ca⁶ eva⁷ sukṛtam⁸ vibhuḥ⁹
ajñānena¹⁰ āvṛtam¹¹ jñānam¹² tena¹³ muhyanti¹⁴ jantavaḥ¹⁵ 5.15

vibhuḥ⁹= The all-pervading Brahman; na¹ ādatte² = neither accepts; kasyacit³ = anyone's; pāpam⁴ = sin; na⁵ ca⁶ eva⁷ sukṛtam⁸ = nor⁵ also⁶ surely⁷ virtuous acts⁸ [merits]. jñānam¹² = knowledge; āvṛtam¹¹ = is enveloped; ajñānena¹⁰ = by ignorance; tena¹³ = thereby ; jantavaḥ¹⁵ = living beings; muhyanti¹⁴ = are deluded . 5.15

5.15: The all-pervading Brahman or Supreme accepts neither the sin nor the merit of anyone. Ignorance envelops wisdom, deluding the living creatures.

ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः ।

तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् ॥५- १६॥

jñānena tu tad ajñānaṁ yeṣāṁ nāśitam ātmanaḥ
teṣām ādityavaj jñānaṁ prakāśayati tat param 5.16

jñānena¹ tu² tat³ ajñānam⁴ yeṣām⁵ nāśitam⁶ ātmanaḥ⁷
teṣām⁸ ādityavat⁹ jñānam¹⁰ prakāśayati¹¹ tat¹² param¹³5.16

tu² = But; ātmanaḥ⁷= of the living beings; yeṣām⁵ = in whom; tat³ ajñānam⁴ = that ignorance; nāśitam⁶ = is destroyed; jñānena¹ = by knowledge; teṣām⁸ = their; jñānam¹⁰ = knowledge; ādityavat⁹ = like the sun; prakāśayati¹¹ = illumines; tat¹² param¹³ = that¹² Supreme¹³. 5.16

5.16: For those, in whom ignorance is destroyed by knowledge of the Self, that knowledge lights up or illumines the Supreme like the sun.

तद्‌बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः ।

गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः ॥५- १७॥

tadbuddhayas tadātmānas tanniṣṭhās tatparāyaṇāḥ
gacchanty apunarāvṛttiṁ jñānanirdhūtakalmaṣāḥ 5.17

tat-buddhayaḥ¹ tat-ātmānaḥ² tat-niṣṭhāḥ³ tat-parāyaṇā⁴
gacchanti⁵ apunaḥ-āvṛttim⁶ jñāna⁷ nirdhūta⁸ kalmaṣāḥ⁹5.17

tat-buddhayaḥ¹ = The one whose Buddhi abides in That [the Supreme]; tat-ātmānaḥ² = whose mind abides in That; tat-niṣṭhāḥ³ = who is steadfast in That; [and] tat-parāyaṇā⁴ = who has That as the Supreme Goal; gacchanti⁵ = attains; apunaḥ-āvṛttim⁶ = that from which there is no return [ liberation]; [having] jñāna⁷ nirdhūta⁸ kalmaṣāḥ⁹= sin cleansed by knowledge [knowledge⁷-cleansed⁸-dirt⁹]. 5.17

5.17: They, whose intelligence, mind, and faith are fixed on Him and who have taken refuge in the supreme, attain That from which there is no return, having cleansed their sin by knowledge.

विद्याविनयसंपन्ने ब्राह्मणे गवि हस्तिनि ।

शुनि चैव श्वपाके च पण्डिताः समदर्शिनः ॥५- १८॥

vidyāvinayasaṁpanne brāhmaṇe gavi hastini
śuni caiva śvapāke ca paṇḍitāḥ samadarśinaḥ 5.18

vidya¹ vinaya² sampanne³ brāhmaṇe⁴ gavi⁵ hastini⁶
śuni⁷ ca⁸ eva⁹ śvapāke¹⁰ ca¹¹ paṇḍitāḥ¹² sama-darśina¹³5.18

paṇḍitāḥ¹² = The learned ones; sama-darśina¹³ = see with equal view [eye]; brāhmaṇe⁴ = on a Brahmana; vidya¹ vinaya² sampanne³ = endowed with knowledge and humility = [learning¹-humility²-endowed³]; gavi⁵ = on a cow; hastini⁶= on the elephant; ca⁸= and; śuni⁷ = on the dog; ca¹¹eva⁹ = and surely; śvapāke¹⁰ = on the dog-eater. 5.18

5.18: A punditah (sage) regards (sees) with an equal eye a learned humble Brahmin, a cow, an elephant, a dog, and even a dog-eater.

इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः ।

निर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः ॥५- १९॥

ihaiva tair jitaḥ sargo yeṣāṁ sāmye sthitaṁ manaḥ
nirdoṣaṁ hi samaṁ brahma tasmād brahmaṇi te sthitāḥ 5.19

iha¹ eva² taiḥ³ jitaḥ⁴ sargaḥ⁵ yeṣām⁶ sāmye⁷ sthitam⁸ manaḥ⁹
nirdoṣam¹⁰ hi¹¹ samam¹² brahma¹³ tasmāt¹⁴ brahmaṇi¹⁵ te¹⁶ sthitāḥ¹⁷ 5.19

iha¹ = Here; eva² = surely; sargaḥ⁵ = the created world [Samsara]; jitaḥ⁴ = is conquered; taiḥ³ = by them; yeṣām⁶ = whose; manaḥ⁹ = mind; sthitam⁸ = is established; sāmye⁷ = on equality, equilibrium. brahma¹³ = Brahman; hi¹¹ = certainly; [is] nirdoṣam¹⁰ = flawless; [and] samam¹² = the same. tasmāt¹⁴ = Therefore; te¹⁶ = they; sthitāḥ¹⁷ = are established; brahmaṇi¹⁵ = in Brahman . 5.19

5.19. Here they whose mind is in equilibrium conquer Samsara and are established [abide] in Brahman, who is flawless and the same.

न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् ।

स्थिरबुद्धिरसंमूढो ब्रह्मविद्ब्रह्मणि स्थितः ॥५- २०॥

na prahṛṣyet priyaṁ prāpya nodvijet prāpya cāpriyam

sthirabuddhir asaṁmūḍho brahmavid brahmaṇi sthitaḥ 5.20

na¹ prahṛṣyet² priyam³ prāpya⁴ na⁵ udvijet⁶ prāpya⁷ ca⁸ apriyam⁹

sthira-buddhiḥ¹⁰ asammūḍhaḥ¹¹ brahmavit¹² brahmaṇi¹³ sthitaḥ¹⁴ 5.20

[He] na¹ = neither; prahṛṣyet² = rejoices; prāpya⁴ = on attaining; priyam³ = the pleasant, the desirable; na⁵ = nor; udvijet⁶ = trembles, grieves; prāpya⁷ = by getting; ca⁸ = also; apriyam⁹ = the unpleasant. [He is] sthira-buddhiḥ¹⁰ = the steady intelligent one; brahmavit¹² = the knower of Brahman; asammūḍhaḥ¹¹ = the unbewildered; [and]sthitaḥ¹⁴ = remains established; brahmaṇi¹³ = in Brahman. 5.20

5.20: He neither rejoices for getting that which is pleasant nor laments at getting that which is unpleasant. Since he is steady in his intelligence without bewilderment, the knower of Brahman or God is established in God.　

बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत् सुखम् ।

स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते ॥५- २१॥

bāhyasparśeṣv asaktātmā vindaty ātmani yat sukham
sa brahmayogayuktātmā sukham akṣayam aśnute 5.21

bāhya-sparśeṣu¹ asakta-ātmā² vindati³ ātmani⁴ yat⁵ sukham⁶

saḥ⁷ brahma-yoga⁸ yukta-ātmā⁹ sukham¹⁰ akṣayam¹¹ aśnute¹² 5.21

asakta^2A-ātmā^2B = One^2B with no attachment^2A; bāhya^1A-sparśeṣu^1B = to external^1A sense objects^1B; vindati³ = obtains; sukham⁶ = happiness; yat⁵ = which is; ātmani⁴ = in the Self. saḥ⁷ = he; [is] brahma-yoga⁸ yukta-ātmā⁹ = one absorbed⁹ in Brahma yoga⁸; [and] aśnute¹² = experiences; akṣayam¹¹ = undecaying; sukham¹⁰ = happiness. 5.21

5.21: He, whose soul (mind) is unattached to external sense objects, enjoys happiness in the self. He, with his self absorbed in Brahma yoga, enjoys undecaying (imperishable) happiness or bliss.　

ये हि संस्पर्शजा भोगा दुःखयोनय एव ते ।

आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ॥५- २२॥

ye hi saṁsparśajā bhogā duḥkhayonaya eva te
ādyantavantaḥ kaunteya na teṣu ramate budhaḥ 5.22

ye¹ hi² saṁsparśajāḥ³ bhogaḥ⁴ duḥkha⁵ yonayaḥ⁶ eva⁷ te⁸
ādi⁹ anta¹⁰ vantaḥ¹¹ kaunteya¹² na¹³ teṣu¹⁴ ramate¹⁵ budhaḥ¹⁶ 5.22

ye¹ = Certainly; bhogaḥ⁴ = enjoyments; saṁsparśajāḥ³ = result from contact between senses and their objects; hi² = which; [are] eva⁷ = indeed; duḥkha⁵ yonayaḥ⁶ = sources⁶ of sorrow⁵. te⁸= They; ādi⁹anta¹⁰ vantaḥ¹¹ = have¹¹ a beginning⁹ and an end¹⁰; kaunteya¹² = O son of Kunti. budhaḥ¹⁶ = The wise; na¹³ teṣu¹⁴ ramate¹⁵ = never delight in them [never¹³ in them¹⁴ delight¹⁵]. 5.22

5.22: Certainly, the pleasures derived from contact between senses and sense objects are source (seats) of sorrow. They have a beginning and an end, O Kaunteya, and the wise do not take any pleasure in them.　

शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात् ।

कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः ॥५- २३॥

śaknotīhaiva yaḥ soḍhuṁ prāk śarīravimokṣaṇāt
kāmakrodhodbhavaṁ vegaṁ sa yuktaḥ sa sukhī naraḥ 5.23

śaknoti¹ iha² eva³ yaḥ⁴ soḍhum⁵ prāk⁶ śarīra⁷ vimokṣaṇāt⁸

kāma⁹ krodha¹⁰ udbhavam¹¹ vegam¹² sah¹³ yuktaḥ¹⁴ saḥ¹⁵ sukhī¹⁶ naraḥ¹⁷ 5.23

śaknoti¹ iha² eva³ yaḥ⁴ soḍhum⁵ = One who is able to endure in this birth [one who⁴ is able to¹ endure⁵ in this birth^2-3; udbhavam¹¹ = the origin of ; vegam¹² = the flood of; kāma⁹ krodha¹⁰ = desire and anger; prāk⁶ = before; śarīra⁷ vimokṣaṇāt⁸ = giving up⁸ the body⁷; sah¹³ yuktaḥ¹⁴ = he [is]Yogi. saḥ¹⁵ naraḥ¹⁷= That man; sukhī = [is] a happy one. 5.23

5.23: He, who can endure the flood of desire and anger, before he gives up his body, is a yogin and a happy man.　

योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः ।

स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ॥५- २४॥

yontaḥsukhontarārāmas tathāntarjyotir eva yaḥ
sa yogī brahmanirvāṇaṁ brahmabhūtodhigacchati 5.24

yaḥ¹ antaḥ-sukhaḥ² antar-ārāmaḥ³ tathā⁴ antaḥ-jyotiḥ⁵ eva⁶ yaḥ⁷
sah⁸ yogī⁹ brahma-nirvāṇam¹⁰ brahma-bhūtaḥ¹¹ adhigacchati¹² 5.24

yaḥ¹ = One who; [is] antaḥ-sukhaḥ² = happy inside; [and] antar-ārāmaḥ³ = happy within; tathā⁴ antaḥ-jyotiḥ⁵ = in like manner⁴ has inner light⁵. eva⁶ yaḥ⁷ = Surely anyone; [like] sah⁸ yogī⁹ = that Yogi; Brahma-bhūtaḥ¹¹ = having become Brahman; adhigacchati¹² = attains; brahma-nirvāṇam¹⁰ = absorption in Brahman --liberation. 5.24

5.24: He, who finds happiness, pleasure, and the inner light within his self, is a yogin and having become Brahman, attains Brahman (and the bliss of Brahman or beatitude of Brahman).

लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः ।

छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः ॥५- २५॥

labhante brahmanirvāṇam ṛṣayaḥ kṣīṇakalmaṣāḥ
chinnadvaidhā yatātmānaḥ sarvabhūtahite ratāḥ 5.25

labhante¹ brahma-nirvāṇam² ṛṣayaḥ³ kṣīṇa-kalmaṣāḥ⁴
chinna⁵ dvaidhā⁶ yata-ātmānaḥ⁷ sarva-bhūta⁸ hite⁹ ratāḥ¹⁰5.25

ṛṣayaḥ³ = Rishis [sages]; kṣīṇa^4A-kalmaṣāḥ^4B = whose sins^4B are destroyed^4A; chinna⁵ dvaidhā⁶ = [who] cut off⁵dualities⁶; yata^7A-ātmānaḥ^7B= [who have] subdued^7A their mind^7B; ratāḥ¹⁰ = [who are] engaged in; hite⁹ = weal and welfare; sarva^8A-bhūta^8B= of all^8A beings^8B;labhante¹= attain; brahma-nirvāṇam² = Brahma-nirvanam--absorption in Brahman. 5.25

5.25: The sages, who restrain the mind, whose sins are destroyed, whose doubts and dualities are dissolved, and who are devoted to the welfare of all beings, attain Bliss of Brahman.

कामक्रोधवियुक्तानां यतीनां यतचेतसाम् ।

अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ॥५- २६॥

kāmakrodhaviyuktānāṁ yatīnāṁ yatacetasām

abhito brahmanirvāṇaṁ vartate viditātmanām 5.26

kāma¹ krodha² viyuktānām³ yatīnām⁴ yata-cetasām⁵

abhitaḥ⁶ brahma-nirvāṇam⁷ vartate⁸ vidita-ātmanām⁹ 5.26

kāma¹ krodha² viyuktānām³ = Free from³ desire¹ and anger²; yatīnām⁴ yata-cetasām⁵ = the ascetic⁴ who has restrained his mind⁵;vidita-ātmanām⁹ = who has known the Self; vartate⁸ = there is; abhitaḥ⁶ = in every way or on all sides; brahma-nirvāṇam⁷ = absorption in Brahman or liberation. 5.26

5.26: The beatitude of Brahman is imminent in the ascetic, whose desire and anger are removed, whose mind is restrained, and who has knowledge of the Self.

स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः ।

प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ॥५- २७॥

sparśān kṛtvā bahir bāhyāṁś cakṣuś caivāntare bhruvoḥ
prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau 5.27

sparśān¹ kṛtvā² bahiḥ³ bāhyān⁴ cakṣuḥ⁵ ca⁶ eva⁷ antare⁸ bhruvoḥ⁹
prāṇa¹⁰ apānau¹¹ samau¹² kṛtvā¹³ nāsa-abhyantara¹⁴ cāriṇau¹⁵5.27

kṛtvā² = Keeping; bāhyān⁴ = the external; sparśān¹ = objects; bahiḥ³ = outside; ca⁶ = and; cakṣuḥ⁵ = the eyes; eva⁷ = certainly; antare⁸ = keeping inside; bhruvoḥ⁹ = between the eyebrows; samau¹² kṛtvā¹³ = making¹³ equal¹²; prāṇa¹⁰ = out-breath; [and] apānau¹¹ = in-breath; cāriṇau¹⁵ = moving; nāsa^14Aabhyantara^14B = within^14B nostrils^14A (Pranayama = breath control) 5.27

5.27: Abandoning all sense objects, fixing the gaze between the eye brows, and keeping the movement of air up and down (Prāna, Apāna) the nostrils in equilibrium within the nostrils, (continued)

यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः ।

विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः ॥५- २८॥

yatendriyamanobuddhirmunir mokṣaparāyaṇaḥ
vigatecchābhayakrodho yaḥ sadā mukta eva saḥ 5.28

yata¹ indriya² manaḥ³ buddhiḥ⁴ muniḥ⁵ mokṣa⁶ parāyaṇaḥ⁷
vigata⁸ icchā⁹ bhaya¹⁰ krodhaḥ¹¹ yaḥ¹² sadā¹³ muktaḥ¹⁴ eva¹⁵ saḥ¹⁶ 5.28

muniḥ⁵ = Ascetic; [who] yata¹ = has control over; indriya² = his sense organs manaḥ³ = mind; [and] buddhiḥ⁴ = intellect; [has] mokṣa⁶ = liberation; [as] parāyaṇaḥ⁷= aim [goal]; vigata⁸ = free from [gone away]; icchā⁹ = desire; bhaya¹⁰ = fear; [and] krodhaḥ¹¹= anger; yaḥ¹²= who; sadā¹³ = always; muktaḥ¹⁴ = is liberated. eva¹⁵ = Verily; saḥ¹⁶ = he is. 5.28

5.28: The sage, who has controlled his senses, his mind, and his intellect, has his highest aim as moksa or liberation, having freed himself from desire, fear, and anger, and is forever liberated.

भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम् ।

सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ॥५- २९॥

bhoktāraṁ yajñatapasāṁ sarvalokamaheśvaram

suhṛdaṁ sarvabhūtānāṁ jñātvā māṁ śāntim ṛcchati 5.29

bhoktāram¹ yajña² tapasām³ sarva-loka⁴ maheśvaram⁵

suhṛdam⁶ sarva-bhūtānām⁷ jñātvā⁸ mām⁹ śāntim¹⁰ ṛcchati¹¹ 5.29

bhoktāram¹ yajña² tapasām³ = Knowing Me as enjoyer of the fruits of sacrifices and austerities [enjoyer¹-sacrifices²-austerities³] ; [and] sarva-loka⁴ maheśvaram⁵ = the Great Lord of all the worlds [all-worlds⁴-the great Lord⁵]; suhṛdam⁶ sarva-bhūtānām⁷ jñātvā⁸ mām⁹ śāntim¹⁰ ṛcchati¹¹ = one attains peace knowing Me as the friend of all beings [friend⁶-all beings⁷-knowing⁸-Me⁹-peace¹⁰-one attains¹¹]. 5.29

5.29: Knowing me thus as the enjoyer or experiencer of all sacrifices and austerities (Yajana-tapasam) and the supreme Lord of this whole world or universe, the Friend of all living beings, one attains peace.　

End of BG Chapter Five: Yoga of Renunciation of Action