Sannyāsa-Yoga

Verse 5.1

Sanskrit
अर्जुन उवाच |
संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि |
यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् || १ ||

Transliteration
arjuna uvāca |
saṁnyāsaṁ karmaṇāṁ kṛṣṇa punar yogaṁ ca śaṁsasi |
yac chreya etayor ekaṁ tan me brūhi suniścitam ||

English Translation
Arjuna said: O Krishna, you praise the renunciation of actions and then Yoga again; tell me definitively which one of these is better for me.

Explanation
Arjuna begins Chapter 5, addressing "kṛṣṇa," noting a seeming contradiction: "saṁnyāsam karmaṇām śaṁsasi" (you praise renunciation of actions) and "punar yogaṁ ca" (then Yoga—action—again). He seeks clarity, asking "yac chreyaḥ etayoḥ ekam" (which one is better) "suniscitam brūhi me" (tell me definitively), reflecting his confusion from prior teachings.

Key Concepts
Arjuna perceives a conflict between renunciation and action.
He desires a clear, decisive answer.

Verse 5.2

Sanskrit
श्रीभगवानुवाच |
संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ |
तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते || २ ||

Transliteration
śrī-bhagavān uvāca |
saṁnyāsaḥ karma-yogaś ca niḥśreyasa-karāv ubhau |
tayos tu karma-saṁnyāsāt karma-yogo viśiṣyate ||

English Translation
The Blessed Lord said: Renunciation and Karma Yoga both lead to supreme good; but of the two, Karma Yoga surpasses the renunciation of action.

Explanation
Krishna ("śrī-bhagavān") responds, affirming "saṁnyāsaḥ karma-yogaś ca" (renunciation and Karma Yoga) "ubhau niḥśreyasa-karau" (both lead to supreme good). However, "tayoḥ tu" (of the two), "karma-yogaḥ viśiṣyate" (Karma Yoga surpasses) "karma-saṁnyāsāt" (renunciation of action), preferring disciplined action over mere abandonment.

Key Concepts
Both paths liberate, but action excels.
Yoga integrates duty with transcendence.

Verse 5.3

Sanskrit
ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति |
निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते || ३ ||

Transliteration
jñeyaḥ sa nitya-saṁnyāsī yo na dveṣṭi na kāṅkṣati |
nirdvandvo hi mahā-bāho sukhaṁ bandhāt pramucyate ||

English Translation
He should be known as a perpetual renunciant who neither hates nor desires, O mighty-armed one; indeed, free from dualities, he is easily released from bondage.

Explanation
Krishna, addressing Arjuna as "mahā-bāho" (mighty-armed), defines "nitya-saṁnyāsī" (perpetual renunciant) as "yaḥ na dveṣṭi na kāṅkṣati" (he who neither hates nor desires). "Nirdvandvaḥ hi" (free from dualities), "sukham pramucyate bandhāt" (he’s easily freed from bondage), linking inner detachment to liberation.

Key Concepts
True renunciation is mental, not just physical.
Equanimity frees effortlessly.

Verse 5.4

Sanskrit
साङ्ख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः |
एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम् || ४ ||

Transliteration
sāṅkhya-yogau pṛthag bālāḥ pravadanti na paṇḍitāḥ |
ekam apy āsthitaḥ samyag ubhayor vindate phalam ||

English Translation
Only the childish speak of Sankhya and Yoga as separate, not the wise; one who properly follows even one attains the fruit of both.

Explanation
Krishna corrects a misconception: "bālāḥ pravadanti" (childish say) "sāṅkhya-yogau pṛthak" (Sankhya—renunciation—and Yoga—action—are separate), "na paṇḍitāḥ" (not the wise). "Ekam api samyak āsthitaḥ" (following one properly), "ubhayoḥ vindate phalam" (attains both’s fruit), showing their unity in outcome.

Key Concepts
Ignorant see paths as distinct; wise see unity.
One path well-trod yields all benefits.

Verse 5.5

Sanskrit
यत्साङ्ख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते |
एकं साङ्ख्यं च योगं च यः पश्यति स पश्यति || ५ ||

Transliteration
yat sāṅkhyaiḥ prāpyate sthānaṁ tad yogair api gamyate |
ekaṁ sāṅkhyaṁ ca yogaṁ ca yaḥ paśyati sa paśyati ||

English Translation
The state attained by Sankhya is also reached by Yoga; he who sees Sankhya and Yoga as one, he truly sees.

Explanation
Krishna reinforces unity: "yat sthānam sāṅkhyaiḥ prāpyate" (the state attained by Sankhya—renunciation) "tad yogair api gamyate" (is reached by Yoga—action). "Yaḥ paśyati ekaṁ sāṅkhyam ca yogam" (he who sees Sankhya and Yoga as one) "sa paśyati" (truly sees), affirming their shared goal.

Key Concepts
Both paths lead to the same destination.
True vision recognizes their oneness.

Verse 5.6

Sanskrit
संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः |
योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति || ६ ||

Transliteration
saṁnyāsas tu mahā-bāho duḥkham āptum ayogataḥ |
yoga-yukto munir brahma nacireṇādhigacchati ||

English Translation
But renunciation, O mighty-armed one, is hard to attain without Yoga; the sage united in Yoga reaches Brahman soon.

Explanation
Krishna, addressing Arjuna as "mahā-bāho," cautions "saṁnyāsaḥ tu duḥkham āptum ayogataḥ" (renunciation is hard without Yoga). Conversely, "yoga-yuktaḥ muniḥ" (the sage united in Yoga) "nacireṇa adhigacchati brahma" (soon reaches Brahman), suggesting action aids renunciation’s success.

Key Concepts
Renunciation alone is arduous.
Yoga accelerates realization.

Verse 5.7

Sanskrit
योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः |
सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते || ७ ||

Transliteration
yoga-yukto viśuddhātmā vijitātmā jitendriyaḥ |
sarva-bhūtātma-bhūtātmā kurvann api na lipyate ||

English Translation
United in Yoga, with purified self, self-conquered, senses controlled, seeing himself in all beings, though acting, he is not tainted.

Explanation
Krishna describes the Yogin: "yoga-yuktaḥ" (united in Yoga), "viśuddhātmā" (purified self), "vijitātmā" (self-conquered), "jitendriyaḥ" (senses controlled), "sarva-bhūtātma-bhūtātmā" (self in all beings). "Kurvan api na lipyate" (though acting, he’s not tainted), as unity and purity prevent karmic stain.

Key Concepts
Yoga purifies and universalizes the self.
Action leaves no mark on such a soul.

Verse 5.8

Sanskrit
नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित् |
पश्यञ्शृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन् || ८ ||

Transliteration
naiva kiñcit karomīti yukto manyeta tattvavit |
paśyañ śṛṇvan spṛśañ jighrann aśnan gacchan svapañ śvasan ||

English Translation
“I do nothing at all,” the disciplined knower of truth should think, while seeing, hearing, touching, smelling, eating, walking, sleeping, breathing.

Explanation
Krishna instructs that a "yuktaḥ tattvavit" (disciplined knower of truth) "manyeta" (should think) "naiva kiñcit karomi" (I do nothing), despite "paśyan śṛṇvan" (seeing, hearing) and other actions like "spṛśan jighran aśnan" (touching, smelling, eating), "gacchan svapan śvasan" (walking, sleeping, breathing). Awareness of the self’s non-agency prevails.

Key Concepts
The wise see actions as non-self.
Perception shifts to inner stillness.

Verse 5.9

Sanskrit
प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि |
इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् || ९ ||

Transliteration
pralapan visṛjan gṛhṇann unmiṣan nimiṣann api |
indriyāṇīndriyārtheṣu vartanta iti dhārayan ||

English Translation
Speaking, releasing, grasping, opening, and closing the eyes—holding that the senses operate among sense-objects.

Explanation
Continuing from 5.8, Krishna lists more actions: "pralapan visṛjan gṛhṇan" (speaking, releasing, grasping), "unmiṣan nimiṣan" (opening, closing eyes). The wise "dhārayan" (holds) "indriyāṇi indriyārtheṣu vartante" (senses operate among objects), attributing activity to senses, not the self, maintaining detachment.

Key Concepts
Senses act independently of the self.
Awareness separates doer from deed.

Verse 5.10

Sanskrit
ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः |
लिप्यते न स पापेन पद्मपत्रमिवाम्भसा || १० ||

Transliteration
brahmaṇy ādhāya karmāṇi saṅgaṁ tyaktvā karoti yaḥ |
lipyate na sa pāpena padma-patram ivāmbhasā ||

English Translation
He who performs actions, offering them to Brahman, abandoning attachment, is not tainted by sin, like a lotus leaf by water.

Explanation
Krishna describes one who "karoti" (performs) "karmāṇi" (actions) "brahmaṇi ādhāya" (offering them to Brahman), "saṅgam tyaktvā" (abandoning attachment). "Sa na lipyate pāpena" (he’s not tainted by sin), "padma-patram iva ambhasā" (like a lotus leaf by water), using a simile for purity amid action.

Key Concepts
Dedication to Brahman frees from sin.
Detachment mirrors nature’s unstained purity.

Verse 5.11

Sanskrit

कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि |

योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये || ११ ||

Transliteration

kāyena manasā buddhyā kevalair indriyair api |

yoginaḥ karma kurvanti saṅgaṁ tyaktvātma-śuddhaye ||

English Translation

Yogis perform actions with body, mind, intellect, and even mere senses, abandoning attachment, for the purification of the self.

Explanation

Krishna explains that "yoginaḥ" (Yogis) "kurvanti karma" (perform actions) using "kāyena" (body), "manasā" (mind), "buddhyā" (intellect), and "kevalaiḥ indriyaiḥ api" (even mere senses), "saṅgam tyaktvā" (abandoning attachment), "ātma-śuddhaye" (for self-purification). Their actions aim at inner cleansing, not personal gain.

Key Concepts

Yogis use all faculties without clinging.

Action purifies when selfless.

---

Verse 5.12

Sanskrit

युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम् |

अयुक्तः कामकारेण फले सक्तो निबध्यते || १२ ||

Transliteration

yuktaḥ karma-phalaṁ tyaktvā śāntim āpnoti naiṣṭhikīm |

ayuktaḥ kāma-kāreṇa phale sakto nibadhyate ||

English Translation

The disciplined one, abandoning the fruit of action, attains lasting peace; the undisciplined one, attached to fruit through desire, is bound.

Explanation

Krishna contrasts outcomes: "yuktaḥ" (the disciplined) "tyaktvā karma-phalam" (abandoning action’s fruit) "āpnoti śāntim naiṣṭhikīm" (attains lasting peace). "Ayuktaḥ" (the undisciplined), "kāma-kāreṇa saktaḥ phale" (attached to fruit through desire), "nibadhyate" (is bound), showing detachment leads to freedom, desire to bondage.

Key Concepts

Renouncing results brings enduring peace.

Desire binds through attachment.

---

Verse 5.13

Sanskrit

सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी |

नवद्वारे पुरे देही नैव कुर्वन्न कारयन् || १३ ||

Transliteration

sarva-karmāṇi manasā saṁnyasyāste sukhaṁ vaśī |

nava-dvāre pure dehī naiva kurvan na kārayan ||

English Translation

Mentally renouncing all actions, the self-controlled embodied one rests happily in the city of nine gates, neither acting nor causing action.

Explanation

Krishna describes the "vaśī dehī" (self-controlled embodied one) who "manasā saṁnyasya sarva-karmāṇi" (mentally renounces all actions) and "āste sukham" (rests happily) in "nava-dvāre pure" (city of nine gates—the body). "Naiva kurvan na kārayan" (neither acting nor causing action), he transcends agency.

Key Concepts

Mental renunciation brings inner joy.

The self remains aloof from bodily acts.

---

Verse 5.14

Sanskrit

न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः |

न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते || १४ ||

Transliteration

na kartṛtvaṁ na karmāṇi lokasya sṛjati prabhuḥ |

na karma-phala-saṁyogaṁ svabhāvas tu pravartate ||

English Translation

The Lord creates neither agency nor actions for the world, nor the union with action’s fruits; rather, nature operates.

Explanation

Krishna clarifies that "prabhuḥ" (the Lord) "na sṛjati" (does not create) "kartṛtvam" (agency), "karmāṇi" (actions), or "karma-phala-saṁyogam" (union with action’s fruits) "lokasya" (for the world). "Svabhāvaḥ tu pravartate" (nature operates), attributing action and consequence to natural tendencies, not divine imposition.

Key Concepts

God doesn’t dictate action or results.

Nature drives the cycle of deeds.

---

Verse 5.15

Sanskrit

नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः |

अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः || १५ ||

Transliteration

nādatte kasyacit pāpaṁ na caiva sukṛtaṁ vibhuḥ |

ajñānenāvṛtaṁ jñānaṁ tena muhyanti jantavaḥ ||

English Translation

The all-pervading Lord takes neither the sin nor the merit of anyone; knowledge is veiled by ignorance, by which beings are deluded.

Explanation

Krishna states "vibhuḥ" (all-pervading Lord) "na ādatte" (does not take) "kasyacit pāpam" (anyone’s sin) or "sukṛtam" (merit). "Jñānam ajñānena āvṛtam" (knowledge is veiled by ignorance), "tena jantavaḥ muhyanti" (by which beings are deluded), attributing confusion to ignorance, not divine will.

Key Concepts

God remains neutral to good or evil.

Ignorance obscures truth, causing delusion.

---

Verse 5.16

Sanskrit

ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः |

तेषामादित्यवज्ज्ञानं प्रकाशति तत्परम् || १६ ||

Transliteration

jñānena tu tad ajñānaṁ yeṣāṁ nāśitam ātmanaḥ |

teṣām ādityavat jñānaṁ prakāśati tat param ||

English Translation

But for those whose ignorance of the self is destroyed by knowledge, their knowledge, like the sun, illumines that Supreme.

Explanation

Krishna contrasts: "yeṣām ajñānam ātmanaḥ" (those whose self-ignorance) "nāśitam jñānena" (is destroyed by knowledge), "teṣām jñānam" (their knowledge) "prakāśati tat param" (illumines the Supreme) "ādityavat" (like the sun). Knowledge dispels darkness, revealing ultimate reality.

Key Concepts

Knowledge eradicates ignorance.

It shines forth the divine truth.

---

Verse 5.17

Sanskrit

तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः |

गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः || १७ ||

Transliteration

tad-buddhayas tad-ātmānas tan-niṣṭhās tat-parāyaṇāḥ |

gacchanty apunar-āvṛttiṁ jñāna-nirdhūta-kalmaṣāḥ ||

English Translation

With intellect fixed on That, self absorbed in That, established in That, devoted to That, they go to non-return, their impurities washed away by knowledge.

Explanation

Krishna describes the liberated: "tad-buddhayaḥ" (intellect on That), "tad-ātmānaḥ" (self in That), "tan-niṣṭhāḥ" (established in That), "tat-parāyaṇāḥ" (devoted to That). "Jñāna-nirdhūta-kalmaṣāḥ" (impurities washed by knowledge), they "gacchanti apunar-āvṛttim" (go to non-return), attaining final liberation.

Key Concepts

Total focus on the divine ends rebirth.

Knowledge purifies for ultimate freedom.

---

Verse 5.18

Sanskrit

विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि |

शुनि चैव श्वपाके च पण्डिताः समदर्शिनः || १८ ||

Transliteration

vidyā-vinaya-sampanne brāhmaṇe gavi hastini |

śuni caiva śvapāke ca paṇḍitāḥ sama-darśinaḥ ||

English Translation

The wise see the same in a Brahmin endowed with learning and humility, a cow, an elephant, a dog, and an outcaste.

Explanation

Krishna states "paṇḍitāḥ sama-darśinaḥ" (the wise see equally) in "vidyā-vinaya-sampanne brāhmaṇe" (learned, humble Brahmin), "gavi" (cow), "hastini" (elephant), "śuni" (dog), and "śvapāke" (outcaste). Their vision transcends social and species distinctions, perceiving the universal self.

Key Concepts

Wisdom sees unity beyond differences.

All beings share the same essence.

---

Verse 5.19

Sanskrit

इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः |

निर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः || १९ ||

Transliteration

ihaiva tair jitaḥ sargo yeṣāṁ sāmye sthitaṁ manaḥ |

nirdoṣaṁ hi samaṁ brahma tasmād brahmaṇi te sthitāḥ ||

English Translation

Even here, birth is conquered by those whose mind is established in equality; Brahman is flawless and equal, thus they are established in Brahman.

Explanation

Krishna says "yeṣām manaḥ sāmye sthitam" (those whose mind rests in equality) "taiḥ iha eva sargaḥ jitaḥ" (conquer birth here itself). "Brahma nirdoṣam samam" (Brahman is flawless, equal), "tasmāt te brahmaṇi sthitāḥ" (thus they’re in Brahman), linking equanimity to transcendence now.

Key Concepts

Equality overcomes the cycle of birth.

Brahman’s nature reflects in the wise.

---

Verse 5.20

Sanskrit

न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् |

स्थिरबुद्धिरसम्मूढो ब्रह्मविद्ब्रह्मणि स्थितः || २० ||

Transliteration

na prahṛṣyet priyaṁ prāpya nodvijet prāpya cāpriyam |

sthira-buddhir asammūḍho brahma-vid brahmaṇi sthitaḥ ||

English Translation

He neither rejoices on obtaining the pleasant nor grieves on obtaining the unpleasant; with steady intellect, undeluded, the knower of Brahman abides in Brahman.

Explanation

Krishna describes the "brahma-vit" (knower of Brahman): "na prahṛṣyet priyam prāpya" (doesn’t rejoice at the pleasant), "na udvijet apriyam prāpya" (nor grieve at the unpleasant). "Sthira-buddhiḥ asammūḍhaḥ" (steady intellect, undeluded), "brahmaṇi sthitaḥ" (abides in Brahman), showing unwavering peace in all states.

Key Concepts

Equanimity marks the Brahman-knower.

Steadiness reflects divine unity.

Below are verses 21 to 29 from Sannyāsa-Yoga (Chapter 5 of the Bhagavad Gita), presented one by one in the format you requested: Sanskrit text, transliteration, English translation, and explanation. I’ve adhered strictly to the Bhagavad Gita, focusing solely on these verses without deviation. Note that Chapter 5 has 29 verses total, so this covers verses 21 to 29, not 30.

Verse 5.21

Sanskrit
बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम् |
स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते || २१ ||

Transliteration
bāhya-sparśeṣv asaktātmā vindaty ātmani yat sukham |
sa brahma-yoga-yuktātmā sukham akṣayam aśnute ||

English Translation
With the self unattached to external contacts, he finds happiness in the self; united in the Yoga of Brahman, he enjoys imperishable happiness.

Explanation
Krishna describes one "asaktātmā bāhya-sparśeṣu" (self unattached to external contacts—sensory pleasures), who "vindati sukham ātmani" (finds happiness in the self). "Sa brahma-yoga-yuktātmā" (united in Brahman’s Yoga), "aśnute sukham akṣayam" (enjoys imperishable happiness), shifting joy inward to the eternal.

Key Concepts
Detachment from senses yields inner bliss.
Brahman-Yoga brings lasting joy.

Verse 5.22

Sanskrit
ये हि संन्यासजा भोगा दुःखयोनय एव ते |
आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः || २२ ||

Transliteration
ye hi saṁnyāsajā bhogā duḥkha-yonaya eva te |
ādy-antavantaḥ kaunteya na teṣu ramate budhaḥ ||

English Translation
For the pleasures born of contact are indeed sources of sorrow, having a beginning and end, O son of Kunti; the wise one does not delight in them.

Explanation
Krishna, addressing Arjuna as "kaunteya," warns that "saṁnyāsajāḥ bhogāḥ" (pleasures from contact) "duḥkha-yonayaḥ eva" (are sources of sorrow), being "ādy-antavantaḥ" (having beginning and end). "Budhaḥ na ramate teṣu" (the wise one doesn’t delight in them), rejecting fleeting joys for their inherent pain.

Key Concepts
Sensory pleasures breed suffering.
Wisdom shuns the transient.

Verse 5.23

Sanskrit
शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात् |
कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः || २३ ||

Transliteration
śaknotīhaiva yaḥ soḍhuṁ prāk śarīra-vimokṣaṇāt |
kāma-krodhodbhavaṁ vegaṁ sa yuktaḥ sa sukhī naraḥ ||

English Translation
He who can withstand here itself, before liberation from the body, the impulses born of desire and anger, that man is disciplined and happy.

Explanation
Krishna praises one who "śaknoti soḍhum iha eva" (can withstand here) "prāk śarīra-vimokṣaṇāt" (before body’s liberation) the "vegam kāma-krodhodbhavam" (impulses from desire and anger). "Sa yuktaḥ sa sukhī naraḥ" (he is disciplined and happy), mastering emotions in life for true contentment.

Key Concepts
Control over desire and anger brings joy.
Discipline precedes ultimate freedom.

Verse 5.24

Sanskrit
योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः |
स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति || २४ ||

Transliteration
yo’ntaḥ-sukho’ntar-ārāmas tathāntar-jyotir eva yaḥ |
sa yogī brahma-nirvāṇaṁ brahma-bhūto’dhigacchati ||

English Translation
He who is happy within, delights within, and is illumined within, that Yogi, becoming Brahman, attains the liberation of Brahman.

Explanation
Krishna describes the "yogī" as "antaḥ-sukhaḥ" (happy within), "antar-ārāmaḥ" (delighting within), and "antar-jyotiḥ" (illumined within). "Sa brahma-bhūtaḥ" (becoming Brahman), "adhigacchati brahma-nirvāṇam" (attains Brahman’s liberation), showing inner focus leads to divine union and freedom.

Key Concepts
Inner light and joy define the Yogi.
Self-realization merges with Brahman.

Verse 5.25

Sanskrit
लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः |
छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः || २५ ||

Transliteration
labhante brahma-nirvāṇam ṛṣayaḥ kṣīṇa-kalmaṣāḥ |
chinna-dvaidhā yatātmānaḥ sarva-bhūta-hite ratāḥ ||

English Translation
Sages with impurities destroyed, doubts cut, selves controlled, devoted to the welfare of all beings, attain the liberation of Brahman.

Explanation
Krishna states "ṛṣayaḥ" (sages) who are "kṣīṇa-kalmaṣāḥ" (impurities destroyed), "chinna-dvaidhā" (doubts cut), "yatātmānaḥ" (self-controlled), and "sarva-bhūta-hite ratāḥ" (devoted to all beings’ welfare) "labhante brahma-nirvāṇam" (attain Brahman’s liberation). Purity and compassion mark their path.

Key Concepts
Sages gain freedom through purity and service.
Self-mastery aids universal good.

Verse 5.26

Sanskrit
कामक्रोधवियुक्तानां यतीनां यतचेतसाम् |
अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् || २६ ||

Transliteration
kāma-krodha-viyuktānāṁ yatīnāṁ yata-cetasām |
abhito brahma-nirvāṇaṁ vartate viditātmanām ||

English Translation
For ascetics free from desire and anger, with controlled minds, who know the self, the liberation of Brahman exists on all sides.

Explanation
Krishna describes "yatīnām" (ascetics) who are "kāma-krodha-viyuktānām" (free from desire and anger), "yata-cetasām" (controlled minds), and "viditātmanām" (knowers of the self). "Abhitaḥ brahma-nirvāṇam vartate" (Brahman’s liberation exists all around), indicating its nearness for such souls.

Key Concepts
Freedom surrounds the disciplined knower.
Detachment brings liberation close.

Verse 5.27

Sanskrit
स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः |
प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ || २७ ||

Transliteration
sparśān kṛtvā bahir bāhyāṁś cakṣuś caivāntare bhruvoḥ |
prāṇāpānau samau kṛtvā nāsābhyantara-cāriṇau ||

English Translation
Shutting out external contacts, fixing the gaze between the eyebrows, equalizing the outgoing and incoming breaths moving within the nostrils,

Explanation
Krishna outlines meditation: "sparśān kṛtvā bahiḥ" (shutting out external contacts), "cakṣuḥ antare bhruvoḥ" (fixing gaze between eyebrows), "prāṇāpānau samau kṛtvā" (equalizing outgoing and incoming breaths) "nāsābhyantara-cāriṇau" (moving in nostrils). This describes a Yogic technique for inner focus.

Key Concepts
Sensory withdrawal aids concentration.
Breath balance steadies the mind.

Verse 5.28

Sanskrit
यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः |
विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः || २८ ||

Transliteration
yatendriya-mano-buddhir munir mokṣa-parāyaṇaḥ |
vigatecchā-bhaya-krodho yaḥ sadā mukta eva saḥ ||

English Translation
The sage with senses, mind, and intellect controlled, devoted to liberation, free from desire, fear, and anger, is ever liberated.

Explanation
Krishna continues: the "muniḥ" (sage) who is "yatendriya-mano-buddhiḥ" (controlled senses, mind, intellect), "mokṣa-parāyaṇaḥ" (devoted to liberation), "vigatecchā-bhaya-krodhaḥ" (free from desire, fear, anger), "saḥ sadā muktaḥ eva" (is ever liberated). This state, built on 5.27’s practice, ensures constant freedom.

Key Concepts
Mastery and detachment grant perpetual liberation.
Meditation supports this state.

Verse 5.29

Sanskrit
भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम् |
सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति || २९ ||

Transliteration
bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram |
suhṛdaṁ sarva-bhūtānāṁ jñātvā māṁ śāntim ṛcchati ||

English Translation
Knowing Me as the enjoyer of sacrifices and austerities, the great Lord of all worlds, the friend of all beings, he attains peace.

Explanation
Krishna concludes the chapter: "jñātvā mām" (knowing Me) as "bhoktāram yajña-tapasām" (enjoyer of sacrifices and austerities), "sarva-loka-maheśvaram" (great Lord of all worlds), "suhṛdam sarva-bhūtānām" (friend of all beings), "śāntim ṛcchati" (he attains peace). Recognizing Krishna’s divine role brings ultimate tranquility.

Key Concepts
Krishna is the recipient, ruler, and friend.
This knowledge yields lasting peace.