pralapanvisṛjangṛhṇannunmiṣannimiṣannapi
indriyāṇīndriyārtheṣu vartanta iti dhārayan

Speaking, letting go, seizing, opening and closing the eyes — convinced that the senses move among the sense-objects.

pralapan = talking; visṛjan = giving up; gṛhṇan = accepting; unmiṣan = opening; nimiṣan = closing; api = in spite of; indriyāṇi = the senses; indriyārtheṣu = in sense gratification; vartante = let them be so engaged; iti = thus; dhārayan = considering.;

naiva kiñcitkaromīti yukto manyeta tattvavit
paśyañśṛṇvanspṛśañjighrannaśnangacchansvapañśvasan

I do nothing at all thus would the harmonised knower of Truth think seeing, hearing, touching, smelling, eating, going, sleeping, breathing,

na = never; eva = certainly; kiñcit = anything; karomi = I do; iti = thus; yuktaḥ = engaged in the divine consciousness; manyeta = thinks; tattvavit = one who knows the truth; paśyan = seeing; śṛṇvan = hearing; spṛśan = touching; jighran = smelling; aśnan = eating; gacchan = going; svapan = dreaming; śvasan = breathing;

yogayukto viśuddhātmā vijitātmā jitendriyaḥ
sarvabhūtātmabhūtātmā kurvannapi na lipyate

He who is devoted to the Path-of-action, whose mind is quite pure, who has conquered the self, who has subdued his senses, who realises his Self as the Self in all beings, though acting, is not tainted.

yogayuktaḥ = engaged in devotional service; viśuddhātmā = a purified soul; vijitātmā = self-controlled; jitendriyaḥ = having conquered the senses; sarvabhūta = to all living entities; ātmabhūtātmā = compassionate; kurvannapi = although engaged in work; na = never; lipyate = is entangled.;

saṃnyāsastu mahābāho duḥkhamāptumayogataḥ
yogayukto munirbrahma nacireṇādhigacchati

But renunciation, O mighty-armed, is hard to attain without YOGA; the YOGA -harmonised man of (steady) contemplation quickly goes to BRAHMAN.

saṃnyāsaḥ = the renounced order of life; tu = but; mahābāho = O mighty-armed one; duḥkhaṃ = distress; āptuṃ = afflicts one with; ayogataḥ = without devotional service; yogayuktaḥ = one engaged in devotional service; muniḥ = a thinker; brahma = the Supreme; na cireṇa = without delay; adhigacchati = attains.;

yatsāṅkhyaiḥ prāpyate sthānaṃ tadyogairapi gamyate
ekaṃ sāṅkhyaṃ ca yogaṃ ca yaḥ paśyati sa paśyati

That place which is reached by the SANKHYAS (JNANIS) is also reached by the YOGINS (KARMA-YOGINS) . He sees who sees SANKHYA and YOGA as one.

yat = what; sāṅkhyaiḥ = by means of Sankhya philosophy; prāpyate = is achieved; sthānaṃ = place; tat = that; yogaiḥ = by devotional service; api = also; gamyate = one can attain; ekaṃ = one; sāṅkhyaṃ = analytical study; ca = and; yogaṃ = action in devotion; ca = and; yaḥ = one who; paśyati = sees; saḥ = he; paśyati = actually sees.;

sāṅkhyayogau pṛthagbālāḥ pravadanti na paṇḍitāḥ
ekamapyāsthitaḥ samyagubhayorvindate phalam

Children, not the wise, speak of SANKHYA (Knowledge) and YOGA (YOGA -of-action) as distinct; he who is truly established even in one, obtains the fruits of both.

sāṅkhya = analytical study of the material world; yogau = work in devotional service; pṛthak = different; bālāḥ = the less intelligent; pravadanti = say; na = never; paṇḍitāḥ = the learned; ekaṃ = in one; api = even; āsthitaḥ = being situated; samyak = complete; ubhayoḥ = of both; vindate = enjoys; phalaṃ = the result.;

śrībhagavānuvāca
saṃnyāsaḥ karmayogaśca niḥśreyasakarāvubhau
tayostu karmasaṃnyāsātkarmayogo viśiṣyate

The Blessed Lord said: Renunciation of action and YOGA -of-action both lead to the highest bliss; but of the two , YOGA -of-action is superior to the renunciation-of-action.

śrībhagavānuvāca = the Personality of Godhead said; saṃnyāsaḥ = renunciation of work; karmayogaḥ = work in devotion; ca = also; niḥśreyasakarau = leading to the path of liberation; ubhau = both; tayoḥ = of the two; tu = but; karmasaṃnyāsāt = in comparison to the renunciation of fruitive work; karmayogaḥ = work in devotion; viśiṣyate = is better.;

jñeyaḥ sa nityasaṃnyāsī yo na dveṣṭi na kāṅkṣati
nirdvandvo hi mahābāho sukhaṃ bandhātpramucyate

He should be known as a perpetual SAMNYASI who neither hates nor desires; for, free from the pairs-of-opposites, O Mighty-armed, he is easily set free from bondage.

jñeyaḥ = should be known; saḥ = he; nitya = always; saṃnyāsī = renouncer; yaḥ = who; na = never; dveṣṭi = abhors; na = nor; kāṅkṣati = desires; nirdvandvaḥ = free from all dualities; hi = certainly; mahābāho = O mighty-armed one; sukhaṃ = happily; bandhāt = from bondage; pramucyate = is completely liberated.;