《博伽梵歌》（于伽梵文譯本）5.11：

कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि |

योगिन: कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये || 11||

kāyena manasā buddhyā kevalair indriyair api

yoginaḥ karma kurvanti saṅgaṁ tyaktvātma-śhuddhaye

为了保持自我(ātma)纯洁(śhuddhaye)，

瑜伽士(yoginaḥ)放弃(tyaktvā)执着(saṅgaṁ)，用身体(kāyena)、思想(manasā)和智慧(buddhyā)，甚至(api)仅(kevalaiḥ)用感官(indriyaiḥ)履行(kurvanti)行动(karma)。

kāyena—with the body; manasā—with the mind; buddhyā—with the intellect; kevalaiḥ—only; indriyaiḥ—with the senses; api—even; yoginaḥ—the yogis; karma—actions; kurvanti—perform; saṅgam—attachment; tyaktvā—giving up; ātma—of the self; śhuddhaye—for the purification

《博伽梵歌》（于伽梵文譯本）5.12：

युक्त: कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम् |

अयुक्त: कामकारेण फले सक्तो निबध्यते || 12||

yuktaḥ karma-phalaṁ tyaktvā śhāntim āpnoti naiṣhṭhikīm

ayuktaḥ kāma-kāreṇa phale sakto nibadhyate

约束自己(yuktaḥ)，抛弃(tyaktvā)行动(karma)成果(phalaṁ)，获得(āpnoti)永恒的(naiṣhṭhikīm)宁静(śhāntim)；

不约束自己(ayuktaḥ)，欲望(kāma)驱使(kāreṇa)，执着(saktaḥ)成果(phale)，陷入(nibadhyate)束缚。

yuktaḥ—one who is united in consciousness with God; karma-phalam—the results of all activities; tyaktvā—giving up; śhāntim—peace; āpnoti—attains; naiṣhṭhikīm—everlasting; ayuktaḥ—one who is not united with God in consciousness; kāma-kāreṇa—impelled by desires; phale—in the result; saktaḥ—attached; nibadhyate—becomes entangled

《博伽梵歌》（于伽梵文譯本）5.13：

सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी |

नवद्वारे पुरे देही नैव कुर्वन्न कारयन् || 13||

sarva-karmāṇi manasā sannyasyāste sukhaṁ vaśhī

nava-dvāre pure dehī naiva kurvan na kārayan

心中(manasā)放弃(sannyasa)所有(sarva)行动(karmāṇi)，自我控制(vaśhī)保持(āste)幸福(sukhaṁ)，乐于安居(dehī)九门(nava-dvāre)之城(pure)，从不(na)一定(eva)行动(kurvan)，也不(na)引起行动(kārayan)。

sarva—all; karmāṇi—activities; manasā—by the mind; sannyasya—having renounced; āste—remains; sukham—happily; vaśhī—the self-controlled; nava-dvāre—of nine gates; pure—in the city; dehī—the embodied being; na—never; eva—certainly; kurvan—doing anything; na—not; kārayan—causing to be done

《博伽梵歌》（于伽梵文譯本）5.14：

न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभु: |

न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते || 14||

na kartṛitvaṁ na karmāṇi lokasya sṛijati prabhuḥ

na karma-phala-saṅyogaṁ svabhāvas tu pravartate

躯体主人(prabhuḥ)既不(na)创造(sṛijati)人们的(lokasya)行动意识(kartṛitvaṁ)，也不(na)行动(karmāṇi)，也不(na)创造业(karma)和果(phala)的连接(saṅyogaṁ)，只是(tu)自性(svabhāvas)在活动(pravartate)。

na—neither; kartṛitvam—sense of doership; na—nor; karmāṇi—actions; lokasya—of the people; sṛijati—creates; prabhuḥ—God; na—nor; karma-phala—fruits of actions; sanyogam—connection; svabhāvaḥ—one’s nature; tu—but; pravartate—is enacted

《博伽梵歌》（于伽梵文譯本）5.15：

नादत्ते कस्यचित्पापं न चैव सुकृतं विभु: |

अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तव: || 15||

nādatte kasyachit pāpaṁ na chaiva sukṛitaṁ vibhuḥ

ajñānenāvṛitaṁ jñānaṁ tena muhyanti jantavaḥ

至尊主(vibhuḥ)不(na)接受(ādatte)任何人的(kasyachit)罪恶(pāpaṁ)，还有(cha)一定(eva)也不(na)接受善行(su-kṛitaṁ)，

无知(ajñānena)蒙蔽(āvṛitaṁ)智慧(jñānaṁ)，众生(jantavaḥ)被那(tena)迷惑的(muhyanti)。

na—not; ādatte—accepts; kasyachit—anyone’s; pāpam—sin; na—not; cha—and; eva—certainly; su-kṛitam—virtuous deeds; vibhuḥ—the omnipresent God; ajñānena—by ignorance; āvṛitam—covered; jñānam—knowledge; tena—by that; muhyanti—are deluded; jantavaḥ—the living entities

《博伽梵歌》（于伽梵文譯本）5.16：

ज्ञानेन तु तदज्ञानं येषां नाशितमात्मन: |

तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् || 16||

jñānena tu tad ajñānaṁ yeṣhāṁ nāśhitam ātmanaḥ

teṣhām āditya-vaj jñānaṁ prakāśhayati tat param

但(tu)人们通过智慧(jñānena)，(tat)那(ajñānaṁ)谁的(yeṣhāṁ)自我(ātmanaḥ)就被消除(nāśhitam)，

他们的(teṣhām)智慧(jñānaṁ)就像太阳(āditya-vaj)，照亮(prakāśhayati)那(tat)最高的存在(param)。

jñānena—by divine knowledge; tu—but; tat—that; ajñānam—ignorance; yeṣhām—whose; nāśhitam—has been destroyed; ātmanaḥ—of the self; teṣhām—their; āditya-vat—like the sun; jñānam—knowledge; prakāśhayati—illumines; tat—that; param—Supreme Entity

《博伽梵歌》（于伽梵文譯本）5.17：

तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणा: |

गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषा: || 17||

tad-buddhayas tad-ātmānas tan-niṣhṭhās tat-parāyaṇāḥ

gachchhantyapunar-āvṛittiṁ jñāna-nirdhūta-kalmaṣhāḥ

以它为智慧(tat-buddhayas)，为归宿(tat-ātmānas)，以它为基础(tat-niṣhṭhās)，为归宿(tat-parāyaṇāḥ)，他们通过智慧(jñāna)驱散(nirdhūta)罪恶(kalmaṣhāḥ)，走向(gachchhanti)不复返(apunaḥ-āvṛittiṁ)的地方。

tat-buddhayaḥ—those whose intellect is directed toward God; tat-ātmānaḥ—those whose heart (mind and intellect) is solely absorbed in God; tat-niṣhṭhāḥ—those whose intellect has firm faith in God; tat-parāyaṇāḥ—those who strive after God as the supreme goal and refuge; gachchhanti—go; apunaḥ-āvṛittim—not returning; jñāna—by knowledge; nirdhūta—dispelled; kalmaṣhāḥ—sins

《博伽梵歌》（于伽梵文譯本）5.18：

विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि |

शुनि चैव श्वपाके च पण्डिता: समदर्शिन: || 18||

vidyā-vinaya-sampanne brāhmaṇe gavi hastini

śhuni chaiva śhva-pāke cha paṇḍitāḥ sama-darśhinaḥ

智慧(vidyā)和谦卑(vinaya)兼备(sampanne)的婆罗门(brāhmaṇe)，牛(gavi)、大象(hastini)、狗(śhuni)当然(eva)和(cha)烹狗者(śhva-pāke)，以及(cha)无论面对什么，智者(paṇḍitāḥ)都一视同仁(sama-darśhinaḥ)。

vidyā—divine knowledge; vinaya—humbleness; sampanne—equipped with; brāhmaṇe—a Brahmin; gavi—a cow; hastini—an elephant; śhuni—a dog; cha—and; eva—certainly; śhva-pāke—a dog-eater; cha—and; paṇḍitāḥ—the learned; sama-darśhinaḥ—see with equal vision

《博伽梵歌》（于伽梵文譯本）5.19：

इहैव तैर्जित: सर्गो येषां साम्ये स्थितं मन: |

निर्दोषं हि समं ब्रह्म तस्माद् ब्रह्मणि ते स्थिता: || 19||

ihaiva tair jitaḥ sargo yeṣhāṁ sāmye sthitaṁ manaḥ

nirdoṣhaṁ hi samaṁ brahma tasmād brahmaṇi te sthitāḥ

谁的(yeṣhāṁ)心意(manaḥ)处于(sthitaṁ)平静(sāmye)，在这世 (iha)肯定(eva)由他们(tair)征服 (jitaḥ)生与死(sargaḥ)，梵(brahma)完美无瑕(nirdoṣhaṁ)，绝对(hi)平等，所以(tasmād)他们(te)立足(sthitāḥ)梵中(brahmaṇi)。

iha eva—in this very life; taiḥ—by them; jitaḥ—conquer; sargaḥ—the creation; yeṣhām—whose; sāmye—in equanimity; sthitam—situated; manaḥ—mind; nirdoṣham—flawless; hi—certainly; samam—in equality; brahma—God; tasmāt—therefore; brahmaṇi—in the Absolute Truth; te—they; sthitāḥ—are seated

《博伽梵歌》（于伽梵文譯本）5.20：

न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् |

स्थिरबुद्धिरसम्मूढो ब्रह्मविद् ब्रह्मणि स्थित: || 20||

na prahṛiṣhyet priyaṁ prāpya nodvijet prāpya chāpriyam

sthira-buddhir asammūḍho brahma-vid brahmaṇi sthitaḥ

不(na)因获得 (prāpya)愉快(priyaṁ)而高兴(prahṛiṣhyet)，也(cha)不(na)因获得(prāpya)不愉快(apriyam)而不安(udvijet)，

智慧(buddhir)坚定(sthira)不迷惑(asammūḍho)，知梵者(brahma-vit)立于(sthitaḥ)梵(brahmaṇi)中。

na—neither; prahṛiṣhyet—rejoice; priyam—the pleasant; prāpya—obtaining; na—nor; udvijet—become disturbed; prāpya—attaining; cha—also; apriyam—the unpleasant; sthira-buddhiḥ—steady intellect; asammūḍhaḥ—firmly situated; brahma-vit—having a firm understanding of divine knowledge; brahmaṇi—established in God; sthitaḥ—situated