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भगवद्गीता       bhagavad-gītā - chapter-5

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अर्जुन उवाच ।
संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि ।
यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् ॥१॥
1. arjuna uvāca ,
saṁnyāsaṁ karmaṇāṁ kṛṣṇa punaryogaṁ ca śaṁsasi ,
yacchreya etayorekaṁ tanme brūhi suniścitam.
1. arjunaḥ uvāca saṃnyāsam karmaṇām kṛṣṇa punaḥ yogam ca
śaṃsasi yat śreyaḥ etayoḥ ekam tat me brūhi suniścitam
1. arjunaḥ uvāca kṛṣṇa tvaṃ karmaṇām saṃnyāsam punaḥ ca yogam
śaṃsasi etayoḥ yat ekam śreyaḥ tat me suniścitam brūhi
1. Arjuna said: O Kṛṣṇa, you praise both the renunciation of actions (karma) and, again, the discipline (yoga) of action. Tell me definitively which one of these two is superior.
श्रीभगवानुवाच ।
संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ ।
तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते ॥२॥
2. śrībhagavānuvāca ,
saṁnyāsaḥ karmayogaśca niḥśreyasakarāvubhau ,
tayostu karmasaṁnyāsātkarmayogo viśiṣyate.
2. śrī-bhagavān uvāca saṃnyāsaḥ karma-yogaḥ ca niḥśreyasa-karau
ubhau tayoḥ tu karma-saṃnyāsāt karma-yogaḥ viśiṣyate
2. śrī-bhagavān uvāca saṃnyāsaḥ ca karma-yogaḥ ubhau
niḥśreyasa-karau tayoḥ tu karma-saṃnyāsāt karma-yogaḥ viśiṣyate
2. The Blessed Lord said: Renunciation (saṃnyāsa) and the discipline (yoga) of action (karma yoga) are both conducive to the supreme good. However, of these two, the discipline (yoga) of action is superior to the renunciation of actions (karma saṃnyāsa).
ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति ।
निर्द्वंद्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥३॥
3. jñeyaḥ sa nityasaṁnyāsī yo na dveṣṭi na kāṅkṣati ,
nirdvaṁdvo hi mahābāho sukhaṁ bandhātpramucyate.
3. jñeyaḥ sa nityasaṃnyāsī yaḥ na dveṣṭi na kāṅkṣati
nirdvandvaḥ hi mahābāho sukham bandhāt pramucyate
3. mahābāho yaḥ na dveṣṭi na kāṅkṣati saḥ nityasaṃnyāsī
jñeyaḥ hi nirdvandvaḥ [saḥ] bandhāt sukham pramucyate
3. One should know him as a perpetual renunciate (saṃnyāsī) who neither dislikes nor desires. Indeed, O mighty-armed one, such a person, free from dualities, is easily liberated (mokṣa) from bondage.
सांख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः ।
एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम् ॥४॥
4. sāṁkhyayogau pṛthagbālāḥ pravadanti na paṇḍitāḥ ,
ekamapyāsthitaḥ samyagubhayorvindate phalam.
4. sāṅkhyayogau pṛthak bālāḥ pravadanti na paṇḍitāḥ
ekam api āsthitaḥ samyak ubhayoḥ vindate phalam
4. bālāḥ sāṅkhyayogau pṛthak pravadanti,
paṇḍitāḥ na [pravadanti] yaḥ ekam api samyak āsthitaḥ [saḥ] ubhayoḥ phalam vindate
4. Immature persons (bālāḥ), not the wise (paṇḍitāḥ), speak of the path of knowledge (sāṅkhya) and the path of action (yoga) as distinct. One who is properly established in even one of these obtains the result of both.
यत्सांख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते ।
एकं सांख्यं च योगं च यः पश्यति स पश्यति ॥५॥
5. yatsāṁkhyaiḥ prāpyate sthānaṁ tadyogairapi gamyate ,
ekaṁ sāṁkhyaṁ ca yogaṁ ca yaḥ paśyati sa paśyati.
5. yat sāṅkhyaiḥ prāpyate sthānam tat yogaiḥ api gamyate
ekam sāṅkhyam ca yogam ca yaḥ paśyati saḥ paśyati
5. yat sthānam sāṅkhyaiḥ prāpyate tat yogaiḥ api gamyate
ca yaḥ sāṅkhyam ca yogam ekam paśyati saḥ paśyati
5. The state (sthāna) that is attained by the followers of the path of knowledge (sāṅkhya) is also reached by the followers of the path of action (yoga). One who sees the path of knowledge (sāṅkhya) and the path of action (yoga) as a single path truly comprehends.
संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः ।
योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति ॥६॥
6. saṁnyāsastu mahābāho duḥkhamāptumayogataḥ ,
yogayukto munirbrahma nacireṇādhigacchati.
6. saṃnyāsaḥ tu mahābāho duḥkham āptum ayogataḥ
yogayuktaḥ muniḥ brahma nacireṇa adhigacchati
6. mahābāho,
ayogataḥ saṃnyāsaḥ tu duḥkham āptum [bhavati] yogayuktaḥ muniḥ brahma nacireṇa adhigacchati
6. But, O mighty-armed one, renunciation (saṃnyāsa) is difficult to achieve without the path of action (yoga). A contemplative person (muni) engaged in the path of action (yoga) quickly attains Brahman (brahman).
योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः ।
सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ॥७॥
7. yogayukto viśuddhātmā vijitātmā jitendriyaḥ ,
sarvabhūtātmabhūtātmā kurvannapi na lipyate.
7. yoga-yuktaḥ viśuddha-ātmā vijita-ātmā jita-indriyaḥ
sarva-bhūta-ātma-bhūta-ātmā kurvan api na lipyate
7. yoga-yuktaḥ viśuddha-ātmā vijita-ātmā jita-indriyaḥ
sarva-bhūta-ātma-bhūta-ātmā kurvan api na lipyate
7. A person engaged in spiritual discipline (yoga), whose inner self (ātman) is purified, who has mastered their mind (ātman) and conquered their senses, and who perceives their own self (ātman) as the self (ātman) in all beings, remains untainted even while performing actions.
नैव किंचित्करोमीति युक्तो मन्येत तत्त्ववित् ।
पश्यञ्शृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन् ॥८॥
8. naiva kiṁcitkaromīti yukto manyeta tattvavit ,
paśyañśṛṇvanspṛśañjighrannaśnangacchansvapañśvasan.
8. na eva kiñcit karomi iti yuktaḥ manyeta tattva-vit
paśyan śṛṇvan spṛśan jighran aśnan gacchan svapan śvasan
8. tattva-vit yuktaḥ paśyan śṛṇvan spṛśan jighran aśnan gacchan
svapan śvasan (api) "na eva kiñcit karomi" iti manyeta
8. The one engaged in spiritual discipline (yoga), who understands the true nature of reality, should think, "I am not doing anything at all," even while seeing, hearing, touching, smelling, eating, moving, sleeping, or breathing.
प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि ।
इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् ॥९॥
9. pralapanvisṛjangṛhṇannunmiṣannimiṣannapi ,
indriyāṇīndriyārtheṣu vartanta iti dhārayan.
9. pralapan visṛjan gṛhṇan unmiṣan nimiṣan api
indriyāṇi indriya-artheṣu vartante iti dhārayan
9. pralapan visṛjan gṛhṇan unmiṣan nimiṣan api,
"indriyāṇi indriya-artheṣu vartante" iti dhārayan (saḥ)
9. (And also while) speaking, releasing, grasping, opening the eyes, and even closing them, maintaining the understanding that "the senses are merely engaging with their respective sense objects."
ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः ।
लिप्यते न स पापेन पद्मपत्रमिवाम्भसा ॥१०॥
10. brahmaṇyādhāya karmāṇi saṅgaṁ tyaktvā karoti yaḥ ,
lipyate na sa pāpena padmapatramivāmbhasā.
10. brahmaṇi ādhāya karmāṇi saṅgam tyaktvā karoti yaḥ
lipyate na saḥ pāpena padma-patram iva ambhasā
10. yaḥ saṅgam tyaktvā karmāṇi brahmaṇi ādhāya karoti,
saḥ pāpena na lipyate,
padma-patram ambhasā iva
10. The one who performs actions (karma) by dedicating them to the absolute reality (brahman) and abandoning all attachment, is not tainted by sin, just as a lotus leaf remains untouched by water.
कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि ।
योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये ॥११॥
11. kāyena manasā buddhyā kevalairindriyairapi ,
yoginaḥ karma kurvanti saṅgaṁ tyaktvātmaśuddhaye.
11. kāyena manasā buddhyā kevalaiḥ indriyaiḥ api
yoginaḥ karma kurvanti saṅgaṃ tyaktvā ātmaśuddhaye
11. yoginaḥ kevalaiḥ kāyena manasā buddhyā indriyaiḥ
api saṅgaṃ tyaktvā ātmaśuddhaye karma kurvanti
11. Yogis (yoginaḥ) perform actions (karma) using only the body, mind, intellect, and even the senses, having renounced attachment, for the purification of the self (ātman).
युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम् ।
अयुक्तः कामकारेण फले सक्तो निबध्यते ॥१२॥
12. yuktaḥ karmaphalaṁ tyaktvā śāntimāpnoti naiṣṭhikīm ,
ayuktaḥ kāmakāreṇa phale sakto nibadhyate.
12. yuktaḥ karmaphalaṃ tyaktvā śāntiṃ āpnoti naiṣṭhikīm
ayuktaḥ kāmakāreṇa phale saktaḥ nibadhyate
12. yuktaḥ karmaphalaṃ tyaktvā naiṣṭhikīṃ śāntiṃ
āpnoti ayuktaḥ kāmakāreṇa phale saktaḥ nibadhyate
12. One who is engaged in (yoga) (yuktaḥ), having renounced the fruits of actions (karma), attains ultimate peace. One who is unengaged (ayuktaḥ), acting out of desire, becomes attached to the results and is bound.
सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी ।
नवद्वारे पुरे देही नैव कुर्वन्न कारयन् ॥१३॥
13. sarvakarmāṇi manasā saṁnyasyāste sukhaṁ vaśī ,
navadvāre pure dehī naiva kurvanna kārayan.
13. sarvakarmāṇi manasā saṃnyasya āste sukhaṃ vaśī
navadvāre pure dehī na eva kurvan na kārayan
13. vaśī dehī navadvāre pure manasā sarvakarmāṇi saṃnyasya sukhaṃ āste na eva kurvan na kārayan ca.
13. The embodied one (dehī), who is self-controlled (vaśī), having mentally renounced all actions (karma), remains happily in the nine-gated city (the body), neither performing nor causing anything to be performed.
न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः ।
न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते ॥१४॥
14. na kartṛtvaṁ na karmāṇi lokasya sṛjati prabhuḥ ,
na karmaphalasaṁyogaṁ svabhāvastu pravartate.
14. na kartṛtvaṃ na karmāṇi lokasya sṛjati prabhuḥ
na karmaphalasaṃyogaṃ svabhāvaḥ tu pravartate
14. prabhuḥ lokasya kartṛtvaṃ na sṛjati,
karmāṇi na sṛjati,
karmaphalasaṃyogaṃ na sṛjati tu svabhāvaḥ pravartate
14. The Lord (prabhuḥ) does not create doership, nor actions (karma), nor the connection with the fruits of actions (karma) for the world. But it is one's own intrinsic nature (svabhāva) that functions.
नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः ।
अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः ॥१५॥
15. nādatte kasyacitpāpaṁ na caiva sukṛtaṁ vibhuḥ ,
ajñānenāvṛtaṁ jñānaṁ tena muhyanti jantavaḥ.
15. na ādatte kasyacit pāpam na ca eva sukṛtam vibhuḥ
ajñānena āvṛtam jñānam tena muhyanti jantavaḥ
15. vibhuḥ kasyacit pāpam na ādatte ca eva sukṛtam na.
jñānam ajñānena āvṛtam.
tena jantavaḥ muhyanti.
15. The Supreme Lord (vibhu) neither accepts anyone's sin nor anyone's merit. Knowledge (jñāna) is covered by ignorance (ajñāna), and because of this, living beings (jantavaḥ) become deluded.
ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः ।
तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् ॥१६॥
16. jñānena tu tadajñānaṁ yeṣāṁ nāśitamātmanaḥ ,
teṣāmādityavajjñānaṁ prakāśayati tatparam.
16. jñānena tu tat ajñānam yeṣām nāśitam ātmanaḥ
teṣām ādityavat jñānam prakāśayati tat param
16. tu yeṣām ātmanaḥ tat ajñānam jñānena nāśitam,
teṣām jñānam ādityavat tat param prakāśayati.
16. But for those whose ignorance (ajñāna) is destroyed by knowledge (jñāna) of the self (ātman), their knowledge, like the sun, illuminates the Supreme (Brahman).
तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः ।
गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः ॥१७॥
17. tadbuddhayastadātmānastanniṣṭhāstatparāyaṇāḥ ,
gacchantyapunarāvṛttiṁ jñānanirdhūtakalmaṣāḥ.
17. tat-buddhayaḥ tat-ātmānaḥ tat-niṣṭhāḥ tat-parāyaṇāḥ
gacchanti apunaḥ-āvṛttim jñāna-nirdhūta-kalmaṣāḥ
17. tat-buddhayaḥ tat-ātmānaḥ tat-niṣṭhāḥ tat-parāyaṇāḥ jñāna-nirdhūta-kalmaṣāḥ apunaḥ-āvṛttim gacchanti.
17. Those whose intellects are fixed on That (Brahman), whose selves (ātman) are one with That, who are steadfast in That, and who regard That as their supreme goal, attain the state of non-return (apunaḥ-āvṛtti), their impurities having been completely removed by knowledge (jñāna).
विद्याविनयसंपन्ने ब्राह्मणे गवि हस्तिनि ।
शुनि चैव श्वपाके च पण्डिताः समदर्शिनः ॥१८॥
18. vidyāvinayasaṁpanne brāhmaṇe gavi hastini ,
śuni caiva śvapāke ca paṇḍitāḥ samadarśinaḥ.
18. vidyā-vinaya-sampanne brāhmaṇe gavi hastini
śuni ca eva śva-pāke ca paṇḍitāḥ sama-darśinaḥ
18. paṇḍitāḥ vidyā-vinaya-sampanne brāhmaṇe,
gavi,
hastini,
śuni ca,
eva śva-pāke ca sama-darśinaḥ (bhavanti).
18. The wise (paṇḍitāḥ) perceive with equal vision (sama-darśinaḥ) a Brahmin endowed with learning and humility, a cow, an elephant, a dog, and even an outcaste (śvapāka).
इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः ।
निर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः ॥१९॥
19. ihaiva tairjitaḥ sargo yeṣāṁ sāmye sthitaṁ manaḥ ,
nirdoṣaṁ hi samaṁ brahma tasmādbrahmaṇi te sthitāḥ.
19. iha eva taiḥ jitaḥ sargaḥ yeṣām sāmye sthitam manaḥ
nirdoṣam hi samam brahma tasmāt brahmaṇi te sthitāḥ
19. yeṣām manaḥ sāmye sthitam taiḥ iha eva sargaḥ jitaḥ
hi nirdoṣam samam brahma tasmāt te brahmaṇi sthitāḥ
19. Those whose minds are firmly established in equanimity have indeed conquered the cycle of birth and death (sarga) even in this very life. For Brahman (brahman) is truly flawless and uniform; therefore, they are truly abiding in Brahman (brahman).
न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् ।
स्थिरबुद्धिरसंमूढो ब्रह्मविद्ब्रह्मणि स्थितः ॥२०॥
20. na prahṛṣyetpriyaṁ prāpya nodvijetprāpya cāpriyam ,
sthirabuddhirasaṁmūḍho brahmavidbrahmaṇi sthitaḥ.
20. na prahṛṣyet priyam prāpya na udvijet prāpya ca apriyam
sthirabuddhiḥ asaṃmūḍhaḥ brahmavit brahmaṇi sthitaḥ
20. sthirabuddhiḥ asaṃmūḍhaḥ brahmavit brahmaṇi sthitaḥ
priyam prāpya na prahṛṣyet ca apriyam prāpya na udvijet
20. A person with a steady intellect (sthirabuddhiḥ), who is undeluded (asaṃmūḍhaḥ) and a knower of Brahman (brahmavit), should neither rejoice upon obtaining something pleasant nor become agitated upon encountering something unpleasant. Such a one remains firmly established in Brahman (brahman).
बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम् ।
स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते ॥२१॥
21. bāhyasparśeṣvasaktātmā vindatyātmani yatsukham ,
sa brahmayogayuktātmā sukhamakṣayamaśnute.
21. bāhyasparśeṣu asaktātmā vindati ātmani yat sukham
saḥ brahmayogayuktātmā sukham akṣayam aśnute
21. bāhyasparśeṣu asaktātmā ātmani yat sukham vindati.
saḥ brahmayogayuktātmā akṣayam sukham aśnute.
21. One whose mind (ātman) is unattached to external sense objects (bāhyasparśeṣu) finds the happiness that resides within the self (ātman). Such a person, with a mind (ātman) engaged in the discipline of union (yoga) with Brahman (brahman), experiences imperishable happiness.
ये हि संस्पर्शजा भोगा दुःखयोनय एव ते ।
आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ॥२२॥
22. ye hi saṁsparśajā bhogā duḥkhayonaya eva te ,
ādyantavantaḥ kaunteya na teṣu ramate budhaḥ.
22. ye hi saṃsparśajāḥ bhogāḥ duḥkhayonayaḥ eva te
ādyantavantaḥ kaunteya na teṣu ramate budhaḥ
22. kaunteya hi ye saṃsparśajāḥ bhogāḥ te duḥkhayonayaḥ
eva ādyantavantaḥ budhaḥ teṣu na ramate
22. Indeed, those enjoyments born from sensory contact (saṃsparśajāḥ bhogāḥ) are verily sources of sorrow; they have a beginning and an end, O son of Kunti (Kaunteya). A wise person (budhaḥ) does not take delight in them.
शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात् ।
कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः ॥२३॥
23. śaknotīhaiva yaḥ soḍhuṁ prākśarīravimokṣaṇāt ,
kāmakrodhodbhavaṁ vegaṁ sa yuktaḥ sa sukhī naraḥ.
23. śaknoti iha eva yaḥ soḍhum prāk śarīravimokṣaṇāt
kāmakrodhodbhavam vegam saḥ yuktaḥ saḥ sukhī naraḥ
23. yaḥ iha eva śarīravimokṣaṇāt prāk kāmakrodhodbhavam vegam soḍhum śaknoti,
saḥ naraḥ yuktaḥ saḥ sukhī (bhavati).
23. That person who is able to withstand the impulses arising from desire (kāma) and anger (krodha) right here, in this very life, before the liberation (mokṣa) of the body, is a disciplined (yukta) and happy individual.
योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः ।
स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ॥२४॥
24. yo'ntaḥsukho'ntarārāmastathāntarjyotireva yaḥ ,
sa yogī brahmanirvāṇaṁ brahmabhūto'dhigacchati.
24. yaḥ antaḥsukhaḥ antarārāmaḥ tathā antarjyotiḥ eva
yaḥ saḥ yogī brahmanirvāṇam brahmabhūtaḥ adhigacchati
24. yaḥ antaḥsukhaḥ,
antarārāmaḥ tathā yaḥ antarjyotiḥ eva,
saḥ brahmabhūtaḥ yogī brahmanirvāṇam adhigacchati.
24. The one whose happiness is internal, whose repose is inner, and whose light is indeed internal—such a yogi (yogī), having become one with brahman, attains liberation (nirvāṇa) in brahman.
लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः ।
छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः ॥२५॥
25. labhante brahmanirvāṇamṛṣayaḥ kṣīṇakalmaṣāḥ ,
chinnadvaidhā yatātmānaḥ sarvabhūtahite ratāḥ.
25. labhante brahmanirvāṇam ṛṣayaḥ kṣīṇakalmaṣāḥ
chinnadvaidhāḥ yatātmānaḥ sarvabhūtahite ratāḥ
25. kṣīṇakalmaṣāḥ chinnadvaidhāḥ yatātmānaḥ sarvabhūtahite ratāḥ ṛṣayaḥ brahmanirvāṇam labhante.
25. The sages (ṛṣayaḥ) whose impurities are extinguished, whose doubts are dispelled, who are self-controlled (yatātmānaḥ), and who are dedicated to the welfare of all beings, attain liberation (nirvāṇa) in brahman.
कामक्रोधवियुक्तानां यतीनां यतचेतसाम् ।
अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ॥२६॥
26. kāmakrodhaviyuktānāṁ yatīnāṁ yatacetasām ,
abhito brahmanirvāṇaṁ vartate viditātmanām.
26. kāmakrodhaviyuktānām yatīnām yatacetasām
abhitaḥ brahmanirvāṇam vartate viditātmanām
26. kāmakrodhaviyuktānām yatīnām yatacetasām viditātmanām (janānām) abhitaḥ brahmanirvāṇam vartate.
26. For ascetics (yatīnām) who are liberated from desire (kāma) and anger (krodha), who have controlled their minds, and who have realized the self (ātman), liberation (nirvāṇa) in brahman is present all around them.
स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः ।
प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ॥२७॥
27. sparśānkṛtvā bahirbāhyāṁścakṣuścaivāntare bhruvoḥ ,
prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau.
27. sparśān kṛtvā bahiḥ bāhyān cakṣuḥ ca eva antare
bhruvoḥ prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau
27. bāhyān sparśān bahiḥ kṛtvā ca eva cakṣuḥ bhruvoḥ
antare nāsābhyantaracāriṇau prāṇāpānau samau kṛtvā
27. Having excluded external sense objects, fixing the gaze between the eyebrows, and balancing the incoming and outgoing breaths (prāṇāpānau) which move within the nostrils.
यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः ।
विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः ॥२८॥
28. yatendriyamanobuddhirmunirmokṣaparāyaṇaḥ ,
vigatecchābhayakrodho yaḥ sadā mukta eva saḥ.
28. yatendriyamanobuddhiḥ muniḥ mokṣaparāyaṇaḥ
vigatecchābhayakrodhaḥ yaḥ sadā muktaḥ eva saḥ
28. yaḥ yatendriyamanobuddhiḥ mokṣaparāyaṇaḥ
vigatecchābhayakrodhaḥ muniḥ saḥ sadā muktaḥ eva
28. That sage (muni) who has controlled his senses, mind, and intellect, who is solely devoted to final liberation (mokṣa), and from whom desire, fear, and anger have completely departed, he is indeed eternally liberated.
भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम् ।
सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ॥२९॥
29. bhoktāraṁ yajñatapasāṁ sarvalokamaheśvaram ,
suhṛdaṁ sarvabhūtānāṁ jñātvā māṁ śāntimṛcchati.
29. bhoktāram yajñatapasām sarvalokamaheśvaram
suhṛdam sarvabhūtānām jñātvā mām śāntim ṛcchati
29. mām yajñatapasām bhoktāram sarvalokamaheśvaram
sarvabhūtānām suhṛdam jñātvā śāntim ṛcchati
29. Knowing Me as the enjoyer of all sacrifices (yajña) and austerities (tapas), the great Lord of all worlds, and the benevolent friend of all beings, one attains peace.

Links to all chapters:

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18