Chapter 5. Karma-sannyasa-yoga: The Path of Renunciation of Action

अर्ज्जुन उवाच ।

सन्न्यासं कर्म्मणां कृष्ण पुनर्योगञ्च शंससि ।
यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् ॥१॥

arjuna uvācha॥

sannyāsaṁ karmaṇāṁ kṛṣṇa punar yogañ cha śaṁsasi
yach chhreya etayor ekaṁ tan me brūhi suniśchitam [1]

arjunah uvacha–Arjuna said: (he) krsna–O Krishna; (tvam)–You; samsasi–speak of; sannyasam–renunciation; karmanam–of actions; punah–then again; yogam cha–application, yoga (of selfless action, niskam karma-yoga). me bruhi–Please tell me; sunischitam–clearly; yat tat ekam–which one; etayoh–of the two; sreyah–is superior. [1]

Translation:

1 Arjuna said: O Krishna, you speak of renunciation of actions, and then again, You speak of the path of selfless action. Therefore, please tell me clearly which is superior.

श्रीभगवानुवाच ।

सन्न्यासः कर्म्मयोगश्च निःश्रेयसकरावुभौ ।
तयोस्तु कर्म्मसन्न्यासात्कर्म्मयोगो विशिष्यते ॥२॥

śrī-bhagavān uvācha॥

sannyāsaḥ karma-yogaś cha niḥśreyasa-karāv ubhau
tayos tu karma-sannyāsāt karma-yogo viśiṣyate [2]

sri-bhagavan uvacha–The Supreme Lord said: ubhau–both; sannyasah karma-yogah cha–renunciation of action and the path of selfless action; nihsreyasa-karau–bring great benefit; tu–but; tayoh–of these two; karma-yoga–the path of selfless action; visisyate–is superior; karma-sannyasat–to renunciation of action. [2]

Translation:

2 The Supreme Lord said: Both renunciation of action and the path of selfless action bring great benefit. Yet, of the two, know that the way of selfless action is superior.

ज्ञेयः स नित्यसन्न्यासी यो न द्वेष्टि न काङ्क्षति ।
निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥३॥

jñeyaḥ sa nitya-sannyāsī yo na dveṣṭi na kāṅkṣati
nirdvandvo hi mahā-bāho sukhaṁ bandhāt pramuchyate [3]

(he) maha-baho–O mighty-armed one; jneyah–it is to be known that; yah–one who; na dvesti–neither resents; na kanksati–nor desires; sah–that person; nitya-sannyasi–is renounced, though performing action; hi–because; nirdvandvah–one who is free from duality; sukham–is easily; pramuchyate–liberated; bandhat–from bondage. [3]

Translation:

3 O mighty-armed Arjuna, know that one who is free from attraction and aversion is truly renounced, though performing action; for one who is free from duality easily attains liberation from bondage.

साङ्ख्य योगौ पृथग्बालाः प्रवदन्ति न पण्डिताः ।
एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम् ॥४॥

sāṅkhya-yogau pṛthag bālāḥ pravadanti na paṇḍitāḥ
ekam apy āsthitaḥ samyag ubhayor vindate phalam [4]

balah–The childish, the unwise; pravadanti–say that; sankhya-yogau–the paths of renunciation and (karma-) yoga; prthak–are separate; (tu)–but; panditah–the learned; na (vadanti)–do not say this. samyak asthitah–A person who adopts perfectly; ekam api–only one; vindate–attains; phalam–the result; ubhayoh–of both. [4]

Translation:

4 The path of renunciation (sankhya-yoga) and the path of selfless action (karma-yoga) are considered separate paths by the unwise, but not by the learned. One who perfectly follows either of these paths will achieve the result of both.

यत्साङ्ख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते ।
एकं साङ्ख्यं च योगञ्च यः पश्यति स पश्यति ॥५॥

yat sāṅkhyaiḥ prāpyate sthānaṁ tad yogair api gamyate
ekaṁ sāṅkhyañ cha yogañ cha yaḥ paśyati sa paśyati [5]

yat sthanam–That state which; prapyate–is obtained; sankhyaih–by renunciation (sannyas); tat (sthanam)–that state; gamyate–is reached; yogaih api–by niskam karma-yoga, too. yah–One who; (vivekena)–by proper consideration; ekam pasyati–sees as one; sankhyam cha yogam cha–both sannyas and karma-yoga; sah–he; pasyati–sees. [5]

Translation:

5 The state achieved by the renunciation of action is also achieved by the performance of selfless action. One who sees these two paths to be one and the same, actually sees.

सन्न्यासस्तु महाबाहो दुःखमाप्तुमयोगतः ।
योगयुक्तो मुनिर्ब्रह्म न चिरेणाधिगच्छति ॥६॥

sannyāsas tu mahā-bāho duḥkham āptum ayogataḥ
yoga-yukto munir brahma na chireṇādhigachchhati [6]

(he) maha-baho–O best of the valiant; ayogatah–without niskam karma-yoga; sannyasah–renunciation; (bhavati)–is; duhkham aptum–the cause of sorrow; tu–but; yoga-yuktah–one who performs niskam karma-yoga; munih (san)–being a man of knowledge; na chirena–very soon; adhigachchhati–is able to attain to; brahma–the Absolute. [6]

Translation:

6 O mighty hero, without selfless action, mere renunciation of action is the cause of sorrow. But the wise man who engages in selfless action swiftly attains to the Absolute.

योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः ।
सर्व्वभूतात्मभूतात्मा कुर्व्वन्नपि न लिप्यते ॥७॥

yoga-yukto viśuddhātmā vijitātmā jitendriyaḥ
sarva-bhūtātmabhūtātmā kurvann api na lipyate [7]

yoga-yuktah–Engaged in such a yoga process; visuddha-atma–the clean-hearted person; vijita-atma–of controlled mind; jita-indriyah–who has mastery over the senses; na lipyate–is not implicated; kurvan api–although performing action; sarva-bhuta-atmabhuta-atma (san)–having reached the state in which his whole being is pervaded with affection and compassion for all beings. [7]

Translation:

7 The clean-hearted person thus engaged in yoga controls his mind and senses. Becoming filled with affection and compassion for all beings, although fully active, he is never implicated by any action.

नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित् ।
पश्यञ्शृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन् ॥८॥

प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि ।
इन्द्रियाणीन्द्रियार्थेषु वर्त्तन्त इति धारयन् ॥९॥

naiva kiñchit karomīti yukto manyeta tattva-vit
paśyañ śṛṇvan spṛśañ jighrann aśnan gachchhan svapañ śvasan [8]

pralapan visṛjan gṛhṇann unmiṣan nimiṣann api
indriyāṇīndriyārtheṣu vartanta iti dhārayan [9]

yuktah tattva-vit–The realised karma-yogi; api–athough engaged in the functions of; pasyan–seeing; srnvan–hearing; sprsan–touching; jighran–smelling; asnan–eating; gachchhan–moving; svapan–sleeping; svasan–breathing; pralapan–speaking; visrjan–evacuating; grhnan–grasping objects in the hands; unmisan–and opening; nimisan–and closing the eyes, or blinking; dharayan–understanding; iti–that; indriyani–the senses, viz., eyes, etc.; vartante–function; indriya-arthesu–in relation to their respective sense objects of form, etc.; iti manyeta–thus considers: (aham)–«I; na karomi–do not do; kinchit eva–anything». [8–9]

Translation:

8–9 The realised karma-yogi performs the activities of seeing, hearing, touching, smelling, eating, moving, sleeping, breathing, speaking, evacuating, grasping objects, blinking the eyes, and so on, and he understands, «My sense organs — eyes, ears, skin, nose, and tongue — function in relation to their respective objects of form, sound, touch, smell, and taste.» Thus, he considers, «I do not perform any action at all.»

ब्रह्मण्याधाय कर्म्माणि सङ्गं त्यक्त्वा करोति यः ।
लिप्यते न स पापेन पद्मपत्रमिवाम्भसा ॥१०॥

brahmaṇy ādhāya karmāṇi saṅgaṁ tyaktvā karoti yaḥ
lipyate na sa pāpena padma-patram ivāmbhasā [10]

yah–One who; karoti–acts; adhaya–by offering; karmani–all actions; brahmani–unto the Supreme Lord; tyaktva–having given up; sangam–attachment; sah–he; na lipyate–is not affected; papena–by sin (or piety); padma-patram iva–as a lotus leaf; (na lipyate)–is not touched; ambhasa–by water. [10]

Translation:

10 One who, though living in this world, selflessly offers all his actions to the Supreme Lord, is not polluted by sin, as a lotus leaf remains on the water yet is untouched by it.

कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि ।
योगिनः कर्म्म कुर्व्वन्ति सङ्गं त्यक्त्वात्मशुद्धये ॥११॥

kāyena manasā buddhyā kevalair indriyair api
yoginaḥ karma kurvanti saṅgaṁ tyaktvātma-śuddhaye [11]

tyaktva–By giving up; sangam–attachment (to the fruits of action); yoginah–the karma-yogis; karma kurvanti–perform action; kevalaih–merely; kayena–by the body; manasa–by the mind; buddhya–by the intelligence; api indriyaih–and even by the senses; atma-suddhaye–for purification of the heart, self-purification. [11]

Translation:

11 By giving up attachment, the karma-yogis perform action merely through the body, mind, intelligence and even the senses, for self-purification.

युक्तः कर्म्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम् ।
अयुक्तः कामकारेण फले सक्तो निबध्यते ॥१२॥

yuktaḥ karma-phalaṁ tyaktvā śāntim āpnoti naiṣṭhikīm
ayuktaḥ kāma-kāreṇa phale sakto nibadhyate [12]

yuktah–A niskam karma-yogi, one engaged in the yoga of selfless action; tyaktva–giving up; karma-phalam–the fruits of action; apnoti–attains; naisthikim–uninterrupted; santim–peace, i.e. liberation; (kintu)–but; ayuktah–a sakam karmi, fruitive worker; nibadhyate–becomes bound; saktah (san)–being attached; phale–to the fruits of action; kama-karena–by nurturing fruitive desires. [12]

Translation:

12 Giving up attachment to the fruits of his actions, the materially unmotivated (niskam) karma-yogi attains constant peace, or liberation from actions and reactions. But the fruitive worker (sakam karmi) is attached to the fruits of his actions, and he becomes implicated by his endeavours.

सर्व्वकर्म्माणि मनसा सन्न्यस्यास्ते सुखं वशी ।
नवद्वारे पुरे देही नैव कुर्व्वन्न कारयन् ॥१३॥

sarva-karmāṇi manasā sannyasyāste sukhaṁ vaśī
nava-dvāre pure dehī naiva kurvan na kārayan [13]

manasa–Mentally; sannyasya–renouncing; sarva-karmani–all actions; vasi–the sense-controlled; dehi–embodied being; aste–resides; sukham–happily; nava-dvare pure–in the city of nine gates; na eva kurvan–neither acting; na karayan–nor causing work for others. [13]

Translation:

13 Mentally renouncing all actions, the sense-controlled embodied living being resides happily within the city of nine gates*, neither acting nor causing work for others.

* The body of nine gates — two eyes, two nostrils, two ears, mouth, anus, and genital.

न कर्त्तृत्वं न कर्म्माणि लोकस्य सृजति प्रभुः ।
न कर्म्मफलसंयोगं स्वभावस्तु प्रवर्त्तते ॥१४॥

na kartṛtvaṁ na karmāṇi lokasya sṛjati prabhuḥ
na karma-phala-saṁyogaṁ svabhāvas tu pravartate [14]

prabhuh–The Lord; na srjati–does not generate; lokasya–anyone’s; kartrtvam–ego of considering themselves ‘the doer’; na karmani–nor their actions; na karma-phala-samyogam–nor their association with the fruits of actions; tu–but; svabhavah–their nature (of ignorance since time immemorial); pravartate–initiates these. [14]

Translation:

14 The Lord does not generate anyone’s ego of considering themselves ‘the doer’, nor their actions, nor their association with the fruits of their actions. These are all a result of their external nature of ignorance since time immemorial.

नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः ।
अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः ॥१५॥

nādatte kasyachit pāpaṁ na chaiva sukṛtaṁ vibhuḥ
ajñānenāvṛtaṁ jñānaṁ tena muhyanti jantavaḥ [15]

vibhuh–The self-satisfied Supreme Lord; adatte–accepts; na papam–neither the sin; sukrtam cha na eva–nor the peity; kasyachit–of anyone. jnanam–Knowledge; (bhavati)–is; avrtam–covered; ajnanena–by ignorance — by the Lord’s external potency (avidya-sakti), to fulfill the living being’s desire to enjoy the material world; tena–thus; jantavah–the living beings (though spiritual in constitution); muhyanti–are deluded, thinking the body to be the self. [15]

Translation:

15 The Supreme Lord accepts neither the sin nor the piety of anyone. The living beings fall into illusion because their knowledge is covered by ignorance.

ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः ।
तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् ॥१६॥

jñānena tu tad ajñānaṁ yeṣāṁ nāśitam ātmanaḥ
teṣām ādityavaj jñānaṁ prakāśayati tat param [16]

tu–But; yesam–of those for whom; tat ajnanam–that ignorance; nasitam–has been destroyed; atmanah jnanena–by self-knowledge, by the Lord’s superior potency; tat jnanam–that knowledge; tesam–of those persons; prakasayati–reveals; param–the Supreme Reality; adityavat–like the sun that dispels darkness. [16]

Translation:

16 For persons whose divine knowledge has awakened, their ignorance is destroyed, and their wisdom, like the shining sun, reveals the Supreme Reality.

तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः ।
गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः ॥१७॥

tad-buddhayas tad-ātmānas tan-niṣṭhās tat-parāyaṇāḥ
gachchhanty apunar-āvṛttiṁ jñāna-nirdhūta-kalmaṣāḥ [17]

jnana-nirdhuta-kalmasah–Persons whose ignorance has been destroyed by knowledge; tat-buddhayah–who think constantly of the Supreme Lord; tat-atmanah–who meditate on Him alone; tat-nisthah–who abide in Him always; tat-parayanah–and who are devoted to hearing and singing His glories; (santah)–being so engaged; gachchhanti–they attain; apunah-avrttim–liberation. [17]

Translation:

17 Those whose illusion has been completely dispelled by knowledge always think of Me, the Supreme Lord; I am their meditation, and they abide in Me alone, hearing and singing My unending glories in pure devotion. Thus, they are liberated from the mundane.

विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि ।
शुनि चैव श्वपाके च पण्डिताः समदर्शिनः ॥१८॥

vidyā-vinaya-sampanne brāhmaṇe gavi hastini
śuni chaiva śvapāke cha paṇḍitāḥ sama-darśinaḥ [18]

sama-darsinah eva–Those who see with equanimity, who see Brahma, transcendence; vidya-vinaya-sampanne–in a learned and humble; brahmane–brahman; gavi–a cow; hastini–an elephant; suni cha–and a dog; svapake cha–or a chandal (dog-eater or outcast); (kathyate)–(such seers) are to be known as; panditah–truly learned. [18]

Translation:

18 The enlightened souls see transcendence within all living beings, whether the humble and learned brahman, the cow, the elephant, the dog, or the dog-eater. Therefore, they are to be known as pandit — men of true wisdom.

इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः ।
निर्द्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः ॥१९॥

ihaiva tair jitaḥ sargo yeṣāṁ sāmye sthitaṁ manaḥ
nirdoṣaṁ hi samaṁ brahma tasmād brahmaṇi te sthitāḥ [19]

yesam–For those whose; manah–mind; sthitam–is situated; samye–equipoised in Brahma; sargah–the cycle of birth and death; jitah–is conquered; taih–by them; eva iha–while living within this world. brahma samam hi–Possessing spiritual equanimity; nirdosam–and being faultless (free from attachment and hatred); tasmat–thus; te–they; brahmani sthitah–are situated in Brahma. [19]

Translation:

19 Those whose minds are equipoised in Brahma have conquered the cycle of birth and death while living within this world. By their perfect spiritual equanimity, they are always situated in transcendence.

न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् ।
स्थिरबुद्धिरसम्मूढो ब्रह्मविद्ब्रह्मणि स्थितः ॥२०॥

na prahṛṣyet priyaṁ prāpya nodvijet prāpya chāpriyam
sthira-buddhir asammūḍho brahma-vid brahmaṇi sthitaḥ [20]

brahmani sthitah–Fully situated in Brahma; sthira-buddhih–endowed with steady intelligence; asammudhah–devoid of the delusion of considering one’s body and its attachments as ‘me’ and ‘mine’; brahma-vit–one in knowledge of Brahma; na prahrsyet–is neither elated; priyam prapya–by obtaining something desirable; na cha udvijet–nor dejected; apriyam prapya–by obtaining something undesirable. [20]

Translation:

20 Absorbed in transcendence, endowed with steady intelligence, and free from the delusion of thinking of the body and associated objects as ‘me’ and ‘mine,’ the knower of the Absolute is neither happy when pleasant things come his way nor sad when unpleasant things come his way.

बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम् ।
स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते ॥२१॥

bāhya-sparśeṣv asaktātmā vindaty ātmani yat sukham
sa brahma-yoga-yuktātmā sukham akṣayam aśnute [21]

asakta-atma–The person with mind detached; bahya-sparsesu–from external (sense-) enjoyment; (adau)–first; vindati–tastes; (tat) sukham–that happiness; yat atmani (anubhuyamane)–which is experienced in self-realisation; (tatah)–then; brahma-yoga-yukta-atma–absorbing himself in meditation on the Absolute; sah–such a person; asnute–enjoys; aksayam–inexhaustible; sukham–bliss. [21]

Translation:

21 Detaching his mind from external pleasures, such a knower of the Absolute Truth tastes the inner joy of self-realisation. Then, absorbing himself in meditation on the Absolute, he experiences inexhaustible bliss.

ये हि संस्पर्शजा भोगा दुःखयोनय एव ते ।
आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ॥२२॥

ye hi saṁsparśajā bhogā duḥkha-yonaya eva te
ādy-antavantaḥ kaunteya na teṣu ramate budhaḥ [22]

(he) kaunteya–O Arjuna; ye bhogah–those pleasures; samsparsa-jah–born of the senses contacting their objects; te duhkha-yonayah eva–are the origin of misery; hi–as; adi-antavantah–they begin and end. (atah)–Therefore; budhah–the wise person; na ramate–does not delight; tesu–in them. [22]

Translation:

22 O son of Kunti, the pleasures that arise from the contact of the senses with their objects are the cause of unhappiness, as they are transient. The wise never delight in such pleasures.

शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात् ।
कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः ॥२३॥

śaknotīhaiva yaḥ soḍhuṁ prāk śarīra-vimokṣaṇāt
kāma-krodhodbhavaṁ vegaṁ sa yuktaḥ sa sukhī naraḥ [23]

yah–One who; saknoti–is able (by the yoga of selfless action); sodhum–to check; kama-krodha-udbhavam vegam–the impulses of desire and anger; iha eva–in this life; prak–before; sarira-vimoksanat–leaving the body; sah narah–that person; yuktah–is a yogi; sah–he; sukhi–is happy. [23]

Translation:

23 Know that one who, before leaving the body, utilises the opportunity of this life to check the impulses of desire and anger — he is a yogi who knows true happiness.

योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः ।
स योगी ब्रह्मनिर्व्वाणं ब्रह्मभूतोऽधिगच्छति ॥२४॥

yo ’ntaḥ-sukho ’ntar-ārāmas tathāntar-jyotir eva yaḥ
sa yogī brahma-nirvāṇaṁ brahma-bhūto ’dhigachchhati [24]

yah–One who; antah-sukhah–experiences the joy of the self within; antah-aramah–who delights in the self within; tatha yah–and who; eva–in this way; antah-jyotih–sees the illumination within; sah yogi–such a (niskam karma-) yogi (follower of the yoga of selfless action); brahma-bhutah–attaining the transcendental state; adhigachchhati–achieves; brahma-nirvanam–liberation in Brahma; in the personal conception, he reaches the Supersoul, Paramatma. [24]

Translation:

24 Such a yogi sees the self within and delights in the bliss of the self within. Attaining the transcendental state, he attains liberation from matter (and entry into the abode of Brahma).

लभन्ते ब्रह्मनिर्व्वाणमृषयः क्षीणकल्मषाः ।
छिन्नद्वैधा यतात्मानः सर्व्वभूतहिते रताः ॥२५॥

labhante brahma-nirvāṇam ṛṣayaḥ kṣīṇa-kalmaṣāḥ
chhinna-dvaidhā yatātmānaḥ sarva-bhūta-hite-ratāḥ [25]

ksina-kalmasah–Sinless; yata-atmanah–self-controlled; rsayah–sages; chinna-dvaidhah–with doubts destroyed; sarva-bhuta-hite-ratah–dedicated to the welfare of all; labhante–attain; brahma-nirvanam–liberation from the mundane plane. [25]

Translation:

25 Sinless, free from doubt, self-controlled, and dedicated to the welfare of all living beings, the seers of truth attain such liberation.

कामक्रोधविमुक्तानां यतीनां यतचेतसाम् ।
अभितो ब्रह्मनिर्व्वाणं वर्त्तते विदितात्मनाम् ॥२६॥

kāma-krodha-vimuktānāṁ yatīnāṁ yata-chetasām
abhito brahma-nirvāṇaṁ vartate viditātmanām [26]

yatinam–Of the sannyasis; yata-chetasam–who have controlled their thoughts (conquered the subtle body); vidita-atmanam–who are knowers of the element tvam, the soul; kama-krodha-vimuktanam–and free from desire and anger; brahma-nirvanam–liberation from matter; vartate–occurs; abhitah–either way, whether they live or die. [26]

Translation:

26 Persons of the renounced order who have controlled their thoughts, who are free from desire and anger, and who have achieved knowledge of the nature of the soul, are liberated whether they live or die.

स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः ।
प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ॥२७॥

यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः ।
विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः ॥२८॥

sparśān kṛtvā bahir bāhyāṁś chakṣuś chaivāntare bhruvoḥ
prāṇāpānau samau kṛtvā nāsābhyantara-chāriṇau [27]

yatendriya-mano-buddhir munir mokṣa-parāyaṇaḥ
vigatechchhā-bhaya-krodho yaḥ sadā mukta eva saḥ [28]

yah–That person who; bahih krtva–expelling; bahyan sparsan–external sense objects of sound, etc.; (manah pravistan)–which enter the mind; cha eva (krtva)–and concentrating; chaksuh–the eyes; antare–between; bhruvoh–the eyebrows; krtva samau–stabilising; prana-apanau–inhalation and exhalation; nasa-abhyantara-charinau–flowing through the nostrils; (yah)–that person who; yata-indriya-manah-buddhih–is a controller of the senses, mind, and intelligence; moksa-parayanah–dedicated to liberation; vigata-ichchha-bhaya-krodhah–free from desire, fear, and anger; munih–a contemplative seeker of the self; sah–he; sada–is always; mukta eva–actually liberated. [27–28]

Translation:

27–28 Expelling from the mind all the external sense objects of sound, touch, form, taste, and smell; centering the concentration and stabilising the incoming and outgoing breath; subjugating the senses, mind, and intelligence; dedicating himself to liberation; his desire, fear, and anger gone, such a sage is ever liberated.

भोक्तारं यज्ञतपसां सर्व्वलोकमहेश्वरम् ।
सुहृदं सर्व्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ॥२९॥

bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ jñātvā māṁ śāntim ṛchchhati [29]

(jivah)–The living being; rchchhati–attains; santim–the joy of his original divine identity; jnatva–by knowing; mam–Me; bhoktaram–as the maintainer, or worshippable objective; yajna-tapasam–of the karmis’ sacrifices and the jnanis’ austerities; sarva-loka-maha-isvaram–the worshippable Supreme Lord of all planes — Lord Narayan; suhrdam sarva-bhutanam–and the benefactor of all living beings by mercifully teaching pure devotion to Me, through My devotees, since I am the adorable friend of the devotees — Lord Krishna. [29]

Translation:

29 I am the enjoyer and objective of the sacrifices performed by persons of action, and of the austerities performed by persons of knowledge. I am Narayan, the indwelling monitor of all planes of life, the worshippable Supreme Personality who awards liberation. I am Krishna, the well-wisher of all and the dear friend of the devotees. One who knows Me thus, attains the bliss of knowing his own original divine identity.

इति श्रीमहाभारते शतसाहस्र्यां संहितायां वैयासिक्या भीष्मपर्व्वणि
श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्ज्जुनसंवादे कर्म्मसन्न्यासयोगो नाम पञ्चमोऽध्यायः ॥५॥

iti sri-mahabharate sata-sahasryam samhitayam vaiyasikyam
bhisma-parvani srimad-bhagavad-gitasupanisatsu brahma-
vidyayam yoga-sastre sri-krsnarjuna-samvade karma-
sannyasa-yogo nama panchamo ’dhyayah [5]

End of Chapter Five
The Path of Renunciation of Action
from the conversation
of Sri Krishna and Arjuna
in Srimad Bhagavad-gita Upanisad
the yoga scripture of transcendental knowledge
in Bhisma Parva of Sri Mahabharata, the holy scripture
revealed by Srila Vyasadev in a hundred thousand verses.