Verses from the Song of Wisdom ( previously The Daily Gita)

IV c. One with me! (4.10-12)

2012-10-02T22:52:00.000-04:00

Come to me! A poem by Sri Sri

My abode is beyond the heaven,
far away from hell.
Come to me, come to me.
All the charming faces,
boys and girls,
eyes and noses,
hairs and dresses,
cookies and sweets
and chocolates --
pass them on.
Smiling and dancing,
come to me, come to me.
Joyfully move in this direction,
a thousand blessings on the way.
Walk through them,
don't get stuck.
Pass through them.
Come to me.
Angels are ready to serve you and
crown you with the highest.
Don't stop before that.
Come to me, come to me.

vīta-rāga-bhaya-krodhā man-mayā mām upāśritāh

bahavo jñāna-tapasā pūtā mad-bhāvam āgatāh 4.10

ye yathā māḿ prapadyante tāḿs tathaiva bhajāmy aham

mama vartmānuvartante manusyāh pārtha sarvaśah 4. 11

kāńksantah karmanāḿ siddhiḿyajanta iha devatāh

ksipraḿ hi mānus e loke siddhir bhavati karma-jā 4.12

Baking thoroughly the wavering mind,

addicted

to hankerings and repulsions,

frights and frustrations,

the fire of this knowledge has disentangled many

who chose to rejoice and repose

in my abode-

the silent corner within,

beyond words, beyond silence,

beyond the fleeting feelings,

they have attained the essence of who they are

and who I am

For as they come to me,

so I share with them

Just as all rivers end up in the ocean,

just so, no matter what path,

they all end up in me!

Desiring success in the worldly works

Nurturing the various subtle energies,

In this human world such devoted are quickly blessed

with perfection born out of intent actions

SYNONYMS

vīta — freed from; rāga — attachment; bhaya — fear; krodhāh — and anger; mat-mayā — fully in Me; mām — in Me; upāśritāh — being fully situated; bahavah — many; jñāna — of knowledge; tapasā — by the penance; pūtāh — being purified; mat-bhāvam — oneness with me; āgatāh — attained.

ye — all who; yathā — as; mām — unto Me; prapadyante — surrender; tān — them; tathā — so; eva — certainly; bhajāmi — reward; aham — I; mama — My; vartma — path; anuvartante — follow; manusyāh — all men; pārtha — O son of Prthā; sarvaśah — in all respects.

kāńksantah — desiring; karmanām — of fruitive activities; siddhim — perfection; yajante — they worship by sacrifices; iha — in the material world; devatāh — the demigods; ksipram — very quickly; hi — certainly; mānuse — in human society; loke — within this world; siddhih — success; bhavati — comes; karma-jā — from fruitive work.

Dr. Ramanand Prasad's translation

Freed from attachment, fear, and anger; fully absorbed in Me, taking refuge in Me, and purified by the fire of Self-knowledge, many have attained Me. (4.10)

With whatever motive people worship Me, I reward them (or fulfill their desires) accordingly. People worship (or approach) Me with different motives. (4.11)

Those who long for success in their work here (on the earth) worship the demigods (or Devas). Success in work comes quickly in this human world. (4.12)

IV b. Re-creation, Re-juvenation, Re-arrival!!!

2010-10-01T01:30:00.004-04:00

sri-bhagavan uvaca

bahuni me vyatitani janmani tava carjuna
tany aham veda sarvani na tvam vettha parantapa

ajo ’pi sann avyayatma bhutanam isvaro ’pi san
prakritim svam adhisthaya sambhavamy atma-mayaya

yada yada hi dharmasya
glanir bhavati bharata
abhyutthanam adharmasya
tadatmanam srjamy aham

janma karma ca me divyam evam yo vetti tattvatah
tyaktva deham punar janma naiti mam eti so ’rjuna

Says the ONE

Lifetimes have you and I lived

flashing by in fractions of this eternal moment 

Clear as yesterday in my mind's eye,

though perhaps not yet to thee...

Beyond birth, beyond transience,

 Am the Immutable Being 

that powers the creativity 

of this spectacular creation,

the light of radiant light, 

the power of the unsurmountable power,

without a need to indulge

in the transient game of my own design, 

Yet, by invoking 

the nature of my own nature,

my own power I manifest 

a body to participate 

in my own transient play of the universe!

Oh heir of the great Bharat

Whenever Naturalness, Freedom, Virtue

waxes on this earth,

And vicious ignorance,  seems 

to be on the rise,

Spontaneously by my own power,

In bodily form(s) I reappear!

Knowing one's birth 

 as an opportunity to serve, 

the knowledge, 

 and knowing one's life 

as a spontaneous phenomenon divine,

one who thus 

establishes in the element

of the truth 

governing the universe,

who is able to observe, 

 

  the transitory play of mind-body,

and let go and transcend... 

delinking the sensations 

from delusions of the past,

that  One transcends the conditioning,

 not impelled anymore

by the mundane monotony 

marring the myriad-mannered mind

Dr. Ramanand Prasad's translation

The Supreme Lord said: Both you and I have taken many births. I remember them all, O Arjuna, but you do not remember. (4.05)

Though I am eternal, imperishable, and the Lord of all beings; yet I (voluntarily) manifest by controlling My own material nature using My Yoga-Maya. (See also 10.14) (4.06)

Whenever there is a decline of Dharma and the rise of Adharma, O Arjuna, then I manifest (or incarnate) Myself. I incarnate from time to time for protecting the good, for transforming the wicked, and for establishing Dharma, the world order. (4.07-08)

The one who truly understands My transcendental birth and activities (of creation, maintenance, and dissolution), is not born again after leaving this body and attains My abode, O Arjuna. (4.09)

IV a The relay of knowledge

2008-05-03T00:07:00.002-04:00

sri-bhagavan uvaca
imam vivasvate yogam proktavan aham avyayam
vivasvan manave praha manur iksvakave ’bravit

evam parampara-praptam imam rajarsayo viduh
sa kaleneha mahata yogo nastah parantapa

sa evayam maya te ’dya yogah proktah puratanah
bhakto ’si me sakha cetirahasyam hy etad uttamam

Arjuna uvaca
aparam bhavato janma param janma vivasvatah
katham etad vijaniyam tvam adau proktavan iti

Long ago this was sung by me
to Vivasvan who taught it to Manu
Manu revealing it to Ikshavaku
the tradition of sages sustained this
Yet in time
was this skill of uniting lost

Knowing you as my dear friend,
Let me unravel this best kept secret
that veils the One-ness in the clouds of Maya!

Arjun says

Eons ago was Vivasvaan born,
and generations later are you
how come did you know this before
and impart it before even being around?

Dr. Ramanand Prasad's version

The Supreme Lord said: I taught this imperishable (science of right action, or) Karma-yoga to (King) Vivasvaan. Vivasvaan taught it to Manu. Manu taught it to Ikshavaaku. (4.01)

Thus handed down in succession the royal sages knew this (Karma-yoga). After a long time the science of Karma-yoga was lost from this earth. (4.02)

Today I have described the same ancient science to you, because you are my sincere devotee and friend. Karma-yoga is a supreme secret indeed. (4.03)

Arjuna said: You were born later, but Vivasvaan was born in ancient time. How am I to understand that You taught this yoga in the beginning (of the creation)? (4.04)

III l. Conquer the desire with awareness

2007-12-09T00:52:00.005-05:00

indriyaaNi manobuddhirasyadhishThaanamuchyate
etairvimohayatyesha gnaanamaavruttyadehinaam

tasmaattvamindriyaanyaadau niyamya bharatarshabha
paapmaanam prajahi hyenam gnaanavignaana naashanam

IndriyaaNiparaaNyaahur indriyebhyah param manah

manasastu paraa buddhir yobuddheh parasastu sah

Evam buddheh param buddhva sanstabhyaatmaanamaatmanaa

jahi shatrum maahaabaaho kaamaroopam duraasadam

Constricting the senses,
forming impressions in the mind,

this lust covers the intelligence,
deluding,
covering up the knowledge,
the very nature

of the life residing in the body

Conquer this, regulating the
senses and the mind
unregulated leads to disastrous actions
destroying awareness and(con)science!

That which senses through the senses,
Beyond that mind is the intellect,
That which enlivens the intellect,
beyond intelligence,
beyond words,
beyond amazement!
is who you are!

Knowing the supreme intelligence
driving the intellect,
established in the self of yourself,
Oh mighty one,
demolish this desire enemy!

Dr. Ramanand Prasad's version

The senses, the mind, and the intellect are said to be the seat of Kaama. Kaama, with the help of the senses, deludes a person by veiling Jnana. (3.40)

Therefore, O Arjuna, by controlling the senses kill this devil (of material desire) that destroys knowledge and discrimination. (3.41)

The senses are said to be superior (to matter or the body), the mind is superior to the senses, the intellect is superior to the mind, and Atma is superior to the intellect. (3.42)

Thus, knowing the Atma to be superior to the intellect, and controlling the mind by the intellect (that is purified by Jnana), one must kill this mighty enemy, Kaama, O Arjuna. (3.43)

III k. The enemy of awareness (3.36-39)

2007-12-05T09:35:00.000-05:00

Arjun uvaacha:
atha kena prayaktoyam paapam charati Purushah?
anichhannapi vaarshNeya balaadiva niyojayaat (3.36)

Shree Bhagavaan uvaacha:
kaama esha krodha esha rajoguNasamudbhavam
mahaashanou mahaapaapma viddhyenamiha vairiNam (3.37)

dhoomenaavriyate vahniryathaadarshomalena cha
yatholbenavrutam garbhastathaa tenedamaavrutam (3.38)

aavruttam gnaanametena gnanino nityavairiNam
kaamaroopeNa kounteya dushpureNaanalena cha (3.39)

Alert by the words of One,
wondered Arjun
why and how
does even a smart person
get distracted in chasing short-sighted sins?
As if pushed by a dark force
even against their conscious will,
how come can they get shaken up
despite having cherished moments so still?

With an air of mystery
the master replied
stemming from restlessness
weakening the wisdom and insight
the feverishness to have and possess,
and this frustration-rage-despise-
In pushing one to enormous darkness,
do these devilish enemies delight...
just as smoke engulfs
a nascent fire in a campsite
or just as dirt lures away
the mind of the mirror
from reflecting pure light
or just as the embryo envelopes
the growing womb
so can this charring fire
of unruly desire
cloud even the wise mind...

Dr. Ramanand Prasad's version

Arjuna said: O Krishna, what impels one to commit sin as if unwillingly and forced against one's will? (3.36)

The Supreme Lord said: It is Kaama and anger born of Rajo Guna. Kaama is insatiable and is a great devil. Know this as the enemy. (3.37)

Kaama, the passionate desire for all sensual and material pleasures, becomes anger if it is unfulfilled. As the fire is covered by smoke, as a mirror by dust, and as an embryo by the amnion, similarly the Self-knowledge gets obscured by Kaama. (3.38)

O Arjuna, Jnana gets covered by this insatiable fire of Kaama, the eternal enemy of Jnani. (3.39)

III j. Naturalness is the best

2007-12-03T13:57:00.000-05:00

saddrusham cheshTate svasyah prakrutergnaanavaanapi
prakrutim yaanti bhootaani nigraha kim karishyati? (3.33)

indriyasyendriyaarthe raagadveshavyavasthitau
tayorna vasham aagachhet tou hyasya paripanthinou (3.34)

shreyaan svadharmo viguNaat paradharmaat svanushThitaat
svadharme nidhanam shreya paradharmo bhayavah (3.35)

When perception, thought and action
of every living being
is but a play, a phenomenon of their body's nature
what will resistance accomplish?
do even the enlightened have a choice
but to act with wisdom?
as the senses move in sense objects
cravings and aversions
are bound to arise,
just as ripples on water do,
don't be pushed around by them,
neither resist them-obstacles
Glorious it is to play your part
by your own inner nature,
even if with poor quality
than to seek someone else's role
played with excellence and audacity
your natural path
bringing death even
is way superior
beware of being someone other
than yourself!

Dr. Ramanand Prasad

All beings follow their nature. Even the wise act according to their own nature. What, then, is the value of sense restraint? (3.33)

Raaga and Dwesha (or the attachments and aversions) for the sense objects remain in the senses. One should not come under the control of these two, because they are two stumbling blocks, indeed, on one's path of Self-realization. (3.34)

One's inferior natural work is better than superior unnatural work. Death in carrying out one's natural work is useful. Unnatural work produces too much stress. (3.35)

III i. Work for me, happily (3.30-3.32)

2007-12-02T22:55:00.001-05:00

mayi sarvaaNi karmaaNi sanyasaadhyaatmachetasaa
niraashirnirmamo bhootva yudhyasva vigatajvarah (3.30)

ye me matamidam nityamanutishThanti maanavah
shraddhaavantoanasuyanto muchyante te api karmabih (3.31)

ye te tvadabhyasooyanto naanutishThanti me matam
sarvagnaanavimooDhanstaan viddhi nashTaanachetasah (3.32)

mindful of who you truly are
and whom you truly belong to-
to ME
centered, reposing in your own self

neither stuck in the
small "me, mine"-
the source of sorrow
nor postponing the freedom
to the morrow.
Work, fight, act
for me, in me, as me
free from feverishness...

the uncomplaining ones who
with trust and faith
and without excuses this path follow
are freed from all karma-debt
both that which they incur
and which they borrow
and the fools deluded by
"i know it all"- ignorant of their ignorance
stuck with the fault finding eye
destroy their mind,
intelligence, awareness...

Dr. Ramanand Prasad's version

Dedicating all works to Me in a spiritual frame of mind, free from desire, attachment, and mental grief, do your duty. (3.30)

Those who always practice this teaching of Mine, with faith and free from cavil, are freed from the bondage of Karma. (3.31)

But, those who carp at My teaching and do not practice it, consider them as ignorant of all knowledge, senseless, and lost. (3.32)

III h. The wise let it be (3.26-29)

2007-11-08T20:24:00.001-05:00

na buddhibhedam janayedagnaanaam karmasanginaam
joshayetsarvakarmaaNi vidvaan yuktah samaacharan (3.26)

prakrutairkriyamaaNaani guNaih karmaaNi sarvashah
ahankaaravimooDhaatmaa kartaahamitimanyate (3.27)

tattvavittu maahaabaaho guNakarmavibhaagayo
guNaa guNeshu vartante iti matvaa na sajjate (3.28)

prakrutairguNasammooDha sajjante guNakarmasu
taanakrutsnavido mandaan krutsnavinnavichaalayet(3.29)

the wise use words and silence
skill and intelligence to unite,
not divide...
the intellect of those
caught up in the doership-work-impressions
with enthusiasm and care
in all actions
big and small
the wise skillfully move
with balance...

Even all that one thins one does
by the very nature
of the body-mind, all of it just happens
the fool stuck in limited identity
thinks "it is I who did this and that
such a burden it is
I HAVE to do!!!!"

The one whose eyes are open,
the element of truth s/he who sees
well aware of the dull, active, bright
knows the difference
between the qualities, the actor
and the action...
knowing that the qualities act
by their very nature
the wise do not identify with them
the unwise, unmindful of this subtle play
unable to see the clear divide
between the force of the qualities
and the inner source
should not be disturbed
from their reactive pattern
with patience,
let the fools act as they do
work skillfully
without disturbing
the harmony between
the ignorance and the truth.....

Dr. Ramanand Prasad's version

The wise should not unsettle the mind of the ignorant who is attached to the fruits of work, but the enlightened one should inspire others by performing all works efficiently without attachment. (See also 3.29) (3.26)

All works are being done by the Gunas (or the energy and power) of nature, but due to delusion of ego people assume themselves to be the doer. (See also 5.09, 13.29, and 14.19) (3.27)

The one who knows the truth, O Arjuna, about the role of Guna and action does not get attached to the work, knowing that it is the Gunas that work with their instruments, the organs. (3.28)

Those who are deluded by the Gunas of nature get attached to the works of the Gunas. The wise should not disturb the mind of the ignorant whose knowledge is imperfect. (See also 3.26) (3.29)

III g. YOU exemplify dynamism in action! (3.21-25)

2007-11-05T18:15:00.000-05:00

yadyadaacharatishreshTha tattaddevetaro janaaha
sa yatpramaaNam kurute lokastadanuvartate (3.21)

na me paarthaasti kartavyam trishu lokeshu kinchana
naanaavaptavaaptavyam varta eva cha karmaNi (3.22)

yadi hyayam na varteyam jaatu karmaNyatandritah
mama vartmaanuvartante manushyaah partha sarvashah (3.23)

utsideyurime lokaa na kuryaam karma chedaham
sankarasya cha kartaasyaamupahanyaamimaah prajaah (3.24)

saktaah karmaNyavidvaanso yatha kurvanti bhaarata
kuryaat vidvaanstathaasaktash chikirshurlokasangraham (3.25)

the ONE continued.....

the footprints of the best
carves the path for the rest
on physical, mental or spiritual
for the ONE
there is no duty, no job
that needs to be done
nothing to gain, nothing to lose
and yet see how each moment
participation I choose!
If I dont act carefully,
the people for whom
I am an example
would slack and fall through!
lethargy and delusion
would become the rule,
leading to disaster
if i dont do what i take up
on myself to do

just as the unwise act restlessly,
with feverishness and self-centered passion
with as much intensity,
but with awareness,
and with clear focus,
act !
work with enthusiasm, benevolence and dispassion

Dr. Ramanand Prasad's version

King Janaka and others attained perfection (or Self-realization) by Karma-yoga alone. You should perform your duty (with apathetic frame of mind) with a view to guide people and for the universal welfare (of the society). (3.20)

Because, whatever noble persons do, others follow. Whatever standard they set up, the world follows. (3.21)

O Arjuna, there is nothing in the three worlds (earth, heaven, and the upper regions) that should be done by Me, nor there is anything unobtained that I should obtain, yet I engage in action. (3.22)

Because, if I do not engage in action relentlessly, O Arjuna, people would follow My path in every way. (3.23)

These worlds would perish if I do not work, and I shall be the cause of confusion and destruction of all these people. (3.24)

As the ignorant work, O Arjuna, with attachment (to the fruits of work), so the wise should work without attachment, for the welfare of the society. (3.25)

III f. Nurturing the inner celebration rejoice in action (3.17-20)

2007-11-04T17:22:00.000-05:00

yastvaatmaratireva syaadaatmatruptashcha manavah
aatmanyeva cha santushtastasya karyam na vidyate ( 3.17)

naiva tasye krutenaarthe naakruteneha kashchan
na chaasya sarvabhooteshu kashcidarthavyapaashrayah (3.18)

tasmaadasaktah satatam kaarya karma samaachara
asakto hyacharan karma paramaapnoti poorooshah (3.19)

karmaNaivahi sansiddhimaasthitaa janakaadayah
lokasangrahamevaapi sampashyan kartumarhasi (3.20)

The one who knows how to access
the joy within themselves,
content in that inner nectar
nothing appears as work-burden then
Perceiving the inner beauty
such a one joyfully works,
and doesnt label it as a drudgery or "duty"

Neither is there obsession
about a task, a goal
nor resistance in dropping
what need not be done.
nor does such a one depend
on anyone for anything
in this whole creation
living like a free feather,
adding beauty each moment
rather than being a burden
to the earth.

Like that, centered, playfully, each moment...
do that which needs to be done
one who acts so dynamically,
free from feverishness
attains the state-enlightened...

Such resistance-free Action
was the life example set by Janaka
and others who attained perfection
even for inspiring the posterity
you need to give your best performance!

Dr. Ramanand Prasad's version

The one who rejoices in the Self only, who is satisfied with the Self, who is content in the Self alone, for such a (Self-realized) person there is no duty. (3.17)

Such a person has no interest, whatsoever, in what is done or what is not done. A Self-realized person does not depend on anybody (except God) for anything. (3.18)

Therefore, always perform your duty efficiently and without attachment to the results, because by doing work without attachment one attains the Supreme. (3.19)

Everything that is really great and inspiring is created by the individual who can labor in freedom.
-- Albert Einstein

III e. Action springs from infinity(3.14-16)

2007-10-28T21:07:00.000-04:00

annaad bhavanti bhootani parjannyaad annasambhavah
yagnaad bhavati parjanyo yagnah karmasamudbhavah (3.14)

karma brahmmodbhavam viddhi brahmmaaksharasamudbhavam
tasmaat sarvagatam brahmma nityam yagne pratishThitam (3.15)

evam pravartitam chakram nanuvartayateeha sah
aghaayurindreeyaaraamo mogham partha sa jeevati (3.16)

organisms sustain by food,
and how does a seed germinate
into a plant, a fruit bearing tree?
The rain of grace,
nourishing, nurturing the mystery of life...
making mud and water sway
in and as branches green...
origins of life, consciousness, feeling
such a deep and untangible mystery!
crossing the shore of ignorance
grace dawns via sincere pursuit,
heartfelt enquiry....
which origins in playful action,
dynamic and yet devoid of hurry...

And dynamic action,
expression of the very life
springing from the supreme
the infinity emerging from the immutable
returning eventually to the source
ever established, in the fire of truth-
the ultimate offering

stuck in limited thought
those unmindful
of this amazing cycle
careless, hedonistic,
chilling lazily in sensory pleasure....
what a waste life is for one
not even alive, merely existing
are those who imbibe ways such!

Dr. Ramanand Prasad's version

The living beings are born from food, food is produced by rain, rain comes by performing Yajna. The Yajna is performed by doing Karma. (3.14)

The Karma or duty is prescribed in the Vedas. The Vedas come from Brahman. Thus the all-pervading Brahman is ever present in Yajna or service. (3.15)

The one who does not help to keep the wheel of creation in motion by sacrificial duty, and who rejoices in sense pleasures, that sinful person lives in vain, O Arjuna. (3.16)

III d. Share the fruit from the fire for truth(3.10-13)

2007-10-27T18:40:00.000-04:00

sahayagnaah prajaah srushtvaa purovacha prajaapatih
anena prasavishyadhvamesha vostvishtakaamadhuk (3.10)

devaanbhaavayataanena te devaa bhaavayantu vaa
prasparam bhaavayantah shreyah paramavaapsyatha (3.11)

ishTaanbhogaanhi vo devaa daasyante yagnabhaavitaah
tairdattanapradaayaibhyo bhunkte stena eva sah (3.12)

yagnashishTaashinah santo muchyante sarva kilbishaih
bhunjate tvagham paapaa ye pachantyaatmakaaraNaat(3.13)

With the knowledge process
having created the creation,
the creator within
declares: through kindling
the yagya-
the burning longing for truth
will you prosper, and attain
all that is beautiful and truly worth yearning for...

through this will you nourish
the divine in you
and the
divine essence
will in turn flourish you
through this exchange of insight and inspiration
your attainment
to supreme glory
will come through....

appeased by your endearment
the divine blessing will shower
as insight, joy and
means, opportunities to learn,
to deepen the fire for truth...
without sharing this bountiful gift
one who cherishes them alone
sure is a vainglorious thief!

the disciplined seeker of knowledge
mindful of the body's certain end
savoring life gratefully
while sharing all that is given,
lives free from all worry!
while the one reluctant to share
selfishly consuming the gifts,
living for "me and mine" alone
surely suffers utterly sinful misery!

Dr. Ramanand Prasad's version
Brahmaa, the creator, in the beginning created human beings together with Yajna and said: By Yajna you shall prosper and Yajna shall fulfill all your desires. (3.10)

Nourish the Devas with Yajna, and the Devas will nourish you. Thus nourishing one another you shall attain the Supreme goal. (3.11) (Deva means a deity, a demigod, a celestial person, the agent of God, one who fulfills desires and protects.)

The Devas, nourished by Yajna, will give you the desired objects. One who enjoys the gift of the Devas without offering them (anything in return) is, indeed, a thief. (3.12)

The righteous who eat the remnants of the Yajna are freed from all sins, but the impious who cook food only for themselves (without sharing with others in charity) verily eat sin. (3.13)

III c. Work with Freedom (3.9)

2007-10-26T23:03:00.000-04:00

yagnaarthaat karmaNonyatra lokoyam karmabandhanah
tadartham karma kaunteya muktasangah samaacharah (3.9)

in this world,
only that work brings freedom
which is done joyfully,
to move toward knowledge,
as an offering with love!
all else brings bondage...

work thus, with a smile,
move with freedom
toward knowledge
celebrating life,
free from patterns,
work, dropping all worry
rejoice in equanimity
celebrating the inner freedom
silent even amidst activity!!

Dr. Ramanand Prasad's version

Human beings are bound by Karma (or works) other than those done as Yajna. Therefore, O Arjuna, do your duty efficiently as a service or Seva to Me, free from attachment to the fruits of work. (3.09) (Yajna means sacrifice, selfless service, unselfish work, Seva, meritorious deeds, giving away something to others, and a religious rite in which oblation is offered to gods through the mouth of fire.)

III b. Action is superior than inaction (3.6-8)

2007-10-22T08:20:00.000-04:00

karmendriyaaNi sanyamya ya aaste manasaa smaran
indreeyaarthaan vimooDhaatmaa mithyaachaarah sa uchyate (2.6)

yastvindriyaaNi manasa niyamyaabharaterjuna
karmendriyaihi karmayogamasaktah sa vishishyate (2.7)

niyatam kuru karma tvam karma jyaayo akarmaNah
shareerayatraapi cha te na prasidhyedakarmaNah (2.8)

outwardly restrained
but inwardly indulgent
one whose mind dwells on and on
on sense gratification
befitting is the title of hypocrite,
for such a self-cheating fool!

on the other hand
the one who is inwardly
disciplined, collected and cool
using the body as a tool
in action-for-harmony
such a special smart one
is centered, savoring the self-rule!

act freely as the moment needs you to....
far superior than inaction,
or even feet-dragging reaction
is the calm, unresisting involvement in "to-do"
even your journey in the body
being unsustainable, impossible
if inaction, resistance, lethargy, dullness
you allow to take over you!!

Dr. Ramanand Prasad's version

The deluded ones, who restrain their organs of action but mentally dwell upon the sense enjoyment, are called hypocrites. (3.06)

The one who controls the senses by the (trained and purified) mind and intellect, and engages the organs of action to Nishkaama Karma-yoga, is superior, O Arjuna. (3.07)

Perform your obligatory duty, because action is indeed better than inaction. Even the maintenance of your body would not be possible by inaction. (3.08)

III.a Actions happen by nature! (3.1-5)

2007-10-20T14:03:00.000-04:00

Arjun uvaacha jyaayasi chet karmaNaste mataa buddhirjanaardana
tat kim karmaNi ghore maam niyojayasi keshava (3.1)
vyaamishreNeva vaakyena buddhim mohayasiva me
tadekam vada nishchitya y ena shreyohamaapnuyaan (3.2)
Shree Bhagavan uvaacha
lokesmin dvividhaa nishTha puraa proktaa mayaanagha
Gnaanayogena saankhyaanaam karmayogena yoginaam (3.3)
na karmaNaamanaarambhaan naishkarmyam purushoshnute
na cha sanyasanaadeva sidhhim samadhigachhati (3.4)
na hi kashchitkshaNamapi jaatu tishThatyakarmakrut
kaaryate hyavashaha karma sarva prakruti jairguNe(3.5)

perplexed, and yet amazed,
Arjun said
When intelligent thought you deem as superior
then why set me up on this war-act of horror?
such a variety of words from you
make my intellect bewilder and confused!
just tell me one definite way
that would lead me to glory
and long term joy which would transfuse!

Smiling at his innocent pal
the ONE spoke in a tone royale!

The way back to ONE ness
has apparently "two" lanes...
as has been earlier said
Unity through wisdom, knowledge
the mathematician-philosophers say
and the yogis have a smart-action-way

Neither is freedom attained
by refusing
to engage, participate
or to take up a venture-responsibility-act
nor does perfect wisdom dawn
to them who
from resistance to action
renounce, retire or retract!

Not a moment can life sustain
without action, dynamic or vain!
like programmed machines -
transducers of pleasure and pain
organic entities function
and enact the natural body-qualities
dull-active-bright
helplessly automatic,
driving both the craving and disdain!

Dr. Ramanand Prasad's version

Arjuna said: If You consider that transcendental knowledge is better than work then why do You want me to engage in this horrible war, O Krishna? (3.01)

You seem to confuse my mind by apparently conflicting words. Tell me, decisively, one thing by which I may attain the Supreme. (3.02)

The Supreme Lord said: In this world, O Arjuna, a twofold path of Sadhana (or the spiritual practice) has been stated by Me in the past. The path of Self-knowledge (or Jnana-yoga) for the contemplative, and the path of unselfish work (or Karma-yoga) for the active. (3.03) (Jnana-yoga is also called Saamkhya-yoga, Samnyasa-yoga, and yoga of knowledge. A Jnana-yogi does not consider oneself the doer of any action, but only an instrument in the hands of divine for His use. The word Jnana means metaphysical or transcendental knowledge.)

One does not attain freedom from the bondage of Karma by merely abstaining from work. No one attains perfection by merely giving up work. (3.04)

Because no one can remain actionless even for a moment. Everyone is driven to action, helplessly indeed, by the Gunas of nature. (3.05)

II z. dissolving in divinity (2.71-72)

2007-10-18T19:46:00.000-04:00

vihaaya kaamaan yah sarvaan pumanscharati nispruhah
nirmamo nirahankarah sa shaantimadhigachhati (2.71)

eshaa braahmi sthitih partha nainam praapya vimuhyati
sthitvaasyaamantakaaleapi brahmanirvaaNamruchhati (2.72)

shedding and re-shedding
all desires, every one of them
the mature one walks,
untouched, unheeding,
devoid of mayhem
free from the feeling
of " poor me, great me,
me, me,
what about me,
what about me"
rejoicing instead
in love and surrender,
natural and barrier-free,
all-embracing without vanity
such a one alone can attain peace,
ah and the silent celebration of equanimity !

what a state of freedom
and blissful divinity...
once attained, there is
no more entanglement,
no more delusion,
all left in life is clarity
one who stays steadfast
in this subtle blissful serenity
while counting the last breaths
of the body
earns total freedom
and
oneness
with
divinity

Dr. Ramanand Prasad's version

One who abandons all desires and becomes free from longing ( craving) and the feeling of 'I' and 'my' attains peace. (2.71)

O Arjuna, this is the Braahmee or superconscious state. Attaining this (state), one is no longer deluded. Gaining this state, even at the end of one's life, a person attains oneness with the Supreme. (2.72)

from Sri Sri

A drop of the ocean is part of the ocean. In the same way, the moment a devotee meets (surrenders to) the Divine, the devotee becomes GOD. When the river meets the ocean, it recognizes that it is the ocean from the beginning to the end. Similarly, the individual "I... I...." dissolves in ONE Divinity.

Weekly Knowledge #71	Bangalore Ashram
16 Oct 1996	India

CELEBRATING THE SILENCE

One who has given everything has also given freedom: Honor the freedom first and make good use of all things given to you.

Your sankalpas (intentions) and desires separate you from God.

Offer all the desires and your sankalpas to the Divine... then you are divine... you are God... you are free... lacking nothing.

Effort is the key in the relative,

Effortlessness is the key to the Absolute.

Your mind does not belong to you. Don't blame it.

Let the BIG SELF embrace it.

II y. Content like the ocean (2.69-70)

2007-10-18T09:32:00.000-04:00

Yaanishaa sarvabhootaanaam tasyaam jagrati sanyami
jaagrud sarvaaNi bhootaNi saa nishaa pashyato muneh (2.69)

in that which is dark night
to the unsophisticated
all toward which they are inert
sleepy and unaware
the disciplined one is wide awake
that which excites and wakes up
ordinary mortals
that is seen as sleepy night
to the ascetic...

Dr. Ramanand Prasad

A yogi is aware of the thing (or Atma) about which others are unaware. A sage who sees is unaware of the experience (of sense objects) about which others are aware. (2.69)

AapuryamaaNamachalapratishThah
samudramaapah pravishanti yadvat
tadvat kaamaa yum pravishanti sarve
sa shaantimaapnoti na kaamakaami (2.70)

savoring every moment
rejoicing in the inner fullness,
the beauty of the vast potent
unmoved by even scathing change
just as rivers gush into the Ocean
and yet self-contained it can remain
fulfilled, disciplined and sane!

in such manner
the one who
remains unshaken
from knowledge
by even bountiful currents
of cravings and desires,
untrustable emotions
and moving doubts
steadfast in the ocean
of love and life within
content and deep-rooted...
such a one alone attains the peace...
not the flaky pleasure-chaser!

Mahatma Gandhi's version
70. He in whom all cravings subside, even as the waters subside in the ocean which, though ever being filled by them, never overflows—that man finds peace; not he who cherishes craving.

Dr. Ramanand Prasad's version
One attains peace in whose mind all desires enter without creating any disturbance, as river waters enter the full ocean without creating a disturbance. One who desires material objects is never peaceful. (2.70)

Weekly Knowledge #272 Bangalore Ashram 28 Sep 2000 India ~ Sri Sri Ravi Shankar

DEVOTEE BECOMES GOD

When a river meets the ocean, the river no longer remains a river. It becomes the ocean.

Question: What about backwaters?

Sri Sri: Sometimes the ocean goes into the river to greet it. Sometimes it seems that the ocean is pushing back the river. Similarly, the Divine puts many questions and doubts in the mind or gives an amazing experience to bring one back home.

II x. Discipline leads to intelligence (2.67-68)

2007-10-14T17:30:00.000-04:00

IndreeyaaNaam hi charataam yanmanonuvidheeyate
tadasya haratipragnaam vaayurnaavamivaambhasi (2.67)
tasmaadyasya maahaabaaho nigruheetaani sarvashah
indreeyaaNeendreeyaarthebhyostasya pragnaaprateeShThitah (2.68)

like an unanchored boat
quickly taken adrift by the wind
so is the mind chasing the flimsy senses
stolen away from the center and intelligence,

hence oh mighty one,
take charge of the organs/senses
driving them coolly,
toward the essential, the needful,
rather than being driven away by them,
in chasing the "want" or the "wishful"

such a disciplined mind alone
can settle
in that inner intelligence-
the way to being centered
and supremely blissful

previous

Dr. Ramanand Prasad's translation

The mind, when controlled by the roving senses, steals away the Prajna as a storm takes away a boat on the sea from its destination, the spiritual shore. (2.67)

Therefore, O Arjuna, one's Prajna becomes steady whose senses are completely withdrawn from the sense objects. (2.68)

Weekly Knowledge #361 Washington DC 03 Jul 2002 USA

NIGRA, AGRA, SATYAGRA AND DURAGRA

Nigra means control.

Agra means insistence.

Satyagra means steadfast determination.

Duragra means blind adamancy, reckless stubbornness.

These four will give you progress when practiced for a limited period of time. They give limited results, positive or negative. But if they stay on for a longer period, they eat away the potential of life. One has to transcend all these four to attain peace.

Freedom is when you transcend all four. They are inevitable to streamline life but you need to transcend them to be free.

Give your own examples and discuss nigra, agra, satyagra, and duragra

II w. The Unintelligent mind stays closed (2.66)

2007-10-14T16:06:00.000-04:00

naastibuddhirayuktasya nachaayuktasya bhaavanaa
na chaa bhaavayatah shaantirashaantasya kutah sukham(2.66)

Alas, on the other hand
the unskilful racing mind,
too fragmented to let go,
to allow blossoming of wisdom bright

for the mind thus tormented
by languid, limited intellect
certain only in arrogant "I know it all"
numb to feelings
unmindful of the beauty of true silence
no wonder closed are the doors of that heart
estranged from itself-that inner quiet respite,
peace being out of question,
where to be found is joy? or that childlike smile?

Dr. Ramanand Prasad's translation
There is neither Self-knowledge nor Self-perception to those whose senses are not under control. Without Self-perception there is no peace; and without peace there can be no happiness. (2.66)

from Sri Sri ::

Weekly Knowledge #255 Banglore Ashram 01 Jun 2000 India

LIFE WITHOUT WISDOM IS INCOMPLETE

Wisdom that doesn't give rise to feeling is incomplete.

Feeling that doesn’t translate into action is incomplete.

Action that doesn't give rise to fulfillment is incomplete.

For Fulfillment, is returning to the Self.

****************************************************************************

Feeling the Presence

Only those who have eyes can see and only those who have ears can hear. That which has to be seen cannot be heard; it has to be seen. Life has five dimensions or five senses — seeing, hearing, smelling, tasting, touching. But there is one more dimension that has gone out of sight; that is feeling. Feeling the Presence. Light cannot be heard through the eyes; it has to be seen through the eyes. Sound cannot be seen through the eyes but heard through the ears. Likewise, the presence has to be felt by the heart.

God is not an object of senses but feeling the feelings, the presence of presence, the sound of silence, light of life, the essence of the world and the taste of bliss. And our human life is enriched only when we can live this sixth sense of existence, of feeling.

Take some time off every year to look a little deep into oneself and calm the mind down. Thus erasing all the impressions that we are carrying in our minds and experience the presence, the divine that is the very core of our existence. This is feeling THE PRESENCE!!!

II v. Drop the race, claim the gift of grace (2.64-65)

2007-10-12T15:01:00.000-04:00

raagadveshavimuktestu vishayaanindriyeShcharan
aatmavashyervidheyaatmaa prasaadamadhigachhati(2.64)

prasaade sarvaduhkhaanaam haanirasyopajaayate
prasannachetaso hyaashu buddhiparyavatiShThate(2.65)

Moving among the desirables
free from the craving:
the feverishness to get it
and free from aversion:
the feverishness to run away
Operating the senses
from inside out,
Celebrating, honoring and cherishing
the voice beyond the audible
and the sight beyond the eyes,
the sense beyond the sensible
the source beyond the cognition

When the inner life,
who you truly are
takes over ...
proficiently governing the senses
rather than being consumed
wisely moving them toward
the self, the life inside
in a few quiet moments
one arrives at the gift of bliss,
an inner music of joy
immeasurable, unmatchable
by the fleeting pleasures
of petty sensory delight

That present of presence,
that joy, the nectar of life
welling up from the fountain inside
in just moments annihilating grief, all plight

free from misery,
such a blissful mind,
reveling in the thrill of life,
such an intelligence, shining with insight
and a bursting smile
is unable to hide
that its supreme blossoming
has to its culmination
arrived!

Dr. Ramanand Prasad's version
A disciplined person, enjoying sense objects with senses that are under control and free from likes and dislikes, attains tranquility. (2.64)

All sorrows are destroyed upon attainment of tranquillity. The intellect of such a tranquil person soon becomes completely steady. (2.65)

His Holiness Sri Sri Ravi Shankar:

Weekly Knowledge #108	Quebec Ashram
02 Jul 1997	Canada

THE GOLDEN VEIL

Craving comes from encouraging the thought of pleasure.

The actual experience of pleasure may not be as pleasurable as the memory.

Georgia: That 's why we spend so much time in our minds!

Whether you encourage a worldly thought or a Divine thought, they both bring you pleasure. Worldly thought leads to indulgence, which brings you down from pleasure to disappointment and dejection. Divine thought takes you up from pleasure to Bliss, Intelligence, and progress in life. Worldly thought brings pleasure only as memory, whereas Divine thought comes as Reality.

Question: What is a Divine thought?
Sri Sri: "I am not the body; I am bliss, satchitananda; I am unbounded space; I am love; I am peace; I am light."

Question: What is a worldly thought?
Sri Sri: It is about money, sex, food, power, status and self-image.
Truth is hidden by the golden veil of the mundane.
Pierce through the glittering sheath and know you are the Sun.
P.S. In the world everybody is after GOLD; some are after GOOD; but only a few are after GOD. Transcend GOLD, transcend the GOOD, and reach GOD.

Jai Guru Dev

II u. Chasing the sensory, resulting in Nonsense! (2.62-63)

2007-10-11T23:32:00.001-04:00

dhyayato vishayaanpunsa sangasteshupajaayate
sangaatsanjaayate kaamakaamaatkrodhobhijaayate (2.62)

krodhaatbhavati sammoha sammohaatsmrutivibhramah
smrutibhramshaat buddhinaasho buddhinaashaatpraNashyati (2.63)

the more you brood,
running to or from
the engulfing charming targets
luring audio-visual
fragrance-taste
or touch-embrace...
deeper gets the vicious, cyclic link
between the object, the feeling and the sensation
the link leading to yearning desire
and desire fulfilled can multiply
or unfulfilled
leaving one infested
with grumbling or frustration,
discontentment or rage...

and blindening rage, the sure source
of despairing delusion
gripping the memory
the recollections of words,
feelings, intentions, perceptions distort...
fractured, tainted memory
destroys the clear intelligent-thought
loss of intelligence...
surest shortcut to disaster!

The feverish pursuit
wishful window shopping, daydreams!
hankering on and on
on these objects of the body-sense
such a quick and queer trap
amazingly and tiringly endless cycle
vortex of wasteful and disastrous,
utter nonsense!

Dr. Ramanand Prasad

One develops attachment to sense objects by thinking about sense objects. Desire for sense objects comes from attachment to sense objects, and anger comes from unfulfilled desires. (2.62)

Delusion arises from anger. The mind is bewildered by delusion. Reasoning is destroyed when the mind is bewildered. One falls down (from the right path) when reasoning is destroyed. (2.63)

His Holiness Sri Sri Ravi Shankar
Weekly Knowledge #347 Rishikesh 06 Mar 2002 India

The True Yagya

Rage has no ears, nor does it have vision.
It only leads to reaction.
And reaction leads to regret.
Regret causes frustration.
Frustration clouds the reason.
Unreasonable acts provoke rage, and start a vicious cycle.
Self Knowledge and Devotion alone can free you from this vicious cycle.
In the fire of Knowledge, when rage and revenge are offered,
the warmth of the blemishless Self shines forth.

This is the true Yagya.

II t. Return to the source(2.58-2.61)

2007-10-10T17:41:00.000-04:00

A tortoise though an unlikely guide
illuminates a path
slow and deliberate in stride

An unhurried pace
reveals a time for reflection
Within
A place to retreat
A place of true protection

Exploring oneself
instead of chasing endless enjoyment
Knowing your Self
instead of your desires

The lure of possible,
hopeful satisfaction
The thrill of the taste
Sight, smell and embrace

Still there is no perfection
A cosmic incomplete reflection
That beautiful knowledge
It only exists
In the center of
Your inner self
~ Gayatri, Youth teacher, Art of living foundation

Sanskrit
yadaa samharate chaayam koormongaaneeva sarvashah
IndriyaaNeendreeyaarthebhyastasya pragnaa pratiShThitah (2.58)
vishayaa vinivartante niraahaarasya dehinah
rasavarjyam rasopyasya param drushTva nivartate (2.59)
yatato hyapi kaunteya purushasya vipashChitah
indreeaaNi pramaatheenee harati prasabham manah (2.60)
taani sarvaaNi sanyamya yukta aaseeta matparah
vashe hi yasyendreeyaaNi tasya pragnaa pratishThitaah (2.61)

The One explained:

like the cautious turtle
retreating
totally into its shell
one who can skilfully
recede the senses
from the sensations
or their external cause
reposing in the inner source
know their intelligence as unwavering

When the body is malnourished or unwell
the senses hardly run
toward fun
owing to lack of energy
and yet the impressions,
cravings of the sensory remain...
Just one moment is enough to make them retire
-the moment of insight
of the supreme essence

the crazy pleasure drives
of the unruly mind
even carrying away
the wise sometime

regaining their restraint
skilfully resorting in
the ONE, the source
innately free - beyond constraints
such are the smart ones
driving the senses masterfully
instead of being driven around
by their restless nonsense

Dr. Ramanand Prasad:

When one can completely withdraw (or restrain) the senses from the sense objects as a tortoise withdraws its limbs (into the shell), then the Prajna of such a person is considered steady. (2.58)

The desire for sensual pleasures fades away if one abstains from sense enjoyment, but the craving (for sense enjoyment) remains. The craving also disappears from the one who has seen (or known) the Supreme. (2.59)

Restless senses, O Arjuna, forcibly carry away the mind of even a wise person striving for perfection. (2.60)

Having brought the senses under control, one should fix one's mind on the Self. One's Prajna becomes steady whose senses are under control. (2.61)
Sri Sri Ravishankar:

Weekly Knowledge #135	Milano
07 Jan 1998	Italy

You Are Pure Electricity

Desires for sense pleasure are electric in nature and they get neutralized as they move towards the objects of senses. If, by your skill, you could move them within you towards the centre of your existence, another dimension of everlasting pleasure, thrill, bliss, and undying love will all be yours. Lust, greed, power and jealousy are also powerful because they are nothing but energy and you are the source of it - the pure electricity. Dedication and devotion keep the purity of your electricity and they move you upward.

Realizing you are pleasure or electricity yourself your craving subsides and serenity dawns. Remembering that you will die makes you alive now, free from cravings and aversions. The wise is always careful not to get entangled and dizzy in the mind.

II s. The insightful one (2.54-2.57)

2007-10-09T18:15:00.000-04:00

Arjun uvacha

Sthitapragnasya kaa bhaashaa samaadhistasya keshava
sthitadheeh kim prabhaasheta kimaaseetavrajeta kim (2.54)

Shree Bhagavaan uvaacha

Prajahaati yadaa kaamaan sarvaanpaartha manogataan
aatmanyevaatmanaa tushTah sthitapragnastadochyate(2.55)

duhkheshvanudvignamanaah suhkheshu vigataspruha
veetaraagabhayakrodhah sthitadhirmuniruchyate (2.56)

yah sarvatraanabhisnehastattatpraapya shubhaashubham
naabhinandati na dveshTi tasya pragnaa pratishThita(2.57)

Arjun queried...
couldnt but ask....
about the way to glory,
through intelligence vast...

"How can intelligence be in equanimity
One who is steady in that
how does he walk, talk,
how is his mind's quality?"

The One smiled,
and playfully said

They who can
again and again
let go
of every desire big and small
that rises and falls
through the little mind

being totally with themselves,
content,
centered in the awareness of the blissful self
they are called the realised ones
having a clear, insightful intellect.

unconflicted mind
even amidst toughest times
free from suffering, misery, excuses or complain
amidst even deepest sorrow or excruciating pain

nor fluttered by feverish excitement or greed
amidst even lavish, pleasureful gain
untormented by fear, anger,
craving or disdain
with an intelligence
established in serenity
such alone is the
one steadfast in quietness,
smiling in insightful equanimity

Neither charmed by the worthy
nor repulsed by the ominous
neither attracted
nor averse
to anything-objects, situations, people
that intelligence
is established in the honorable.
previous

Mahatma Gandhi's version

54. What, O Keshava, is the mark of the man whose understanding is secure, whose mind is fixed in concentration? How does he talk? How sit? How move.

The Lord Said:

55. When a man puts away, O partha, all the cravings that arise in the mind and finds comfort for himself only from Atman, then he is called the man of secure understanding.

56. Whose mind is untroubled in sorrows and longeth not for joys, who is free from passion, fear and wrath—he is called the ascetic of secure understanding.

57. Who owns attachment nowhere, who feels neither joy nor resentment whether good or bad comes his way—that man's understanding is secure.

Dr. Ramanand prasad's version

Arjuna said: O Krishna, what is the mark of a person whose Prajna is steady and merged in superconscious state? How does a person of steady Prajna speak? How does such a person sit and walk? (2.54) (Prajna means consciousness, mind, intellect, judgment, discrimination, and wisdom.)

The Supreme Lord said: When one is completely free from all desires of the mind and is satisfied in the Self by the (joy of) Self, then one is called a person of steady Prajna, O Arjuna. (2.55)

A person whose mind is unperturbed by sorrow, who does not crave pleasures, and who is free from attachment, fear, and anger; such a person is called a sage of steady Prajna. (2.56)

Those who are not attached to anything, who are neither elated by getting desired results nor troubled by undesired results, their Prajna is deemed steady. (2.57)

Weekly Knowledge #118	Bangalore Ashram
10 Sep 1997	India

How To Get Centred

Shifting the awareness from the experience to the experiencer; since all

the experiences are on the circumference and they keep on changing.

The experiencer is at the centre.

Again and again come back to the experiencer.

II r. Free mind & disciplined action (2.51-53)

2007-10-06T23:30:00.000-04:00

karmajam budhiyuktaa hi falam tyaktvaa manisheeNah
Janmabandhavinirmuktah padam gachhantyanaamayam (2.51)

yadaa te mohakalilam buddhirvyatitarishyati
tadaa gantaasi nirvedam shrotavyasya shrutasya cha (2.52)

shrutivipratipannaa te yadaa sthaasyati niShchalaah
samaadhavachalaabuddhistadaa yogamavaapsyasi (2.53)

The wise whose intellect is united
can be totally present in action
skilfully dropping the
effects of the past,
and of the future...
claiming their freedom
from the limitations of birth
they celebrate the limitlessness of this very life
despite the limitations of the human-
free even when busy, the wise can just be!

when you can disentangle clear reason
from the mires of delusion,
detaching events, perceptions, prejudices
from emotion
and be driven by pure intelligence,
you will access that deep-rooted calm
beyond sounds and beyond silence
beyond knowledge and beyond ignorance

unshaken and unshakable
by words, said or unsaid,
opinions or perceptions
nor getting stuck
in witting or unwitting positions

when the intellect becomes
free from conflict / resistance,
established in content equanimity,
rejoicing in enthusiasm and harmony
it would have perfected the dance
of stillness
attaining Yoga-unity!

previous

Mahatma Gandhi's version

51. For sages, gifted with the attitude of detachment, who renounce the fruit of action, are released from the bondage of birth and attain to the state which is free from all ills.

52. When thy understanding will have passed through the slough of delusion, then wilt thou be indifferent alike to what thou hast heard and wilt hear.

53. When thy understanding, distracted by much hearing, will rest steadfast and unmoved in concentration, then wilt thou attain Yoga.

Dr. Ramanand Prasad's version

Wise Karma-yogis, possessed with mental poise by renouncing the attachment to the fruits of work, are indeed freed from the bondage of rebirth and attain the blissful divine state. (2.51)

When your intellect will completely pierce the veil of delusion, then you will become indifferent to what has been heard and what is to be heard (from the scriptures). (2.52)

When your intellect, that is confused by the conflicting opinions and the ritualistic doctrine of the Vedas, shall stay steady and firm with the Self, then you shall attain Self-realization. (2.53)

from Gurudev

Ordinary people would just look at the behavior, but the intelligent looks beyond and is amazed by the play of the consciousness (Brahman). (Knowledge. Sheet. # 50, 21 May 1996)

When the intellect becomes quiet, it brings out the intelligence. Often people think that gathering information makes one intelligent. This is not so. It is the "samadhi" which brings out the intelligence.
An unintelligent man, in spite of having all the information, cannot be creative. An intelligent man without much information can be creative. A sign of intelligence is to see the one in many and find the many in one. (Knowledge.Sheet. # 166, 27 Aug. 1997)

~ Sri Sri

II q. Skillful excellence in action (2.49-50)

2007-10-06T16:55:00.000-04:00

dooreNa hyavaram karma buddhiyogaddhananjayah
buddhau sharaNamanviccHha krupaNaha falahetavah (2.49)
buddhiyukto jahaateeh ubhe sukrutadushkrute
tasmaadyogaaya yujyasva yogah karmasu kaushalam (2.50)

The far-sighted can see and pursue
long term happiness
beyond the short term misery
Every moment engaging in action
and yet untouched by the happening
the intelligent form an example
of dynamic responsibility
while being free,
in surrender
within

their action being
from the source
out of an expression
of the inner wisdom-life-force
unlike the selfish, myopic
carrot-chasing donkey

The fire of knowledge-awareness
can burn all karma in moments
and the cool grace of surrender
washing away the residues
of both actions, abominable
as well as meritworthy

Skilfully dropping the opposites
fight the war (and not with yourself)
while smiling in harmony
the skill to smartly do the doing
while watching - its all just happening
is itself the way to Oneness

responding to whatever is needed
engaging skill and grace
to the best of one's capacity
deep silence in dynamic activity

is the path of Yoga-unity...

Mahatma Gandhi's version
49. For action, O Dhananjaya, is far inferior to unattached action; seek refuge in the attitude of detached action. Pitiable are those who make fruit their motive.
50. Here in this world a man gifted with that attitude of detachment escapes the fruit of both good and evil deeds. Gird thyself up for Yoga, therefore. Yoga is skill in action.

Dr. Ramanand Prasad's version

Work done with selfish motives is inferior by far to the selfless service or Karma-yoga. Therefore be a Karma-yogi, O Arjuna. Those who seek (to enjoy) the fruits of their work are verily unhappy (because one has no control over the results). (2.49)

A Karma-yogi gets freedom from both vice and virtue in this life itself. Therefore, strive for Karma-yoga. Working to the best of one's abilities without getting attached to the fruits of work is called (Nishkaama) Karma-yoga. (2.50)

Total responsibility is total surrender. It's a little hard to chew, but this is the truth. People usually say either I take responsibility or surrender, but I tell you they go hand in hand. Suppose you are surrendered to the Knowledge. That means you are committed to sharing it with others. You take responsibility to see that it flourishes.

When you are taking responsibility and you find blocks, remember "surrender." That gives you strength to move ahead.

Taking responsibility or surrendering without doership is the skill of the wise.
~ Sri Sri..... excerpt from weekly knowledge # 57 11 Jul 1996