06027001a sanMnyAsaGM karmaNAGM kRSNa punar yogaJM ca zaMsasi 'Thou applaudest, O kRSNa, the abandonment of actions, and again the application (to them).
06027001c yac chreya etayor ekanM tan me brUhi sunizcitam Tell me definitely which one of these two is superior.
06027002 zrIbhagavAn uvAca
06027002a sanMnyAsaH karmayogaz ca niHzreyasakarAv ubhau 'The Holy One said--'Both abandonment of actions and application to actions lead to emancipation.
06027002c tayos tu karmasanMnyAsAt karmayogo viziSyate But of these, application to action is superior to abandonment.
06027003a jJeyasH sa nityasanMnyAsI yo na dveSTi na kAGkSati He should always be known to be an ascetic who hath no aversion nor desire.
06027003c nirdvanMdvo hi mahAbAho sukhamM bandhAt pramucyate For, being free from pairs of opposites, O thou of mighty arms, he is easily released from the bonds (of action).
06027004a sAGMkhyayogau pRthag bAlAH pravadanti na paNDitAH Kids say, but not those that are wise, that Sankhya and Yoga are different things.
06027004c ekam apy AsthitasH samyag ubhayor vindate phalam One who stayeth in even one (of the two) reapeth the fruit of both
note: The sAGkhya and the yoga were two schools of thought in ancient India. They explained the universe in different ways -- basically the sAMkhya were materialists and explained everything from the interaction of atoms which each other. Sort of like modern science, but don't push the analogy too far.
06027005a yat sAGMkhyaiH prApyate sthAnaM tad yogair api gamyate Whatever seat is attained by those who profess the Sankhya system, that too is reached by those who profess the Yoga.
06027005c ekaM sAGMkhyaJM ca yogaJM ca yaH pazyati sa pazyati He seeth truly who seeth Sankhya and Yoga as one.
06027006a sanMnyAsas tu mahAbAho duHkham Aptum ayogataH 2 But renunciation, O mighty-armed one, without devotion (to action), is difficult to attain.
06027006c yogayukto munir brahma nacireNAdhigacchati The ascetic who is engaged in devotion (by action) reacheth the Supreme Being without delay.
06027007a yogayukto vizuddhAtmA vijitAtmA jitendriyaH He who is engaged in devotion (by action) and is of pure soul, who hath conquered his body and subdued his senses,
06027007c sarvabhUtAtmabhUtAtmA kurvann api na lipyate and who indentifieth himself with all creatures, is not fettered though performing (action)
06027008a naiva kiJM cit karomIti yukto manyeta tattvavit 3 The man of devotion, who knoweth truth, should think --I am doing nothing--
06027009a pralapan visRjan gRhNann unmiSan nimiSann api talking,excreting, taking, opening the eyelids or closing them;
06027009c indriyANIndriyArtheSu vartanta iti dhArayan regarding that it is the senses that are engaged in the objects of senses.
06027010a brahmaNy AdhAya karmANi saGganM tyaktvA karoti yaH 4 He who renouncing attachment engageth in actions, resigning them to brahmA,
06027010c lipyate na sa pApena padmapatram ivAmbhasA is not touched by sin, as the lotus-leaf (is not touched) by water.
06027011a kAyena manasA buddhyA kevalair indriyair api
06027011c yoginaH karma kurvanti saGgaM tyaktvAtmazuddhaye 5 Those who are devotees, casting off attachment, perform actions (attaining) purity of self, with the body, the mind, the understanding, and even the senses (free from desire).
06027012a yuktaH karmaphalaM tyaktvA zAntim Apnoti naiSThikIm He who is possessed of devotion, renouncing the fruit of action, attaineth to the highest tranquillity.
06027012c ayuktaH kAmakAreNa phale sakto nibadhyate He, who is not possessed of devotion and is attached to the fruit of action, is fettered by action performed from desire.
06027013a sarvakarmANi manasA sanMnyasyAste sukhaM vazI The self-restrained embodied (self), renouncing all actions by the mind, remains at ease
06027013c navadvAre pure dehI naiva kurvan na kArayan within the house of nine gates, neither acting himself nor causing (anything) to act.
06027014a na kartRtvanM na karmANi lokasya sRjati prabhuH The Lord is not the cause of the capacity for action, or of the actions of men,
06027014c na karmaphalasaMyogaM svabhAvas tu pravartate or of the connection of actions and (their) fruit. It is nature that engages (in action).
06027015a nAdatte kasya cit pApanM na caiva sukRtaM vibhuH The Lord receiveth no one's sin, nor also merit.
06027015c ajJAnenAvRtaJM jJAnanM tena muhyanti jantavaH By ignorance, knowledge is shrouded. It is for this that creatures are deluded.
06027016a jJAnena tu tad ajJAnaM yeSAnM nAzitam AtmanaH But of whomsoever that ignorance hath been destroyed by knowledge of self,
06027016c teSAm Adityavaj jJAnamM prakAzayati tatparam that knowledge (which is) like the Sun discloseth the Supreme Being.
06027017a tadbuddhayas tadAtmAnas tanniSThAs tatparAyaNAH Those whose mind is on Him, whose very soul is He, who abide in Him, and who have Him for their goal,
06027017c gacchanty apunarAvRttiJM jJAnanirdhUtakalmaSAH depart never more to return, their sins being all destroyed by knowledge.
06027018a vidyAvinayasamMpanne brAhmaNe gavi hastini 2 on a brAhmaNa endued with learning and modesty, on a cow, an elephant,
06027018c zuni caiva zvapAke ca paNDitAsH samadarzinaH a dog, and a chandala, those who are wise cast an equal eye.
06027019a ihaiva tair jitasH sargo yeSAM sAmye sthitamM manaH Even here has birth been conquered by them whose minds rest on equality;
06027019c nirdoSaM hi samamM brahma tasmAd brahmaNi te sthitAH and since brahmA is faultless and equable, therefore, they (are said to) abide in brahmA.
06027020a na prahRSyet priyamM prApya nodvijet prApya cApriyam (He who) doth not exult on obtaining anything that is agreeable, nor doth he grieve on obtaining that is disagreeable,
06027020c sthirabuddhir asamMmUDho brahmavid brahmaNi sthitaH whose mind is steady, who is not deluded, he knows brahmA, and abides in brahmA
06027021c sa brahmayogayuktAtmA sukham akSayam aznute He whose mind is not attached to external objects of sense, obtaineth that happiness which is in self; and by concentrating his mind on the contemplation of brahmA, he enjoyeth a happiness that is imperishable.
06027022a ye hi saMsparzajA bhogA duHkhayonaya eva te The enjoyments born of the contact (of the senses with their objects) are productive of sorrow.
06027022c AdyantavantaH kaunteya na teSu ramate budhaH He who is wise, O son of kuntI, never taketh pleasure in these that have a beginning and an end.
06027023a zaknotIhaiva yasH soDhumM prAk zarIravimokSaNAt That man whoever here, before the dissolution of the body, is able to endure
06027023c kAmakrodhodbhavaM vegaM sa yuktasH sa sukhI naraH the agitations resulting from desire and wrath, is fixed on contemplation, and is happy.
06027024a yo 'ntasHsukho 'ntarArAmas tathAntarjyotir eva yaH He who findeth happiness within himself, (and) who sporteth within himself, he whose light (of knowledge) is deprived from within himself,
06027024c sa yogI brahmanirvANamM brahmabhUto 'dhigacchati is a devotee, and becoming one with brahmA attaineth to absorption into brahmA.
06027025a labhante brahmanirvANam RSayaH kSINakalmaSAH Obtain absorption into brahmA those saintly personages whose sins have been destroyed,
06027025c chinnadvaidhA yatAtmAnasH sarvabhUtahite ratAH whose doubts have been dispelled, who are self-restrained, and who are engaged in the good of all creatures,
06027026a kAmakrodhaviyuktAnAM yatInAM yatacetasAm For these devotees who are freed from desire and wrath, whose minds are under control,
06027026c abhito brahmanirvANaM vartate viditAtmanAm and who have knowledge of self, absorption into brahmA exists both here and thereafter.
06027027a sparzAn kRtvA bahir bAhyAMz cakSuz caivAntare bhruvoH Excluding (from his mind) all external objects of sense, directing the visual glance between the brows,
06027027c prANApAnau samau kRtvA nAsAbhyantaracAriNau mingling (into one) the upward and the downward life-breaths and making them pass through the nostrils,
06027028a yatendriyamanobuddhir munir mokSaparAyaNaH the devotee, who has restrained the senses, the mind, and the understanding, being intent on emancipation,
06027028c vigatecchAbhayakrodho yasH sadA mukta eva saH and who is freed from desire, fear, and wrath, is always emancipated, indeed.
06027029a bhoktAraM yajJatapasAM sarvalokamahezvaram After knowing that I am the enjoyer of all sacrifices and ascetic austerities, the great Lord of all the worlds,
06027029c suhRdaM sarvabhUtAnAJM jJAtvA mAM zAntim Rcchati and friend of all creatures, such a one obtaineth tranquillity.'
