Filognostic* understanding of the Bhagavad Gîtâ of Order
'All this I described to you was about the analytical study of the intelligence in yoga, but listen now how dovetailed with that intelligence, oh son of Prithâ, you can be released from the bondage of fruitive labor [karma].
Thus far about being intelligent in analyzing matters, now listen how in association with this intelligence, oh son of Prithâ, you may be freed from being bound to your karma. (Sanskrit & tradition)
Endeavoring in it, there will never be loss or diminution and a little effort with it frees one from the greatest danger.
In this spirit then, you won't corrupt, nor be lost, and just serving this a little you'll avert the greatest danger. (Sanskrit & tradition)
Those with a strong resolve to the soul are one in intelligence, oh child of the Kurus, while those who are not of that determination have an intelligence which indeed is endlessly branched.
Because of being mindful about the soul one is unified in intelligence, oh child of the Kurus, but if one, on the other hand, is not of such a conscience, one has a mind that is constantly diverted. (Sanskrit & tradition)
All these flowery words are [also] used by men with little knowledge who are followers of the Vedas and, oh son of Prithâ, proclaim that there is nothing else to it. With their hearts full of desire they aim at higher spheres, a good birth and the grace of results by various pompous ceremonies to please their senses and to progress towards opulence.
People faithful to the Vedas also say things like this oh son of Prithâ, but they are quite ignorant in thinking that there's nothing else to it. (43) With their shiny ceremonies they hope to go to heaven and have a better life, but their hearts are full of desire to please their senses and to be rich. (Sanskrit & tradition)
Those who by such things are too attached to material pleasure and opulence are bewildered in their mind and never arrive at the determination of a mind controlled with intelligence.
That way all too attached to material pleasures and luxuries, their minds are fuzzy of a poor logic and they never get a real grip on matters. (Sanskrit & tradition)
The Vedic literatures dealing with the modes of nature [goodness, passion and ignorance] tell you to transcend them Arjuna, as outside the duality, fixed in the eternal of goodness, the soul is attained that is unconcerned about possessing and acquiring.
The vedic literature dealing with the material affair and the way we're affected by its threefold nature in the sense of 1 - having passions, 2 - being dull-witted and 3 - lusting in goodness, tells us to transcend these modes of nature, because outside of the opposites they form, absorbed in what is really good and pure, the soul is found which is unconcerned about possessing and acquiring possessions. (Sanskrit & tradition)
All good of water found in a single well is in all respects found in a great reservoir - similarly all that is found in the Vedas can be appreciated in a spiritual man complete in knowledge.
In a sip of water one finds the same as in a lake, similarly in the soul of a single man of spiritual virtue the entirety of classical wisdom is found. (Sanskrit & tradition)
You certainly have the right to do your duty but not the claim over the fruits whenever; never see yourself as the cause of the results as you should never let attachment accompany a religious duty.
It is your perfect right to serve the cause, but you must never claim the results of that service for yourself. Do not consider yourself the cause; so never develop any attachment in holy matters like these. (Sanskrit & tradition)
Text 48Do your work staying connected thus in giving up that association oh Dhanañjaya [Arjuna as the one conquering the wealth] and stay balanced in success and failure as the realization of this equanimity is what is called yoga.
Keep in touch, stay connected, in forsaking such conceit and desire, oh winner of the wealth, and be equal-minded in the face of success and failure, for that equanimity is the secret of staying united in consciousness. (Sanskrit & tradition)
Keep yourself for sure far away from abominable acts with that intelligence of yoga, Dhanañjaya, in the full surrender of such consciousness - as it are the misers who try for the sake of the result.
Thus being united in full surrender to the intelligence, don't give in to the feeblemindedness; know that it are the miserly ones who want to win and acquire. (Sanskrit & tradition)
One aligned in this intelligence can in this life get rid of both a good and a bad outcome, therefore, for the sake of yoga, engage being connected; that is the art in all activities.
Aligned with this intelligence you can, in this life, escape from the consequences of which you unjustly thought they were good, as also the ones you had to suffer. So, for the sake of this science, engage undaunted in your being connected with the soul that endures and is happy in the wisdom. That's the art of the matter with all you do! (Sanskrit & tradition)
Being immersed in working for this, aligned in the intelligence of giving up the results, liberated the great sages and devotees from the bondage of birth and death as they reached a position of being free from miseries.
To be immersed in serving this purpose, to be in line with the intelligence of not desiring any advantage, that is what freed the wise as also the devoted from the misery of repeated failure and the need to start all over time and again. (Sanskrit & tradition)
When your intelligence surpasses the confusion of illusion, at that time you shall be indifferent about all this you are about to hear and have already heard of.
Once you, free from any desire, respect it the way it is with the soul, you will, at that time, no longer worry about all this you now heard about nor about that what you'll be hearing more. (Sanskrit & tradition)
When, without being confused about results with these revelations, you remain unmoved in transcendence with a fixed intelligence, you will achieve selfrealization.'
With a mind clear about the advantage of your actions the way I disclosed it to you, you will, unmoved risen above matters with a fixed intelligence, be able to find the happy life you wish yourself and others.' (Sanskrit & tradition)
Arjuna said: 'What are the signs of one fixed in consciousness, in transcendence - and what does one who is fixed in wisdom say, how does he keep still and how does he move?'
Arjuna said: 'What characterizes the one who is on top of matters, who is fixed in a consciousness of being connected? And what kind of things does such a person all say, how does he keep his distance and what are his moves?' (Sanskrit & tradition)
The Supreme Lord said: 'Giving up the various desires and their ruminations to the self, oh son of Prithâ, at that time, one says, satisfied by that purified mind, one becomes steady in ones consciousness.
Krishna, as the master, said: 'The moment one forsakes the desires and the worries belonging to them, oh son of Prithâ, one will, to the good of that mindfulness, become steady in one's consciousness, so confirm also other authorities. (Sanskrit & tradition)
Those who without worrying face the miseries and without interest face happiness and who are free from attachment, fear and anger, are called sages [munis] whose meditation is steady.
They who free from worries face miseries, free from desire face happiness and, not being of any attachment, are free from fear and anger, are considered sages steady in their meditation. (Sanskrit & tradition)
He who, whether achieving good or evil with it, is unaffected with it wherever and neither prefers or hates, is fixed in perfect knowledge.
He who, whether things turn out good or bad in this, stays unaffected in whatever situation and hates nor praises, is fixed in knowing it perfectly. (Sanskrit & tradition)
When his consciousness is fixed he withdraws like a tortoise does with its limbs, all his senses from the sense objects.
Like a tortoise withdrawing its legs and head, he who fixes himself in consciousness withdraws his senses from the sense objects. (Sanskrit & tradition)
By restrictions one may refrain from the sense objects, but for the embodied soul giving up the taste the relation remains that he, experiencing the higher, ceases from.
Anyone not of this mindfulness, may refrain just the same, but such a one then keeps the material taste, the taste which only ends with the stronger experience of the higher taste one has when one is of transcendence. (Sanskrit & tradition)
While endeavoring surely, in spite of, oh son of Kuntî, a man's full discrimination, the senses forcibly take away the mind agitating it.
Irrespective one's intelligence, when one endeavors, the senses draw the attention away and the mind is stirred. (Sanskrit & tradition)
Keeping all those senses engaged under control, one should be situated in the relationship with the beyond, as the one who has his senses fully subjugated is surely established in wisdom.
To keep the busy senses under control is something which is achieved by positively relating to the position of meditation one has in the beyond, and thus having mastered them, one is then established in wisdom. (Sanskrit & tradition)
Facing sense objects a person develops attachment for those objects. From that attachment desire develops and from that desire anger [the drift of passion] arises.
The wrong way it works like this: first you get attached to what the senses perceive, from that the lust develops to enjoy it whenever you want and what follows is the anger upon the inevitable frustration of realizing that that is not possible. (Sanskrit & tradition)
From anger [losing one's order] one gets illusioned and from illusion the memory gets bewildered. With the memory disturbed one loses one's intelligence and from that loss of intelligence one falls down.
From that anger of one's predilection one no longer sees things in proportion, and thus one is, with that being illusioned, not mindful of what should be remembered. Consequently the intelligence fails and from no longer understanding matters one loses control: one falls down. (Sanskrit & tradition)
But one who has become free from attachment and aversion, having the senses acting upon the sense objects under control, will, regulating himself thus, attain the clarity.
But not being of any aversion or attachment one is, having the busy senses under control, thus regulated, of a clear mind. (Sanskrit & tradition)
From that tranquility all misery will find its end and of such a happy mind soon the intuition will become sufficiently established.
In that peace all miseries find their end, and with such an open mind soon the intuition is sufficiently established. (Sanskrit & tradition)
There cannot be intelligence if one is not aligned to this and without that connectedness one will not be steady in one's respect; missing that peace how can one of such discontent be happy?
Not being aligned this way has the intelligence no chance and is there, missing the connectedness in the soul, no steadiness of one's respect; how can one, discontented not being of any peace, find happiness then? (Sanskrit & tradition)
The mind by roaming with the senses surely becomes preoccupied [by the material interest] as the intelligence is taken away the way the wind takes a boat away on the water.
The mind in following the senses is of an intelligence as fickle as a boat drifting away on the wind. (Sanskrit & tradition)
Therefore, oh mighty armed one, one who tied his senses down from their objects is of steady intelligence.
And so, as you'll understand, the intelligence is steady when the senses are drawn away from their objects. (Sanskrit & tradition)
To what is night to all living beings the selfcontrolled are wakeful and to what all these beings are wakeful is as night to the introspective wise.
What the common people attend to is as night for the man of wisdom, and to what to the common man is as dark as the night the wise are wakeful. (Sanskrit & tradition)
Like the ocean that is steady in always being filled by the waters entering it, so also a person of peace is steady with the desires entering and not the one who is desiring.
Contrary to a man of desire, a man of peace is just as steady with what is perceived by his senses as the ocean that is never filled by all the water of the rivers ending in it. (Sanskrit & tradition)
A person who has given up all desires living free from longing, without striving for possessions and identifying with the body, attains peace.
A person attains peace when he - free from longing - has forsaken his desires, when he's not striving for possessions, and, instead of identifying himself with the body, identifies himself with the soul. (Sanskrit & tradition)
This spiritual condition, oh son of Prithâ, will never achieving it bewilder you. Being situated in it, even at the end of one's life the kingdom of God is attained with it.'
Therefore, don't be afraid that this position in the beyond will bewilder you oh son of Prithâ, you rather attain heaven with it, even if you deferred this mindfulness until the moment you die.' (Sanskrit & tradition)
Versions consulted:- A Song of Fortune One - A modern Gîtâ - the modern version of filognosy (also in mp3-audio).
- A Song of Fortune - A Classical Gîtâ - the classical version of filognosy.
- The Bhagavad Gîta-as-it-is by Swami Bhaktivedânta Prabhupâda (PDF-download).
- The Bhagavad Gîtâ-as-it-is: online (version 1.0).
- The Bhagavad Gita As It Is By His Divine Grace A.C. Bhaktivedanta Swami Prabhupada (pdf-download).
- The Bhagavad Gita by the Bhagavad Gita Trust.
- Bhagavad Gita by Sanderson Beck.
- Bhagavad Gita by Ramanad Prasad (American Gita society).
- Srimad Bhagavad-gita - The Hidden Treasure of the Sweet Absolute (from the Vaishnav' S'rî Caitanya Saraswath math).
Sanskrit dictionary: (Monier-Williams' 'Sanskrit-English Dictionary').
The filognostic translations are of the same author.