अर्जुन उवाच :-
सन्यासं कर्मणां कृष्ण पुनः यॊगं च शंससि ।
यत् श्रॆयः एतयॊः एकं तन्मॆ ब्रूहि सुनिश्चितम् ॥ ५.१ ॥

ಅರ್ಜುನ ಉವಾಚ :-
ಸನ್ಯಾಸಂ ಕರ್ಮಣಾಂ ಕೃಷ್ಣ ಪುನಃ ಯೋಗಂ ಚ ಶಂಸಸಿ |
ಯತ್ ಶ್ರೇಯಃ ಏತಯೋಃ ಏಕಂ ತನ್ಮೇ ಬ್ರೂಹಿ ಸುನಿಶ್ಚಿತಮ್ || ೫.೧ ||

arjuna uvAcha :-
sanyAsaM karmaNAM kRuShNa punaH yOgaM cha shaMsasi |
yat shrEyaH EtayOH EkaM tanmE brUhi sunishchitam || 5.1 ||

Arjuna said:
O Krishna, you speak of Sanyasa of actions, and then you speak of Yoga; please tell me conclusively which one of the two is more beneficial.

श्री भगवान् उवाच :-
संन्यासः कर्मयॊगः च निःश्रॆयसकरौ उभौ ।
तयॊः तु कर्मसंन्यासात् कर्मयॊगः विशिष्यतॆ ॥ ५.२ ॥

ಶ್ರೀ ಭಗವಾನ್ ಉವಾಚ :-
ಸಂನ್ಯಾಸಃ ಕರ್ಮಯೋಗಃ ಚ ನಿಃಶ್ರೇಯಸಕರೌ ಉಭೌ |
ತಯೋಃ ತು ಕರ್ಮಸಂನ್ಯಾಸಾತ್ ಕರ್ಮಯೋಗಃ ವಿಶಿಷ್ಯತೇ || ೫.೨ ||

shree bhagavAn uvAcha :-
saMnyAsaH karmayOgaH cha niHshrEyasakarau ubhau |
tayOH tu karmasaMnyAsAt karmayOgaH vishiShyatE || 5.2 ||

The Lord said:
Renunciation and performance of duties both yield Heaven, but of these two, performance of duties excels renunciation in respect of duties.

(The word “karmasanyasa” has to be understood as karmani sanyasa, that is, renunciation in respect of duties, i.e., giving up of desires, attachments, etc. in respect of duties. Of these two complimentary portions of duties, performance is the better part of it, to which the aforesaid renunciation is helpful)

ज्ञॆयः सः नित्य-संन्यासी यः न द्वॆष्टि न काङ्क्षति ।
निर्द्वन्द्वः हि महाबाहॊ सुखं बन्धात् प्रमुच्यतॆ ॥ ५.३ ॥

ಜ್ಞೇಯಃ ಸಃ ನಿತ್ಯ-ಸಂನ್ಯಾಸೀ ಯಃ ನ ದ್ವೇಷ್ಟಿ ನ ಕಾಂಕ್ಷತಿ |
ನಿರ್ದ್ವಂದ್ವಃ ಹಿ ಮಹಾಬಾಹೋ ಸುಖಂ ಬಂಧಾತ್ ಪ್ರಮುಚ್ಯತೇ || ೫.೩ ||

j~jEyaH saH nitya-saMnyAsee yaH na dvEShTi na kA~gkShati |
nirdvandvaH hi mahAbAhO sukhaM bandhAt pramuchyatE || 5.3 ||

He is to be understood to be always a sanyasin who neither hates nor loves; O the mighty-armed, indeed he who is free from the pairs of opposites is easily released from bondage.

Sanyasa in this context is eschewing of passions and not the particular way of life (ashrama) called sanyasa. Hence Arjuna is instructed not to abandon his duty of war.

सांख्य यॊगौ पृथक् बालाः प्रवदन्ति न पण्डिताः ।
एकम् अपि अस्थितः संयक् उभयॊः विन्दतॆ फलम् ॥ ५.४ ॥

ಸಾಂಖ್ಯ ಯೋಗೌ ಪೃಥಕ್ ಬಾಲಾಃ ಪ್ರವದಂತಿ ನ ಪಂಡಿತಾಃ |
ಏಕಂ ಅಪಿ ಅಸ್ಥಿತಃ ಸಂಯಕ್ ಉಭಯೋಃ ವಿಂದತೇ ಫಲಮ್ || ೫.೪ ||

sAMkhya yOgau pRuthak bAlAH pravadanti na paNDitAH |
ekam api asthitaH saMyak ubhayOH vindatE phalam || 5.4 ||

The unintelligent say that Sankhya and Yoga are separate from each other; but the wise do not say so; he who properly follows even one of two courses, obtains the fruit of both.

यत् सांख्यैः प्राप्यतॆ स्थानं तत् यॊगैः अपि गम्यतॆ ।
एकं सांख्यं च यॊगं च यः पश्यति सः पश्यति ॥ ५.५ ॥

ಯತ್ ಸಾಂಖ್ಯೈಃ ಪ್ರಾಪ್ಯತೇ ಸ್ಥಾನಂ ತತ್ ಯೋಗೈಃ ಅಪಿ ಗಮ್ಯತೇ |
ಏಕಂ ಸಾಂಖ್ಯಂ ಚ ಯೋಗಂ ಚ ಯಃ ಪಶ್ಯತಿ ಸಃ ಪಶ್ಯತಿ || ೫.೫ ||

yat sAMkhyaiH prApyatE sthAnaM tat yOgaiH api gamyatE |
ekaM sAMkhyaM cha yOgaM cha yaH pashyati saH pashyati || 5.5 ||

What goal is reached by those who have obtained wisdom, that same goal is attained even by those who follow the Yoga. He indeed sees the truth who perceives the courses of sankhya and yoga to be one.

संन्यासः अस्तु महाबाहॊ दुःखम् आप्तुम् अयॊगतः ।
यॊगयुक्तः मुनिः ब्रह्म न चिरॆण अधिगच्छति ॥ ५.६ ॥

ಸಂನ್ಯಾಸಃ ಅಸ್ತು ಮಹಾಬಾಹೋ ದುಃಖಂ ಆಪ್ತುಂ ಅಯೋಗತಃ |
ಯೋಗಯುಕ್ತಃ ಮುನಿಃ ಬ್ರಹ್ಮ ನ ಚಿರೇಣ ಅಧಿಗಚ್ಛತಿ || ೫.೬ ||

saMnyAsaH astu mahAbAhO duHkham Aptum ayOgataH |
yOgayuktaH muniH brahma na chirENa adhigacChati || 5.6 ||

Further, O mighty armed, Sanyasa is hard to realize in the absence of Yoga; the sage united to Yoga without delay reaches Brahma

यॊग-युक्तः विशुद्ध-आत्मा विजित-आत्मा जित-इन्द्रियः ।
सर्व भूत आत्म भूतआत्मा कुर्वन् अपि न लिप्यतॆ ॥ ५.७ ॥

ಯೋಗ-ಯುಕ್ತಃ ವಿಶುದ್ಧ-ಆತ್ಮಾ ವಿಜಿತ-ಆತ್ಮಾ ಜಿತ-ಇಂದ್ರಿಯಃ |
ಸರ್ವ ಭೂತ ಆತ್ಮ ಭೂತ ಆತ್ಮಾ ಕುರ್ವನ್ ಅಪಿ ನ ಲಿಪ್ಯತೇ || ೫.೭ ||

yOga-yuktaH vishuddha-AtmA vijita-AtmA jita-indriyaH |
sarva-bhUta Atma-bhUta-AtmA kurvan api na lipyatE || 5.7 ||

He who is joined to yoga (i.e., karma yoga), being of pure nature, has completely subdued the mind and restrained the senses, and finds that the Lord of all beings is his own Lord − he is not affected though doing karma

नैव किञ्चित् करॊमि इति युक्तः मन्यॆत तत्त्ववित् ।
पश्यन् शृण्वन् स्पृशन् जिघ्रन् अश्नन् गच्छन् स्वपन् श्वसन् ॥ ५.८ ॥

प्रलपन् विसृजन् गृह्णन् उन्मिषन् निमिषन् अपि ।
इन्द्रियाणि इन्द्रिय-अर्थॆषु वर्तन्त इति धारयन् ॥ ५.९ ॥

ನೈವ ಕಿಂಚಿತ್ ಕರೋಮಿ ಇತಿ ಯುಕ್ತಃ ಮನ್ಯೇತ ತತ್ತ್ವವಿತ್ |
ಪಶ್ಯನ್ ಶೃಣ್ವನ್ ಸ್ಪೃಶನ್ ಜಿಘ್ರನ್ ಅಶ್ನನ್ ಗಚ್ಛನ್ ಸ್ವಪನ್ ಶ್ವಸನ್ || ೫.೮ ||

ಪ್ರಲಪನ್ ವಿಸೃಜನ್ ಗೃಹ್ಣನ್ ಉನ್ಮಿಷನ್ ನಿಮಿಷನ್ ಅಪಿ |
ಇಂದ್ರಿಯಾಣಿ ಇಂದ್ರಿಯ-ಅರ್ಥೇಷು ವರ್ತಂತ ಇತಿ ಧಾರಯನ್ || ೫.೯ ||

naiva ki~jchit karOmi iti yuktaH manyEta tattvavit |
pashyan shRuNvan spRushan jighran ashnan gacChan svapan shvasan || 5.8 ||

pralapan visRujan gRuhNan unmiShan nimiShan api |
indriyANi indriya-arthEShu vartanta iti dhArayan || 5.9 ||

He who is in the path of Yoga, and knows the truth (i.e., dependent nature of the soul), when he sees, hears, feels, smells, eats, walks, sleeps, breathes, talks, leaves, takes, raises the eyelids, or closes them, he should consider that the senses go to their objects, and think “I do nothing at all”.

(He should conclusively perceive in his mind that his senses are under the direction of the Lord drawn to their several objects, and so he appears to be acting with his organs of sense and action. Such sanyasa has been called Yoga, and it leads to the highest bliss.)

ब्रह्मणि आधाय कर्माणि संगं त्यक्त्वा करॊति यः ।
लिप्यतॆ न सः पापॆन पद्मपत्रं इव अम्भसा ॥ ५.१० ॥

ಬ್ರಹ್ಮಣಿ ಆಧಾಯ ಕರ್ಮಾಣಿ ಸಂಗಂ ತ್ಯಕ್ತ್ವಾ ಕರೋತಿ ಯಃ |
ಲಿಪ್ಯತೇ ನ ಸಃ ಪಾಪೇನ ಪದ್ಮಪತ್ರಂ ಇವ ಅಂಭಸಾ || ೫.೧೦ ||

brahmaNi AdhAya karmANi saMgaM tyaktvA karOti yaH |
lipyatE na saH pApEna padmapatraM iva ambhasA || 5.10 ||

He who having renounced attachment and placed his actions in Brahman, does them, he is not affected by evil, just as the lotus leaf by water.

कायॆन मनसा बुद्‍ध्या कॆवलैः इन्द्रियैः अपि ।
यॊगिनः कर्म कुर्वन्ति संगं त्यक्त्वा आत्म शुद्धयॆ ॥ ५.११ ॥

ಕಾಯೇನ ಮನಸಾ ಬುದ್ಧ್ಯಾ ಕೇವಲೈಃ ಇಂದ್ರಿಯೈಃ ಅಪಿ |
ಯೋಗಿನಃ ಕರ್ಮ ಕುರ್ವಂತಿ ಸಂಗಂ ತ್ಯಕ್ತ್ವಾ ಆತ್ಮ ಶುದ್ಧಯೇ || ೫.೧೧ ||

kAyEna manasA bud^dhyA kEvalaiH indriyaiH api |
yOginaH karma kurvanti saMgaM tyaktvA Atma shuddhayE || 5.11 ||

By means of body, mind, reason and by pure senses, Yogis too perform duties free from attachment, for the purification of the atman (mind)

युक्तः कर्मफलं त्यक्त्वा शान्तिम् आप्नॊति नैष्ठिकीम् ।
अयुक्तः कामकारॆण फलॆ सक्तः निबध्यतॆ ॥ ५.१२ ॥

ಯುಕ್ತಃ ಕರ್ಮಫಲಂ ತ್ಯಕ್ತ್ವಾ ಶಾನ್ತಿಮ್ ಆಪ್ನೋತಿ ನೈಷ್ಠಿಕೀಮ್ |
ಅಯುಕ್ತಃ ಕಾಮಕಾರೇಣ ಫಲೇ ಸಕ್ತಃ ನಿಬಧ್ಯತೇ || ೫.೧೨ ||

yuktaH karmaphalaM tyaktvA shAntim ApnOti naiShThikeem |
ayuktaH kAmakArENa phalE saktaH nibadhyatE || 5.12 ||

He who abandoning the fruits of action (becoming a sanyasin as explained above), follows yoga, obtains the natural peace; he who destitute of yoga by force of desire attached to the result (limited consequences of action), is bound down (subject to endless sufferings of birth and death)

सर्वकर्माणि मनसा संन्यस्य आस्तॆ सुखं वशी ।
नवद्वारॆ पुरॆ दॆही न एव कुर्वन् न कारयन् ॥ ५.१३ ॥

ಸರ್ವಕರ್ಮಾಣಿ ಮನಸಾ ಸಂನ್ಯಸ್ಯ ಆಸ್ತೇ ಸುಖಂ ವಶೀ |
ನವದ್ವಾರೇ ಪುರೇ ದೇಹೀ ನ ಏವ ಕುರ್ವನ್ ನ ಕಾರಯನ್ || ೫.೧೩ ||

sarvakarmANi manasA saMnyasya AstE sukhaM vashee |
navadvArE purE dEhee na eva kurvan na kArayan || 5.13 ||

Having renounced all actions by the mind, the dweller in the body who has control over the senses, remains happy in the city of nine gates (body), neither doing nor causing anybody else to do.

The consequences of action do not cling to him who is destitute of abhimana as pointed out above.

न कर्तृत्वं न कर्माणि लॊकस्य सृजति प्रभुः
न कर्मफलसंयॊगं स्वभावः अस्तु प्रवर्ततॆ ॥ ५.१४ ॥

ನ ಕರ್ತೃತ್ವಂ ನ ಕರ್ಮಾಣಿ ಲೋಕಸ್ಯ ಸೃಜತಿ ಪ್ರಭುಃ
ನ ಕರ್ಮಫಲಸಂಯೋಗಂ ಸ್ವಭಾವಃ ಅಸ್ತು ಪ್ರವರ್ತತೇ || ೫.೧೪ ||

na kartRutvaM na karmANi lOkasya sRujati prabhuH
na karmaphalasaMyOgaM svabhAvaH astu pravartatE || 5.14 ||

The Jiva and its apparent master does not initiate any action nor has the power to attain independently the result of his action. The self existent (Lord) alone acts independently (at all times and in every aspect).

न आदत्तॆ कस्यचित् पापं न च एव सुकृतं विभुः ।
अज्ञानॆन आवृतं ज्ञानं तॆन मुह्यन्ति जन्तवः ॥ ५.१५ ॥

ನ ಆದತ್ತೇ ಕಸ್ಯಚಿತ್ ಪಾಪಂ ನ ಚ ಏವ ಸುಕೃತಂ ವಿಭುಃ |
ಅಜ್ಞಾನೇನ ಆವೃತಂ ಜ್ಞಾನಂ ತೇನ ಮುಹ್ಯಂತಿ ಜಂತವಃ || ೫.೧೫ ||

na AdattE kasyachit pApaM na cha eva sukRutaM vibhuH |
aj~jAnEna AvRutaM j~jAnaM tEna muhyanti jantavaH || 5.15 ||

The powerful one, that is, the absolute Lord does not accept the evil arising from any action, nor the merit. That is, the Lord is not affected by the consequences of any activity or action.
If there is a ruler who is everywhere and absolutely a free agent and doer of all, how is it that He is not seen by anybody? The latter half of the verse answers the question:
On account of the power of understanding being obstructed by nescience (ignorance), the jeevas do not know or see Him.

ज्ञानॆन तु तत् अज्ञानं यॆषां नाशितम् आत्मनः ।
तॆषाम् आदित्यवत् ज्ञानं प्रकाशयति तत् परम् ॥ ५.१६ ॥

ಜ್ಞಾನೇನ ತು ತತ್ ಅಜ್ಞಾನಂ ಯೇಷಾಂ ನಾಶಿತಮ್ ಆತ್ಮನಃ |
ತೇಷಾಮ್ ಆದಿತ್ಯವತ್ ಜ್ಞಾನಂ ಪ್ರಕಾಶಯತಿ ತತ್ ಪರಮ್ || ೫.೧೬ ||

j~jAnEna tu tat aj~jAnaM yEShAM nAshitam AtmanaH |
tEShAm Adityavat j~jAnaM prakAshayati tat param || 5.16 ||

However to them of whom that ignorance is destroyed by the knowledge of Atman (Lord), to them alone wisdom like the sun shows that Supreme Being.

तत् बुद्धयः तत् आत्मानः तत् निष्ठाः तत् परायणाः ।
गच्छन्ति अपुनः आवृत्तिं ज्ञान-निर्धूत-कल्मषाः ॥ ५.१७ ॥

ತತ್ ಬುದ್ಧಯಃ ತತ್ ಆತ್ಮಾನಃ ತತ್ ನಿಷ್ಠಾಃ ತತ್ ಪರಾಯಣಾಃ |
ಗಚ್ಛಂತಿ ಅಪುನಃ ಆವೃತ್ತಿಂ ಜ್ಞಾನ-ನಿರ್ಧೂತ-ಕಲ್ಮಷಾಃ || ೫.೧೭ ||

tat buddhayaH tat AtmAnaH tat niShThAH tat parAyaNAH |
gacChanti apunaH AvRuttiM j~jAna-nirdhUta-kalmaShAH || 5.17 ||

Those whose thought is on Him, to whom He is the Lord, who stand firm in Him, and for whom He is the highest goal – those absolved of all sins by force of wisdom, attain to the state of non-return.

विद्या-विनय-सम्पन्ने ब्राह्मणे गवि हस्तिनि ।
शुनि च एव श्वपाके च पण्डिताः समदर्शिनः ॥ ५.१८ ॥

ವಿದ್ಯಾ-ವಿನಯ-ಸಂಪನ್ನೆ ಬ್ರಾಹ್ಮಣೆ ಗವಿ ಹಸ್ತಿನಿ |
ಶುನಿ ಚ ಏವ ಶ್ವಪಾಕೆ ಚ ಪಂಡಿತಾಃ ಸಮದರ್ಶಿನಃ || ೫.೧೮ ||

vidyA-vinaya-sampanne brAhmaNe gavi hastini |
shuni cha eva shvapAke cha paNDitAH samadarshinaH || 5.18 ||

In the brahmin who possesses complete knowledge and great humility, in the cow, in the elephant, in the dog, and in the out-caste, the learned are seers of the Equal

The brahmin (learned) and others are evidently of unequal fitness, but the Lord who pervades all beings is seen by the learned to be equal, to be absolutely same in respect of all the excellent attributes and in respect of absence of all defects.

इह एव तैः जितः सर्गः यॆषां साम्यॆ स्थितं मनः ।
निर्दॊषं हि समं ब्रह्म तस्मात् ब्रह्मणि तॆ स्थिताः ॥ ५.१९ ॥

ಇಹ ಏವ ತೈಃ ಜಿತಃ ಸರ್ಗಃ ಯೇಷಾಂ ಸಾಮ್ಯೇ ಸ್ಥಿತಂ ಮನಃ |
ನಿರ್ದೋಷಂ ಹಿ ಸಮಂ ಬ್ರಹ್ಮ ತಸ್ಮಾತ್ ಬ್ರಹ್ಮಣಿ ತೇ ಸ್ಥಿತಾಃ || ೫.೧೯ ||

iha eva taiH jitaH sargaH yEShAM sAmyE sthitaM manaH |
nirdOShaM hi samaM brahma tasmAt brahmaNi tE sthitAH || 5.19 ||

Those who perceive Brahman, though present in all things, is always perfect, is unmixed with or unaffected by prakriti, obtain wisdom and thereby release in the very life in which such a vision has arisen.

न प्रहृष्यॆत् प्रियं प्राप्य न उद्विजॆत् प्राप्य च अप्रियम् ।
स्थिरबुद्धिः असम्मूढः ब्रह्मवित् ब्रह्मणि स्थितः ॥ ५.२० ॥

ನ ಪ್ರಹೃಷ್ಯೇತ್ ಪ್ರಿಯಂ ಪ್ರಾಪ್ಯ ನ ಉದ್ವಿಜೇತ್ ಪ್ರಾಪ್ಯ ಚ ಅಪ್ರಿಯಮ್ |
ಸ್ಥಿರಬುದ್ಧಿಃ ಅಸಮ್ಮೂಢಃ ಬ್ರಹ್ಮವಿತ್ ಬ್ರಹ್ಮಣಿ ಸ್ಥಿತಃ || ೫.೨೦ ||

na prahRuShyEt priyaM prApya na udvijEt prApya cha apriyam |
sthirabuddhiH asammUDhaH brahmavit brahmaNi sthitaH || 5.20 ||

With settled thought, free from delusion, knowing Brahman and always contemplating Brahman, one should not be filled with exultation on coming by what is favorable (which leads to pleasure), nor become agitated on coming by what is unfavorable (which leads to pain or sorrow).

बाह्य स्पर्षॆषु असक्तात्मा विन्दति आत्मनि यत् सुखम् ।
सः ब्रह्मयॊग युक्तात्मा सुखम् अक्षयम् अश्नुतॆ ॥ ५.२१ ॥

ಬಾಹ್ಯ ಸ್ಪರ್ಷೇಷು ಅಸಕ್ತಾತ್ಮಾ ವಿಂದತಿ ಆತ್ಮನಿ ಯತ್ ಸುಖಮ್ |
ಸಃ ಬ್ರಹ್ಮಯೋಗ ಯುಕ್ತಾತ್ಮಾ ಸುಖಮ್ ಅಕ್ಷಯಮ್ ಅಶ್ನುತೇ || ೫.೨೧ ||

bAhya sparShEShu asaktAtmA vindati Atmani yat sukham |
saH brahmayOga yuktAtmA sukham akShayam ashnutE || 5.21 ||

What blessedness he feels in his self whose mind is not entangled in the external contacts, he enjoys that blessedness as imperishable when his mind is given to the meditation on Brahman

That is,
Even in samsara the individual who is capable of practising the simple means of remembering the Lord and renouncing the attachment, becomes happy; then it is but natural that he who is practising the most efficacious means for contemplating the Lord, attains to Moksha and other blessed states and it is a certainty.

यॆ हि संस्पर्शजाः भॊगाः दुःखयॊनय एव तॆ ।
आद्यन्तवन्तः कौन्तॆय न तॆषु रमतॆ बुधः ॥ ५.२२ ॥

ಯೇ ಹಿ ಸಂಸ್ಪರ್ಶಜಾಃ ಭೋಗಾಃ ದುಃಖಯೋನಯ ಏವ ತೇ |
ಆದ್ಯಂತವಂತಃ ಕೌಂತೇಯ ನ ತೇಷು ರಮತೇ ಬುಧಃ || ೫.೨೨ ||

yE hi saMsparshajAH bhOgAH duHkhayOnaya eva tE |
AdyantavantaH kauntEya na tEShu ramatE budhaH || 5.22 ||

Whatever enjoyments or pleasures that result from the contact of objects are all simply the source of misery, since these have a beginning and an end. O Kunti’s son, the wise man does not take delight in them.

शक्नॊति इह एव यः सॊढुं प्राक् शरीर विमॊक्षनात् ।
कामक्रॊध उद्भवं वॆगं सः युक्तः सः सुखी नरः ॥ ५.२३ ॥

ಶಕ್ನೋತಿ ಇಹ ಏವ ಯಃ ಸೋಢುಂ ಪ್ರಾಕ್ ಶರೀರ ವಿಮೋಕ್ಷನಾತ್ |
ಕಾಮಕ್ರೋಧ ಉದ್ಭವಂ ವೇಗಂ ಸಃ ಯುಕ್ತಃ ಸಃ ಸುಖೀ ನರಃ || ೫.೨೩ ||

shaknOti iha eva yaH sODhuM prAk shareera vimOkShanAt |
kAmakrOdha udbhavaM vEgaM saH yuktaH saH sukhee naraH || 5.23 ||

He who, while here alone (in the human body itself), that is, before leaving the body, able to beat up against the perturbation that arises from love or hate − he has yoga, he is the happy man

Hence it is clear that one should make every endeavor, after the moral strength, necessary for enduring the tempt of passions

यः अन्तः सुखः अन्तः आरामः तथा अन्तः ज्यॊतिः एव यः ।
सः यॊगी ब्रह्मनिर्वाणं ब्रह्मभूतः अधिगच्छति ॥ ५.२४ ॥

ಯಃ ಅಂತಃ ಸುಖಃ ಅಂತಃ ಆರಾಮಃ ತಥಾ ಅಂತಃ ಜ್ಯೋತಿಃ ಏವ ಯಃ |
ಸಃ ಯೋಗೀ ಬ್ರಹ್ಮನಿರ್ವಾಣಂ ಬ್ರಹ್ಮಭೂತಃ ಅಧಿಗಚ್ಛತಿ || ೫.೨೪ ||

yaH antaH sukhaH antaH ArAmaH tathA antaH jyOtiH eva yaH |
saH yOgI brahmanirvANaM brahmabhUtaH adhigacChati || 5.24 ||

He who finds happiness within, who finds delight within, and who finds light within, only he the yogi, having taken his stand on Brahman goes to Brahman.

लभन्ते ब्रह्मनिर्वाणम् ऋषयः क्षीणकल्मषाः ।
छिन्न द्वैधा यतात्मानः सर्वभूतहितॆ रताः ॥ ५.२५ ॥

ಲಭಂತೆ ಬ್ರಹ್ಮನಿರ್ವಾಣಮ್ ಋಷಯಃ ಕ್ಷೀಣಕಲ್ಮಷಾಃ |
ಛಿನ್ನ ದ್ವೈಧಾ ಯತಾತ್ಮಾನಃ ಸರ್ವಭೂತಹಿತೇ ರತಾಃ || ೫.೨೫ ||

labhante brahmanirvANam RuShayaH kSheeNakalmaShAH |
Chinna dvaidhA yatAtmAnaH sarvabhUtahitE ratAH || 5.25 ||

Cutting away from doubt and misapprehension, with the mind extended and controlled and bent upon seeking the good of all beings, the wise who are absolved of sins perceive the Brahman.

कामक्रॊध विमुक्तानां यतीनां यतचॆतसाम् ।
अभितः ब्रह्मनिर्वाणं वर्ततॆ विदित आत्मनाम् ॥ ५.२६ ॥

ಕಾಮಕ್ರೋಧ ವಿಮುಕ್ತಾನಾಂ ಯತೀನಾಂ ಯತಚೇತಸಾಮ್ |
ಅಭಿತಃ ಬ್ರಹ್ಮನಿರ್ವಾಣಂ ವರ್ತತೇ ವಿದಿತ ಆತ್ಮನಾಮ್ || ೫.೨೬ ||

kAmakrOdha vimuktAnAM yateenAM yatachEtasAm |
abhitaH brahmanirvANaM vartatE vidita AtmanAm || 5.26 ||

For those who are free from love and hate, who are striving for it, and have restrained the mind and have known the Atman, Brahman is present at all times and in all places.

स्पर्शान् कृत्वा बहिः बाह्यान् चक्षुः च एव अन्तरॆ भ्रुवॊः ।
प्राण अपानौ समौ कृत्वा नासाभ्यन्तर चारिणौ ॥ ५.२७ ॥

यत इन्द्रिय मनः बुद्धिः मुनिः मॊक्ष परायणः ।
विगत इच्छा भय क्रॊधः यः सदा मुक्त एव सः ॥ ५.२८ ॥

ಸ್ಪರ್ಶಾನ್ ಕೃತ್ವಾ ಬಹಿಃ ಬಾಹ್ಯಾನ್ ಚಕ್ಷುಃ ಚ ಏವ ಅಂತರೇ ಭ್ರುವೋಃ |
ಪ್ರಾಣ ಅಪಾನೌ ಸಮೌ ಕೃತ್ವಾ ನಾಸಾಭ್ಯಂತರ ಚಾರಿಣೌ || ೫.೨೭ ||

ಯತ ಇಂದ್ರಿಯ ಮನಃ ಬುದ್ಧಿಃ ಮುನಿಃ ಮೋಕ್ಷ ಪರಾಯಣಃ |
ವಿಗತ ಇಚ್ಛಾ ಭಯ ಕ್ರೋಧಃ ಯಃ ಸದಾ ಮುಕ್ತ ಏವ ಸಃ || ೫.೨೮ ||

sparshAn kRutvA bahiH bAhyAn chakShuH cha eva antarE bhruvOH |
prANa apAnau samau kRutvA nAsAbhyantara chAriNau || 5.27 ||

yata indriya manaH buddhiH muniH mOkSha parAyaNaH |
vigata icChA bhaya krOdhaH yaH sadA mukta eva saH || 5.28 ||

Having made the external contacts purely external and fixed the sight only between the eyebrows, and having balanced praaNa apaana that are passing through the nostrils,

The contemplatist who intent upon release, has controlled his mind, reason and other senses, and who is always free from desire, fear and anger, he is certainly the released one.
In these two verses Lord Krishna describes the perfected method of meditation for achieving moksha or release from the material existence. The method commences by turning inward with the mind away from all external sense objects associated with sight, sound, taste, smell and touch. Then one fixes the vision internally between the eyebrows; simultaneously and slowly controlling the inhalation and exhalation; and pausing in between the two states, in kumbhaka.

भॊक्तारं यज्ञ तपसां सर्व लॊक महॆश्वरम् ।
सुहृदं सर्व भूतानां ज्ञात्वा मां शान्तिम् ऋच्छति ॥ ५.२९ ॥

ಭೋಕ್ತಾರಂ ಯಜ್ಞ ತಪಸಾಂ ಸರ್ವ ಲೋಕ ಮಹೇಶ್ವರಮ್ |
ಸುಹೃದಂ ಸರ್ವ ಭೂತಾನಾಂ ಜ್ಞಾತ್ವಾ ಮಾಂ ಶಾತಿಮ್ ಋಚ್ಛತಿ || ೫.೨೯ ||

bhOktAraM yaj~ja tapasAM sarva lOka mahEshvaram |
suhRudaM sarva bhUtAnAM j~jAtvA mAM shAntim RucChati || 5.29 ||

Having known Me to be the One to whom all sacrifices and austerities are intended, the One great Ruler of all the worlds, the One benefactor of all beings, he achieves Me, the source of eternal peace and happiness.