Filognostic* understanding of the Bhagavad Gîtâ of Order
The Supreme Lord said: 'One who is not taking to the fruits and does his work dutiful is of the renounced order and a yogi, but not he who is without [sacrifice to] the fire and does not do his duty.
The fortunate one said: 'Not expecting anything from working for the profit, he, who does his job as a matter of duty, belongs to the department of the detached and is as a person united and connected within, but not so the one who is of no sacrifice and of no sense of duty. (Sanskrit & tradition)
Know that what is called sannyâs [the renounced order] is what links one to the Supreme, oh son of Pându; surely never will anyone become [such] a transcendentalist who does not give up the selfish motive.
It is this department of the detached by which one is linked up, oh son of Pându; not forsaking the selfish motive there's no question of unifying consciousness, no question of being an âtmatattva person. (Sanskrit & tradition)
Of the sage who has just begun one says it is by means of work that one links up while of the ones who attained it, it is said that it is surely the sameness that is the means of yoga.
Of a beginner in this practice of wisdom one says that it is work that connects and unites, but of those who attained one says it is the equanimity that does the job. (Sanskrit & tradition)
When surely he is never for the good of the senses engaged in the necessary fruitive labor, at that time he is a renouncer of selfhood elevated in yoga, one says.
As soon as the person no longer serves the sensual and has forsaken the profit motive, he is at that time a renouncer of all material desire who is elevated in this yoga science of uniting consciousness. (Sanskrit & tradition)
One must free oneself by mindfulness and never put oneself down, as surely that selfinterest is indeed as well the friend of the soul as the self its enemy.
One must care to be mindful and attentive and not to freak out in flippancy, thereto keeping in mind that that mindfulness is just the same one's enemy as one's friend. (Sanskrit & tradition)
The mindful is the best friend of that living soul who by himself conquered himself, but to those who are soulless the same mindfulness stays as an enemy.
To the one who has conquered himself the mind is the best friend, but to those who forgot about the soul the mind stays an enemy. (Sanskrit & tradition)
Those who conquered mindfully and thus attained peace have reached the Supersoul its sameness in cold and heat, happiness and distress as well as honor and dishonor.
As a champion of mindfulness having found the peace, one is wholly of the greater Soul ruling the individual souls, which is the same in cold and heat, happiness and distress, honor and dishonor. (Sanskrit & tradition)
The soul satisfied by knowledge and wisdom is in the spiritual and united in the control over his senses and thus one says, the yogi is indifferent about a clod of dirt, a stone or gold.
Satisfied with the âtmatattva and its wisdom a person can depend upon himself once he has the sensual in his grip, and because of that one is united famed for being unconcerned about the difference between a clod of dirt, a stone and a piece of gold. (Sanskrit & tradition)
And to have an equal intelligence towards well-wishers, friends and enemies, neutrals and arbiters, hating ones and good-willing relatives as well as to the pious as the sinners, is [even] more advanced.
Most advanced is he who is equal-minded towards as well friends and well-wishers as to enemies, to as well relatives who hate as to relatives who favor, to as well those who bend the rules as to those who are devout and faithful. (Sanskrit & tradition)
The spiritual person [or yogi] must always remember himself being alone in a secluded position, in controlled consciousness, without distraction and concerns about possessions.
In order to be unified in yoga a person must always remember himself from a secluded position in solitude, in which he is fully attentive, not diverted and unconcerned about possessions. (Sanskrit & tradition)
At a sanctified spot he should put a seat not too high nor too low, covering a filling ['kus'a grass'] with soft cloth ['deerskin'] and then clear his busy mind to be one-pointed of heart with his senses and activities in assuming postures of yoga.
In a safe place he should arrange for a comfortable seat not too high nor too low with a pillow with a soft covering, and thus do his yoga-postures, so that he, one-pointed of attention, is able to clear his heart in controlling his busy mind, senses and muscles. (Sanskrit & tradition)
Keeping the body, head and neck straight, not moving, he should gaze at the tip of his nose without looking elsewhere. With a calm self, without fear and loyal to the celibate, the one connecting should sit to subdue the mind concentrating on Me as the ultimate goal.
Not moving with his body and with his neck and head straight, the practitioner of yoga must gaze at the tip of his nose and not look elsewhere. With a calm self, free from fear and vowed to the celibate, he must, fully self-controlled, concentrate on the ultimate goal of me, on that what I stand for. (Sanskrit & tradition)
He, who with the practice as mentioned, liberated in the beyond thus restraining the mind unites consciousness, will with that soulfulness attain the peace of the spiritual realm. (Sanskrit & tradition)
But nor is there yoga eating too much or fasting excessively, and also not with one who sleeps too much, or with one who stays awake, oh Arjuna.
But, Arjuna, there's no real unification when one eats too much, or when one excessively fasts, and the same is true for sleeping too much or staying awake too long. (Sanskrit & tradition)
With the regulation of eating and recreating, the duties of maintenance and sleep and wakefulness, the yoga practice will put an end to the misery.
But, when one, with doing yoga, manages to regulate one's sleep and wakefulness, one's eating and entertainment, one's personal endeavors as also one's working hours, all the trouble will cease to be. (Sanskrit & tradition)
When disciplined this way consciousness for sure has become situated in transcendence without hankering after sense-gratification, then one is thus said to be united [or employed].
When one, free from desiring with all kinds of lusty motives, with the mind disciplined this way, becomes situated in transcendence, one is at that time said to be connected. (Sanskrit & tradition)
The comparison to a lamp out of the wind that is not wavering is what one is reminded of with a yogi whose balanced consciousness is connected in constantly being engaged in the soul.
You may compare the person of unification, whose mind is controlled by the regular and constant meditation of the soul, to an oil lamp not wavering out of the wind. (Sanskrit & tradition)
In that state wherein consciousness stills by doing yoga, the self, that realizes its position in the mindfulness of the soul, becomes satisfied. The supreme happiness, of which one knows that by intelligence it can be accessed in the transcendence, will surely him who is situated in it never remove from the truth. And anything else which by the attainment is also gained is never considered to be more than that, as in that position no miseries, however difficult they are, can put one out of balance. Know that the miseries resulting from contacting matter dissolve in this unification of yoga.
In the state in which the mind, turned away from material concerns, calms in practicing the unification, one becomes satisfied when one, in the purity of such a mind, realizes that one's place is found in the soul. The supreme happiness, of which one knows that it by intelligence can be reached in the position of transcendence, will never remove the one who reached it from the truth. And whatever else you might realize in that position, can never be considered more valuable than that, because you're never obscured from within that bliss, however difficult the trouble might be. Know that in the yogic trance all the miseries dissolve of being in touch with the material world. (Sanskrit & tradition)
That yoga one must practice with firm determination without deviating in mental speculations that are born from lust; all this total forsaking by the mind is sure to be from the settling of the whole sensory apparatus in all respects.
Thus make sure to practice that unification diligently in not losing yourself in guesswork that rose from your propensity for unregulated actions; you'll be sure of the total retreat of the mind once you've managed to settle this for the entirety of your sensory apparatus. (Sanskrit & tradition)
Gradually step by step one should intelligently withdraw the mind by means of ones conviction, putting it to the transcendent, not even thinking of making it any other way.
Not thinking of making it any other way, one should, with an intelligence that is carried by conviction, step by step train the mind to retreat to the stability of the soul. (Sanskrit & tradition)
From wherever the agitated mind flickering and unsteady wanders one must certainly bring it back under the control of the regulating self.
From wherever the mind, so easily agitated, flickering and unsteady, may wander, one must bring it back under the control of this self-regulation. (Sanskrit & tradition)
This yogi, whose mind is pacified, attains with his passions quieted the spiritual liberation of being freed from all reactions to sin.
The one connected attains the highest virtue, when he, freed in the spirit of the absolute, with his mind in peace and his passion quieted, is free from impurities. (Sanskrit & tradition)
Thus engaging the soul always the yogi is freed from sin in the transcendental joy of spiritual union and thus he attains never ending happiness.
Always being of the soul is so the never ending happiness found by the one unified who, piously in touch with the transcendental spirit, is free from all material darkness. (Sanskrit & tradition)
The soul in all beings and all beings in the soul - that is how someone in the spiritual union of yoga sees everywhere with equal vision.
The one connected in the united self looks upon all with a neutral vision: he sees the soul in all beings and all beings in the soul. (Sanskrit & tradition)
For whoever sees Me everywhere and sees everything in Me, I am not lost nor is he lost to Me.
To the one who, as such, recognizes me in everything and looks upon everything as residing in me, I never perish, nor will he ever be lost to me. (Sanskrit & tradition)
He who is devoted to Me as situated in the heart of everyone dwells in oneness and whatever the circumstances of such a transcendentalist, he will always remain in Me.
If one is devoted to me as residing in each his heart, one is situated in oneness, and being of that vision such a one will, unified in consciousness, always have a life with me, whatever the circumstance. (Sanskrit & tradition)
He, oh Arjuna, who, comparing the joy and sorrow everywhere, sees it equally - such a yogi is considered the best.'
That transcendentalist who, at ease or in trouble with it, manages to match his own self with the self that is of an equal vision everywhere, is considered to be perfect.' (Sanskrit & tradition)
Arjuna said: 'Of this system of yoga generally described by you, oh Madhusûdana, I do, because of my restlessness, not see its stablility in place.
Arjuna said: 'Moved as I am at the moment, I have no clue as to how this system of unification, you described to me in general, oh demon-slayer, would offer me any firm ground. (Sanskrit & tradition)
The mind is surely flickle, oh Krishna, agitating, strong and obstinate, to subdue it, I think, is as difficult as controlling the wind.'
The mind, Krishna, is soh wayward, agitating, strong and obstinate, that I think that doing what you say is as difficult as taming the wind.' (Sanskrit & tradition)
The Supreme Lord said: 'Undoubtedly, oh mighty armed one, the restless mind is difficult to curb, but with persistence, oh son of Kuntî, and also by detachment it can be controlled.
The one of fortune said: 'It suffers no doubt, oh man of grip, that it is difficult to curb the wayward mind, but, oh son of Kuntî, with persistence and detachment it can be done. (Sanskrit & tradition)
With a mind ill disciplined selfrealization is difficult, in My vision, but endeavouring with a practical mind controlling appropriately one will achieve.'
With a fickle mind one has a hard time to find one's way; to my opinion the appropriate means to achieve it is found in committing the mind to a practical approach: do something!' (Sanskrit & tradition)
Arjuna said: 'What is the destiny, oh Krishna, achieved by the one who fell from his belief and deviates from the path of yoga with such a mind failing the highest perfection?
Arjuna said: 'But what is then the fate of him, oh Krishna, who fallen from his belief, with a mind missing the perfection, strays from the path of unification? (Sanskrit & tradition)
Does such a one who lost both [belief and practice] not perish like a riven cloud without a hold, oh Mighty-armed One, confused on the path of transcendence as he is?
Doesn't such a one, oh mighty commander, missing the path as also the belief, not perish like a riven cloud, finding no hold then? (Sanskrit & tradition)
This is my doubt, oh Krishna, and I ask You to dispel it completely, as besides You, there is certainly no other remover of this doubt to be found.'
This is my doubt Krishna, I beg you, drive it away completely, for there's no one else to remove it.' (Sanskrit & tradition)
The Supreme Lord said: 'Oh son of Prithâ, there is never in this world nor in the next one destruction for the one who is engaged in doing good; surely no one who does good will ever end in trouble.
The fortunate one said: 'Dear son of Prithâ, neither in this world nor in the hereafter it is so that he who is of a sound conduct will ever find himself going down, how can such a one end up bad? (Sanskrit & tradition)
After achieving the worlds of those who performed piously and after dwelling there for many years, the one who fell from the path of yoga takes birth again in the house of those properous and pure, or he will for sure take birth in the family of experienced yoga-adepts, although such a birth is surely very rare in this world.
For Kuru years having lived a life of achievement and good deeds, the one who fell from the path of inner unification, will reawaken in the house of the one who is understanding and honest. Or else he may find a life in an association of transcendentalists of great wisdom, but of course such a new life is very rare in this world. (Sanskrit & tradition)
After that, he will revive consciousness gained from his previous embodiment and then again will strive for perfection, oh son of Kuru.
Picking up the intelligence where he left it in his previous manifestation, oh son of Pându, he will thereupon again endeavor for perfection. (Sanskrit & tradition)
By that previous practice, he certainly of his own will be attracted and even be inquisitive about yoga and transcend the routines of rite and prayer.
Innerly drawn to his previous practice he will be inquisitive about the unification in consciousness and he will manage to reach beyond the scripturally fixed routines. (Sanskrit & tradition)
Endeavoring methodically such a transcendentalist will, seeing all his sins washed off in achieving perfection through many many births, thereafter attain the highest destination [of self-realization].
Systematic in his approach such a spiritual person will, life after life gradually achieving the perfection, see all the impurities washed away from his soul and thus he will attain the position on top of the duality. (Sanskrit & tradition)
A yogi is greater than the ascetics and the wise and also the yogi is considered greater than the ones working for profit; therefore oh Arjuna, become a yogi.
The ones unified in consciousness rank higher than the ones who are merely of a philosophy, as also higher than the ones working for the fruit of labor only; therefore, Arjuna, be of the former. (Sanskrit & tradition)
And of all sorts of yogis, the one who in full faith is always within himself thinking of Me and rendering transcendental service, I consider to be the greatest.'
And of all the ones unified within I consider those who faithfully know to remember and serve me as the integrity of it all, to be the greatest.' (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').
Production and copyright of this translation: Anand Aadhar Prabhu
The filognostic translations are of the same author.