06.027
अर्जुन उवाच॥
arjuna uvāca॥
[अर्जुन (arjuna) - Arjuna; उवाच (uvāca) - said;]
(Arjuna said:)
Arjuna said:
संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि। यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् ॥६-२७-१॥
saṃnyāsaṃ karmaṇāṃ kṛṣṇa punaryogaṃ ca śaṃsasi। yacchreya etayorekaṃ tanme brūhi suniścitam ॥6-27-1॥
[संन्यासं (saṃnyāsam) - renunciation; कर्मणां (karmaṇām) - of actions; कृष्ण (kṛṣṇa) - O Krishna; पुनः (punaḥ) - again; योगं (yogam) - yoga; च (ca) - and; शंससि (śaṃsasi) - you praise; यत् (yat) - which; श्रेयः (śreyaḥ) - better; एतयोः (etayoḥ) - of these two; एकं (ekam) - one; तत् (tat) - that; मे (me) - to me; ब्रूहि (brūhi) - tell; सुनिश्चितम् (suniścitam) - definitely;]
(Renunciation of actions, O Krishna, and again you praise yoga. Which is better of these two, tell me that definitely.)
O Krishna, you praise both the renunciation of actions and the practice of yoga. Please tell me clearly which one of these two is better.
श्रीभगवानुवाच॥
śrībhagavānuvāca॥
[श्री (śrī) - auspicious; भगवान् (bhagavān) - the Lord; उवाच (uvāca) - said;]
(The auspicious Lord said:)
The Blessed Lord spoke:
संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ। तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते ॥६-२७-२॥
saṃnyāsaḥ karmayogaśca niḥśreyasakarāvubhau। tayostu karmasaṃnyāsātkarmayogo viśiṣyate ॥6-27-2॥
[संन्यासः (saṃnyāsaḥ) - renunciation; कर्मयोगः (karmayogaḥ) - the yoga of action; च (ca) - and; निःश्रेयसकरौ (niḥśreyasakarau) - leading to the highest good; उभौ (ubhau) - both; तयोः (tayoḥ) - of the two; तु (tu) - but; कर्मसंन्यासात् (karmasaṃnyāsāt) - than renunciation of action; कर्मयोगः (karmayogaḥ) - the yoga of action; विशिष्यते (viśiṣyate) - is superior;]
(Renunciation and the yoga of action both lead to the highest good. But, of the two, the yoga of action is superior to the renunciation of action.)
Both renunciation and the yoga of action lead to the highest good, but the yoga of action is considered superior to renunciation.
ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति। निर्द्वंद्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥६-२७-३॥
jñeyaḥ sa nityasaṃnyāsī yo na dveṣṭi na kāṅkṣati। nirdvaṃdvo hi mahābāho sukhaṃ bandhātpramucyate ॥6-27-3॥
[ज्ञेयः (jñeyaḥ) - to be known; स (sa) - he; नित्यसंन्यासी (nityasaṃnyāsī) - eternal renouncer; यः (yaḥ) - who; न (na) - not; द्वेष्टि (dveṣṭi) - hates; न (na) - not; काङ्क्षति (kāṅkṣati) - desires; निर्द्वंद्वः (nirdvaṃdvaḥ) - free from dualities; हि (hi) - indeed; महाबाहो (mahābāho) - O mighty-armed; सुखम् (sukham) - happily; बन्धात् (bandhāt) - from bondage; प्रमुच्यते (pramucyate) - is liberated;]
(He who neither hates nor desires is to be known as the eternal renouncer. Indeed, O mighty-armed, being free from dualities, he is happily liberated from bondage.)
The one who does not hate or desire is truly the eternal renouncer. O mighty-armed one, such a person, free from dualities, is joyfully liberated from all bonds.
साङ्ख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः। एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम् ॥६-२७-४॥
sāṅkhyayogau pṛthagbālāḥ pravadanti na paṇḍitāḥ। ekamapyāsthitaḥ samyagubhayorvindate phalam ॥6-27-4॥
[साङ्ख्य (sāṅkhya) - knowledge; योगौ (yogau) - and yoga; पृथक् (pṛthak) - separate; बालाः (bālāḥ) - children; प्रवदन्ति (pravadanti) - speak; न (na) - not; पण्डिताः (paṇḍitāḥ) - wise; एकम् (ekam) - one; अपि (api) - even; आस्थितः (āsthitaḥ) - established; सम्यक् (samyak) - properly; उभयोः (ubhayor) - of both; विन्दते (vindate) - attains; फलम् (phalam) - fruit;]
(Children speak of knowledge and yoga as separate; not the wise. One who is properly established in even one attains the fruit of both.)
The unwise speak of knowledge and yoga as separate, but not the wise. One who is properly established in even one of these paths attains the results of both.
यत्साङ्ख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते। एकं साङ्ख्यं च योगं च यः पश्यति स पश्यति ॥६-२७-५॥
yatsāṅkhyaiḥ prāpyate sthānaṃ tadyogairapi gamyate। ekaṃ sāṅkhyaṃ ca yogaṃ ca yaḥ paśyati sa paśyati ॥6-27-5॥
[यत् (yat) - which; साङ्ख्यैः (sāṅkhyaiḥ) - by Sankhya philosophy; प्राप्यते (prāpyate) - is attained; स्थानं (sthānam) - place; तत् (tat) - that; योगैः (yogaiḥ) - by Yoga; अपि (api) - also; गम्यते (gamyate) - can be reached; एकं (ekam) - one; साङ्ख्यम् (sāṅkhyam) - Sankhya; च (ca) - and; योगम् (yogam) - Yoga; च (ca) - and; यः (yaḥ) - who; पश्यति (paśyati) - sees; सः (saḥ) - he; पश्यति (paśyati) - sees;]
(The place which is attained by Sankhya philosophy, that can also be reached by Yoga. He who sees Sankhya and Yoga as one, he truly sees.)
The state achieved through Sankhya philosophy can also be attained through Yoga. One who perceives Sankhya and Yoga as the same truly understands their essence.
संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः। योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति ॥६-२७-६॥
saṃnyāsastu mahābāho duḥkhamāptumayogataḥ। yogayukto munirbrahma nacireṇādhigacchati ॥6-27-6॥
[संन्यासः (saṃnyāsaḥ) - renunciation; तु (tu) - but; महाबाहो (mahābāho) - O mighty-armed one; दुःखम् (duḥkham) - difficulty; आप्तुम् (āptum) - to attain; अयोगतः (ayogataḥ) - without yoga; योगयुक्तः (yogayuktaḥ) - engaged in yoga; मुनिः (muniḥ) - sage; ब्रह्म (brahma) - Brahman; न (na) - not; चिरेण (cireṇa) - in a long time; अधिगच्छति (adhigacchati) - attains;]
(Renunciation, O mighty-armed one, is difficult to attain without yoga; the sage engaged in yoga quickly attains Brahman.)
O mighty-armed one, renunciation is difficult to achieve without yoga. However, a sage who is engaged in yoga quickly attains Brahman.
योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः। सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ॥६-२७-७॥
yogayukto viśuddhātmā vijitātmā jitendriyaḥ। sarvabhūtātmabhūtātmā kurvannapi na lipyate ॥6-27-7॥
[योगयुक्तः (yogayuktaḥ) - engaged in yoga; विशुद्धात्मा (viśuddhātmā) - pure-minded; विजितात्मा (vijitātmā) - self-conquered; जितेन्द्रियः (jitendriyaḥ) - having conquered the senses; सर्वभूतात्मभूतात्मा (sarvabhūtātmabhūtātmā) - one who realizes the Self in all beings; कुर्वन् (kurvan) - acting; अपि (api) - even; न (na) - not; लिप्यते (lipyate) - is tainted;]
(Engaged in yoga, pure-minded, self-conquered, having conquered the senses, one who realizes the Self in all beings, even while acting, is not tainted.)
A person who is engaged in yoga, with a pure mind, self-control, and mastery over the senses, who sees the Self in all beings, remains untainted even while performing actions.
नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित्। पश्यञ्शृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन् ॥६-२७-८॥
naiva kiñcitkaromīti yukto manyeta tattvavit। paśyañśṛṇvanspṛśañjighrannaśnangacchansvapañśvasan ॥6-27-8॥
[न (na) - not; एव (eva) - indeed; किञ्चित् (kiñcit) - anything; करोमि (karomi) - I do; इति (iti) - thus; युक्तः (yuktaḥ) - engaged; मन्येत (manyeta) - should think; तत्त्ववित् (tattvavit) - knower of the truth; पश्यन् (paśyan) - seeing; शृण्वन् (śṛṇvan) - hearing; स्पृशन् (spṛśan) - touching; जिघ्रन् (jighran) - smelling; अश्नन् (aśnan) - eating; गच्छन् (gacchan) - going; स्वपन् (svapan) - sleeping; श्वसन् (śvasan) - breathing;]
(The knower of the truth should think, 'I do not do anything', even while seeing, hearing, touching, smelling, eating, going, sleeping, breathing.)
The enlightened person, understanding the truth, should consider themselves as not the doer of actions, even while perceiving, hearing, touching, smelling, eating, moving, sleeping, and breathing.
प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि। इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् ॥६-२७-९॥
pralapan visṛjan gṛhṇan unmiṣan nimiṣan api। indriyāṇi indriyārtheṣu vartanta iti dhārayan ॥6-27-9॥
[प्रलपन् (pralapan) - talking; विसृजन् (visṛjan) - releasing; गृह्णन् (gṛhṇan) - accepting; उन्मिषन् (unmiṣan) - opening the eyes; निमिषन् (nimiṣan) - closing the eyes; अपि (api) - also; इन्द्रियाणि (indriyāṇi) - senses; इन्द्रियार्थेषु (indriyārtheṣu) - in sense objects; वर्तन्ते (vartante) - are engaged; इति (iti) - thus; धारयन् (dhārayan) - considering;]
(Talking, releasing, accepting, opening the eyes, closing the eyes also; the senses are engaged in sense objects, thus considering.)
While talking, releasing, accepting, opening and closing the eyes, one should understand that the senses are naturally engaged with their objects.
ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः। लिप्यते न स पापेन पद्मपत्रमिवाम्भसा ॥६-२७-१०॥
brahmaṇyādhāya karmāṇi saṅgaṃ tyaktvā karoti yaḥ। lipyate na sa pāpena padmapatramivāmbhasā ॥6-27-10॥
[ब्रह्मणि (brahmaṇi) - in Brahman; आधाय (ādhāya) - placing; कर्माणि (karmāṇi) - actions; सङ्गं (saṅgam) - attachment; त्यक्त्वा (tyaktvā) - having abandoned; करोति (karoti) - performs; यः (yaḥ) - who; लिप्यते (lipyate) - is tainted; न (na) - not; स (sa) - he; पापेन (pāpena) - by sin; पद्मपत्रम् (padmapatram) - lotus leaf; इव (iva) - like; अम्भसा (ambhasā) - by water;]
(He who performs actions, placing them in Brahman, having abandoned attachment, is not tainted by sin, like a lotus leaf by water.)
One who performs actions by dedicating them to Brahman and renouncing attachment is not affected by sin, just as a lotus leaf remains untouched by water.
कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि। योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये ॥६-२७-११॥
kāyena manasā buddhyā kevalairindriyairapi। yoginaḥ karma kurvanti saṅgaṃ tyaktvātmaśuddhaye ॥6-27-11॥
[कायेन (kāyena) - by the body; मनसा (manasā) - by the mind; बुद्ध्या (buddhyā) - by the intellect; केवलैः (kevalaiḥ) - only; इन्द्रियैः (indriyaiḥ) - by the senses; अपि (api) - also; योगिनः (yoginaḥ) - yogis; कर्म (karma) - actions; कुर्वन्ति (kurvanti) - perform; सङ्गं (saṅgam) - attachment; त्यक्त्वा (tyaktvā) - having abandoned; आत्मशुद्धये (ātmaśuddhaye) - for self-purification;]
(By the body, mind, intellect, and even by the senses alone, yogis perform actions, having abandoned attachment, for self-purification.)
Yogis perform actions with their body, mind, intellect, and senses, without attachment, for the purpose of self-purification.
युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम्। अयुक्तः कामकारेण फले सक्तो निबध्यते ॥६-२७-१२॥
yuktaḥ karmaphalaṃ tyaktvā śāntimāpnoti naiṣṭhikīm। ayuktaḥ kāmakāreṇa phale sakto nibadhyate ॥6-27-12॥
[युक्तः (yuktaḥ) - engaged; कर्मफलं (karmaphalaṃ) - fruit of action; त्यक्त्वा (tyaktvā) - having renounced; शान्तिम् (śāntim) - peace; आप्नोति (āpnoti) - attains; नैष्ठिकीम् (naiṣṭhikīm) - abiding; अयुक्तः (ayuktaḥ) - unengaged; कामकारेण (kāmakāreṇa) - by desire; फले (phale) - in the fruit; सक्तः (saktaḥ) - attached; निबध्यते (nibadhyate) - is bound;]
(Engaged in action, having renounced the fruit, attains abiding peace; unengaged, by desire, attached to the fruit, is bound.)
One who is engaged in action, having renounced the fruits of action, attains lasting peace. However, one who is not engaged, driven by desire and attached to the fruits, becomes bound.
सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी। नवद्वारे पुरे देही नैव कुर्वन्न कारयन् ॥६-२७-१३॥
sarvakarmāṇi manasā saṃnyasyāste sukhaṃ vaśī। navadvāre pure dehī naiva kurvanna kārayan ॥6-27-13॥
[सर्वकर्माणि (sarvakarmāṇi) - all actions; मनसा (manasā) - by mind; संन्यस्य (saṃnyasya) - renouncing; आस्ते (āste) - remains; सुखं (sukhaṃ) - happily; वशी (vaśī) - self-controlled; नवद्वारे (navadvāre) - in the nine-gated; पुरे (pure) - city; देही (dehī) - the embodied; न (na) - not; एव (eva) - indeed; कुर्वन् (kurvan) - doing; न (na) - not; कारयन् (kārayan) - causing to be done;]
(Renouncing all actions by mind, the self-controlled one remains happily in the city of nine gates, neither acting nor causing others to act.)
The self-controlled person, having mentally renounced all actions, dwells happily in the body, which is like a city of nine gates, without doing or causing anything to be done.
न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः। न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते ॥६-२७-१४॥
na kartṛtvaṃ na karmāṇi lokasya sṛjati prabhuḥ। na karmaphalasaṃyogaṃ svabhāvastu pravartate ॥6-27-14॥
[न (na) - not; कर्तृत्वं (kartṛtvaṃ) - agency; न (na) - not; कर्माणि (karmāṇi) - actions; लोकस्य (lokasya) - of the world; सृजति (sṛjati) - creates; प्रभुः (prabhuḥ) - the Lord; न (na) - not; कर्मफलसंयोगं (karmaphalasaṃyogaṃ) - connection with the fruits of actions; स्वभावः (svabhāvaḥ) - nature; तु (tu) - but; प्रवर्तते (pravartate) - acts;]
(The Lord does not create agency or actions of the world, nor the connection with the fruits of actions; but nature acts.)
The Lord does not instigate the sense of agency or actions in the world, nor does He connect actions with their results; it is nature that operates.
नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः। अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः ॥६-२७-१५॥
nādatte kasyacitpāpaṃ na caiva sukṛtaṃ vibhuḥ। ajñānenāvṛtaṃ jñānaṃ tena muhyanti jantavaḥ ॥6-27-15॥
[न (na) - not; आदत्ते (ādatte) - accepts; कस्यचित् (kasyacit) - anyone's; पापं (pāpaṃ) - sin; न (na) - not; च (ca) - and; एव (eva) - certainly; सुकृतं (sukṛtaṃ) - good deed; विभुः (vibhuḥ) - the omnipresent; अज्ञानेन (ajñānena) - by ignorance; आवृतं (āvṛtaṃ) - covered; ज्ञानं (jñānaṃ) - knowledge; तेन (tena) - by that; मुह्यन्ति (muhyanti) - are deluded; जन्तवः (jantavaḥ) - creatures;]
(The omnipresent does not accept anyone's sin, nor certainly good deed. Knowledge is covered by ignorance, by that creatures are deluded.)
The omnipresent does not take on anyone's sins or good deeds. It is due to ignorance that knowledge is obscured, and thus creatures are deluded.
ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः। तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् ॥६-२७-१६॥
jñānena tu tadajñānaṃ yeṣāṃ nāśitamātmanaḥ। teṣāmādityavajjñānaṃ prakāśayati tatparam ॥6-27-16॥
[ज्ञानेन (jñānena) - by knowledge; तु (tu) - but; तत् (tat) - that; अज्ञानं (ajñānaṃ) - ignorance; येषां (yeṣām) - whose; नाशितम् (nāśitam) - destroyed; आत्मनः (ātmanaḥ) - of the self; तेषाम् (teṣām) - of them; आदित्यवत् (ādityavat) - like the sun; ज्ञानं (jñānaṃ) - knowledge; प्रकाशयति (prakāśayati) - illuminates; तत् (tat) - that; परम् (param) - supreme;]
(But by knowledge, that ignorance of the self is destroyed; for them, knowledge, like the sun, illuminates that supreme.)
However, for those whose ignorance is dispelled by knowledge, their wisdom shines like the sun, illuminating the supreme truth.
तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः। गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः ॥६-२७-१७॥
tadbuddhayastadātmānastanniṣṭhāstatparāyaṇāḥ। gacchantyapunarāvṛttiṃ jñānanirdhūtakalmaṣāḥ ॥6-27-17॥
[तद्बुद्धयः (tadbuddhayaḥ) - those whose intellect is absorbed in That; तदात्मानः (tadātmānaḥ) - those whose self is absorbed in That; तन्निष्ठाः (tanniṣṭhāḥ) - those who are steadfast in That; तत्परायणाः (tatparāyaṇāḥ) - those who have That as their supreme goal; गच्छन्ति (gacchanti) - go; अपुनरावृत्तिं (apunarāvṛttiṃ) - to non-return; ज्ञान (jñāna) - by knowledge; निर्धूत (nirdhūta) - cleansed; कल्मषाः (kalmaṣāḥ) - of sins;]
(Those whose intellect, self, and steadfastness are absorbed in That, and who have That as their supreme goal, go to non-return, cleansed of sins by knowledge.)
Those who have their intellect and self absorbed in the Supreme, who are steadfast and have the Supreme as their ultimate goal, reach the state of no return, having their sins cleansed by knowledge.
विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि। शुनि चैव श्वपाके च पण्डिताः समदर्शिनः ॥६-२७-१८॥
vidyāvinayasampanne brāhmaṇe gavi hastini। śuni caiva śvapāke ca paṇḍitāḥ samadarśinaḥ ॥6-27-18॥
[विद्या (vidyā) - knowledge; विनय (vinaya) - humility; सम्पन्ने (sampanne) - endowed; ब्राह्मणे (brāhmaṇe) - in a Brahmana; गवि (gavi) - in a cow; हस्तिनि (hastini) - in an elephant; शुनि (śuni) - in a dog; च (ca) - and; एव (eva) - certainly; श्वपाके (śvapāke) - in a dog-eater; च (ca) - and; पण्डिताः (paṇḍitāḥ) - the wise; समदर्शिनः (samadarśinaḥ) - see with equal vision;]
(In the Brahmana endowed with knowledge and humility, in a cow, in an elephant, in a dog, and in a dog-eater, the wise see with equal vision.)
The wise see with equal vision a learned and humble Brahmana, a cow, an elephant, a dog, and a dog-eater.
इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः। निर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः ॥६-२७-१९॥
ihaiva tairjitaḥ sargo yeṣāṃ sāmye sthitaṃ manaḥ। nirdoṣaṃ hi samaṃ brahma tasmādbrahmaṇi te sthitāḥ ॥6-27-19॥
[इह (iha) - here; एव (eva) - indeed; तैः (taiḥ) - by them; जितः (jitaḥ) - conquered; सर्गः (sargaḥ) - creation; येषाम् (yeṣām) - whose; साम्ये (sāmye) - in equanimity; स्थितम् (sthitam) - established; मनः (manaḥ) - mind; निर्दोषम् (nirdoṣam) - flawless; हि (hi) - indeed; समम् (samam) - equal; ब्रह्म (brahma) - Brahman; तस्मात् (tasmāt) - therefore; ब्रह्मणि (brahmaṇi) - in Brahman; ते (te) - they; स्थिताः (sthitāḥ) - are established;]
(Here indeed, creation is conquered by those whose mind is established in equanimity. For the flawless and equal Brahman, therefore, they are established in Brahman.)
Here, those whose minds are established in equanimity have already conquered creation. Being flawless and equal, they are established in Brahman.
न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम्। स्थिरबुद्धिरसंमूढो ब्रह्मविद्ब्रह्मणि स्थितः ॥६-२७-२०॥
na prahṛṣyetpriyaṃ prāpya nodvijetprāpya cāpriyam। sthirabuddhirasaṃmūḍho brahmavidbrahmaṇi sthitaḥ ॥6-27-20॥
[न (na) - not; प्रहृष्येत् (prahṛṣyet) - rejoice; प्रियं (priyaṃ) - pleasant; प्राप्य (prāpya) - obtaining; न (na) - not; उद्विजेत् (udvijet) - be disturbed; प्राप्य (prāpya) - obtaining; च (ca) - and; अप्रियम् (apriyam) - unpleasant; स्थिरबुद्धिः (sthirabuddhiḥ) - steady-minded; असंमूढः (asaṃmūḍhaḥ) - undeluded; ब्रह्मवित् (brahmavit) - knower of Brahman; ब्रह्मणि (brahmaṇi) - in Brahman; स्थितः (sthitaḥ) - situated;]
(One should not rejoice upon obtaining the pleasant, nor be disturbed upon obtaining the unpleasant. Steady-minded and undeluded, the knower of Brahman is situated in Brahman.)
A person should remain unaffected by joy or sorrow, maintaining a steady and undeluded mind, and be established in the knowledge of Brahman.
बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम्। स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते ॥६-२७-२१॥
bāhyasparśeṣvasaktātmā vindatyātmani yatsukham। sa brahmayogayuktātmā sukhamakṣayamaśnute ॥6-27-21॥
[बाह्य (bāhya) - external; स्पर्शेषु (sparśeṣu) - in contacts; असक्तात्मा (asaktātmā) - one whose mind is unattached; विन्दति (vindati) - finds; आत्मनि (ātmani) - in the self; यत् (yat) - which; सुखम् (sukham) - happiness; सः (saḥ) - he; ब्रह्मयोग (brahmayoga) - in divine union; युक्तात्मा (yuktātmā) - one with a disciplined mind; सुखम् (sukham) - happiness; अक्षयम् (akṣayam) - eternal; अश्नुते (aśnute) - attains;]
(The one whose mind is unattached to external contacts finds the happiness which is in the self. He, who is in divine union with a disciplined mind, attains eternal happiness.)
The person who is not attached to external sensory contacts finds happiness within the self. Such a person, united with the divine through disciplined practice, attains everlasting happiness.
ये हि संस्पर्शजा भोगा दुःखयोनय एव ते। आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ॥६-२७-२२॥
ye hi saṁsparśajā bhogā duḥkhayonaya eva te। ādyantavantaḥ kaunteya na teṣu ramate budhaḥ ॥6-27-22॥
[ये (ye) - those who; हि (hi) - indeed; संस्पर्शजा (saṁsparśajā) - born of contact; भोगा (bhogā) - pleasures; दुःखयोनयः (duḥkhayonayaḥ) - sources of misery; एव (eva) - certainly; ते (te) - they; आद्यन्तवन्तः (ādyantavantaḥ) - having a beginning and an end; कौन्तेय (kaunteya) - O son of Kunti; न (na) - not; तेषु (teṣu) - in them; रमते (ramate) - delights; बुधः (budhaḥ) - the wise;]
(Those pleasures that are born of contact are indeed sources of misery. They have a beginning and an end, O son of Kunti, and the wise do not delight in them.)
Pleasures that arise from sensory contact are truly sources of suffering. They have a beginning and an end, and thus, O son of Kunti, the wise do not find joy in them.
शक्नोतीहैव यः सोढुं प्राक्षरीरविमोक्षणात्। कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः ॥६-२७-२३॥
śaknotīhaiva yaḥ soḍhuṃ prākśarīravimokṣaṇāt। kāmakrodhodbhavaṃ vegaṃ sa yuktaḥ sa sukhī naraḥ ॥6-27-23॥
[शक्नोति (śaknoti) - is able; इह (iha) - here; एव (eva) - indeed; यः (yaḥ) - who; सोढुं (soḍhuṃ) - to endure; प्राक् (prāk) - before; शरीर (śarīra) - body; विमोक्षणात् (vimokṣaṇāt) - release; काम (kāma) - desire; क्रोध (krodha) - anger; उद्भवं (udbhavaṃ) - arising; वегं (vegaṃ) - impulse; सः (saḥ) - he; युक्तः (yuktaḥ) - is disciplined; सः (saḥ) - he; सुखी (sukhī) - happy; नरः (naraḥ) - man;]
(He who is able to endure here itself, before the release of the body, the impulse arising from desire and anger, he is disciplined, he is a happy man.)
A person who can withstand the urges of desire and anger before leaving the body is truly disciplined and happy.
योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः। स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ॥६-२७-२४॥
yo'ntaḥsukho'ntarārāmastathāntarjyotireva yaḥ। sa yogī brahmanirvāṇaṃ brahmabhūto'dhigacchati ॥6-27-24॥
[यः (yaḥ) - who; अन्तः (antaḥ) - within; सुखः (sukhaḥ) - happiness; अन्तरारामः (antarārāmaḥ) - rejoices within; तथा (tathā) - and; अन्तर्ज्योतिः (antarjyotiḥ) - illumined within; एव (eva) - indeed; यः (yaḥ) - who; सः (saḥ) - he; योगी (yogī) - a yogi; ब्रह्मनिर्वाणम् (brahmanirvāṇam) - Brahman liberation; ब्रह्मभूतः (brahmabhūtaḥ) - being one with Brahman; अधिगच्छति (adhigacchati) - attains;]
(Who finds happiness within, rejoices within, and is illumined within, that yogi attains Brahman liberation, being one with Brahman.)
The yogi who is happy within, who rejoices within, and who is illumined within, attains the ultimate liberation of Brahman, becoming one with Brahman.
लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः। छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः ॥६-२७-२५॥
labhante brahmanirvāṇamṛṣayaḥ kṣīṇakalmaṣāḥ। chinnadvaidhā yatātmānaḥ sarvabhūtahite ratāḥ ॥6-27-25॥
[लभन्ते (labhante) - attain; ब्रह्मनिर्वाणम् (brahmanirvāṇam) - Brahman-nirvana; ऋषयः (ṛṣayaḥ) - sages; क्षीणकल्मषाः (kṣīṇakalmaṣāḥ) - whose impurities are destroyed; छिन्नद्वैधाः (chinnadvaidhāḥ) - whose doubts are cut off; यतात्मानः (yatātmānaḥ) - self-controlled; सर्वभूतहिते (sarvabhūtahite) - in the welfare of all beings; रताः (ratāḥ) - delighting;]
(The sages whose impurities are destroyed, whose doubts are cut off, who are self-controlled, and who delight in the welfare of all beings, attain Brahman-nirvana.)
Sages who have destroyed their impurities, resolved their doubts, are self-disciplined, and delight in the welfare of all beings, attain the ultimate liberation in Brahman.
कामक्रोधवियुक्तानां यतीनां यतचेतसाम्। अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ॥६-२७-२६॥
kāmakrodhaviyuktānāṃ yatīnām yatacetasām। abhito brahmanirvāṇaṃ vartate viditātmanām ॥6-27-26॥
[काम (kāma) - desire; क्रोध (krodha) - anger; वियुक्तानां (viyuktānāṃ) - free from; यतीनां (yatīnām) - of the ascetics; यतचेतसाम् (yatacetasām) - of controlled minds; अभितः (abhitaḥ) - all around; ब्रह्म (brahma) - Brahman; निर्वाणं (nirvāṇam) - liberation; वर्तते (vartate) - exists; विदितात्मनाम् (viditātmanām) - of those who know the self;]
(For those ascetics who are free from desire and anger, who have controlled minds, liberation in Brahman exists all around for those who know the self.)
For ascetics free from desire and anger, with controlled minds, liberation in Brahman is present everywhere for those who have realized the self.
स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः। प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ॥६-२७-२७॥
sparśānkṛtvā bahirbāhyāṃścakṣuścaivāntare bhruvoḥ। prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau ॥6-27-27॥
[स्पर्शान् (sparśān) - contacts; कृत्वा (kṛtvā) - having made; बहिः (bahih) - outside; बाह्यांश्च (bāhyāṃśca) - external; चक्षुः (cakṣuḥ) - eyes; च (ca) - and; एव (eva) - indeed; अन्तरे (antare) - between; भ्रुवोः (bhruvoḥ) - the eyebrows; प्राणापानौ (prāṇāpānau) - inhalation and exhalation; समौ (samau) - equal; कृत्वा (kṛtvā) - having made; नासाभ्यन्तर (nāsābhyantara) - within the nostrils; चारिणौ (cāriṇau) - moving;]
(Having made contacts external and eyes indeed between the eyebrows, having made inhalation and exhalation equal, moving within the nostrils.)
Withdrawing the senses from external objects and fixing the gaze between the eyebrows, regulating the breath evenly within the nostrils.
यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः। विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः ॥६-२७-२८॥
yatendriyamanobuddhirmunirmokṣaparāyaṇaḥ। vigatecchābhayakrodho yaḥ sadā mukta eva saḥ ॥6-27-28॥
[यत (yat) - who; इन्द्रिय (indriya) - senses; मनः (manaḥ) - mind; बुद्धिः (buddhiḥ) - intellect; मुनिः (muniḥ) - sage; मोक्ष (mokṣa) - liberation; परायणः (parāyaṇaḥ) - dedicated to; विगत (vigata) - free from; इच्छा (icchā) - desire; भय (bhaya) - fear; क्रोधः (krodhaḥ) - anger; यः (yaḥ) - who; सदा (sadā) - always; मुक्तः (muktaḥ) - liberated; एव (eva) - indeed; सः (saḥ) - he;]
(The sage who has controlled his senses, mind, and intellect, who is dedicated to liberation, and who is free from desire, fear, and anger, is indeed always liberated.)
The sage who has mastery over his senses, mind, and intellect, and is devoted to liberation, is free from desires, fear, and anger, and is always liberated.
भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम्। सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ॥६-२७-२९॥
bhoktāraṃ yajñatapasāṃ sarvalokamaheśvaram। suhṛdaṃ sarvabhūtānāṃ jñātvā māṃ śāntimṛcchati ॥6-27-29॥
[भोक्तारम् (bhoktāram) - enjoyer; यज्ञतपसाम् (yajñatapasām) - of sacrifices and austerities; सर्वलोकमहेश्वरम् (sarvalokamaheśvaram) - the Supreme Lord of all worlds; सुहृदम् (suhṛdam) - the friend; सर्वभूतानाम् (sarvabhūtānām) - of all beings; ज्ञात्वा (jñātvā) - knowing; माम् (mām) - Me; शान्तिम् (śāntim) - peace; ऋच्छति (ṛcchati) - attains;]
(Knowing Me, the enjoyer of sacrifices and austerities, the Supreme Lord of all worlds, and the friend of all beings, one attains peace.)
One who knows Me as the enjoyer of sacrifices and austerities, the Supreme Lord of all worlds, and the friend of all beings, attains peace.
