Filognostic* understanding of the Bhagavad Gîtâ of Order
Arjuna said: 'Krishna, You praise the renunciation of fruitive labor as well as the practice of yoga. Please tell me which one is definitely more beneficial of the two.'
Arjuna said: 'Krishna, you praise a turn to the better of uniting in consciousness as well as a turn to the renunciation of productive labor; but what would be the best, please be definitive on this.' (Sanskrit & tradition)
The Supreme Lord replied: 'Renouncing [the fruits] and also action in yoga both lead to the path of liberation, but compared to the renunciation of fruitive labor, the action in yoga is the better of the two.
The man of fortune said: 'Both the work done for the uniting as the all together forsaking of profit-minded work lead to liberation, but the way you put it I'd say that compared to the forsaking of profit-minded work, the action in service of the unification is the better. (Sanskrit & tradition)
He should always be known as a renouncing one who never likes or dislikes and who is free from the duality, as certainly, oh mighty armed one, he is happy who is liberated from being bound that way.
Always consider him a renouncer who hates nor desires; free from the duality he, ohƒ man of grip, is happy to be completely free from being materially bound. (Sanskrit & tradition)
The less intelligent see the analytic and the work of yoga as different, but not so the learned ones. Situated in either one of them one will enjoy the complete of the result of both
Ignorantly one says that the intellectual consideration of the world differs from the uniting in consciousness, but the learned don't see it like that. From either of the two positions one arrives logically at the complete of the both of them. (Sanskrit & tradition)
He who places what one achieves by analysis at the same level as what one achieves by work done in yoga and thus sees study and selfless action as one, he actually sees it as it is.
That what is achieved by intellectual endeavor you also achieve in service of the uniting, and thus he who considers study and selfless action as one sees things as they are. (Sanskrit & tradition)
But, renunciation, oh mighty armed one, will afflict distress if one is without devotion, while a thinker united in selfless action reaches the Supreme without delay.
But the forsaking, oh man of grip, will result in distress if there's no uniting to it in consciousness, while a thinker connected in the uniting attains the supreme spirit without delay. (Sanskrit & tradition)
Connected in yoga a purified soul, who is self-controlled and has mastered his senses, is in compassion with all living beings and although engaged in action he is never affected.
Connected in the uniting a pure soul, who self-controlled has subdued the senses, will be compassionate with all living entities and never be affected, irrespective the work he does. (Sanskrit & tradition)
'In divine consciousness I certainly never do anything' thus thinks one who knows the truth in his seeing, hearing, touching, smelling, eating, going, dreaming and breathing. Despite of his talking, forsaking, accepting, opening and closing his eyes he considers it as [merely] an engagemnent of the senses.
To the smelling, hearing, seeing, touching, walking, dreaming and breathing of the body the man of truth says: 'Most certainly I am, in my being connected, not doing a thing'; he considers all the talking, forsaking, accepting, opening and closing of his eyes, merely an engagement of the senses. (Sanskrit & tradition)
He who dedicates all his works to the spiritual forsaking of his attachments is never affected by sin like a lotusleaf is in the water.
Like a lotus leaf in the water he, who resigns all his activities to the spiritual in forsaking his attachments, proceeding thus, is never affected by any misfortune and trouble. (Sanskrit & tradition)
With their body, mind and intelligence purified yogis even with their senses are acting in giving up the attachments for the sake of the soul.
In giving up the attachment of the self they who are united within as being one, are with their body, mind and intelligence, and even with their senses, in their activities engaged for the sake of purification. (Sanskrit & tradition)
United in giving up the fruits they unflinching attain perfect peace while the ones unconnected in the desire to enjoy the results are entrapped in attachment.
Connected forsaking the profit in their work they undaunted achieve peace, while they who are not connected get entangled in their attachment to enjoying the fruits of labor. (Sanskrit & tradition)
By his thinking giving up all activities and remaining in happiness, the one who is controlled resides in the city of nine gates [the body] and thus the embodied soul for sure never does anything nor does he cause anything
In this mind of forsaking all activities the embodied one who is of control, lives happily in the city with the nine gates, the body; never is he the one who does anything, nor does he lead to anything.27 (Sanskrit & tradition)
Never is he the one engaging in action nor does the master [of that city] induce others to act, nor is he identified with the results, as all is done by nature.
He is never the owner, nor the doer, nor does he make other people act, nor does he create the results; it is all enacted by nature itself. (Sanskrit & tradition)
Never is the one of power responsible for the sins or pious activities of anyone; it is the spiritual knowledge that is covered by ignorance because of which the living beings are bewildered.
Never is the Almighty in His control assuming of anyone that he would be bad or good; no, He is rather concerned with the bewilderment of the living entities whose knowledge is covered by ignorance. (Sanskrit & tradition)
But to the living entity whose nescience is destroyed by knowledge, that knowledge discloses the Supreme Reality like the rising sun.
To that soul, however, of whom the ignorance has been destroyed by âtmatattva, the supreme reality of spiritual knowledge is disclosed like a rising sun. (Sanskrit & tradition)
With one's intelligence to that, self to that, faith to that and refuge in that, one will, being cleansed from all misgivings by that knowledge, not return again.
And for that reason you will not return to the physical concept of life once you've fixed your intelligence on that, once you've set your life to that, are faithful to that and seek your refuge in that; with that being so, by that âtmatattva, you will shake off all your misgivings. (Sanskrit & tradition)
In a gentle brahmin fully educated, in a cow, in an elephant and surely also in an outcast, see those who are wise [the soul] with equal vision.
Whether it concerns a brahmin of virtue and achievement, a cow, an elephant, a dog or a drop-out, the one of wisdom regards them all equal-minded. (Sanskrit & tradition)
In this life certainly those have conquered birth and death who in sameness have a fixed mind flawless in the equanimity of the Supreme Spirit of which they are situated in the Supreme.
They who with a mind fixed in such a sameness are flawless in spiritual equanimity, are situated in the beyond; they have defeated birth and death. (Sanskrit & tradition)
Never rejoicing on achieving the pleasant nor getting agitated arriving at the unpleasant, intelligent of his own and unbewildered, he who knows the spiritual is situated in transcendence.
Not too cheerful with successes, nor really being moved by the unpleasant, he who, not bewildered knowing the spiritual, relies on his own intelligence, is situated in transcendence. (Sanskrit & tradition)
The one who is not attached to superficial pleasures finds, by concentrating on the spiritual of being connected in the soul, in the self the happiness which is enjoyed as being unlimited.
He who, not attached to superficial pleasures, manages to concentrate on the spiritual of being connected in the soul, will within himself enjoy an unlimited happiness. (Sanskrit & tradition)
In that which certainly by the contact with the senses is a source of misery, the intelligent never take delight, as that certainly is subjected to having a beginning and an end, oh son of Kuntî.
The intelligent never take delight in that what in association with the senses brings the misery, for such things are always temporary with a beginning and an end, oh son of aunt Kuntî. (Sanskrit & tradition)
He who in this material body is able to tolerate the lust and anger generated from the urges, before the body is forsaken, is a composed and happy human being.
He who, living with the body, before he forsakes his physical frame, is able to tolerate the lust and the anger that rise from its urges, is a person of integrity and happiness. (Sanskrit & tradition)
Surely anyone who happy from within takes pleasure in the self and dwells on the inner light is a yogi who selfrealized attains liberation in the Supreme.
Anyone who, being happy from within, dwells on the inner light, is a united âtmatattva person who, liberated in the spirit, is capable of following his own course with God. (Sanskrit & tradition)
Those achieve that spiritual liberation who live the inner life and are spotless; they are beyond the duality in selfrealization and are engaged in work for the welfare of all living beings.
They who free from self-righteousness, living the inner life, reach that spiritual liberation, are, beyond the duality being situated in self-realization, actually engaged in serving the welfare of all living beings. (Sanskrit & tradition)
The mind of renounced persons who are liberated from lust and anger is under full control and for them who learned from the soul there is in the near future the guarantee of spiritual enlightenment.
They who in their renunciation were liberated from the lust and anger, have subdued their mind, so that they, with what they learned from the soul, soon are certain of the supreme its beatitude. (Sanskrit & tradition)
Turned away from the unnecessary in the outer world not looking for it and concentrated between the eyebrows in suspending the in- and outgoing breath keeping the air with it in ones nose, are the senses, mind and intelligence of the transcendentalist set to liberation as one who has discarded all wishes, fear and anger is surely always of that liberation.
Not looking for the unnecessary in the outer world the person has innerly risen above the things of the world, and is , in his practice of concentrating between the eyebrows, suspending the in- and outgoing breath, keeping the air in the nose, and with the senses, mind and intelligence thus set to liberation, someone who, having discarded all desires, fears and anger, most certainly is always of that liberation. (Sanskrit & tradition)
One who knows Me as the beneficiary of sacrifices, penances and austerities, as the Supreme Lord of all the worlds and as the benefactor of all living beings, thus attains peace.
Considering me and what I stand for as the purpose of the sacrifices, penances and austerities, as the one fortunate in all the worlds who is the blessing of all living beings, will one thus find peace.' (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.