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
never arrive 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 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. (50)
One aligned in this intelligence can get rid of both a good and a bad
outcome in this
life, 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, you will achieve selfrealization.'
(54) Arjuna said:
'What are the signs of one fixed in consciousness, in transcendence -
and what does one say who is fixed in wisdom, 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