Bhagavad Gītā

Chapter 5: Karma Saṃnyāsa Yoga

— begin anuṣṭubh meter (4x8) —

Śloka 5.1

अर्जुन उवाच
arjuna uvāca
संन्यासं कर्मणां कृष्ण
saṃnyāsaṃ karmaṇāṃ kṛṣṇa
पुनर्योगं च शंससि ।
punaryogaṃ ca śaṃsasi |
यच्छ्रेय एतयोरेकं
yacchreya etayorekaṃ
तन्मे ब्रूहि सुनिश्चितम् ॥ १ ॥
tanme brūhi suniścitam ‖ 1 ‖

~~~

arjuna: Arjuna; uvāca: he said; saṃnyāsam: renunciation; karmaṇām: of action; kṛṣṇa: O Kṛṣṇa; punaḥ-yogam: again + [karma]-yoga; ca: and; śaṃsasi: you praise; yat-śreya: which + better; etayoḥ-ekam: of these two + one; tat-me: that + for me; brūhi: you should tell; suniścitam: decisively

Arjuna said: “You praise the renunciation of action, and again, karmayoga, O Kṛṣṇa.  Please tell me decisively which of these two is better.”

Śloka 5.2

श्रीभगवानुवाच
śrībhagavānuvāca
संन्यासः कर्मयोगश्च
saṃnyāsaḥ karmayogaśca
निःश्रेयसकरावुभौ ।
niḥśreyasakarāvubhau |
तयोस्तु कर्मसंन्यासात्-
tayostu karmasaṃnyāsāt-
कर्मयोगो विशिष्यते ॥ २ ॥
karmayogo viśiṣyate ‖ 2 ‖

~~~

śrī-bhagavān-uvāca: The Blessed + Lord + he said; saṃnyāsaḥ: renunciation; karmayogaḥ-ca: karmayoga + and; niḥśreyasa-karāu-ubhau: liberation + lead to + both; tayoḥ-tu: of the two + but; karmasaṃnyāsāt-karmayogaḥ: than karmasaṃnyāsa + karmayoga; viśiṣyate: it is better

The Blessed Lord said: “Both the renunciation [of action] and karmayoga lead to liberation.  But compared to the renunciation of action, karmayoga is the better of the two.”

Śloka 5.3

ज्ञेयः स नित्यसंन्यासी
jñeyaḥ sa nityasaṃnyāsī
यो न द्वेष्टि न काङ्क्षति ।
yo na dveṣṭi na kāṅkṣati |
निर्द्वन्द्वो हि महाबाहो
nirdvandvo hi mahābāho
सुखं बन्धात्प्रमुच्यते ॥ ३ ॥
sukhaṃ bandhātpramucyate ‖ 3 ‖

~~~

jñeyaḥ: knowledge; saḥ: he; nitya-saṃnyāsī: constant + renunciate; yaḥ: he who; na: neither; dveṣṭi: he hates; na: nor; kāṅkṣati: he desires; nirdvandvaḥ: indifferent to the pairs of opposites; hi: for; mahābāho: O Mighty-Armed; sukham: easily; bandhāt-pramucyate: from bondage + he is liberated

“One who neither hates nor desires is to be known as a constant renunciate, O Mighty-Armed.  For one who is indifferent to the pairs of opposites is easily liberated from bondage.”

Śloka 5.4

सांख्ययोगौ पृथग्बालाः
sāṃkhyayogau pṛthagbālāḥ
प्रवदन्ति न पण्डिताः ।
pravadanti na paṇḍitāḥ |
एकमप्यास्थितः सम्यग्-
ekamapyāsthitaḥ samyag-
उभयोर्विन्दते फलम् ॥ ४ ॥
ubhayorvindate phalam ‖ 4 ‖

~~~

sāṃkhya-yogau: Sāṃkhya + Yoga; pṛthak-bālāḥ: different + children; pravadanti: they speak; na: never; paṇḍitāḥ: learned; ekam-api-āsthitaḥ: only + even + established; samyak-ubhayoḥ-vindate: well + of both + he gains; phalam: fruit

“Children, never the learned, speak of Sāṃkhya and Yoga as being different.  Being well-established in either, one gains the fruit of both.”

Śloka 5.5

यत्सांख्यैः प्राप्यते स्थानं
yatsāṃkhyaiḥ prāpyate sthānaṃ
तद्योगैरपि गम्यते ।
tadyogairapi gamyate |
एकं सांख्यं च योगं च
ekaṃ sāṃkhyaṃ ca yogaṃ ca
यः पश्यति स पश्यति ॥ ५ ॥
yaḥ paśyati sa paśyati ‖ 5 ‖

~~~

yat-sāṃkhyaiḥ: which + by Sāṃkhya; prāpyate: it is attained; sthānam: state; tat-yogaiḥ-api: that + by Yoga + also; gamyate: it is attained; ekam: one; sāṃkhyam: Sāṃkhya; ca: and; yogam: Yoga; ca: and; yaḥ: he who; paśyati: he sees; saḥ: he; paśyati: he sees

“That state which is attained by Sāṃkhya is also attained by Yoga.  Therefore, one who sees Sāṃkhya and Yoga as one, truly sees.”

Śloka 5.6

संन्यासस्तु महाबाहो
saṃnyāsastu mahābāho
दुःखमाप्तुमयोगतः ।
duḥkhamāptumayogataḥ |
योगयुक्तो मुनिर्ब्रह्म
yogayukto munirbrahma
न चिरेणाधिगच्छति ॥ ६ ॥
na cireṇādhigacchati ‖ 6 ‖

~~~

saṃnyāsaḥ-tu: renunciation + but; mahābāho: O Mighty-Armed; duḥkham-āptum-ayogataḥ: difficult + to attain + without Yoga; yoga-yuktaḥ: Yoga + engaged; muniḥ-brahma: sage + Brahman; na: not; cireṇa-adhigacchati: without delay + he attains

“But renunciation is difficult to attain without Yoga, O Mighty-Armed, and a sage engaged in Yoga attains Brahman without delay.”

Śloka 5.7

योगयुक्तो विशुद्धात्मा
yogayukto viśuddhātmā
विजितात्मा जितेन्द्रियः ।
vijitātmā jitendriyaḥ |
सर्वभूतात्मभूतात्मा
sarvabhūtātmabhūtātmā
कुर्वन्नपि न लिप्यते ॥ ७ ॥
kurvannapi na lipyate ‖ 7 ‖

~~~

yoga-yuktaḥ: Yoga + engaged; viśuddhātmā: purified; vijitātmā: self-controlled; jitendriyaḥ: restrained senses; sarvabhūtātma-bhūta-ātmā: soul of all living beings + has become + soul; kurvan-api: acting + despite; na: never; lipyate: he is tainted

“One who is engaged in Yoga, who is self-purified and self-controlled, whose senses are restrained, and whose soul has become the soul of all living beings, is never tainted despite acting.”

Śloka 5.8

नैव किञ्चित्करोमीति
naiva kiñcitkaromīti
युक्तो मन्येत तत्त्ववित् ।
yukto manyeta tattvavit |
पश्यञ्शृण्वन्स्पृशञ्जिघ्रन्न्-
paśyañśṛṇvanspṛśañjighrann-
अश्नन्गच्छन्स्वपञ्श्वसन् ॥ ८ ॥
aśnangacchansvapañśvasan ‖ 8 ‖

~~~

na-eva: never + certainly; kiñcit-karomi-iti: anything + I do + thus; yuktaḥ: engaged; manyeta: he would think; tattvavit: knower of truth; paśyan-śṛṇvan-spṛśan-jighran-aśnan-gacchan-svapan-śvasan: seeing + hearing + touching + smelling + eating + moving + sleeping + breathing

“One who knows the truth would think, ‘I never do anything,’ despite being engaged in seeing, hearing, touching, smelling, eating, moving, sleeping, breathing…”

Śloka 5.9

प्रलपन्विसृजन्गृह्णन्न्-
pralapanvisṛjangṛhṇann-
उन्मिषन्निमिषन्नपि ।
unmiṣannimiṣannapi |
इन्द्रियाणीन्द्रियार्थेषु
indriyāṇīndriyārtheṣu
वर्तन्त इति धारयन् ॥ ९ ॥
vartanta iti dhārayan ‖ 9 ‖

~~~

pralapan-visṛjan-gṛhṇan-unmiṣa-nimiṣan-api: speaking + releasing + grasping + opening the eyes + closing the eyes + also; indriyāṇi-indriyārtheṣu: senses + in the sense-objects; vartanta: engaged; iti: thus; dhārayan: maintaining

“…speaking, releasing, grasping, and opening and closing the eyes.  They maintain, ‘Only the senses are engaged in the sense objects.’”

Śloka 5.10

ब्रह्मण्याधाय कर्माणि
brahmaṇyādhāya karmāṇi
सङ्गं त्यक्त्वा करोति यः ।
saṅgaṃ tyaktvā karoti yaḥ |
लिप्यते न स पापेन
lipyate na sa pāpena
पद्मपत्रमिवाम्भसा ॥ १० ॥
padmapatramivāmbhasā ‖ 10 ‖

~~~

brahmaṇi-ādhāya: to Brahman + having dedicated; karmāṇi: actions; saṅgam: attachment; tyaktvā: having given up; karoti: he acts; yaḥ: he who; lipyate: he is tainted; na: not; saḥ: he; pāpena: by sin; padma-patram-iva-ambhasā: lotus + leaf + like + by water

“Having dedicated their actions to Brahman and having given up attachment, one who acts is not tainted by sin, just like a lotus leaf is not wetted by water.”

Śloka 5.11

कायेन मनसा बुद्ध्या-
kāyena manasā buddhyā-
केवलैरिन्द्रियैरपि ।
kevalairindriyairapi |
योगिनः कर्म कुर्वन्ति
yoginaḥ karma kurvanti
सङ्गं त्यक्त्वात्मशुद्धये ॥ ११ ॥
saṅgaṃ tyaktvātmaśuddhaye ‖ 11 ‖

~~~

kāyena: with the body; manasā: with the mind; buddhyā-kevalaiḥ-indriyaiḥ-api: with the intellect + with solely + with the senses + also; yoginaḥ: yogīs; karma: action; kurvanti: they perform; saṅgam: attachment; tyaktvā-ātmaśuddhaye: having given up + for self-purification

“Having given up attachment, yogīs perform action only with the body, mind, intelligence, and the senses, for self-purification.”

Śloka 5.12

युक्तः कर्मफलं त्यक्त्वा
yuktaḥ karmaphalaṃ tyaktvā
शान्तिमाप्नोति नैष्ठिकीम् ।
śāntimāpnoti naiṣṭhikīm |
अयुक्तः कामकारेण
ayuktaḥ kāmakāreṇa
फले सक्तो निबध्यते ॥ १२ ॥
phale sakto nibadhyate ‖ 12 ‖

~~~

yuktaḥ: fit; karmaphalam: fruit of action; tyaktvā: having given up; śāntim-āpnoti: peace + he attains; naiṣṭhikīm: perfect; ayuktaḥ: unfit; kāmakāreṇa: by fulfilling desire; phale: to fruit; saktaḥ: clinging to; nibadhyate: he is bound

“A fit person, having given up the fruit of action, attains perfect peace.  But an unfit person, motivated by fulfilling desire, clinging to the fruit of action, is bound.”

Śloka 5.13

सर्वकर्माणि मनसा
sarvakarmāṇi manasā
संन्यस्यास्ते सुखं वशी ।
saṃnyasyāste sukhaṃ vaśī |
नवद्वारे पुरे देही
navadvāre pure dehī
नैव कुर्वन्न कारयन् ॥ १३ ॥
naiva kurvanna kārayan ‖ 13 ‖

~~~

sarva-karmāṇi: all + actions; manasā: by the mind; saṃnyasya-āste: having renounced + he dwells in; sukham: happily; vaśī: master; navadvāre: in (of) nine gates; pure: in the city; dehī: soul; na-eva: neither + thus; kurvan-na: acting + nor; kārayan: causing action

“Having mentally renounced all actions, the soul happily dwells as master in the city of nine gates, neither acting nor causing action.”

Śloka 5.14

न कर्तृत्वं न कर्माणि
na kartṛtvaṃ na karmāṇi
लोकस्य सृजति प्रभुः ।
lokasya sṛjati prabhuḥ |
न कर्मफलसंयोगं
na karmaphalasaṃyogaṃ
स्वभावस्तु प्रवर्तते ॥ १४ ॥
svabhāvastu pravartate ‖ 14 ‖

~~~

na: neither; kartṛtvam: agency; na: nor; karmāṇi: actions; lokasya: for people; sṛjati: it creates; prabhuḥ: master; na: nor; karmaphala-saṃyogam: fruit of action + associated; svabhāvaḥ-tu: their nature + rather; pravartate: it creates

“The master neither creates for people the sense of agency, nor their actions, nor its associated fruit.  Rather, their nature does so.”

Śloka 5.15

नादत्ते कस्यचित्पापं
nādatte kasyacitpāpaṃ
न चैव सुकृतं विभुः ।
na caiva sukṛtaṃ vibhuḥ |
अज्ञानेनावृतं ज्ञानं
ajñānenāvṛtaṃ jñānaṃ
तेन मुह्यन्ति जन्तवः ॥ १५ ॥
tena muhyanti jantavaḥ ‖ 15 ‖

~~~

na-ādatte: never + received; kasyacit-pāpam: of anyone + sins; na: nor; ca-eva: and + alone; sukṛtam: good deeds; vibhuḥ: master; ajñānena-āvṛtam: by ignorance + covered; jñānam: knowledge; tena: by that; muhyanti: they are deluded; jantavaḥ: people

“The master has never received anyone’s good or bad deeds.  Rather, people are deluded by ignorance alone, which covers knowledge.”

Śloka 5.16

ज्ञानेन तु तदज्ञानं
jñānena tu tadajñānaṃ
येषां नाशितमात्मनः ।
yeṣāṃ nāśitamātmanaḥ |
तेषामादित्यवज्ज्ञानं
teṣāmādityavajjñānaṃ
प्रकाशयति तत्परम् ॥ १६ ॥
prakāśayati tatparam ‖ 16 ‖

~~~

jñānena: by knowledge; tu: but; tat-ajñānam: that + ignorance; yeṣām: for whose; nāśitam-ātmanaḥ: destroyed + from (by) self; teṣām-ādityavat-jñānam: for them + like the sun + knowledge; prakāśayati: it reveals; tat-param: truth + supreme

“But for those whose ignorance is destroyed by self-knowledge, for them knowledge reveals the supreme truth like the sun.”

Śloka 5.17

तद्बुद्धयस्तदात्मानस्-
tadbuddhayastadātmānas-
तन्निष्ठास्तत्परायणाः ।
tanniṣṭhāstatparāyaṇāḥ |
गच्छन्त्यपुनरावृत्तिं
gacchantyapunarāvṛttiṃ
ज्ञाननिर्धूतकल्मषाः ॥ १७ ॥
jñānanirdhūtakalmaṣāḥ ‖ 17 ‖

~~~

tat-buddhayaḥ-tat-ātmānaḥ-tat-niṣṭhāḥ-tat-parāyaṇāḥ: that + understanding + that + identified with + that + intent + that + devoted to; gacchanti-apunarāvṛttim: he achieves + non-rebirth; jñāna-nirdhūta-kalmaṣāḥ: knowledge + dispelled + sins

“Understanding that, identified with that, intent on that, and solely devoted to that, one is freed from rebirth, their sins dispelled by knowledge.”

Śloka 5.18

विद्याविनयसम्पन्ने
vidyāvinayasampanne
ब्राह्मणे गवि हस्तिनि ।
brāhmaṇe gavi hastini |
शुनि चैव श्वपाके च
śuni caiva śvapāke ca
पण्डिताः समदर्शिनः ॥ १८ ॥
paṇḍitāḥ samadarśinaḥ ‖ 18 ‖

~~~

vidyā-vinaya-sampanne: wisdom + humble + upon endowed with; brāhmaṇe: upon a priest; gavi: upon a cow; hastini: upon an elephant; śuni: upon a dog; ca-eva: and + even; śvapāke: upon an outcaste; ca: and; paṇḍitāḥ: learned; samadarśinaḥ: looking equally upon

“The learned look equally upon a wise and humble priest, a cow, an elephant, a dog, and even an outcaste.”

Śloka 5.19

इहैव तैर्जितः सर्गो
ihaiva tairjitaḥ sargo
येषां साम्ये स्थितं मनः ।
yeṣāṃ sāmye sthitaṃ manaḥ |
निर्दोषं हि समं ब्रह्म
nirdoṣaṃ hi samaṃ brahma
तस्माद्ब्रह्मणि ते स्थिताः ॥ १९ ॥
tasmādbrahmaṇi te sthitāḥ ‖ 19 ‖

~~~

iha-eva: in this life + already; taiḥ-jitaḥ: by those + conquered; sargaḥ: rebirth; yeṣām: of who; sāmye: in equality; sthitam: established; manaḥ: mind; nirdoṣam: faultless; hi: for; samam: impartial; brahma: Brahman; tasmāt-brahmaṇi: therefore + Brahman; te: they; sthitāḥ: established

“Rebirth has already been conquered in this life by those whose minds are established in equality.  Brahman is faultless and impartial.  Therefore, they are established in Brahman.”

Śloka 5.20

न प्रहृष्येत्प्रियं प्राप्य
na prahṛṣyetpriyaṃ prāpya
नोद्विजेत्प्राप्य चाप्रियम् ।
nodvijetprāpya cāpriyam |
स्थिरबुद्धिरसम्मूढो
sthirabuddhirasammūḍho
ब्रह्मविद्ब्रह्मणि स्थितः ॥ २० ॥
brahmavidbrahmaṇi sthitaḥ ‖ 20 ‖

~~~

na: neither; prahṛṣyet-priyam: he would rejoice + pleasant; prāpya: having gained; na-udvijet-prāpya: nor + he would lament + having gained; ca-apriyam: and + unpleasant; sthira-buddhiḥ-asammūḍhaḥ: steady + intelligence + undeluded; brahmavit-brahmaṇi: knower of Brahman + in Brahman; sthitaḥ: situated

“The knower of Brahman who is of steady intelligence, undeluded, and situated in Brahman would neither rejoice having gained the pleasant nor lament having gained the unpleasant.”

Śloka 5.21

बाह्यस्पर्शेष्वसक्तात्मा
bāhyasparśeṣvasaktātmā
विन्दत्यात्मनि यत्सुखम् ।
vindatyātmani yatsukham |
स ब्रह्मयोगयुक्तात्मा
sa brahmayogayuktātmā
सुखमक्षयमश्नुते ॥ २१ ॥
sukhamakṣayamaśnute ‖ 21 ‖

~~~

bāhya-sparśeṣu-asaktātmā: external + in contacts + unattached; vindati-ātmani: finds + in themselves; yat-sukham: he who + happiness; saḥ: he; brahma-yoga-yuktātmā: Brahman + union + wholly intent upon; sukham-akṣayam-aśnute: happiness + unending + he enjoys

“One who is unattached to contact with external objects finds happiness in themselves.  Being wholly intent upon union with Brahman, they enjoy unending happiness.”

Śloka 5.22

ये हि संस्पर्शजा भोगा
ye hi saṃsparśajā bhogā
दुःखयोनय एव ते ।
duḥkhayonaya eva te |
आद्यन्तवन्तः कौन्तेय
ādyantavantaḥ kaunteya
न तेषु रमते बुधः ॥ २२ ॥
na teṣu ramate budhaḥ ‖ 22 ‖

~~~

ye: those who; hi: for; saṃsparśajāḥ: born of sense contact; bhogāḥ: enjoyments; duḥkha-yonayaḥ: distress + sources of; eva: merely; te: they; ādi-anta-vantaḥ: beginning + end + subject to; kaunteya: O Son of Kuntī; na: never; teṣu: in them; ramate: he thrills; budhaḥ: intelligent person

“Enjoyments born of sense contact are merely sources of distress, O Son of Kuntī, for they are subject to a beginning and an end.  An intelligent person never thrills in them.”

Śloka 5.23

शक्नोतीहैव यः सोढुं
śaknotīhaiva yaḥ soḍhuṃ
प्राक्शरीरविमोक्षणात् ।
prākśarīravimokṣaṇāt |
कामक्रोधोद्भवं वेगं
kāmakrodhodbhavaṃ vegaṃ
स युक्तः स सुखी नरः ॥ २३ ॥
sa yuktaḥ sa sukhī naraḥ ‖ 23 ‖

~~~

śaknoti-iha-eva: he is able + in this life + certainly; yaḥ: he who; soḍhum: to endure; prāk-śarīra-vimokṣaṇāt: before + body + departing from; kāma-krodhaḥ-udbhavam: desire + anger + generated by; vegam: force; saḥ: he; yuktaḥ: skillful; saḥ: he; sukhī: happy; naraḥ: person

“One who is able to endure the force generated by desire and anger in this life before giving up the body is a skillful, happy person.”

Śloka 5.24

योऽन्तःसुखोऽन्तरारामस्-
yo’ntaḥsukho’ntarārāmas-
तथान्तर्ज्योतिरेव यः ।
tathāntarjyotireva yaḥ |
स योगी ब्रह्मनिर्वाणं
sa yogī brahmanirvāṇaṃ
ब्रह्मभूतोऽधिगच्छति ॥ २४ ॥
brahmabhūto’dhigacchati ‖ 24 ‖

~~~

yaḥ-antaḥ-sukhaḥ-antaḥ-ārāmaḥ-tathā-antaḥ-jyotiḥ-eva: he who + within + happy + within + pleased + as well as + within + illumined + thus; yaḥ: he who; saḥ: he; yogī: yogī; brahmanirvāṇam: cessation in Brahman; brahmabhūtaḥ-adhigacchati: becomes Brahman + he attains

“That yogī who is inwardly happy, inwardly pleased, and inwardly illumined, attains cessation in Brahman, and thus becomes Brahman.”

Śloka 5.25

लभन्ते ब्रह्मनिर्वाणम्-
labhante brahmanirvāṇam-
ऋषयः क्षीणकल्मषाः ।
ṛṣayaḥ kṣīṇakalmaṣāḥ |
छिन्नद्वैधा यतात्मानः
chinnadvaidhā yatātmānaḥ
सर्वभूतहिते रताः ॥ २५ ॥
sarvabhūtahite ratāḥ ‖ 25 ‖

~~~

labhante: they attain; brahmanirvāṇam-ṛṣayaḥ: cessation in Brahman + sages; kṣīṇa-kalmaṣāḥ: destroyed + sins; chinna-dvaidhāḥ: removed + doubts; yatātmānaḥ: self-restrained; sarvabhūta-hite: all living beings + in the welfare; ratāḥ: delighting in

“Sages whose sins are destroyed, whose doubts have been removed, who are self-restrained, and who delight in the welfare of all beings, attain cessation in Brahman.”

Śloka 5.26

कामक्रोधविमुक्तानां
kāmakrodhavimuktānāṃ
यतीनां यतचेतसाम् ।
yatīnāṃ yatacetasām |
अभितो ब्रह्मनिर्वाणं
abhito brahmanirvāṇaṃ
वर्तते विदितात्मनाम् ॥ २६ ॥
vartate viditātmanām ‖ 26 ‖

~~~

kāma-krodha-vimuktānām: desire + anger + of liberated; yatīnām: for ascetics; yatacetasām: of restrained mind; abhitaḥ: close at hand; brahmanirvāṇam: cessation in Brahman; vartate: there is; viditātmanām: of self-realized

“For ascetics who are free from desire and anger, whose minds are restrained, and who are self-realized, there is cessation in Brahman close at hand.”

Śloka 5.27

स्पर्शान्कृत्वा बहिर्बाह्यांश्-
sparśānkṛtvā bahirbāhyāṃś-
चक्षुश्चैवान्तरे भ्रुवोः ।
cakṣuścaivāntare bhruvoḥ |
प्राणापानौ समौ कृत्वा
prāṇāpānau samau kṛtvā
नासाभ्यन्तरचारिणौ ॥ २७ ॥
nāsābhyantaracāriṇau ‖ 27 ‖

~~~

sparśān-kṛtvā: contact + having made; bahiḥ-bāhyāṃś-cakṣuḥ-ca-eva-antare: external + external + gaze + and + just + between; bhruvoḥ: eyebrows; prāṇa-apānau: upward inhalation + downward exhalation; samau: equal; kṛtvā: having made; nāsa-abhyantara-cāriṇau: nostrils + within + flowing

“Having shut out external contact, having fixed the gaze just between the brows, having equalized the upward inhalation and the downward exhalation flowing within the nostrils…”

Śloka 5.28

यतेन्द्रियमनोबुद्धिर्-
yatendriyamanobuddhir-
मुनिर्मोक्षपरायणः ।
munirmokṣaparāyaṇaḥ |
विगतेच्छाभयक्रोधो
vigatecchābhayakrodho
यः सदा मुक्त एव सः ॥ २८ ॥
yaḥ sadā mukta eva saḥ ‖ 28 ‖

~~~

yata-indriya-manaḥ-buddhiḥ-muniḥ-mokṣa-parāyaṇaḥ: controlled + senses + mind + intellect + sage + freedom + aspiring for; vigata-icchā-bhaya-krodhaḥ: abstained + desire + fear + anger; yaḥ: he who; sadā: constantly; mukta: liberated; eva: already; saḥ: he

“…having controlled the senses, the mind, and the intellect, and having abstained from desire, fear, and anger, the sage who constantly aspires for freedom, is already liberated.”

Śloka 5.29

भोक्तारं यज्ञतपसां
bhoktāraṃ yajñatapasāṃ
सर्वलोकमहेश्वरम् ।
sarvalokamaheśvaram |
सुहृदं सर्वभूतानां
suhṛdaṃ sarvabhūtānāṃ
ज्ञात्वा मां शान्तिमृच्छति ॥ २९ ॥
jñātvā māṃ śāntimṛcchati ‖ 29 ‖

~~~

bhoktāram: beneficiary; yajña-tapasām: of sacrifice + austerity; sarvaloka-maheśvaram: all the worlds + Great Oversoul; suhṛdam: benefactor; sarvabhūtānām: of all living beings; jñātvā: having known; mām: me; śāntim-ṛcchati: peace + he attains

“Having known me, the beneficiary of all sacrifice and austerity, the Great Oversoul of all the worlds, and the benefactor of all beings, one attains peace.”