1) Sanjaya said:
To him who was thus overcome
By pity, and whose eyes were filled
With tears, downcast and despairing,
Madhusudana spoke these words: (2:1)
2) The Holy Lord said:
This body is known as the Field,
And he who knows it thus is called
The Knower of the Field by those
Who know of both Field and Knower. (13:1)
3) Know Me also, O Bharata,
To be the Knower in all Fields.
The knowledge of Field and Knower
I consider as the knowledge. (13:2)
4) I am the Self abiding in
The heart of all beings; I am
The beginning, the middle, and
Also the end of all beings. (10:20)2
5) Of that which is born, death is sure,
Of that which is dead, birth is sure.
Over the unavoidable,
Therefore you never should lament. (2:27)
6) Neither is the Self slain, nor yet does it die,
Nor having been will it e?er come not to be,
Birthless, eternal, perpetu?l, primeval,
It is not slain whene?er the body is slain. (2:20)
7) This self cannot be cut, nor burnt,
Nor wetted, nor dried: ?tis changeless,
All-pervading and unmoving,
Immovable, eternal self. (2:24)
8) That by Which all is pervaded?
Know That is indestructible.
There is none with the power to
Destroy the Imperishable. (2:17)
9) The unreal never comes to be,
The real does never cease to be.
The certainty of both of these
Is known to those who see the truth. (2:16)
10) As the all-pervading ether,
Through subtlety is not tainted,
The Self seated in the body
Is not tainted in any case. (13:32)
11) That the sun illuminates not,
There shines neither the moon nor fire;
For that is My Supreme Abode,
Going whither they return not. (15:6)
12) The unmanifest, eternal,
Is declared as the Supreme Goal,
Attaining Which they return not.
This is My supreme dwelling place. (8:21)
13) Without pride, delusion?attachment conquered?
Dwelling in the Supreme Self, without desires,
Freed from the dualities?pleasure and pain?
The undeluded reach that eternal Goal. (15:5)
14) He who sets aside the counsels
Of scriptures from desire?s impulse,
Attains not unto perfection,
Nor happiness, nor Goal Supreme. (16:23)
15) The one who truly sees is he
Who ever sees the Supreme Lord
Existing equally in all
Beings, deathless in the dying. (13:27)
16) By single-minded devotion
I may be known in this true form,
Seen in reality, also
Entered into, Scorcher of Foes. (11:54)
17) Each one?s faith is according to
His natural disposition.
Yea, the man consists of his faith;
In truth, he is what his faith is. (17:3)
18) The man of faith, and devoted,
And the master of his senses,
Attains this knowledge, and having
Attained quickly finds Supreme Peace. (4:39)
19) To them, the constantly steadfast,
Worshipping Me with affection,
I bestow the buddhi-yoga
By which they shall come unto Me. (10:10)
20) Out of compassion for them, I,
Abiding in their hearts, destroy
The darkness born of ignorance
By the shining lamp of knowledge. (10:11)
21) But those whose ignorance has been
Destroyed by knowledge of the self?
That knowledge of theirs, like the sun,
Reveals then the Supreme Brahman. (5:16)
22) Above the body are senses;
Above the senses is the mind;
Above the mind is intellect;
Above the intellect: the self. (3:42)
23) Thus, knowing Him Who is above
The intellect, and restraining
The self by the Self, then destroy
That enemy, that foe: desire. (3:43)
24) As fire reduces wood to ash,
In the same way, O Arjuna,
The fire of knowledge does reduce
To ashes all karma?know this. (4:37)
25) Whose undertakings are devoid
Of plan and desire for results,
Whose actions are burnt in the fire
Of knowledge?him the wise call wise. (4:19)
26) Released from desire and anger,
With thoughts restrained, those ascetics
Who know the Self, find very near
The bliss of Brahma-nirvana. (5:26)
27) With intellect set in patience,
With the mind fastened on the self,
He gains quietude by degrees:
Let him not think of any thing. (6:25)
28) Whenever the unsteady mind,
Moving here and there, wanders off,
He should subdue and hold it back?
Direct it to the Self?s control. (6:26)
29) Controlling sense, mind, intellect;
With moksha as the supreme goal;
Freed from desire, fear, and anger:
Such a sage is for ever free. (5:28)
30) He, disciplined by yoga, sees
The Self present in all beings,
And all beings within the Self.
He sees the same Self at all times. (6:29)
31) Those who direct their thoughts to Me,
Worshipping Me with steadfast mind,
For them I secure what they lack
And preserve that which they possess. (9:22)
32) Of them, the wise man, e?er steadfast,
Devoted to the One, excels;
Supremely dear am I to him,
And he is dear to Me, as well. (7:17)
33) At the end of his many births
The wise man takes refuge in Me.
He knows: ?All is Vasudeva.?
How very rare is that great soul! (7:19)
34) When he completely casts away
All the desires of the mind,
His self satisfied by the self,
He is called ?of steady wisdom.? (2:55)
35) He who abandons all desires
Attains peace, acts free from longing,
Indifferent to possessions
And free from all egotism.3 (2:71)
36) He who agitates not the world,
And whom the world agitates not,
Who is freed from joy, envy, fear,
And worry?he is dear to Me. (12:15)
37) The same in honor and disgrace,
The same to friend and enemy,
Renouncing all undertakings?
He has gone beyond the Gunas. (14:25)
38) He who is content in the Self,
Who is satisfied in the Self,
Who is pleased only in the self:
For him there is no need to act. (3:17)
39) He has nothing to gain by acts;
Nothing to gain by inaction;
And no need of any being
For any purpose soever. (3:18)
40) Content with what comes unbidden,
Beyond duality, envy,
The same in success or failure,
E?en though acting, he is not bound. (4:22)
41) O Arjuna, the Lord dwells in
The hearts of all beings, causing
Them by His Maya to revolve
As if mounted on a machine. (18:61)
42) O Bharata, with all your heart
Take refuge in Him; and you shall
Surely attain unto supreme
Peace and the eternal abode. (18:62
martedì 23 marzo 2010
appunti corto/b.gita
cap 6
6. "Per colui il cui sй (ego) и stato conquistato dal Sй (l'anima), il Sй и l'amico del sй. Ma verso il sй che non и sotto controllo, il Sй si comporta in maniera ostile, come un nemico.
7. "Il saggio tranquillo e vittorioso sul sй (ego) и sempre pienamente stabilito nel Supremo Sй, sia che incontri caldo o freddo, piacere o dolore, lode o biasimo.
8. "Lo yogi beatamente assorto nella veritа e nella realizzazione del Sй и indissolubilmente unito (allo Spirito). Imperturbabile, conquistatore dei suoi sensi, egli guarda con occhio equanime una zolla di terra, una pietra e l'oro.
9. "И uno yogi eccelso chi guarda con mente equanime tutti gli uomini: benefattori, amici, nemici, stranieri, mediatori, esseri odiosi, parenti, peccatori e santi.
10. "Libero dalle speranze dei desideri e dalle brame possesso, con il cuore e la mente controllati dall'anima (per mezzo della concentrazione yoga), ritirandosi da solo in un posto tranquillo, lo yogi deve cercare costantemente di unirsi all'anima.
cap 2
55. "O Partha, quando un uomo abbandona completamente tutti i desideri della mente, del tutto soddisfatto nel Sй soltanto dal Sй, allora viene considerato stabilito nella saggezza.
56. "Colui la cui mente non и turbata dall'ansietа durante il dolore nй dall'attaccamento alla felicitа; che и libero - da affetti mondani, paure e collera - и davvero un muni che ha una saggezza stabile.
57. "Colui che in tutte le circostanze и senza attaccamento - non felicemente eccitato quando riceve il bene nй disturbato quando sperimenta il male - ha una saggezza saldamente stabilita.
58. "Quando lo yogi puт ritirare completamente i sensi dai loro oggetti di percezione, come la tartaruga ritira i suoi arti, allora la sua saggezza и saldamente stabilita.
59. "L'uomo che s'astiene fisicamente dagli oggetti dei sensi vede che per un po' questi si ritraggono, lasciandosi dietro solo il desiderio. Ma colui che contempla il Supremo и liberato anche dal desiderio.
60. "O Figlio di Kunti, gli avidi ed eccitabili sensi afferrano violentemente anche la coscienza di un saggio che lotta per la liberazione.
61. "Chi unisce il suo spirito a Me, avendo soggiogato tutti i sensi, rimane concentrato su di Me come il Supremamente Desiderabile. La saggezza intuitiva diventa ferma e stabile, in colui che ha i sensi sotto controllo.
62. "Pensare agli oggetti dei sensi causa attaccamento ad essi. Dall'attaccamento nasce il desiderio, e dal desiderio scaturisce la collera.
63. "Dalla collera nasce l'illusione; l'illusione genera perdita di memoria (del Sй). Dalla distruzione della memoria deriva la rovina della facoltа discriminativa. Dalla rovina della discriminazione segue l'annientamento (della vita spirituale).
64. "L'uomo autocontrollato, muovendosi in mezzo agli oggetti materiali con i sensi soggiogati, privo d'attrazione e repulsione, perviene ad una imperturbabile calma interiore.
65. "Nella beatitudine dell'anima scompare ogni dolore. E l'intelletto di chi и calmo diventa presto saldamente stabilito nel Sй.
66. "Chi и disunito (perchй non stabilito nel Sй) non ha saggezza nй meditazione. Per chi non medita non vi и tranquillitа. E a chi и senza pace com'и (possibile) la felicitа?
67. "Come una nave sulle acque viene portata fuori rotta da una tempesta di vento, cosм la discriminazione umana и allontanata dalla via che intende seguire quando la mente soccombe alle tempeste dei sensi vagabondi.
cap 14
22. "O Pandava! Colui che non aborrisce la presenza dei guna - (e dei loro effetti): illuminazione, attivitа e ignoranza - nй deplora la loro assenza;
23. "Che rimane indifferente e non turbato dalle tre qualitа - realizzando che esse soltanto operano nella creazione; con la mente che non oscilla, ma sempre centrata nel Sй;
24. "Uguale nel piacere e nel dolore, nella lode e nel biasimo - ben saldo nella sua natura divina; guardando con occhio equanime un pezzo di terra, una pietra e l'oro; uguale nella sua attitudine verso (persone ed esperienze) piacevoli e spiacevoli; fermo di mente;
25. "Uguale nell'onore e nel disonore; trattando allo stesso modo l'amico e il nemico; abbandonata ogni illusione di essere la persona che agisce - questi и colui che ha trasceso le tre qualitа!
26. "Chi Mi serve con ferma devozione trascende i guna ed и qualificato a diventare Brahman.
27. "Poichй Io sono la base dell'Infinito, Immortale e Immutabile; e dell'eterno Dharma e della Beatitudine Assoluta".
6. "Per colui il cui sй (ego) и stato conquistato dal Sй (l'anima), il Sй и l'amico del sй. Ma verso il sй che non и sotto controllo, il Sй si comporta in maniera ostile, come un nemico.
7. "Il saggio tranquillo e vittorioso sul sй (ego) и sempre pienamente stabilito nel Supremo Sй, sia che incontri caldo o freddo, piacere o dolore, lode o biasimo.
8. "Lo yogi beatamente assorto nella veritа e nella realizzazione del Sй и indissolubilmente unito (allo Spirito). Imperturbabile, conquistatore dei suoi sensi, egli guarda con occhio equanime una zolla di terra, una pietra e l'oro.
9. "И uno yogi eccelso chi guarda con mente equanime tutti gli uomini: benefattori, amici, nemici, stranieri, mediatori, esseri odiosi, parenti, peccatori e santi.
10. "Libero dalle speranze dei desideri e dalle brame possesso, con il cuore e la mente controllati dall'anima (per mezzo della concentrazione yoga), ritirandosi da solo in un posto tranquillo, lo yogi deve cercare costantemente di unirsi all'anima.
cap 2
55. "O Partha, quando un uomo abbandona completamente tutti i desideri della mente, del tutto soddisfatto nel Sй soltanto dal Sй, allora viene considerato stabilito nella saggezza.
56. "Colui la cui mente non и turbata dall'ansietа durante il dolore nй dall'attaccamento alla felicitа; che и libero - da affetti mondani, paure e collera - и davvero un muni che ha una saggezza stabile.
57. "Colui che in tutte le circostanze и senza attaccamento - non felicemente eccitato quando riceve il bene nй disturbato quando sperimenta il male - ha una saggezza saldamente stabilita.
58. "Quando lo yogi puт ritirare completamente i sensi dai loro oggetti di percezione, come la tartaruga ritira i suoi arti, allora la sua saggezza и saldamente stabilita.
59. "L'uomo che s'astiene fisicamente dagli oggetti dei sensi vede che per un po' questi si ritraggono, lasciandosi dietro solo il desiderio. Ma colui che contempla il Supremo и liberato anche dal desiderio.
60. "O Figlio di Kunti, gli avidi ed eccitabili sensi afferrano violentemente anche la coscienza di un saggio che lotta per la liberazione.
61. "Chi unisce il suo spirito a Me, avendo soggiogato tutti i sensi, rimane concentrato su di Me come il Supremamente Desiderabile. La saggezza intuitiva diventa ferma e stabile, in colui che ha i sensi sotto controllo.
62. "Pensare agli oggetti dei sensi causa attaccamento ad essi. Dall'attaccamento nasce il desiderio, e dal desiderio scaturisce la collera.
63. "Dalla collera nasce l'illusione; l'illusione genera perdita di memoria (del Sй). Dalla distruzione della memoria deriva la rovina della facoltа discriminativa. Dalla rovina della discriminazione segue l'annientamento (della vita spirituale).
64. "L'uomo autocontrollato, muovendosi in mezzo agli oggetti materiali con i sensi soggiogati, privo d'attrazione e repulsione, perviene ad una imperturbabile calma interiore.
65. "Nella beatitudine dell'anima scompare ogni dolore. E l'intelletto di chi и calmo diventa presto saldamente stabilito nel Sй.
66. "Chi и disunito (perchй non stabilito nel Sй) non ha saggezza nй meditazione. Per chi non medita non vi и tranquillitа. E a chi и senza pace com'и (possibile) la felicitа?
67. "Come una nave sulle acque viene portata fuori rotta da una tempesta di vento, cosм la discriminazione umana и allontanata dalla via che intende seguire quando la mente soccombe alle tempeste dei sensi vagabondi.
cap 14
22. "O Pandava! Colui che non aborrisce la presenza dei guna - (e dei loro effetti): illuminazione, attivitа e ignoranza - nй deplora la loro assenza;
23. "Che rimane indifferente e non turbato dalle tre qualitа - realizzando che esse soltanto operano nella creazione; con la mente che non oscilla, ma sempre centrata nel Sй;
24. "Uguale nel piacere e nel dolore, nella lode e nel biasimo - ben saldo nella sua natura divina; guardando con occhio equanime un pezzo di terra, una pietra e l'oro; uguale nella sua attitudine verso (persone ed esperienze) piacevoli e spiacevoli; fermo di mente;
25. "Uguale nell'onore e nel disonore; trattando allo stesso modo l'amico e il nemico; abbandonata ogni illusione di essere la persona che agisce - questi и colui che ha trasceso le tre qualitа!
26. "Chi Mi serve con ferma devozione trascende i guna ed и qualificato a diventare Brahman.
27. "Poichй Io sono la base dell'Infinito, Immortale e Immutabile; e dell'eterno Dharma e della Beatitudine Assoluta".
lunedì 22 marzo 2010
note b.Gita 3
"The Supreme Personality of Godhead said: One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic, not he who lights no fire and performs no duty."
"What is called renunciation you should know to be the same as yoga, or linking oneself with the Supreme, O son of Pandu, for one can never become a yogi unless he renounces the desire for sense gratification."
"For one who is a neophyte in the eightfold yoga system, work is said to be the means; and for one who is already elevated in yoga, cessation of all material activities is said to be the means."
"A person is said to be elevated in yoga when, having renounced all material desires, he neither acts for sense gratification nor engages in fruitive activities."
"One must deliver himself with the help of his mind, and not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well."
"For him who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his mind will remain the greatest enemy."
"For one who has conquered the mind, the Supersoul is already reached, for he has attained tranquillity. To such a man happiness and distress, heat and cold, honor and dishonor are all the same."
"A person is said to be established in self-realization and is called a yogi [or mystic] when he is fully satisfied by virtue of acquired knowledge and realization. Such a person is situated in transcendence and is self-controlled. He sees everything—whether it be pebbles, stones or gold—as the same."
"A person is considered still further advanced when he regards honest well-wishers, affectionate benefactors, the neutral, mediators, the envious, friends and enemies, the pious and the sinners all with an equal mind."
"A transcendentalist should always engage his body, mind and self in relationship with the Supreme; he should live alone in a secluded place and should always carefully control his mind. He should be free from desires and feelings of possessiveness."
"What is called renunciation you should know to be the same as yoga, or linking oneself with the Supreme, O son of Pandu, for one can never become a yogi unless he renounces the desire for sense gratification."
"For one who is a neophyte in the eightfold yoga system, work is said to be the means; and for one who is already elevated in yoga, cessation of all material activities is said to be the means."
"A person is said to be elevated in yoga when, having renounced all material desires, he neither acts for sense gratification nor engages in fruitive activities."
"One must deliver himself with the help of his mind, and not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well."
"For him who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his mind will remain the greatest enemy."
"For one who has conquered the mind, the Supersoul is already reached, for he has attained tranquillity. To such a man happiness and distress, heat and cold, honor and dishonor are all the same."
"A person is said to be established in self-realization and is called a yogi [or mystic] when he is fully satisfied by virtue of acquired knowledge and realization. Such a person is situated in transcendence and is self-controlled. He sees everything—whether it be pebbles, stones or gold—as the same."
"A person is considered still further advanced when he regards honest well-wishers, affectionate benefactors, the neutral, mediators, the envious, friends and enemies, the pious and the sinners all with an equal mind."
"A transcendentalist should always engage his body, mind and self in relationship with the Supreme; he should live alone in a secluded place and should always carefully control his mind. He should be free from desires and feelings of possessiveness."
note b.Gita 2
"He is a perfect yogi who, by comparison to his own self, sees the true equality of all beings, in both their happiness and their distress, O Arjuna!"
Is centred in itself, taking alike
Pleasure and pain; heat, cold; glory and shame.
He is the Yogi, he is Yukta, glad
With joy of light and truth; dwelling apart
Upon a peak, with senses subjugate
Whereto the clod, the rock, the glistering gold
Show all as one. By this sign is he known
Being of equal grace to comrades, friends,
Chance-comers, strangers, lovers, enemies,
Aliens and kinsmen; loving all alike,
Evil or good.
Sequestered should he sit,
Steadfastly meditating, solitary,
His thoughts controlled, his passions laid away,
Quit of belongings. In a fair, still spot
Having his fixed abode, -- not too much raised,
Nor yet too low, -- let him abide, his goods
A cloth, a deerskin, and the Kusa-grass.
Is centred in itself, taking alike
Pleasure and pain; heat, cold; glory and shame.
He is the Yogi, he is Yukta, glad
With joy of light and truth; dwelling apart
Upon a peak, with senses subjugate
Whereto the clod, the rock, the glistering gold
Show all as one. By this sign is he known
Being of equal grace to comrades, friends,
Chance-comers, strangers, lovers, enemies,
Aliens and kinsmen; loving all alike,
Evil or good.
Sequestered should he sit,
Steadfastly meditating, solitary,
His thoughts controlled, his passions laid away,
Quit of belongings. In a fair, still spot
Having his fixed abode, -- not too much raised,
Nor yet too low, -- let him abide, his goods
A cloth, a deerskin, and the Kusa-grass.
note b.Gita 1
"While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises."
"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."
"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."
"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."
"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?"
"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."
"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."
"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."
"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?"
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