BG 5.1: Arjuna said: You praise, O Krishna, the renunciation of actions and then praise Karma Yoga also. Tell me with certainty which of these is the superior one leading to the ultimate good.

BG 5.2: The Lord said: Renunciation of actions and Karma Yoga, both lead to the highest excellence. But, of the two, Karma Yoga excels the renunciation of actions.

BG 5.3: He who neither hates nor desires and is beyond the pairs of opposites is to be understood as an ever-renouncer. Hence, he is easily set free from bondage, O Arjuna.

BG 5.4: Children, not the learned, speak of Sankhya (Jñana Yoga) and Yoga (Karma Yoga) as distinct; he who is firmly set in one, attains the fruit of both.

BG 5.5: That state which is reached by the Sankhyans, the same is reached by the Yogins, i.e., the same state is attained also by those who are Karma Yogins. He alone is wise who sees that the Sankhya and the Yoga are one and the same because of their having the same result.

BG 5.6: But renunciation, O mighty-armed, is hard to attain without (following) Yoga. The contemplating sage who follows Yoga reaches the Brahman (the self or Atman) soon.

BG 5.7: He who follows the Yoga and is pure in self (mind), who has subdued his self and has conquered his senses and whose self has become the self of all beings, even while he is acting, he is untainted.

BG 5.8: The knower of the truth, who is devoted to Yoga should think, ‘I do not at all do anything’ even though he is seeing, hearing, touching, smelling, eating, moving, sleeping, breathing;

BG 5.9: Speaking, discharging, grasping, opening, closing his eyes etc. He should always bear in mind that the senses operate among sense-objects.

BG 5.10: He who acts without attachment, reposing all actions on Brahman (Prakrti), is untouched by evil, as a lotus-leaf by water.

BG 5.11: Merely with the body, the mind, the intellect and the senses, Yogins do actions, renouncing attachment, for the purification of the self.

BG 5.12: A Yogin, renouncing the fruits of his actions, attains lasting peace. But the unsteady man who is attached to fruits of actions, being impelled by desire, is bound.

BG 5.13: The embodied self, mentally resigning all actions as belonging to the city of nine gates (i.e., the body) and becoming self-controlled, dwells happily, neither himself acting nor causing the body to act.

BG 5.14: The lord of the body (the self i.e., the Jiva) does not create agency, nor actions, nor union with the fruits of actions in relation to the world of selves. It is only the inherent tendencies that function.

BG 5.15: The all-pervading One takes away neither the sin nor the merit of any one. Knowledge is enveloped by ignorance. Creatures are thereby deluded.

BG 5.16: But for those in whom this ignorance is destroyed by the knowledge of the self, that knowledge, in their case, is supreme and shines like the sun.

BG 5.17: Those whose intellects pursue It (the self), whose minds think about It, who undergo discipline for It, and who hold It as their highest object, have their impurities cleansed by knowledge and go whence there is no return.

BG 5.18: The sages look with an equal eye on one endowed with learning and humility, a Brahmana, a cow, an elephant, a dog and a dog-eater.

BG 5.19: Here itself Samsara is overcome by those whose minds rest in equalness. For the Brahman (individual self), when uncontaminated by Prakrti, is the same everywhere. Therefore they abide in Brahman

BG 5.20: He who knows Brahman (individual self) and abides in Brahman, whose mind is steadfastly on the self and undeluded by the body consciousness—he neither rejoices at gaining what is pleasant, nor grieves on obtaining what is unpleasant.

BG 5.21: He whose mind is detached from external contact, and finds happiness in the self—he has his mind engaged in the contemplation of Brahman and he enjoys undecaying bliss.

BG 5.22: For those pleasures that are born of contact are wombs of pain. They have a beginning and an end, O Arjuna. The wise do not rejoice in them.

BG 5.23: He who is able, even here, before he is released from the body, to bear the impulse generated by desire and wrath, he is a Yogin (competent for self-realisation); he is the happy man.

BG 5.24: He whose joy is within, pleasure is within, and similarly light is within—he is a Yogin, who having become the Brahman, attains the bliss of the Brahman.

BG 5.25: The sages who are free from the pairs of opposites, whose minds are well subdued and who are devoted to the welfare of all beings, become cleansed of all impurities and attain the bliss of the Brahman.

BG 5.26: To those who are free from desire and wrath, who are wont to exert themselves, whose thought is controlled, and who have conquered it-the beatitude of the Brahman is close at hand.

BG 5.27: Shutting off outward contacts, fixing the gaze between the eye-brows, equalising inward and outward breaths moving in the nostrils;

BG 5.28: The sage who has controlled his senses, mind and intellect, who is intent on release as his final goal, freed for ever from desire, fear and wrath—is indeed liberated forever.

BG 5.29: Knowing Me as the enjoyer of all sacrifices and austerities, as the Supreme Lord of all the worlds, as the Friend of every being, he attains peace.