(39)
'Thus
far about being intelligent in analyzing matters, now
listen how in association with this intelligence, o
son of Prithâ, you may be freed from being bound
to your karma. (40) In this mind you won't corrupt
then, nor be lost, and just serving this a little
you'll avert the greatest danger. (41) For being
mindful about the soul is one unified in intelligence,
o child of the Kurus, but if one, on the other hand,
is not of such a conscience, has one a mind that is
constantly diverted. (42) People faithful to the Vedas
also say things like this o 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. (44) That way all too attached to
material pleasures and luxuries, are their minds fuzzy
of a poor logic and do they never get a real grip on
matters. (45) 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. (46) In a sip of water one finds the same
as in a lake, similarly is in the soul of a single man
of spiritual virtue found the entirety of classical
wisdom.
(47) It
is your perfect right to serve the cause, but you must
never claim the results of that service for
yourselves. Do not consider yourself the cause; so
never develop any attachment in holy matters like
these. (48) Keep in touch, stay connected, in
forsaking such conceit and desire, o 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 the consciousness. (49) Thus being united in
full surrender to the intelligence, don't give in to
the stupidity; know that it are the misers who want to
win and acquire. (50) Aligned with this intelligence
can you, in this life, escape from the consequences of
which you unjustly thought they were good, as well as
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! (51) To
be immersed in serving this purpose, to be in line
with the intelligence of not desiring any advantage,
is what freed as well the wise as the devoted from the
misery of repeated failure and the need to start all
over time and again. (52) Once you, free from any
desire, respect it the way it is with the soul, will
you, at that time, no longer worry about all this you
now heard about nor about that what you'll be hearing
more. (53) With a mind clear about the advantage of
your actions the way I disclosed it to you, will you,
unmoved risen above matters with a fixed intelligence,
be able to find the happy life you wish yourself and
others.'
(54) Arjuna
said: 'What characterizes the one who is on top of
matters, who is fixed in a consciousness of being
connected? And what does such a person all say, how
does he keep his distance and what are his moves?'
(55) Krishna,
as the master, said: 'The moment one forsakes the
desires and the worries belonging to them, o son of
Prithâ, will one, to the good of that
mindfulness, become steady in one's consciousness, so
confirm also other authorities. (56) They who free
from worries face the miseries, free from desire face
the happiness and, not being of any attachment, are
free from fear and anger, are considered sages steady
in their meditation. (57) 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. (58) Like a tortoise withdrawing its
legs and head, withdraws he, who fixes himself in
consciousness, his senses from the sense objects. (59)
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. (60) However cunning one may be, o son
of Kuntî, when one endeavors draw the senses
away the attention and is the mind stirred. (61) 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, is one then established in wisdom. (62)
The wrong way it works like this: first you get
attached to what the senses perceive, from that
develops the lust to enjoy it whenever you want and
what follows is the anger upon the inevitable
frustration of realizing that that is not possible.
(63) From that anger of one's predilection one no
longer sees the things in proportion, and thus is one,
with that being illusioned, not mindful of what should
be remembered. Consequently the intelligence fails and
from no longer understanding matters loses one
control: one falls down. (64) But not being of any
aversion or attachment is one, having the busy senses
under control, thus regulated, of a clear mind. (65)
In that peace do all miseries find their end, and is,
with such an open mind, soon the intuition
sufficiently established. (66) Not being aligned this
way is there no chance for the intelligence 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? (67) The
mind in following the senses is of an intelligence as
fickle as a boat drifting away on the wind. (68) And
so, as you'll understand, is the intelligence steady
when the senses are drawn away from their objects.
(69) 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 are the wise wakeful. (70) Contrary
to a man of desire, is a man of peace just as steady
with what reaches his senses as the ocean that is
never filled by all the water of the rivers ending in
it. (71) 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. (72) Therefore, don't be afraid that this
position in the beyond will bewilder you o son of
Prithâ, you rather attain heaven with it, even
if you deferred this mindfulness until the moment you
die.'
