CHAPTER
2b:
THE
YOGA OF ANALYTIC KNOWLEDGE
On
the results of labor (2.39-2.72)
(39)
'All this I described to you was about the analytical
study of the intelligence in yoga, but listen now how
dovetailed with that intelligence, o son of Prithâ,
you can be released from the bondage of fruitive labor.
(40)
Endeavoring in it, there will never be loss or diminution
and a little effort with it frees one from the greatest
danger. (41)
Those with a strong resolve to the soul are one in
intelligence, o child of the Kurus, while those
who
are not of that
determination have an intelligence which indeed is
endlessly branched. (42-43)
All these flowery words are used by men with little
knowledge who are followers of the Vedas and, o 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. (44)
Those who by such things are too attached to material
pleasure and opulence are bewildered in their mind and
arrive never at the determination of a mind controlled
with intelligence. (45)
The vedic literatures dealing with the modes of nature
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. (46)
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.
(47)
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. (48)
Do your work staying connected thus in giving up that
association o Dhanañjaya and stay balanced in
success and failure as the realization of this equanimity
is what is called yoga. (49)
Keep your self 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.
(50)
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. (51)
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. (52)
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.
(53)
When, without
being confused about results with these
revelations, you
remain unmoved in transcendence with a fixed
intelligence, then you will achieve
selfrealization.'
(54)
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?'
(55)
The Supreme Lord said: 'Giving up the various desires and
their ruminations to the self, o son of Prithâ, at
that time, one says, satisfied by that purified mind, one
becomes steady in ones consciousness. (56)
Those who without worrying face the miseries and without
interest face happiness and who are free from attachment,
fear and anger, are called sages whose meditation is
steady. (57)
He who, whether achieving good or evil with it, is
unaffected with it wherever and neither prefers or hates,
is fixed in perfect knowledge. (58)
When his consciousness is fixed he withdraws like a
tortoise does with its limbs, all his senses from the
sense objects. (59)
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. (60)
While endeavoring surely, in spite of, o son of
Kuntî, a man's full discrimination, the senses
forcibly take away the mind agitating it.
(61)
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. (62)
Facing sense-objects a person develops attachment for
those objects. From that attachment desire develops and
from that desire anger arises. (63)
From anger 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. (64)
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. (65)
From that tranquility all misery will find its end and of
such a happy mind soon the intuition will become
sufficiently established. (66)
There can't be intelligence if one is not aligned to this
and without that connectedness one will not be steady in
ones respect; missing that peace how can one of such
discontent be happy? (67)
The mind by roaming with the senses surely becomes
preoccupied as the intelligence is taken away the way the
wind takes a boat away on the water. (68)
Therefore, o mighty armed one, one who tied his senses
down from their objects is of steady intelligence.
(69)
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. (70)
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. (71)
A person who has given up all desires living free from
longing, without striving for possessions and identifying
with the body, attains peace. (72)
This spiritual condition, o 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.'
Spoken
by Anand Aadhar Prabhu
to the text offered below