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 Pritha, you can be released from the bondage of fruitive labor [karma].
(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 [also] used by men with little knowledge who are followers of the Vedas and , o son of Pritha, 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 [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.
(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 [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.
(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 Pritha, 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 [munis] 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 Kunti, 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 [the drift of passion] arises.
(63) 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.
(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 [by the material interest] as the intelligence is taken away the way the wind takes a boat away on the water.
(68) Therefore, o mighty armed, 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 Pritha, 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.'
Source Texts
Text 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 Pritha, you can be released from the bondage of fruitive labor [karma].
SANSKRIT Verse 39
esa te 'bhihita sankhye
buddhir yoge tv imam srnu
buddhya yukto yaya partha
karma-bandham prahasyasi
Word for Word
esa = all this; te = unto you; abhihita = described; sankhye = by analytical study; buddhih = intelligence; yoge = in work without fruitive result; tu = but; imam = this; srnu- just hear; buddhya = by intelligence; yuktah = dovetailed; yaya = by which; partha = o son of Pritha; karma-bandham = bondage of reaction; prahasyasi = you can be released from.
Translation
Thus far I have described this knowledge to you through analytical study. Now listen as I explain it in terms of working without fruitive results. O son of Pritha, when you act in such knowledge you can free yourself from the bondage of works.
Text 40
Endeavoring in it, there will never be loss or diminution and a little effort with it frees one from the greatest danger.
SANSKRIT Verse 40
nehahikrama-naso 'sti
pratyavayo na vidyate
sv-alpam apy asya dharmasya
trayate mahato bhayat
Word for Word
na = there is not; iha = in this yoga; abhikrama = in endeavoring; nasah = loss; asti = there is; pratyavayah = diminution; na = never; vidyate = there is; su-alpam = a little; api = although; asya = of this; dharmasya = occupation; trayate = releases; mahatah = from very great; bhayat = danger.
Translation
In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.
Text 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.
SANSKRIT Verse 41
vyavasayatmika buddhir
ekeha kuru-nandana
bahu-sakha hy anantas ca
buddhayo 'vyavasayinam
Word for Word
vyavasaya-atmika = resolute in Krishna consciousness; buddhih = intelligence; eka = only one; iha = in this world; kuru-nandana = O beloved child of the Kurus; bahu-sakhah = having various branches; hi = indeed; anantah = unlimited; ca = also; buddhayah = intelligence; avyavasayinam = of those who are not in Krishna consciousness.
Translation
Those who are on this path are resolute in purpose, and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched.
Text 42-43
All these flowery words are [also] used by men with little knowledge who are followers of the Vedas and , o son of Pritha, 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.
SANSKRIT Verse 43
yam imam puspitam vacam
pravadanty avipascitah
veda-vada-ratah partha
nanyad astiti vadinah
kamatmanah svarga-para
janma-karma-phala-pradam
kriya-visesa-bahulam
bhogaisvarya-gatim prati
Word for Word
yam imam = all these; puspitam = flowery; vacam = words; pravadanti = say; avipascitah = men with a poor fund of knowledge; veda-vada-ratah = supposed followers of the Vedas; partha = o son of Pritha; na = never; anyat = anything else; asti = there is; iti = thus; vadinah = the advocates;
kama-atmanah = desirous of sense gratification; svarga-parah = aiming to achieve heavenly planets; janma-karma-phala-pradam = resulting in good birth and other fruitive reactions; kriya-visesa = pompous ceremonies; bahulam = various; bhoga = in sense enjoyment; aisvarya = and opulence; gatim = progress; prati = towards.
Translation
Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this.
Text 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.
SANSKRIT Verse 44
bhogaisvarya-prasaktanam
tayapahrta-cetasam
vyavasayatmika buddhih
samadhau na vidhiyate
Word for Word
bhoga = to material enjoyment; aisvarya = and opulence; prasaktanam = for those who are attached; taya = by such things; apahrta-cetasam = bewildered in mind; vyavasaya-atmika = fixed in determination; buddhih = devotional service to the Lord; samadhau = in the controlled mind; na = never; vidhiyate = does take place.
Translation
In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination for devotional service to the Supreme Lord does not take place.
Text 45
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.
SANSKRIT Verse 45
trai-gunya-visaya veda
nistraigunyo bhavarjuna
nirdvandvo nitya-sattva-stho
niryoga-ksema atmavan
Word for Word
trai-gunya = pertaining to the three modes of material nature; visayah= on the subject matter; vedah = Vedic literatures; nistrai-gunyah =transcendental to the three modes of material nature; bhava = be;arjuna = O Arjuna; nirdvandvah = without duality; nitya-sattva-sthah= in a pure state of spiritual existence; niryoga-ksemah = free from ideas of gain and protection; atma-van = established in the self.
Translation
The Vedas deal mainly with the subject of the three modes of material nature. O Arjuna, become transcendental to these three modes. Be free from all dualities and from all anxieties for gain and safety, and be established in the self.
Text 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.
SANSKRIT Verse 46
yavan artha udapane
sarvatah samplutodake
tavan sarvesu vedesu
brahmanasya vijanatah
Word for Word
yavan = all that; arthah = is meant; uda-pane = in a well of water; sarvatah = in all respects; sampluta-udake = in a great reservoir of water; tavan = similarly; sarvesu = in all; vedesu = Vedic literatures; brahmanasya = of the man who knows the Supreme Brahman; vijanatah = who is in complete knowledge.
Translation
All purposes served by a small well can at once be served by a great reservoir of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them.
Text 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.
SANSKRIT Verse 47
karmany evadhikaras te
ma phalesu kadacana
ma karma-phala-hetur bhur
ma te sango 'stv akarmani
Word for Word
karmani = in prescribed duties; eva = certainly; adhikarah = right; te = of you; ma = never; phalesu = in the fruits; kadacana = at any ,time; ma = never; karma-phala = in the result of the work; hetuh = cause; bhuh = become; ma = never; te = of you; sangah = attachment; astu = there should be; akarmani = in not doing prescribed duties.
Translation
You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty.
Text 48
Do your work staying connected thus in giving up that association O 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.
SANSKRIT Verse 48
yoga-sthah kuru karmani
sangam, tyaktva dhananjaya
siddhy-asiddhyoh samo bhutva
samatvam yoga ucyate
Word for Word
yoga-sthah = equipoised; kuru = perform; karmani = your duties;sangam = attachment; tyaktva = giving up; dhananjaya = O Arjuna;siddhi-asiddhyoh = in success and failure; samah = equipoised; bhutva= becoming; samatvam = equanimity; yogah = yoga; ucyate = iscalled.
Translation
Perform your duty equipoised, O Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga.
Text 49
Keep your self for sure far away from abominable acts with that intelligence of yoga, Dhananjana, in the full surrender of such consciousness - as it are the misers who try for the sake of the result.
SANSKRIT Verse 49
durena hy avaram karma
buddhi-yogad dhananjaya
buddhau saranam anviccha
krpanah phala-hetavah
Word for Word
durena = discard it at a long distance; hi = certainly; avaram = abominable; karma = activity; buddhi-yogat = on the strength of Krishna consciousness; dhananjaya = O conqueror of wealth; buddhau =in such consciousness; saranam = full surrender; anviccha = try for; krpanah = misers; phala-hetavah = those desiring fruitive results.
Translation
O Dhanañjaya, keep all abominable activities far distant by devotional service, and in that consciousness surrender unto the Lord. Those who want to enjoy the fruits of their work are misers.
Text 50
One aligned in this intelligence can in this life get rid of both good and bad results, therefore, for the sake of yoga, engage being connected; that is the art in all activities.
SANSKRIT Verse 50
buddhi-yukto jahatiha
ubhe sukrta-duskrte
tasmad yogaya yujyasva
yogah karmasu kausalam
Word for Word
buddhi-yuktah = one who is engaged in devotional service; jahati = can get rid of; iha = in this life; ubhe = both; sukrta-duskrte = good and bad results; tasmat = therefore; yogaya = for the sake of devotional service; yujyasva = be so engaged; yogah = Krishna consciousness; karmasu = in all activities; kausalam = art.
Translation
A man engaged in devotional service rids himself of both good and bad actions even in this life. Therefore strive for yoga, which is the art of all work.
Text 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.
SANSKRIT Verse 51
karma-jam buddhi-yukta hi
phalam tyaktva manisinah
janma-bandha-vinirmuktah
padam gacchanty anamayam
Word for Word
karma-jam = due to fruitive activities; buddhi-yuktah = being engaged in devotional service; hi = certainly; phalam = results; tyaktva = giving up; manisinah = great sages or devotees; janma-bandha = from the bondage of birth and death; vinirmuktah = liberated; padam = position; gacchanti = they reach; anamayam = without miseries.
Translation
By thus engaging in devotional service to the Lord, great sages or devotees free themselves from the results of work in the material world. In this way they become free from the cycle of birth and death and attain the state beyond all miseries [by going back to Godhead].
Text 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.
SANSKRIT Verse 52
yada te moha-kalilam
buddhir vyatitarisyati
tada gantasi nirvedam
srotavyasya srutasya ca
Word for Word
yada = when; te = your; moha = of illusion; kalilam = dense forest; buddhih = transcendental service with intelligence; vyatitarisyati = surpasses; tada = at that time; ganta asi = you shall go; nirvedam = callousness; srotavyasya = toward all that is to be heard; srutasya = all that is already heard; ca = also.
Translation
When your intelligence has passed out of the dense forest of delusion, you shall become indifferent to all that has been heard and all that is to be heard.
Text 53
When, without being confused about results with these revelations, you remain unmoved in transcendence with a fixed intelligence, then you will achieve selfrealisation."
SANSKRIT Verse 53
sruti-vipratipanna te
yada sthasyati niscala
samadhav acala buddhis
tada yogam avapsyasi
Word for Word
sruti = of Vedic revelation; vipratipanna = without being influenced by the fruitive results; te = your; yada = when; sthasyati = remains; niscala = unmoved; samadhau = in transcendental consciousness, or Krishna consciousness; acala = unflinching; buddhih = intelligence; tada = at that time; yogam = self-realization; avapsyasi = you will achieve.
Translation
When your mind is no longer disturbed by the flowery language of the Vedas, and when it remains fixed in the trance of self-realization, then you will have attained the divine consciousness.
Text 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?"
SANSKRIT Verse 54
arjuna uvaca
sthita-prajnasya ka bhasa
samadhi-sthasya kesava
sthita-dhih kim prabhaseta
kim asita vrajeta kim
Word for Word
arjunah uvaca = Arjuna said; sthita-prajnasya = of one who is situated in fixedKrishna consciousness; ka = what; bhasa = language; samadhi-sthasya = of one situated in trance; kesava = O Krishna; sthita-dhih = one fixed in Krishna consciousness; kim = what; prabhaseta = speaks; kim = how; asita = does remain still; vrajeta = walks; kim = how.
Translation
Arjuna said: O Krishna, what are the symptoms of one whose consciousness is thus merged in transcendence? How does he speak, and what is his language? How does he sit, and how does he walk?
Text 55
The Supreme Lord said: "Giving up the various desires and their ruminations to the self, o son of Pritha, at that time, one says, satisfied by that purified mind, one becomes steady in ones consciousness.
SANSKRIT Verse 55
sri bhagavan uvaca
prajahati yada kaman
sarvan partha mano-gatan
atmany evatmana tustah
sthita-prajnas tadocyate
Word for Word
sri-bhagavan uvaca = the Supreme Personality of Godhead said; prajahati = gives up; yada = when; kaman = desires for sense gratification; sarvan = of all varieties; partha = o son of Pritha; manah-gatan = of mental concoction; atmani = in the pure state of the soul; eva = certainly; atmana = by the purified mind; tustah = satisfied; sthita-prajnah = transcendentally situated; tada = at that time; ucyate = is said.
Translation
The Supreme Personality of Godhead said: O Pritha, when a man gives up all varieties of desire for sense gratification, which arise from mental concoction, and when his mind, thus purified, finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness.
Text 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 [munis] whose meditation is steady.
SANSKRIT Verse 56
duhkhesv anudvigna-manah
sukhesu vigata-sprhah
vita-raga-bhaya-krodhah
sthita-dhir munir ucyate
Word for Word
duhkhesu = in the threefold miseries; anudvigna-manah = without being agitated in mind; sukhesu = in happiness; vigata-sprhah = without being interested; vita = free from; raga = attachment; bhaya = fear; krodhah = and anger; sthita-dhih = whose mind is steady; munih = a sage; ucyate = is called.
Translation
One who is not disturbed in mind even amidst the threefold miseries or elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.
Text 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.
SANSKRIT Verse 57
yah sarvatranabhisnehas
tat tat prapya subhasubham
nabhinandati na dvesti
tasya prajna pratisthita
Word for Word
yah = one who; sarvatra = everywhere; anabhisnehah = without affection; tat = that; tat = that; prapya = achieving; subha = good; asubham = evil; na = never; abhinandati = praises; na = never; dvesti = envies; tasya = his; prajna = perfect knowledge; pratisthita = fixed.
Translation
In the material world, one who is unaffected by whatever good or evil he may obtain, neither praising it nor despising it, is firmly fixed in perfect knowledge.
Text 58
When his consciousness is fixed he withdraws like a tortoise does with its limbs, all his senses from the sense objects.
SANSKRIT Verse 58
yada samharate cayam
kurmo 'nganiva sarvasah
indriyanindriyarthebhyas
tasya prajna pratisthita
Word for Word
yada = when; samharate = winds up; ca = also; ayam = he; kurmah = tortoise; angani = limbs; iva = like; sarvasah = altogether; indriyani = senses; indriya-arthebhyah = from the sense objects; tasya = his; prajna = consciousness; pratisthita = fixed.
Translation
One who is able to withdraw his senses from sense objects, as the tortoise draws its limbs within the shell, is firmly fixed in perfect consciousness.
Text 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.
SANSKRIT Verse 59
visaya vinivartante
niraharasya dehinah
rasa-varjam raso 'py asya
param drstva nivartate
Word for Word
visayah = objects for sense enjoyment; vinivartante = are practiced to be refrained from; niraharasya = by negative restrictions; dehinah = for the embodied; rasa-varjam = giving up the taste; rasah = sense of enjoyment; api = although there is; asya = his; param = far superior things; drstva = by experiencing; nivartate = he ceases from.
Translation
The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.
Text 60
While endeavoring surely , in spite of, o son of Kunti, a man's full discrimination, the senses forcibly take away the mind agitating it.
SANSKRIT Verse 60
yatato hy api kaunteya
purusasya vipascitah
indriyani pramathini
haranti prasabham manah
Word for Word
yatatah = while endeavoring; hi = certainly; api = in spite of; kaunteya = O son of Kunti; purusasya = of a man; vipascitah = full of discriminating knowledge; indriyani = the senses; pramathini = agitating; haranti = throw; prasabham = by force; manah = the mind.
Translation
The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the mind even of a man of discrimination who is endeavoring to control them.
Text 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.
SANSKRIT Verse 61
tani sarvani samyamya
yukta asita mat-parah
vase hi yasyendriyani
tasya prajna pratisthita
Word for Word
tani = those senses; sarvani = all; samyamya = keeping under control; yuktah = engaged; asita = should be situated; mat-parah = in relationship with Me; vase = in full subjugation; hi = certainly; yasya = one whose; indriyani = senses; tasya = his; prajna = consciousness; pratisthita = fixed.
Translation
One who restrains his senses, keeping them under full control, and fixes his consciousness upon Me, is known as a man of steady intelligence.
Text 62
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.
SANSKRIT Verse 62
dhyayato visayan pumsah
sangas tesupajayate
sangat sanjayate kamah
kamat krodho 'bhijayate
Word for Word
dhyayatah = while contemplating; visayan = sense objects; pumsah = of a person; sangah = attachment; tesu = in the sense objects; upajayate = develops; sangat = from attachment; sanjayate = develops; kamah = desire; kamat = from desire; krodhah = anger; abhijayate = becomes manifest.
Translation
While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.
Text 63
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.
SANSKRIT Verse 63
krodhad bhavati sammohah
sammohat smrti-vibhramah
smrti-bhramsad buddhi-naso
buddhi-nasat pranasyati
Word for Word
krodhat = from anger; bhavati = takes place; sammohah = perfect illusion; sammohat = from illusion; smrti = of memory; vibhramah = bewilderment; smrti-bhramsat = after bewilderment of memory; buddhi-nasah = loss of intelligence; buddhi-nasat = and from loss of intelligence; pranasyati = one falls down.
Translation
From anger, complete delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost one falls down again into the material pool.
Text 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.
SANSKRIT Verse 64
raga-dvesa-vimuktais tu
visayan indriyais caran
atma-vasyair vidheyatma
prasadam adhigacchati
Word for Word
raga = attachment; dvesa = and detachment; vimuktaih = by one who has become free from; tu = but; visayan = sense objects; indriyaih = by the senses; caran = acting upon; atma-vasyaih = under one's control; vidheya-atma = one who follows regulated freedom; prasadam = the mercy of the Lord; adhigacchati = attains.
Translation
But a person free from all attachment and aversion and able to control,his senses through regulative principles of freedom can obtain the complete mercy of the Lord.
Text 65
From that tranquility all misery will find its end and of such a happy mind soon the intuition will become sufficiently established.
SANSKRIT Verse 65
prasade sarva-duhkhanam
hanir asyopajayate
prasanna-cetaso hy asu
buddhih paryavatisthate
Word for Word
prasade = on achievement of the causeless mercy of the Lord; sarva = of all; duhkhanam = material miseries; hanih = destruction; asya = his; upajayate = takes place; prasanna-cetasah = of the happy-minded; hi = certainly; asu = very soon; buddhih = intelligence; pari = sufficiently; avatisthate = becomes established.
Translation
For one thus satisfied [in Krishna consciousness], the threefold miseries of material existence exist no longer; in such satisfied consciousness, one's intelligence is soon well established.
Text 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?
SANSKRIT Verse 66
nasti buddhir ayuktasya
na cayuktasya bhavana
na cabhavayatah santir
asantasya kutah sukham
Word for Word
na asti = there cannot be; buddhih = transcendental intelligence; ayuktasya = of one who is not connected (with Krishna consciousness); na = not; ca = and; ayuktasya = of one devoid of Krishna consciousness; bhavana = fixed mind (in happiness); na = not; ca = and; abhavayatah = of one who is not fixed; santih = peace; asantasya = of the unpeaceful; kutah = where is; sukham = happiness.
Translation
One who is not connected with the Supreme [in Krishna consciousness] can have neither transcendental intelligence nor a steady mind, without which there is no possibility of peace. And how can there be any happiness without peace?
Text 67
The mind by roaming with the senses surely becomes preoccupied [with the material interest] as the intelligence is taken away the way the wind takes a boat away on the water.
SANSKRIT Verse 67
indriyanam hi caratam
yan mano 'nuvidhiyate
tad asya harati prajnam
vayur navam ivambhasi
Word for Word
indriyanam = of the senses; hi = certainly; caratam = while roaming; yat = with which; manah = the mind; anuvidhiyate = becomes nconstantly engaged; tat = that; asya = his; harati = takes away; prajnam = intelligence; vayuh = wind; navam = a boat; iva = like;ambhasi = on the water.
Translation
As a boat on the water is swept away by a strong wind, even one of the roaming senses on which the mind focuses can carry away a man's intelligence.
Text 68
Therefore, o mighty armed, one who tied his senses down from their objects is of steady intelligence.
SANSKRIT Verse 68
tasmad yasya maha-baho
nigrhitani sarvasah
indriyanindriyarthebhyas
tasya prajna pratisthita
Word for Word
tasmat = therefore; yasya = whose; maha-baho = O mighty-armed one; nigrhitani = so curbed down; sarvasah = all around; indriyani = them senses; indriya-arthebhyah = from sense objects; tasya = his; prajna = intelligence; pratisthita = fixed.
Translation
Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.
Text 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.
SANSKRIT Verse 6
ya nisa sarva-bhutanam
tasyam jagarti samyami
yasyam jagrati bhutani
sa nisa pasyato muneh
Word for Word
ya = what; nisa = is night; sarva = all; bhutanam = of living entities; tasyam = in that; jagarti = is wakeful; samyami = the self-controlled; yasyam = in which; jagrati = are awake; bhutani = all beings; sa = that is; nisa = night; pasyatah = for the introspective; muneh = sage.
Translation
What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.
Text 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.
SANSKRIT Verse 70
aparyamanam acala-pratistham
samudram apah pravisanti yadvat
tadvat kama yam pravisanti sarve
sa santim apnoti na kama-kami
Word for Word
apuryamanam = always being filled; acala-pratistham = steadily situated; samudram = the ocean; apah = waters; pravisanti = enter; yadvat = as; tadvat = so; kamah = desires; yam = unto whom; pravisanti = enter; sarve = all; sah = that person; santim = peace; apnoti = achieves; na = not; kama-kami = one who desires to fulfill desires.
Translation
A person who is not disturbed by the incessant flow of desires = that enter like rivers into the ocean, which is ever being filled but is always still = can alone achieve peace, and not the man who strives to satisfy such desires.
Text 71
A person who has given up all desires living free from longing, without striving for possessions and identifying with the body, attains peace.
SANSKRIT Verse 71
vihaya kaman yah sarvan
pumams carati nihsprhah
nirmamo nirahankarah
sa santim adhigacchati
Word for Word
vihaya = giving up; kaman = material desires for sense gratification; yah = who; sarvan = all; puman = a person; carati = lives; nihsprhah = desireless; nirmamah = without a sense of proprietorship; nirahankarah = without false ego; sah = he; santim = perfect peace; adhigacchati = attains.
Translation
A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego = he alone can attain real peace.
Text 72
This spiritual condition, o son of Pritha, 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.
SANSKRIT Verse 72
esa brahmi sthitih partha
nainam prapya vimuhyati
sthitvasyam anta-kale 'pi
brahma-nirvanam rcchati
Word for Word
esa = this; brahmi = spiritual; sthitih = situation; partha = o son of Pritha; na = never; enam = this; prapya = achieving; vimuhyati = one is bewildered; sthitva = being situated; asyam = in this; anta-kale = at the end of life; api = also; brahma-nirvanam = the spiritual kingdom of God; rcchati = one attains.
Translation
That is the way of the spiritual and godly life, after attaining which a man is not bewildered. If one is thus situated even at the hour of death, one can enter into the kingdom of God.
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 Pritha, you can be released from the bondage of fruitive labor [karma].
(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 [also] used by men with little knowledge who are followers of the Vedas and , o son of Pritha, 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 [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.
(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 [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.
(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 Pritha, 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 [munis] 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 Kunti, 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 [the drift of passion] arises.
(63) 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.
(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 [by the material interest] as the intelligence is taken away the way the wind takes a boat away on the water.
(68) Therefore, o mighty armed, 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 Pritha, 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.'
Source Texts
Text 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 Pritha, you can be released from the bondage of fruitive labor [karma].
SANSKRIT Verse 39
esa te 'bhihita sankhye
buddhir yoge tv imam srnu
buddhya yukto yaya partha
karma-bandham prahasyasi
Word for Word
esa = all this; te = unto you; abhihita = described; sankhye = by analytical study; buddhih = intelligence; yoge = in work without fruitive result; tu = but; imam = this; srnu- just hear; buddhya = by intelligence; yuktah = dovetailed; yaya = by which; partha = o son of Pritha; karma-bandham = bondage of reaction; prahasyasi = you can be released from.
Translation
Thus far I have described this knowledge to you through analytical study. Now listen as I explain it in terms of working without fruitive results. O son of Pritha, when you act in such knowledge you can free yourself from the bondage of works.
Text 40
Endeavoring in it, there will never be loss or diminution and a little effort with it frees one from the greatest danger.
SANSKRIT Verse 40
nehahikrama-naso 'sti
pratyavayo na vidyate
sv-alpam apy asya dharmasya
trayate mahato bhayat
Word for Word
na = there is not; iha = in this yoga; abhikrama = in endeavoring; nasah = loss; asti = there is; pratyavayah = diminution; na = never; vidyate = there is; su-alpam = a little; api = although; asya = of this; dharmasya = occupation; trayate = releases; mahatah = from very great; bhayat = danger.
Translation
In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.
Text 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.
SANSKRIT Verse 41
vyavasayatmika buddhir
ekeha kuru-nandana
bahu-sakha hy anantas ca
buddhayo 'vyavasayinam
Word for Word
vyavasaya-atmika = resolute in Krishna consciousness; buddhih = intelligence; eka = only one; iha = in this world; kuru-nandana = O beloved child of the Kurus; bahu-sakhah = having various branches; hi = indeed; anantah = unlimited; ca = also; buddhayah = intelligence; avyavasayinam = of those who are not in Krishna consciousness.
Translation
Those who are on this path are resolute in purpose, and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched.
Text 42-43
All these flowery words are [also] used by men with little knowledge who are followers of the Vedas and , o son of Pritha, 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.
SANSKRIT Verse 43
yam imam puspitam vacam
pravadanty avipascitah
veda-vada-ratah partha
nanyad astiti vadinah
kamatmanah svarga-para
janma-karma-phala-pradam
kriya-visesa-bahulam
bhogaisvarya-gatim prati
Word for Word
yam imam = all these; puspitam = flowery; vacam = words; pravadanti = say; avipascitah = men with a poor fund of knowledge; veda-vada-ratah = supposed followers of the Vedas; partha = o son of Pritha; na = never; anyat = anything else; asti = there is; iti = thus; vadinah = the advocates;
kama-atmanah = desirous of sense gratification; svarga-parah = aiming to achieve heavenly planets; janma-karma-phala-pradam = resulting in good birth and other fruitive reactions; kriya-visesa = pompous ceremonies; bahulam = various; bhoga = in sense enjoyment; aisvarya = and opulence; gatim = progress; prati = towards.
Translation
Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this.
Text 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.
SANSKRIT Verse 44
bhogaisvarya-prasaktanam
tayapahrta-cetasam
vyavasayatmika buddhih
samadhau na vidhiyate
Word for Word
bhoga = to material enjoyment; aisvarya = and opulence; prasaktanam = for those who are attached; taya = by such things; apahrta-cetasam = bewildered in mind; vyavasaya-atmika = fixed in determination; buddhih = devotional service to the Lord; samadhau = in the controlled mind; na = never; vidhiyate = does take place.
Translation
In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination for devotional service to the Supreme Lord does not take place.
Text 45
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.
SANSKRIT Verse 45
trai-gunya-visaya veda
nistraigunyo bhavarjuna
nirdvandvo nitya-sattva-stho
niryoga-ksema atmavan
Word for Word
trai-gunya = pertaining to the three modes of material nature; visayah= on the subject matter; vedah = Vedic literatures; nistrai-gunyah =transcendental to the three modes of material nature; bhava = be;arjuna = O Arjuna; nirdvandvah = without duality; nitya-sattva-sthah= in a pure state of spiritual existence; niryoga-ksemah = free from ideas of gain and protection; atma-van = established in the self.
Translation
The Vedas deal mainly with the subject of the three modes of material nature. O Arjuna, become transcendental to these three modes. Be free from all dualities and from all anxieties for gain and safety, and be established in the self.
Text 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.
SANSKRIT Verse 46
yavan artha udapane
sarvatah samplutodake
tavan sarvesu vedesu
brahmanasya vijanatah
Word for Word
yavan = all that; arthah = is meant; uda-pane = in a well of water; sarvatah = in all respects; sampluta-udake = in a great reservoir of water; tavan = similarly; sarvesu = in all; vedesu = Vedic literatures; brahmanasya = of the man who knows the Supreme Brahman; vijanatah = who is in complete knowledge.
Translation
All purposes served by a small well can at once be served by a great reservoir of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them.
Text 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.
SANSKRIT Verse 47
karmany evadhikaras te
ma phalesu kadacana
ma karma-phala-hetur bhur
ma te sango 'stv akarmani
Word for Word
karmani = in prescribed duties; eva = certainly; adhikarah = right; te = of you; ma = never; phalesu = in the fruits; kadacana = at any ,time; ma = never; karma-phala = in the result of the work; hetuh = cause; bhuh = become; ma = never; te = of you; sangah = attachment; astu = there should be; akarmani = in not doing prescribed duties.
Translation
You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty.
Text 48
Do your work staying connected thus in giving up that association O 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.
SANSKRIT Verse 48
yoga-sthah kuru karmani
sangam, tyaktva dhananjaya
siddhy-asiddhyoh samo bhutva
samatvam yoga ucyate
Word for Word
yoga-sthah = equipoised; kuru = perform; karmani = your duties;sangam = attachment; tyaktva = giving up; dhananjaya = O Arjuna;siddhi-asiddhyoh = in success and failure; samah = equipoised; bhutva= becoming; samatvam = equanimity; yogah = yoga; ucyate = iscalled.
Translation
Perform your duty equipoised, O Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga.
Text 49
Keep your self for sure far away from abominable acts with that intelligence of yoga, Dhananjana, in the full surrender of such consciousness - as it are the misers who try for the sake of the result.
SANSKRIT Verse 49
durena hy avaram karma
buddhi-yogad dhananjaya
buddhau saranam anviccha
krpanah phala-hetavah
Word for Word
durena = discard it at a long distance; hi = certainly; avaram = abominable; karma = activity; buddhi-yogat = on the strength of Krishna consciousness; dhananjaya = O conqueror of wealth; buddhau =in such consciousness; saranam = full surrender; anviccha = try for; krpanah = misers; phala-hetavah = those desiring fruitive results.
Translation
O Dhanañjaya, keep all abominable activities far distant by devotional service, and in that consciousness surrender unto the Lord. Those who want to enjoy the fruits of their work are misers.
Text 50
One aligned in this intelligence can in this life get rid of both good and bad results, therefore, for the sake of yoga, engage being connected; that is the art in all activities.
SANSKRIT Verse 50
buddhi-yukto jahatiha
ubhe sukrta-duskrte
tasmad yogaya yujyasva
yogah karmasu kausalam
Word for Word
buddhi-yuktah = one who is engaged in devotional service; jahati = can get rid of; iha = in this life; ubhe = both; sukrta-duskrte = good and bad results; tasmat = therefore; yogaya = for the sake of devotional service; yujyasva = be so engaged; yogah = Krishna consciousness; karmasu = in all activities; kausalam = art.
Translation
A man engaged in devotional service rids himself of both good and bad actions even in this life. Therefore strive for yoga, which is the art of all work.
Text 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.
SANSKRIT Verse 51
karma-jam buddhi-yukta hi
phalam tyaktva manisinah
janma-bandha-vinirmuktah
padam gacchanty anamayam
Word for Word
karma-jam = due to fruitive activities; buddhi-yuktah = being engaged in devotional service; hi = certainly; phalam = results; tyaktva = giving up; manisinah = great sages or devotees; janma-bandha = from the bondage of birth and death; vinirmuktah = liberated; padam = position; gacchanti = they reach; anamayam = without miseries.
Translation
By thus engaging in devotional service to the Lord, great sages or devotees free themselves from the results of work in the material world. In this way they become free from the cycle of birth and death and attain the state beyond all miseries [by going back to Godhead].
Text 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.
SANSKRIT Verse 52
yada te moha-kalilam
buddhir vyatitarisyati
tada gantasi nirvedam
srotavyasya srutasya ca
Word for Word
yada = when; te = your; moha = of illusion; kalilam = dense forest; buddhih = transcendental service with intelligence; vyatitarisyati = surpasses; tada = at that time; ganta asi = you shall go; nirvedam = callousness; srotavyasya = toward all that is to be heard; srutasya = all that is already heard; ca = also.
Translation
When your intelligence has passed out of the dense forest of delusion, you shall become indifferent to all that has been heard and all that is to be heard.
Text 53
When, without being confused about results with these revelations, you remain unmoved in transcendence with a fixed intelligence, then you will achieve selfrealisation."
SANSKRIT Verse 53
sruti-vipratipanna te
yada sthasyati niscala
samadhav acala buddhis
tada yogam avapsyasi
Word for Word
sruti = of Vedic revelation; vipratipanna = without being influenced by the fruitive results; te = your; yada = when; sthasyati = remains; niscala = unmoved; samadhau = in transcendental consciousness, or Krishna consciousness; acala = unflinching; buddhih = intelligence; tada = at that time; yogam = self-realization; avapsyasi = you will achieve.
Translation
When your mind is no longer disturbed by the flowery language of the Vedas, and when it remains fixed in the trance of self-realization, then you will have attained the divine consciousness.
Text 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?"
SANSKRIT Verse 54
arjuna uvaca
sthita-prajnasya ka bhasa
samadhi-sthasya kesava
sthita-dhih kim prabhaseta
kim asita vrajeta kim
Word for Word
arjunah uvaca = Arjuna said; sthita-prajnasya = of one who is situated in fixedKrishna consciousness; ka = what; bhasa = language; samadhi-sthasya = of one situated in trance; kesava = O Krishna; sthita-dhih = one fixed in Krishna consciousness; kim = what; prabhaseta = speaks; kim = how; asita = does remain still; vrajeta = walks; kim = how.
Translation
Arjuna said: O Krishna, what are the symptoms of one whose consciousness is thus merged in transcendence? How does he speak, and what is his language? How does he sit, and how does he walk?
Text 55
The Supreme Lord said: "Giving up the various desires and their ruminations to the self, o son of Pritha, at that time, one says, satisfied by that purified mind, one becomes steady in ones consciousness.
SANSKRIT Verse 55
sri bhagavan uvaca
prajahati yada kaman
sarvan partha mano-gatan
atmany evatmana tustah
sthita-prajnas tadocyate
Word for Word
sri-bhagavan uvaca = the Supreme Personality of Godhead said; prajahati = gives up; yada = when; kaman = desires for sense gratification; sarvan = of all varieties; partha = o son of Pritha; manah-gatan = of mental concoction; atmani = in the pure state of the soul; eva = certainly; atmana = by the purified mind; tustah = satisfied; sthita-prajnah = transcendentally situated; tada = at that time; ucyate = is said.
Translation
The Supreme Personality of Godhead said: O Pritha, when a man gives up all varieties of desire for sense gratification, which arise from mental concoction, and when his mind, thus purified, finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness.
Text 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 [munis] whose meditation is steady.
SANSKRIT Verse 56
duhkhesv anudvigna-manah
sukhesu vigata-sprhah
vita-raga-bhaya-krodhah
sthita-dhir munir ucyate
Word for Word
duhkhesu = in the threefold miseries; anudvigna-manah = without being agitated in mind; sukhesu = in happiness; vigata-sprhah = without being interested; vita = free from; raga = attachment; bhaya = fear; krodhah = and anger; sthita-dhih = whose mind is steady; munih = a sage; ucyate = is called.
Translation
One who is not disturbed in mind even amidst the threefold miseries or elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.
Text 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.
SANSKRIT Verse 57
yah sarvatranabhisnehas
tat tat prapya subhasubham
nabhinandati na dvesti
tasya prajna pratisthita
Word for Word
yah = one who; sarvatra = everywhere; anabhisnehah = without affection; tat = that; tat = that; prapya = achieving; subha = good; asubham = evil; na = never; abhinandati = praises; na = never; dvesti = envies; tasya = his; prajna = perfect knowledge; pratisthita = fixed.
Translation
In the material world, one who is unaffected by whatever good or evil he may obtain, neither praising it nor despising it, is firmly fixed in perfect knowledge.
Text 58
When his consciousness is fixed he withdraws like a tortoise does with its limbs, all his senses from the sense objects.
SANSKRIT Verse 58
yada samharate cayam
kurmo 'nganiva sarvasah
indriyanindriyarthebhyas
tasya prajna pratisthita
Word for Word
yada = when; samharate = winds up; ca = also; ayam = he; kurmah = tortoise; angani = limbs; iva = like; sarvasah = altogether; indriyani = senses; indriya-arthebhyah = from the sense objects; tasya = his; prajna = consciousness; pratisthita = fixed.
Translation
One who is able to withdraw his senses from sense objects, as the tortoise draws its limbs within the shell, is firmly fixed in perfect consciousness.
Text 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.
SANSKRIT Verse 59
visaya vinivartante
niraharasya dehinah
rasa-varjam raso 'py asya
param drstva nivartate
Word for Word
visayah = objects for sense enjoyment; vinivartante = are practiced to be refrained from; niraharasya = by negative restrictions; dehinah = for the embodied; rasa-varjam = giving up the taste; rasah = sense of enjoyment; api = although there is; asya = his; param = far superior things; drstva = by experiencing; nivartate = he ceases from.
Translation
The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.
Text 60
While endeavoring surely , in spite of, o son of Kunti, a man's full discrimination, the senses forcibly take away the mind agitating it.
SANSKRIT Verse 60
yatato hy api kaunteya
purusasya vipascitah
indriyani pramathini
haranti prasabham manah
Word for Word
yatatah = while endeavoring; hi = certainly; api = in spite of; kaunteya = O son of Kunti; purusasya = of a man; vipascitah = full of discriminating knowledge; indriyani = the senses; pramathini = agitating; haranti = throw; prasabham = by force; manah = the mind.
Translation
The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the mind even of a man of discrimination who is endeavoring to control them.
Text 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.
SANSKRIT Verse 61
tani sarvani samyamya
yukta asita mat-parah
vase hi yasyendriyani
tasya prajna pratisthita
Word for Word
tani = those senses; sarvani = all; samyamya = keeping under control; yuktah = engaged; asita = should be situated; mat-parah = in relationship with Me; vase = in full subjugation; hi = certainly; yasya = one whose; indriyani = senses; tasya = his; prajna = consciousness; pratisthita = fixed.
Translation
One who restrains his senses, keeping them under full control, and fixes his consciousness upon Me, is known as a man of steady intelligence.
Text 62
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.
SANSKRIT Verse 62
dhyayato visayan pumsah
sangas tesupajayate
sangat sanjayate kamah
kamat krodho 'bhijayate
Word for Word
dhyayatah = while contemplating; visayan = sense objects; pumsah = of a person; sangah = attachment; tesu = in the sense objects; upajayate = develops; sangat = from attachment; sanjayate = develops; kamah = desire; kamat = from desire; krodhah = anger; abhijayate = becomes manifest.
Translation
While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.
Text 63
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.
SANSKRIT Verse 63
krodhad bhavati sammohah
sammohat smrti-vibhramah
smrti-bhramsad buddhi-naso
buddhi-nasat pranasyati
Word for Word
krodhat = from anger; bhavati = takes place; sammohah = perfect illusion; sammohat = from illusion; smrti = of memory; vibhramah = bewilderment; smrti-bhramsat = after bewilderment of memory; buddhi-nasah = loss of intelligence; buddhi-nasat = and from loss of intelligence; pranasyati = one falls down.
Translation
From anger, complete delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost one falls down again into the material pool.
Text 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.
SANSKRIT Verse 64
raga-dvesa-vimuktais tu
visayan indriyais caran
atma-vasyair vidheyatma
prasadam adhigacchati
Word for Word
raga = attachment; dvesa = and detachment; vimuktaih = by one who has become free from; tu = but; visayan = sense objects; indriyaih = by the senses; caran = acting upon; atma-vasyaih = under one's control; vidheya-atma = one who follows regulated freedom; prasadam = the mercy of the Lord; adhigacchati = attains.
Translation
But a person free from all attachment and aversion and able to control,his senses through regulative principles of freedom can obtain the complete mercy of the Lord.
Text 65
From that tranquility all misery will find its end and of such a happy mind soon the intuition will become sufficiently established.
SANSKRIT Verse 65
prasade sarva-duhkhanam
hanir asyopajayate
prasanna-cetaso hy asu
buddhih paryavatisthate
Word for Word
prasade = on achievement of the causeless mercy of the Lord; sarva = of all; duhkhanam = material miseries; hanih = destruction; asya = his; upajayate = takes place; prasanna-cetasah = of the happy-minded; hi = certainly; asu = very soon; buddhih = intelligence; pari = sufficiently; avatisthate = becomes established.
Translation
For one thus satisfied [in Krishna consciousness], the threefold miseries of material existence exist no longer; in such satisfied consciousness, one's intelligence is soon well established.
Text 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?
SANSKRIT Verse 66
nasti buddhir ayuktasya
na cayuktasya bhavana
na cabhavayatah santir
asantasya kutah sukham
Word for Word
na asti = there cannot be; buddhih = transcendental intelligence; ayuktasya = of one who is not connected (with Krishna consciousness); na = not; ca = and; ayuktasya = of one devoid of Krishna consciousness; bhavana = fixed mind (in happiness); na = not; ca = and; abhavayatah = of one who is not fixed; santih = peace; asantasya = of the unpeaceful; kutah = where is; sukham = happiness.
Translation
One who is not connected with the Supreme [in Krishna consciousness] can have neither transcendental intelligence nor a steady mind, without which there is no possibility of peace. And how can there be any happiness without peace?
Text 67
The mind by roaming with the senses surely becomes preoccupied [with the material interest] as the intelligence is taken away the way the wind takes a boat away on the water.
SANSKRIT Verse 67
indriyanam hi caratam
yan mano 'nuvidhiyate
tad asya harati prajnam
vayur navam ivambhasi
Word for Word
indriyanam = of the senses; hi = certainly; caratam = while roaming; yat = with which; manah = the mind; anuvidhiyate = becomes nconstantly engaged; tat = that; asya = his; harati = takes away; prajnam = intelligence; vayuh = wind; navam = a boat; iva = like;ambhasi = on the water.
Translation
As a boat on the water is swept away by a strong wind, even one of the roaming senses on which the mind focuses can carry away a man's intelligence.
Text 68
Therefore, o mighty armed, one who tied his senses down from their objects is of steady intelligence.
SANSKRIT Verse 68
tasmad yasya maha-baho
nigrhitani sarvasah
indriyanindriyarthebhyas
tasya prajna pratisthita
Word for Word
tasmat = therefore; yasya = whose; maha-baho = O mighty-armed one; nigrhitani = so curbed down; sarvasah = all around; indriyani = them senses; indriya-arthebhyah = from sense objects; tasya = his; prajna = intelligence; pratisthita = fixed.
Translation
Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.
Text 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.
SANSKRIT Verse 6
ya nisa sarva-bhutanam
tasyam jagarti samyami
yasyam jagrati bhutani
sa nisa pasyato muneh
Word for Word
ya = what; nisa = is night; sarva = all; bhutanam = of living entities; tasyam = in that; jagarti = is wakeful; samyami = the self-controlled; yasyam = in which; jagrati = are awake; bhutani = all beings; sa = that is; nisa = night; pasyatah = for the introspective; muneh = sage.
Translation
What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.
Text 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.
SANSKRIT Verse 70
aparyamanam acala-pratistham
samudram apah pravisanti yadvat
tadvat kama yam pravisanti sarve
sa santim apnoti na kama-kami
Word for Word
apuryamanam = always being filled; acala-pratistham = steadily situated; samudram = the ocean; apah = waters; pravisanti = enter; yadvat = as; tadvat = so; kamah = desires; yam = unto whom; pravisanti = enter; sarve = all; sah = that person; santim = peace; apnoti = achieves; na = not; kama-kami = one who desires to fulfill desires.
Translation
A person who is not disturbed by the incessant flow of desires = that enter like rivers into the ocean, which is ever being filled but is always still = can alone achieve peace, and not the man who strives to satisfy such desires.
Text 71
A person who has given up all desires living free from longing, without striving for possessions and identifying with the body, attains peace.
SANSKRIT Verse 71
vihaya kaman yah sarvan
pumams carati nihsprhah
nirmamo nirahankarah
sa santim adhigacchati
Word for Word
vihaya = giving up; kaman = material desires for sense gratification; yah = who; sarvan = all; puman = a person; carati = lives; nihsprhah = desireless; nirmamah = without a sense of proprietorship; nirahankarah = without false ego; sah = he; santim = perfect peace; adhigacchati = attains.
Translation
A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego = he alone can attain real peace.
Text 72
This spiritual condition, o son of Pritha, 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.
SANSKRIT Verse 72
esa brahmi sthitih partha
nainam prapya vimuhyati
sthitvasyam anta-kale 'pi
brahma-nirvanam rcchati
Word for Word
esa = this; brahmi = spiritual; sthitih = situation; partha = o son of Pritha; na = never; enam = this; prapya = achieving; vimuhyati = one is bewildered; sthitva = being situated; asyam = in this; anta-kale = at the end of life; api = also; brahma-nirvanam = the spiritual kingdom of God; rcchati = one attains.
Translation
That is the way of the spiritual and godly life, after attaining which a man is not bewildered. If one is thus situated even at the hour of death, one can enter into the kingdom of God.
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