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Παρασκευή 31 Μαΐου 2013

Γιόγκικη Έρευνα και Θεραπεία (Απόσπασμα)

Γιόγκικη Έρευνα και Θεραπεία (Απόσπασμα)

Οκτώβριος 1983 Ελληνική  Έκδοση του Περιοδικού της Ακαδημίας Γιόγκα του Μπιχάρ, Ινδίας.

Μούλανταρ Τσάκρα

Η έδρα της Κουνταλίνι, της κοσμικής Σάκτι, είναι στο Μούλανταρ Τσάκρα. Η αφύπνιση αυτου του Τσάκρα είναι ένα δυνατό γεγονός στη ζωή κάθε ανθρώπινου όντος, αρσενικού ή θηλυκού, κι η αρχή της αληθινής φώτισης. Μόνο η γυναίκα μπορει ν' αφυπνίσει αυτό το Τσάκρα μέσω της σεξουαλικής εμπειρίας. Ο άνδρας θα πρέπει να χρησιμοποιήσει την Κρίγια Γιόγκα.

Ο Τζέημς Πρέσκοτ, νευροφυσιολόγος απο το Ινστιτούτο Ανθρωπιστικών Επιστημών στο Λός Γκάτος της Καλιφόρνιας, Υποστηρίζει ότι οι γυναίκες έχουν ένα μοναδικό σύνδεσμο ανάμεσα στον πρόσθιο εγκέφαλο και την παρεγκεφαλίδα, ο όποιος ευθύνεται για το γεγονός ότι κατα την διάρκεια της σεξουαλικής δραστηριότητας και του οργασμού εισέρχονται σε μεταλλαγμένες καταστάσεις συνειδητότητας, όπως αισθήματα μετεωρισμού, απώλεια της επίγνωσης του σώματος, αίσθημα ενότητας με το σύμπαν. Φαίνεται ότι λείπει απ' τους άνδρες αυτή η νευρολογική δυνατότητα να διοχετεύουν την απόλαυση στον πρόσθιο νέο-φλοιό του εγκεφάλου, κι έτσι δεν μπορούν να φθάσουν στα ίδια υπερβατικά ύψη.

Απο την Γιογκική άποψη αυτό οφείλεται στο ότι στη γυναίκα το Μούλανταρ Τσάκρα βρίσκεται μέσα στην μήτρα, στον τράχηλό της. Στην Σαμανική παράδοση η πηγή της δύναμης για την γυναίκα λέγεται επίσης ότι βρίσκεται μέσα στην μήτρα. Οι ‘’γραμμές δύναμης’’ τους συνδέονται με την μήτρα και με την χρήση αυτών των γραμμών η Σάμαν καταφέρνει να πετάει και να εκτελεί άλλα κατορθώματα δύναμης.



Τρίτη 28 Μαΐου 2013

Πιερίδες Μούσαι

Ορφικός ύμνος Μουσών

"Σεις αι θυγατέρες της Μνημοσύνης και του βροντερού Διός ώ ένδοξες Πιερίδες Μούσαι,
 με την λαμπράν φήμην σεις εις όσους ανθρώπους παρευρεθήτε είσθε περιπόθητες,
 πολύμορφες, επειδή γεννάτε την άμεμπτον αρετήν πάσης παιδείας,..
 εσείς τρέφετε την ψυχήν και δίδετε την ορθήν κατεύθυνσιν εις την διανόησιν και είσθε αι οδηγοί  βασίλισσαι του δυνατού νου σεις που εδείξατε εις τους ανθρώπους τας τελετάς,
αι οποίοι εορτάζονται με μυστήρια, σεις η Κλειώ η Ευτέρπη, η Θάλεια, η Μελπομένη η Τερψιχόρη, η Ερατώ, η Πολυμνία, η Ουρανία και η μητέρα μου Καλλιόπη,
 πού είσθε αγνές θεές πολύ ισχυρές.
Αλλά είθε ώ θεοί να προσέλθετε εις τους μύστας σεις πού είσθε πολυποίκιλοι καί αγναί και να φέρετε εις αυτούς δόξαν καί ζήλον αξιεραστον και πολυύμνητον."



Μνημοσύνης καὶ Ζηνὸς ἐριγδούποιο θύγατρες, Μοῦσαι Πιερίδες, μεγαλώνυμοι, ἀγλαόφημοι, θνητοῖς, οἷς κε παρῆτε, ποθεινόταται, πολύμορφοι, πάσης παιδείης ἀρετὴν γεννῶσαι ἄμεμπτον, θρέπτειραι ψυχῆς, διανοίας ὀρθοδότειραι, καὶ νόου εὐδυνάτοιο καθηγήτειραι ἄνασσαι, αἳ τελετὰς θνητοῖς ἀνεδείξατε μυστιπ<ο>λεύτους, Κλειώ τ᾽ Εὐτέρπη τε Θάλειά τε Μελπομένη τε Τερψιχόρη τ᾽ Ἐρατώ τε Πολύμνιά τ᾽ Οὐρανίη τε Καλλιόπηι σὺν μητρὶ καὶ εὐδυνάτηι θεᾶι Ἁγνῆι. ἀλλὰ μόλοιτε, θεαί, μύσταις, πολυποίκιλοι, ἁγναί, εὔκλειαν ζῆλόν τ᾽ ἐρατὸν πολύυμνον ἄγουσαι.



Κυριακή 26 Μαΐου 2013

Oνοματοδοσία στην Αρχαία Ελλάδα

Oνοματοδοσία στην "αρχαία" Ελλάδα! O πατέρας ανάβει την πυρά του βωμού και επικαλείται τους Θεούς των Ελλήνων... 

«Κλύτε Θεοί Πατρώοι, 
Εθνικοί των Ελλήνων Θεοί, 
Υμέας κικλήσκομεν 
αγαθαίς γνώμαις ημίν προσελθείν 
κλύτε Μάκαρες και μόλοιτε ημίν 
από Πυρός, από Χθονός 
αφ' Ύδατος, από Αέρος 
και από Ολύμπου.» 

Ύμνος Χαρίτων 
Tοποθετείται από τη μητέρα γύρω από το λαιμό του παιδιού το «μέταλλον» -κόσμημα- της ονοματοθεσίας του. Η μητέρα επικαλείται τις Χάριτες. 

« Χάριτες, σεπτές θυγατέρες της Ευρυνόμης και του Διός 
ουράνιαι μητέρες της κοσμήσεως και της Ευνομίας 
φαειναί, λάμπουσαι, αυξήτριαι, σεβαστές παρθένοι 
συνοδοί της Αθηνάς Εργάνης και της Ουρανίας Αφροδίτης 
εσείς που στέκεστε δίπλα τον Φοίβο στις συνελεύσεις των Θεών 
ακούστε μας και σταθείτε κοντά μας ευμενείς 
αυξάνοντας γύρω μας το ιερό φως των Ολυμπίων 
χαρίζοντάς μας δια βίου ειρήνη και χαρά 
φυσικό κι εσωτερικό κάλλος 
γαλήνη, μακροθυμία και ημέρωση 
αξιοσύνη, ευσέβεια και κρίση ορθή.» 

Ύμνος Νυμφών 
Aπό τον πατέρα. 

«Νύμφες, ακοίμητοι θυγατέρες της Πρώτης Αρχής 
σπέρματα του Διός και τ' Ουρανού 
αφανείς φίλοι βροτών και παιδοκόμοι 
εναέριοι και ευώδεις Θεαί 
Σας καλούμε να προσέλθετε ευμενείς 
δια βίου επαρωγοί της / του ............ 
αγναί διδάσκαλοι, επίκουροι 
και χαροπαίγμονες οδηγοί.» 

Ύμνος Θεού Προστάτου 
Eπιλέγεται από τους γονείς. 

Παρουσίαση 
Ο πατέρας, περιφέρει 3 φορές το παιδί γύρω από την επιβώμια πυρά με κατεύθυνση αντίθετη του ρολογιού, λέγοντας στο πέρας κάθε κύκλου. 
«έστωσαν οι Θεοί προστάται της / του.........» 

Ενώ οι προσκεκλημένοι τους ραίνουν με άνθη και καρπούς. Η μητέρα στέκεται μπροστά στην επιβώμια πυρά. Μόλις συμπληρώσει την περιφορά, ο πατέρας στέκεται δίπλα στην μητέρα, υψώνει το παιδί πάνω από την πυρά, κοιτάζει ψηλά και κάνει την παρουσίαση στους Θεούς και τους Προγόνους. 

«Αθάνατοι Θεοί και ευκλεείς Πρόγονοι 
σας παρουσιάζω την / τον ..............
γνησία / γνήσιο απόγονο εμού και της συζύγου μου 
Ελληνίδα / Έλληνα εξ Ελλήνων 
αίμα εκ του αίματός μας 
ψυχή εκ της ψυχής σας. 
Να την / τον φυλάτε και να την / τον οδηγείτε 
στις οδούς που ταιριάζουν στους Έλληνες 
στις οδούς που ταιριάζουν 
σε φιλοσόφους και ελευθέρους ανθρώπους.» 
(απαγγέλλεται τρίς) 


Ευχή 
H μητέρα παίρνει στα χέρια το παιδί και απαγγέλλει την ευχή. 

«Τι να ευχηθεί ένας θνητός για έναν θνητό που αγαπάει; 
Μόνο οι Θεοί αλήθεια ξέρουν. 
Ας χαρίσουν λοιπόν στην / στον ................ 
εκείνα που η μεγαλοσύνη τους θέλει 
εκείνα που ταιριάζουν σε Ελληνίδα / Έλληνα, 
παιδί δικό τους δηλαδή, 
ας χαρίσουν αυτά που πρέπει σε ανθρώπινο πλάσμα 
που θα τιμήσει τους Θεούς και τους Προγόνους 
που θα σεβαστεί τη Φύση και τον Αιώνιο Λόγο. 
Μάκαρες Θεοί, Εθνικοί Θεοί των Ελλήνων 
και εσείς ένδοξοι Πρόγονοι 
χαρίστε τα πρέποντα για πρόσωπο αγαπημένο  
στην / στον ................. 
που μόλις παρουσιάσαμε εμπρός σας.» 

Σπονδή 
Χύνεται τριπλή σπονδή αρώματος, γάλακτος και μελιού και όλοι αναφωνούν. 
«έστωσαν οι Θεοί προστάται της / του .........» 

Κλείσιμο 
«Χαίρετε Μάκαρες, χαίρετε Αιώνιοι Θεοί Πατρώοι 
ευσεβέσι θρησκευταίς Ιερόν Φάος αύξοιτε 
νούσους, άλγη τε και κήρας στέλλοντες ες πέρατα γαίης.» 

«Γένοιτο» 

(Μοιράζονται στους προσκεκλημένους γλυκά και γίνεται απόθεση δίπλα στον βωμό των διαφόρων δώρων προς το παιδί.) 

ysee.gr

Τετάρτη 22 Μαΐου 2013

D E S I R E S


Years Ago - In 1978 (Munger)

Paramahamsa Satyananda

Desires are a necessary part of life because to desire is to recognise life. It is through desires that you can get to know your personality and your situation in life. There are some people who cannot desire and there are others who desire all day long.

If you analyse this properly, you will come to know that desire is an innocent force in the mind. In childhood we desire toys. When we grow up we desire friends, then a job and money, then family life and children. Later, we start to desire political position, name and fame, and then mental calmness, peace, relaxation, meditation, God, Yoga and so on. Now, which of these desires can be satisfied and which cannot be satisfied? What is the ultimate form of desire?

Vedic philosophy believes that life is based on four things: dharma (duty), artha (motivation or purpose), kama (desire) and moksha (liberation). Desire is one of the basic elements of a good life. Without it you cannot evolve. In the second chapter of the Bhagavad Gita it is written that desire is born out of one's association with the objects of life. If you do not desire, it means there is something wrong somewhere. A person who is not able to desire is either a liberated sage or abnormal.

If you want to attain something in life, you must have one aim all the time, no second aim. I will give you an example. If you want to earn money, think only of that. You must not allow attachments to interfere. No attachments to children, to husband or wife, nothing. Develop detachment and one-pointedness. Personal relationships and involvements should not divert you. Detachment does not mean you should not have relationships with anyone. You can live with people and love them, but by keeping your one desire in mind, you can remain detached.

Rather than talking about good and bad desires, you can say that instead of having negative or destructive desires, it is better to have desires which are beneficial and fruitful. A positive desire is unselfish; you are more concerned about the welfare of others than of yourself. A negative desire is selfish; you are only concerned with your own welfare and do not consider anyone else. It is very simple. If desire is selfish, it is negative; if there is no selfishness, it is positive.

What causes people to run after pleasures? It seems that somewhere far within the depths of our being a person is crying. We have never seen this inner person; we only know the outer one. We have seen the person who presents himself during sleep, and in our dreams, but we have not discovered that person who is beyond sleep.

The awareness of man extends over these three bodies, but beyond them you also exist. You have not established the communication between this awareness and this mind. If you had, you would have seen a sad little soul sitting in a corner crying. Why? Because his promise has been unfulfilled, and what we have been doing up to now has not brought him any satisfaction. However, once you withdraw your mind and go deep into the depths of your life and see the beautiful things there, then that little soul becomes very happy. Life comes to it. It is because of inner unhappiness that we have been constantly running after external pleasures. By indulging in them, we try to cover up this inner sadness.

Many great thinkers have spoken about this subject. Ramana Maharshi always used to say, "Think it out well. Who am I?" But people do not understand; they do not know what self-realisation is. Self-realisation means that you know the depths of your mind, of your being. You should know your complexes, your inhibitions and your ulterior purposes, and you should understand why you are weeping.

Now, should one fulfil the desires or eliminate them? The first principle is that one should fulfil one's desires. The second law is that desire cannot be satisfied. Therefore, the third principle is that one must practise both. If possible, one should aim for fulfilment of desires and for desireless-ness at the same time.

Desire is an expression of one's own personality. If you keep a dirty rag in your room, you cannot kill the foul smell by spraying it with perfume, because the source of the smell is still there. You have to remove the dirty substance. In the same manner, you should not try from your side to reduce the desires. Instead you should try to transform your consciousness, the very frame of your mind, in such a way that it is automatically desireless. Desire is a manifestation of a particular state of mind. When the mind is sick, insecure or hungry, there will be more desires. When the mind is satisfied, healthy and secure, the desires will be less.

So, instead of trying to eliminate or avoid desires, it is better to change the quality of desire. Desires are relative; they keep changing according to your situation, your development, age and experience. When you grow tired of one, you automatically go to another. However, there should be one desire which holds you permanently, and that is the desire for self-realisation.















Photo, University of Satyananda Yoga Bihar Munger India

Τρίτη 14 Μαΐου 2013

Tantra and Vedanta


Tantra and Vedanta

Many people believe that tantra and Vedanta are contradictory, because tantra is based on the dual forces of Shiva and Shakti, while vedantic philosophy is strictly monistic. However, in this talk, Swami Satyananda shows how these two philosophies represent different stages of the same continuous spiritual process. Recorded in Monghyr on 20.1.1981 during a satsang with yoga aspirants from Greece.

In the evolution of man's knowledge, his mind experiences various states. What is the experience of a child cannot be the experience of an adult, and the experience of an adult will be different from that of a child. Tantra is a process of evolution of consciousness and Vedanta is an experience. Therefore, the relationship between the sadhana and ultimate realisation is the relationship between tantra and Vedanta.

In tantra there is the postulation of duality, whereas in Vedanta there is no duality, there is only one absolute. The ultimate experience when the mundane consciousness is annihilated is the experience of oneness or of non-duality. This experience is also known as adwaita, and adwaita philosophy is known as pure monism.

Now, if you analyse the meaning of the word Vedanta' it comprises two ideas - veda and anta. Anta means 'culmination' and veda means 'the complete process of knowledge and awareness'. When you are studying a particular subject, the whole effort that you make to understand the subject is known as veda. In the ancient Hindu culture, veda represents the higher revealed knowledge. Just as it is believed that the Bible, the Koran and the Zend Avesta were revealed, in the same way, it should be known that a process of revelation takes place in every enlightened person's life. Therefore, Vedanta means 'culmination of a process of knowledge'.

While you are passing through a spiritual process in life, you come across various psychic, occult or spiritual experiences. Some aspirants hear sounds, see the light and have fantastic experiences of the awakening of kundalini, but all these are transitory experiences, they are never permanent. There is a moment however, when the ultimate experience comes. This experience is known as the vedantic experience.

The Upanishads are the background or the basis and foundation of vedantic philosophy. If Vedanta is to be explained in a simple way, it is that One is ultimate and the multiplicity is the expansion of One. However, tantra does not talk of the ultimate experience, but of the process of enlightenment. In tantra there is duality; there are two realities - Shiva and Shakti. As in hatha yoga you have ida and pingala nadis representing chitta and prana, in the same way, on the cosmic level, you have Shiva representing the total matter and Shakti representing the total energy.

Now, the union that takes place between Shiva and Shakti is considered to be the ultimate experience. This means all experiences we have in spiritual life are the result of a union or combination of the two forces within as. Philosophically, therefore, we can say that every experience in spiritual life is a product of duality. You may see light or you may hear voices; you may have any kind of spiritual experience, but it is a product of duality, not of non-duality.

As such, all experiences which we have during life, either on the sensorial or the spiritual planes, are not absolute experiences. The experience of a siddha, a miracle man, a clairvoyant, telepath, prophet or anyone, is an experience produced by an interaction of two forces. The basis of all experiences is human consciousness, and these experiences are aided by the sensorial channels. When the senses and the mind interact with each other, they produce a true or a false experience. If your mind is purified and your senses are under control, you will have more tangible experiences, but not the absolute experience. If your senses are unruly and your mind is full of dross, then the experiences which you have will be faulty.

Fundamentally, tantra and Vedanta can be viewed as two different traditions, but ultimately, when they are to be understood in the context of human experience, they have to be seen as systematically linked with each other. For example, in mathematics, first distances, measurements and weights are taught. Our children learn about them in primary school, but when they are in high school, they are taught that all the distances and weights are false. If they are false, then why did they have to learn them? Because there are two forms of knowledge. One is relative and the other is absolute.

In spiritual life, as long as you are acting through the mind and senses, you require relative knowledge, but as soon as you transcend these tools of knowledge, the absolute knowledge dawns. Even though the truth is absolute, you cannot deny the necessity of the relative processes of knowledge. In order to climb to the rooftop terrace you need the staircase, and in the same way, to attain an absolute experience, you have to go through the relative processes of experience. This is precisely the link between dualistic tantra and monistic Vedanta.

Most scholars have difficulty in understanding this. They think if there is duality, it should always be duality and if there is one, it should always be only one. This is a mistake. When we say that absolute is one, we conceive of that one in the same way as we think of one rupee, one pound or one dollar. But one is not a limited unit, it is the totality of everything; it is a synonymous term used for absolute. In Sanskrit it is known as poornam, and there is a famous mantra which you might have heard: This is poornam; that is poornam. From the poornam the poornam emanates. When the poornam is deducted from the poornam, what remains is poornam.'

Now, to put this into mathematics: infinity plus infinity is equal to infinity. Infinity minus infinity is equal to infinity. Well, if you say zero plus zero, it can't be one, and zero minus zero is also not one. This is precisely the relationship between dualistic tantra and monistic Vedanta. When Einstein was asked to define relativity and absolute, he gave his famous equation. People said, 'No, we want to understand it in a different way.' So he said, 'Both are phases of human experience; one depends on external factors and the other on the reality.'





Κυριακή 12 Μαΐου 2013

Ορφικός Ύμνος προς τη Ρέα.Την Μητέρα των Θεών


Ορφικός Ύμνος προς τη Ρέα.Την Μητέρα των Θεών


"Σεβαστή Ρέα θυγατέρα του Πρωτόγονου με τις πολλές μορφές.
συ πού το ιερό άρμα σου οδηγεί το λιοντάρι,
πού φονεύει τον ταύρο κάνεις θόρυβο
με το κτύπημα τύμπανων και αγαπάς τη μανία. είσαι ή κόρη πού κροτείς με τον χαλκό...
Η μητέρα του βασιλιά Διός του Ολυμπίου που έχει την ασπίδα εντιμότατη, έχεις λαμπρή μορφή, ευτυχισμένη σύζυγος του Κρόνου πού χαίρεσαι στα βουνά καί με τις φρικτές κραυγές των ανθρώπων
ώ Ρέα βασίλισσα των πάντων, πού διεγείρεις το θόρυβο της μάχης, ίσχυρόκαρδη εσύ
σώζεις με τα ψέματα, απολυτρώνεις, είσαι ή πρωτογενής η μητέρα των θεών και των
φθαρτών ανθρώπων.
Διότι από σένα προέρχονται και ή γη και ο υπεράνω αυτής πλατύς ουρανός
και ο πόντος και οί άνεμοι αγαπάς το τρέξιμο, έχεις αεριώδη μορφή
'Ελα, μακαρία θεά για σωτηρία μας με καλόβουλη διάθεση και φέρε μας την ειρήνη με
ευτυχισμένους καιρούς και στείλε στα πέρατα της γης ο,τι είναι άχρηστο σε εμάς και τις
καταστροφές."


Πότνα Ῥέα, ѳύγατερ πολυμόρφου Πρωτογόνοιο,
ἥτ' ἐπὶ ταυροφόρον ἱερότροχον ἅρμα τιταίνεις,
τυμπανόδουπε, φιλοιστρομανές, χαλκόκροτε κούρη,
μῆτερ Ζηνὸς ἄνακτος Ὀλυμπίου, αἰγιόχοιο,
πάντιμ', ἀγλαόμορφε, Κρόνου σύλλεκτρε μάκαιρα,
οὔρεσιν ἣ χαίρεις ѳνητῶν τ' ὀλολύγμασι φρικτοῖς,
παμβασίλεια Ῥέα, πολεμόκλονε, ὀμβριμόѳυμε,
ѱευδομένη, σώτειρα, λυτηριάς, ἀρχιγένεѳλε,
μήτηρ μέν τε ѳεῶν ἠδὲ ѳνητῶν ἀνѳρώπων·
ἐκ σοῦ γὰρ καὶ γαῖα καὶ οὐρανὸς εὐρὺς ὕπερѳεν
καὶ πόντος πνοιαί τε· φιλόδρομε, ἀερόμορφε·
ἐλѳέ, μάκαιρα ѳεά, σωτήριος εὔφρονι βουλῆι
εἰρήνην κατάγουσα σὺν εὐόλβοις κτεάτεσσι,
λύματα καὶ κῆρας πέμπουσ' ἐπὶ τέρματα γαίης.




Παρασκευή 10 Μαΐου 2013

Η ΓΙΟΓΚΑ ΤΗΣ ΑΠΑΡΝΗΣΗΣ ΜΕΣΑ ΣΤΗ ΔΡΑΣΗ


Η ΓΙΟΓΚΑ ΤΗΣ ΑΠΑΡΝΗΣΗΣ ΜΕΣΑ ΣΤΗ ΔΡΑΣΗ

Μπαγκαβαντ Γκίτα Πέμπτη Συνομιλία
Μετάφραση Σρι Σουάμι Σιβανάντα Σαρασουάτι από το Ρίσικες

Ο Άρτζουνα είπε:

1.  Την απάρνηση των πράξεων, ω Κρίσνα, εξυμνείς, καθώς και την Κάρμα Γιόγκα πάλι. Πές μου τελικά ποιο από τα δύο είναι το καλύτερο.

Ο Σρί Κρίσνα είπε:

2. Η απάρνηση και η Γιόγκα της πράξης και οι δύο οδηγούν στην ανώτερη ευδαιμονία, αλλά από τις δύο, η Γιόγκα της πράξης είναι ανώτερη από την απάρνηση της πράξης.

3. Αυτός που ούτε μισεί ούτε επιθυμεί θα πρέπει να θεωρείται αιώνιος Σαννυάσιν, γιατί αυτός, ω Χεροδύναμε Άρτζουνα, ελεύθερος από τα ζεύγη των αντιθέτων, εύκολα ελευθερώνεται από τα δεσμά.

4. Τα παιδιά, κι όχι οι σοφοί, μιλούν για τη Γνώση και τη Γιόγκα της πράξης ή εκτέλεση της πράξης σαν να είναι ξεχωριστά και διαφορετικά πράγματα. Εκείνος που αληθινά είναι εδραιωμένος στο Ένα αποκτά τους καρπούς και των δύο.

5. Στην κατάσταση εκείνη που φτάνουν οι Σανκυας ή οι Γκυάνις, σε αυτή φτάνουν και οι Κάρμα Γιόγκις. Αυτός που βλέπει ότι η Γνώση και η εκτέλεση της πράξης είναι ένα, αυτός βλέπει.

6. Την απάρνηση όμως, ω Χεροδύναμε Άρτζουνα, είναι δύσκολο να την φτάσεις χωρίς Γιόγκα. Ο σοφός που έχει εναρμονιστεί με τον Γιόγκα γρήγορα πάει στον Μπράχμαν.

7. Αυτός που είναι αφοσιωμένος στο μονοπάτι της πράξης, του οποίου ο νούς είναι αρκετά αγνός, που έχει κατακτήσει τον εαυτό, που έχει υποτάξει τις αισθήσεις του και αντιλαμβάνεται τον Εαυτό του σαν τον Εαυτό όλων των όντων, αν και δρά, δεν μολύνεται.

8. <Εχώ δεν κάνω απολύτως τίποτα>, σκέφτεται αυτός που βρίσκεται σε αρμονία, που γνωρίζει την Αλήθεια. Ενώ βλέπει, ακούει, αγγίζει, μυρίζει, τρώει, βαδίζει, κοιμάται, αναπνέει,

9. Μιλάει, χαλαρώνει, πιάνει, ανοιγοκλείνει τα μάτια, πεπεισμένος ότι όλα αυτά δεν είναι παρά μόνο <οι αισθήσεις που κινούνται ανάμεσα στα αντικείμενα των αισθήσεων>.

10. Αυτός που ενεργεί, προσφέροντας τις πράξεις στον Μπράχμαν, κι εγκαταλείπει την προσκόλληση, δεν μολύνεται από αμαρτίες, όπως ένα φύλλο λωτού δεν μολύνεται από το νερό.

11. Οι Γιόγκις, έχοντας εγκαταλείψει την προσκόλληση, εκτελούν πράξεις μόνο με το σώμα, το νού, τη διάνοια, ακόμη και με τις αισθήσεις, για τον εξαγνισμό του Εαυτού.

12. Ο ενωμένος (ισορροποιμένος ή εναρμονισμένος) έχοντας εγκαταλείψει τους καρπούς της πράξης, φτάνει στην αιώνια ειρήνη.
Ο μη-ενωμένος (ασταθής ή ανισόρροπος) παρακινούμενος από τις επιθυμίες, προσκολλημένος στους καρπούς, είναι δεμένος.

13. Απαρνούμενος νοητικά όλες τις πράξεις και έχοντας αυτοέλεγχο, ο ενσαρκωμένος αναπαύεται ευτυχισμένα στην πόλη με τις εννέα πύλες, χωρίς ούτε να ενεργεί ο ίδιος, ούτε να κάνει άλλους (σώμα και αισθήσεις) να ενεργούν.

14. Ούτε μεσολαβεί ούτε δρά ο Κύριος στον κόσμο, ούτε ενδιαφέρεται για τους καρπούς των πράξεων. Αλλά είναι η φύση εκείνη που δρά.

15. Ο Κύριος δεν παίρνει ούτε τα ελαττώματα ούτε τις αρετές κανενός. Η γνώση είναι τυλιγμένη με άγνοια, κι έτσι πλανιούνται οι άνθρωποι.

16. Σε εκείνους όμως στους οποίους η άγνοια καταστρέφεται από τη γνώση του Εαυτού, σε αυτούς η γνώση, σαν τον ήλιο, φωτίζει στον Υπέρτατο (Μπράχμαν).

17. Με τη διάνοια τους απορροφημένη σε Εκείνο, με τον Εαυτό τους να είναι Εκείνο, με Εκείνο σαν υπέρτατο σκοπό τους, πηγαίνουν εκεί που δεν υπάρχει γυρισμός, γιατί τα αμαρτήματα τους σκορπίστηκαν από τη Γνώση.

18. Οι σοφοί βλέπουν με ίδιο μάτι ένα Βραχμάνο προικισμένο με μάθηση και ταπεινότητα, μια αγελάδα, έναν ελέφαντα, ακόμη κι ένα σκύλο και έναν απόκληρο.

19. Ακόμη κι εδώ (σε αυτό τον κόσμο) η γεννηση νικήθηκε από εκείνους που ο νούς τους ήταν πάντα γαλήνιος. Ο Μπράχμαν πραγματικά είναι άψογος και ίσος. Γι αυτό κι εκείνοι είναι εδραιωμένοι στον Μπράχμαν.

20. Κατοικώντας στον Μπράχμαν, με σταθερή διάνοια και χωρίς αυταπάτες, αυτός που γνωρίζει τον Μπράχμαν ούτε αγαλλιάζει όταν αποκτά αυτό που είναι ευχάριστο ούτε θρυνεί όταν δέχεται αυτό που είναι δυσάρεστο.

21. Χωρίς να προσκολλάται σε εξωτερικές επαφές βρίσκει την ευτυχία στον Εαυτό. Με τον Εαυτό βυθισμένο στο διαλογισμό του Μπράχμαν αποκτά την αιώνια ευτυχία.

22. Οι απολαύσεις που γεννιούνται από τις επαφές γεννούν μόνο πόνο, γιατί έχουν μια αρχή και ένα τέλος, ω Άρτζουνα, κι ο σοφός άνθρωπος δεν βρίσκει χαρά σ’αυτές.

23. Αυτός που είναι ικανός, ενώ βρίσκεται ακόμη εδώ (στον κόσμο αυτό), πριν από το σώμα λυτρωθεί, να αντέχει τις ορμές που γεννάει η επιθυμία κι ο θυμός, είναι ένας Γιόγκι, ένας ευτυχισμένος άνθρωπος.

24. Αυτός που είναι ευτυχισμένος μέσα του, που αγαλλιάζει μέσα του, που είναι φωτισμένος μέσα του, αυτός ο Γιόγκι επιτυγχάνει απόλυτη ελευθερία ή Μόκσα, και γίνεται Μπράχμαν ο ίδιος.

25. Την απόλυτη ελευθερία ή Μόκσα αποκτούν οι σοφοί Ρίσις, που οι αμαρτίες τους έχουν καταστραφεί, που οι αμφιβολίες τους (αντίληψη των δυαδικοτήτων ή εμπειρία των ζευγών των αντιθέτων) έχουν διαλυθεί, που έχουν αυτοέλεγχο, κι η χαρά τους είναι στην ευημερία όλων των όντων.

26. Απόλυτη ελευθερία Μπραχμική ευδαιμονία)

    ρμς φευρίσκει το Κηρύκειον, την Επιστήμη του Αιώνιου, του Σανσκριτικού Γιόγκα


υπάρχει από κάθε πλευρά για τους αυτό-πειθαρχημένους εκείνους ασκητές που ελεύθεροι από επιθυμία και θυμό, που έχουν έλεγχο πάνω στις σκέψεις τους και έχουν γνωρίσει τον Εαυτό.

27. Αποκλείοντας (όλες) τις εξωτερικές επαφές και προσηλώνοντας το βλέμμα ανάμεσα στα φρύδια, κάνοντας ίση την εκπνοή με την εισπνοή που κινούνται μέσα στα ρουθούνια,

28. Με τις αισθήσεις, τον νού και τη διάνοια (πάντα) κάτω από έλεγχο, έχοντας σαν υπέρτατο σκοπό του την απελευθέρωση, ελεύθερος από επιθυμία, φόβο και θυμό, ο σοφός είναι αληθινά ελεύθερος για πάντα.

29. Αυτός γνωρίζει ότι είμαι Εκείνος που απολαμβάνει τις θυσίες και τις στερήσεις, ο μεγάλος Κύριος όλων των κόσμων και ο φίλος όλων των όντων, αποκτά την ειρήνη.


Έτσι στις Ουπανισάδες της δοξασμένης Μπαγκαβάντ Γκίτα, της επιστήμης του Αιώνιου, το ιερό κείμενο της Γιόγκα, ο διάλογος μεταξύ του Σρί Κρίσνα και του Άρτζουνα, τελειώνει την Πέμπτη συνομιλία που έχει τίτλο:
Η ΓΙΟΓΚΑ ΤΗΣ ΑΠΑΡΝΗΣΗΣ ΜΕΣΑ ΣΤΗ ΔΡΑΣΗ


more: http://delfeios.blogspot.gr/2011/12/bhagavad-gita.html


Πέμπτη 9 Μαΐου 2013

Resistance to Evil


Satsang by Swami Satyananda Saraswati

According to the philosophy of yoga, throughout all creation there are three qualities of nature known as gunas or attributes of prakriti. Prakriti means matter, and matter has three attributes. The human body, emotions and mind, the vegetable and animal kingdom, in fact the total creation, all have these three attributes, which are known as sattwa, rajas and tamas. The inclining order is tamas, rajas and sattwa.

The oscillating gunas

When the consciousness is full of inertia, darkness, ignorance and total lack of higher awareness, that is called tamas or tamoguna. When the consciousness is chasing the sensualities of life, motivated by passion, ambition, fear, anxiety, jealousy, love, hate, etc., you involve yourself in actions, reactions and over actions. At times you are happy and at times you are unhappy. Not knowing the hitching pin for the mind, you keep on oscillating and dissipating; running after things, hither and thither. That is known as the state of rajas or rajoguna.

When the mind has found its centre, although it may still oscillate from time to time; when you have become almost free from the heat of passion and ambition, then you begin to realize the nucleus of your own existence. If you can be aware of pain and pleasure, of likes and dislikes, but remain unaffected; if you can observe each and everything as it is happening, and know it as a part of the entire movement or function of creation, then you are in a sattwic state.

These are the three states to which the mind of man is subjected. The practices of yoga lead one from darkness to light, from external experience to internal experience, from object to source, from appearance to reality. Step by step, they bring more and more balance to the energy circuits of the mind. As a result of that, every man finds himself in fullest control of his mental functions.

A necessary evil

Evil is eternal, it has to exist. You cannot efface it, because the whole of creation is subject to a process of evolution. It is not just creation, it is a process of creativity. Things are being created, evolved and again disintegrated to start a new cycle of evolution. In this process of evolution all things, whether evil, or glorious and noble, have their places. What yoga does is create a balance between the positive and the negative forces, thereby taking man's mind from the abyss of darkness. That is how it helps man to maintain a balance in his external and internal life.

Of course, from time to time, yogis have come. In the last few hundred years, however, yoga was almost totally forgotten, and that is why people have not been able to resist the onslaughts of material philosophy. Country by country, nation by nation, man by man; everything became a victim of this onslaught of materialism. During this period, we hardly find one exception, because man did not have the philosophical principles giving him the power to resist

In India for thousands of years we have been saying that everyone must have a philosophy for himself, not merely a religion. Indians have a religion, they are Christian, Hindu, Buddhist, Muslim, but that is not enough. They must have a practical philosophy by which they can train the mind, by which they can create a higher faculty in the mind. Resistance to evil does not come through a political force.

Good and evil lies in the balance

Mind knows no barriers. You can limit man's external and social movements, but not his internal movements. If I think evilly, no law can check me. If I am evil in my mind, no C.I.D. can prevent it, and if I want to think about being good, nobody can stop me. That awareness must be developed, and the basis of that awareness is a disciplined mind.

A disciplined structure of man's daily program is necessary. In hatha yoga it is very simply put; prana and mind are the two aspects which comprise each and every being. Prana means life force and mind means thought force. You are a combination of prana and mind. When the pranic and mental forces are in disequilibrium, that is the definition of evil according to hatha yoga.

Even in medical science we read that sometimes the sympathetic nervous system is predominant and the parasympathetic is subservient. Man behaves differently according to the balance between these two nervous systems. At times you find him depressed, criminal, crazy, paranoid and at other times saintly and compassionate. All that depends upon the relationship between the sympathetic and parasympathetic nervous systems, also responsible for balance or imbalance in hormonal distribution in the body. If there is hormonal imbalance, then any sort of behaviour can occur. You can commit suicide, kill a man, rape four women, shout at your neighbour, kick your child, or divorce your wife. Evil is merely called a moral or ethical crisis, but it is actually a product of the totality of your existence. You are creating it.

When you have a bad stomach, you feel very irritable. Sometimes, if you sleep too much, you find yourself fighting with everybody you come across. But after a few sleepless nights, if you become involved in a fight, you would be more likely to walk away. Like this, the brain has to balance all the situations of life.

The yogic scales of 'ha' and 'tha'

In hatha yoga there is a very simple definition for all of our disturbances- prana and mind are unbalanced. When mental energy is in excess and pranic energy is low, you have physical sicknesses. And when pranic energy is in excess and mental energy is low, you have mental sicknesses. These are called somo-psychic or psychosomatic illnesses. Sometimes diseases are psychic, and sometimes somatic. Pranic excess is somatic and mental excess is psychic. This imbalance between the pranic and mental system is responsible for man's nature. A balance has to be brought about between these two forces and that is hatha yoga.

Rishi Gheranda, author of 'Gheranda Samhita', Yogi Swatmarama, author of 'Hatha Yoga Pradipika', Yogi Gorakhnath, author of 'Goraksha Samhita', and many more have clearly indicated that before you can purify your mind, nature or consciousness, you must purify the body, because the body is the basis. What is the use of correcting the electrical flow if the cables are out of order? You must first set your lines, circuits and switches in order, then you can find out what voltage is required, whether it is 110, 220 or 440 volts. If you fry to correct the input before the lines are in order, you are going to blow up the whole building.

Similarly, within your body the nadis which are responsible for conducting the energy inputs are impure. How do the forces of prana and consciousness function throughout your body? If you get a prick from a thorn, you feel it immediately. When the air enters the nose, immediately it becomes blocked. How does the brain control that? The moment the air comes in contact with the hairs in the, nostrils, minute receptors send a message to the brain stating the proportion of negative and positive ions it contains. Immediately, the brain signals to close the entrance and not allow the passage of air. So these nadis belong to two ranges, ida and pingala, which are responsible for conducting the mental and pranic influxes. These nadis have six main points within the spine and 72,000 branches throughout the entire body. These 72,000 nadis in each individual have to be purified, and not just in the religious sense. Purification of the nadis means unblocking, opening, connecting the points, so that the distribution of energy takes place.

Equalizing opposite energies

In order to create balance in the entire system, first the nadis, the pranic system, and the mucus in the body, must be purified. For this, seven types of purification must be effected in the body by the six processes of inner cleansing, known as hatha yoga.

After you have practised hatha yoga and purified the nadis, then you can easily isolate your brain from the senses. Ordinarily, the senses constantly supply information to the brain. But if you cut off the wires, the brain can be isolated. Once it is isolated, the brain relaxes, it has rest. Then you can start meditation and look into your own self. After that you will develop a different awareness and better functioning of the brain.


In this way much of the imbalance in life can be removed. Therefore, in yoga we do not ,say that evil must be destroyed, because it is impossible, but we do say you must remove the imbalance. Then the higher, sattvic, noble, peaceful, spiritual forces become predominant.

Τρίτη 7 Μαΐου 2013

Bhagavad Gita Teachings on Karma Yoga


Lord Krishna’s Teachings on Karma Yoga
The secret of nishkama karma, selfless, motiveless action, was explained by Lord Krishna in the Bhagavad Gita. Every karma yogi should study the Gita daily. He can obtain real wisdom from it. The Gita is alive to those who are alive to it. It is a scripture for all time. It is especially addressed to people of the present age.
—Swami Sivananda


Here is presented Swami Sivananda’s translation and commentary on the third chapter of the Bhagavad Gita, which focuses on karma yoga.

Introduction

In order to remove moha or attachment, which was the sole cause of Arjuna’s delusion, Sri Krishna taught him the imperishable nature of the atman, the realization of which would grant him the freedom of the Eternal. A doubt therefore arises in Arjuna’s mind as to the necessity of engaging in action even after one has attained this state.

Sri Krishna clears this doubt by telling him that although one has realized oneness with the Eternal, one has to perform action through the force of Prakriti or Nature. He emphasizes that perfection is attained not by ceasing to engage in action, but by doing all actions as a divine offering, imbued with a spirit of non-attachment and sacrifice.

The man of God-vision, Sri Krishna explains to Arjuna, need not engage in action, as he has attained everything that has to be attained. He can be ever absorbed in the calm and immutable Self. But to perform action for the good of the world and for the education of the masses is no doubt superior. Therefore, action is necessary not only for one who has attained perfection but also for one who is striving for perfection. Sri Krishna quotes the example of Janaka, the great sage-king of India, who continued to rule his kingdom even after attaining God-realization.

Prakriti or Nature is made up of the three qualities: rajas, tamas and sattwa. The atman is beyond these three qualities and their functions. Only when knowledge of this fact dawns in one does one attain perfection. The Lord tells Arjuna that each one should do his duty according to his nature, and that doing duty that is suited to one’s nature in the right spirit of detachment will lead to perfection.

Arjuna raises the question as to why man commits such actions that cloud his mind and drag him downwards. Sri Krishna answers that it is desire that impels man to lose his discrimination and understanding, and thus commit wrong actions. Desire is the root cause of all evil actions. If desire is removed, then the divine power manifests in its full glory and one enjoys peace, bliss, light and freedom.

Bhagavad Gita, Third Discourse

Arjuna uvaacha
1. Jyaayasee chet karmanaste mataa buddhir janaardana;
Tat kim karmani ghore maam niyojayasi keshava.

Arjuna said:
If it be thought by you that knowledge is superior to action, O Krishna, why then, O Keshava, do you ask me to engage in this terrible action?

2. Vyaamishreneva vaakyena buddhim mohayaseeva me;
Tadekam vada nishchitya yena shreyo’ham aapnuyaam.
With these apparently perplexing words you confuse, as it were, my understanding; therefore, tell me that one way for certain by which I may attain bliss.

Shree Bhagavaan uvaacha
3. Loke’smin dvividhaa nishthaa puraa proktaa mayaanagha;
Jnaanayogena saankhyaanaam karmayogena yoginaam.

The Blessed Lord said:
In this world there is a twofold path, as I said before, O sinless one – the path of knowledge of the Sankhyas and the path of action of the yogis.

4. Na karmanaam anaarambhaan naishkarmyam purusho’shnute;
Na cha sannyasanaad eva siddhim samadhigachchhati.
Not by the non-performance of actions does man reach actionlessness, nor by mere renunciation does he attain to perfection.

Commentary: Even if a man abandons action, his mind may be active. One cannot reach perfection or freedom from action or knowledge of the Self merely by renouncing action. He must possess knowledge of the Self.

5. Na hi kashchit kshanamapi jaatu tishthatyakarmakrit;
Kaaryate hyavashah karma sarvah prakritijair gunaih.
Verily none can ever remain for even a moment without performing action; for, everyone is made to act helplessly indeed by the qualities born of Nature.

Commentary: The ignorant man is driven to action helplessly by the actions of the gunas – rajas, tamas and sattwa.

6. Karmendriyaani samyamya ya aaste manasaa smaran;
Indriyaarthaan vimoodhaatmaa mithyaachaarah sa uchyate.
He who, restraining the organs of action, sits thinking of the sense-objects in mind, he, of deluded understanding, is called a hypocrite.

7. Yastvindriyaani manasaa niyamyaarabhate’rjuna;
Karmendriyaih karmayogam asaktah sa vishishyate.
But whosoever, controlling the senses by the mind, O Arjuna, engages himself in karma yoga with the organs of action, without attachment, he excels.

8. Niyatam kuru karma twam karma jyaayo hyakarmanah; Shareerayaatraapi cha te na prasiddhyed akarmanah.
Do thou perform your bounden duty, for action is superior to inaction and even the maintenance of the body would not be possible for you by inaction.

9. Yajnaarthaat karmano’nyatra loko’yam karmabandhanah;
Tadartham karma kaunteya muktasangah samaachara.
The world is bound by actions other than those performed for the sake of sacrifice; do thou, therefore, O son of Kunti, perform action for that sake (for sacrifice) alone, free from attachment!

Commentary: If anyone does actions for the sake of the Lord, he is not bound. His heart is purified by performing actions for the sake of the Lord. Where this spirit of unselfishness does not govern the action, such actions bind one to worldliness, however good or glorious they may be.

10. Sahayajnaah prajaah srishtvaa purovaacha prajaapatih;
Anena prasavishyadhvam esha vo’stvishtakaamadhuk.
The Creator, having in the beginning of creation created humankind together with sacrifice, said: “By this shall ye propagate; let this be the milch cow of your desires (the cow which yields the desired objects).”

11. Devaan bhaavayataanena te devaa bhaavayantu vah;
Parasparam bhaavayantah shreyah param avaapsyatha.
With this do ye nourish the gods, and may the gods nourish you; thus nourishing one another, ye shall attain to the highest good.

12. Ishtaan bhogaan hi vo devaa daasyante yajnabhaavitaah;
Tair dattaan apradaayaibhyo yo bhunkte stena eva sah.
The gods, nourished by the sacrifice, will give you the desired objects. So, he who enjoys the objects given by the gods without offering (in return) to them, is verily a thief.

13. Yajnashishtaashinah santo muchyante sarva kilbishaih;
Bhunjate te tvagham paapaa ye pachantyaatma kaaranaat.
The righteous, who eat of the remnants of the sacrifice, are freed from all sins; but those sinful ones who cook food (only) for their own sake, verily eat sin.

14. Annaad bhavanti bhootaani parjanyaad anna sambhavah;
Yajnaad bhavati parjanyo yajnah karma samudbhavah.
From food come forth beings, and from rain food is produced; from sacrifice arises rain, and sacrifice is born of action.

15. Karma brahmodbhavam viddhi brahmaakshara samudbhavam;
Tasmaat sarvagatam brahma nityam yajne pratishthitam.
Know thou that action comes from Brahma, and Brahma proceeds from the Imperishable. Therefore, the all-pervading (Brahma) ever rests in sacrifice.

16. Evam pravartitam chakram naanuvartayateeha yah;
Aghaayur indriyaaraamo mogham paartha sa jeevati.
He who does not follow the wheel thus set revolving, who is of sinful life, rejoicing in the senses, he lives in vain, O Arjuna!

Commentary: He who does not follow the wheel by studying the Vedas and performing the sacrifices prescribed therein, but who indulges only in sensual pleasures, lives in vain. He wastes his life.

17. Yastvaatmaratir eva syaad aatmatriptashcha maanavah;
Aatmanyeva cha santushtas tasya kaaryam na vidyate.
But for that man who rejoices only in the Self, who is satisfied in the Self, who is content in the Self alone, verily there is nothing to do.

18. Naiva tasya kritenaartho naakriteneha kashchana;
Na chaasya sarvabhooteshu kashchidartha vyapaashrayah.
For him there is no interest whatsoever in what is done or what is not done; nor does he depend on any being for any object.

Commentary: The sage who rejoices in his own Self does not gain anything by doing any action. To him no real purpose is served by engaging in any action. No evil can touch him as a result of inaction. He does not lose anything by being inactive.

19. Tasmaad asaktah satatam kaaryam karma samaachara;
Asakto hyaacharan karma param aapnoti poorushah.
Therefore, without attachment, do thou always perform action which should be done; for, by performing action without attachment man reaches the Supreme.

20. Karmanaiva hi samsiddhim aasthitaa janakaadayah;
Lokasangraham evaapi sampashyan kartum arhasi.
Janaka and others attained perfection verily by action only; even with a view to the protection of the masses you should perform action.

21. Yadyad aacharati shreshthas tattadevetaro janah;
Sa yat pramaanam kurute lokas tad anuvartate.
Whatsoever a great man does, that other men also do; whatever he sets up as the standard, that the world follows.

22. Na me paarthaasti kartavyam trishu lokeshu kinchana; Naanavaaptam avaaptavyam varta eva cha karmani.
There is nothing in the three worlds, O Arjuna, that should be done by Me, nor is there anything unattained that should be attained; yet I engage Myself in action!

23. Yadi hyaham na varteyam jaatu karmanyatandritah;
Mama vartmaanuvartante manushyaah paartha sarvashah.
For, should I not ever engage Myself in action, unwearied, men would in every way follow My path, O Arjuna!

24. Utseedeyurime lokaa na kuryaam karma ched aham;
Sankarasya cha kartaa syaam upahanyaam imaah prajaah.
These worlds would perish if I did not perform action; I should be the author of confusion of castes and destruction of these beings.

25. Saktaah karmanyavidvaamso yathaa kurvanti bhaarata;
Kuryaad vidvaamstathaasaktash chikeershur lokasangraham.
As the ignorant men act from attachment to action, O Bharata (Arjuna), so should the wise act without attachment, wishing the welfare of the world!

26. Na buddhibhedam janayed ajnaanaam karmasanginaam;
Joshayet sarva karmaani vidvaan yuktah samaacharan.
Let no wise man unsettle the minds of ignorant people who are attached to action; he should engage them in all actions, himself fulfilling them with devotion.

27. Prakriteh kriyamaanaani gunaih karmaani sarvashah;
ahamkaaravimoodhaatmaa kartaaham iti manyate.
All actions are wrought in all cases by the qualities of Nature only. He whose mind is deluded by egoism thinks: “I am the doer.”

Commentary: Prakriti or Nature is that state in which the three gunas exist in a state of equilibrium. When this equilibrium is disturbed, creation begins and the body, senses and mind are formed. The man who is deluded by egoism identifies the Self with the body, mind, the life-force and the senses, and ascribes to the Self all the attributes of the body and the senses. In reality the gunas of Nature perform all actions.

28. Tattvavittu mahaabaaho gunakarma vibhaagayoh;
Gunaa guneshu vartanta iti matvaa na sajjate.
But he who knows the truth, O mighty-armed Arjuna, about the divisions of the qualities and their functions, knowing that the gunas as senses move amidst the gunas as the sense-objects, is not attached.

29. Prakriter gunasammoodhaah sajjante gunakarmasu;
Taan akritsnavido mandaan kritsnavin na vichaalayet.
Those deluded by the qualities of Nature are attached to the functions of the qualities. A man of perfect knowledge should not unsettle the foolish one of imperfect knowledge.

30. Mayi sarvaani karmaani sannyasyaadhyaatma chetasaa;
Niraasheer nirmamo bhootvaa yudhyasva vigatajvarah.
Renouncing all actions in Me, with the mind centred in the Self, free from hope and egoism, and from (mental) fever, do thou fight.

Commentary: Surrender all actions to Me with the thought: “I perform all actions for the sake of the Lord only.”

31. Ye me matam idam nityam anutishthanti maanavaah;
Shraddhaavanto’nasooyanto muchyante te’pi karmabhih.
Those men who constantly practise this teaching of Mine with faith and without cavilling, they too are freed from actions.

32. Ye tv etad abhyasooyanto naanutishthanti me matam;
Sarvajnaanavimoodhaamstaan viddhi nashtaan achetasah.
But those who carp at My teaching and do not practise it, deluded in all knowledge and devoid of discrimination, know them to be doomed to destruction.

33. Sadrisham cheshtate svasyaah prakriter jnaanavaan api;
Prakritim yaanti bhootaani nigrahah kim karishyati.
Even a wise man acts in accordance with his own nature; beings will follow nature; what can restraint do?

Commentary: Only the ignorant man comes under the sway of his natural propensities. The seeker after Truth who is endowed with the ‘four means’ and who constantly practises meditation, can easily control Nature if he rises above the sway of the pairs of opposites, like love and hate, etc.

34. Indriyasyendriyasyaarthe raagadveshau vyavasthitau;
Tayor na vasham aagachchhet tau hyasya paripanthinau.
Attachment and aversion for the objects of the senses abide in the senses; let none come under their sway, for they are his foes.

35. Shreyaan svadharmo vigunah paradharmaat sv anushthitaat;
Swadharme nidhanam shreyah paradharmo bhayaavahah.
Better is one’s own duty, though devoid of merit, than the duty of another well discharged. Better is death in one’s own duty; the duty of another is fraught with fear.

Arjuna uvaacha
36. Atha kena prayukto’yam paapam charati poorushah;
Anichchhann api vaarshneya balaad iva niyojitah.

Arjuna said:
But impelled by what does man commit sin, though against his wishes, O Varshneya (Krishna), constrained, as it were, by force?

Shree Bhagavaan uvaacha
37. Kaama esha krodha esha rajoguna samudbhavah;
Mahaashano mahaapaapmaa viddhyenam iha vairinam.
The Blessed Lord said:
It is desire, it is anger born of the quality of rajas, all-sinful and all-devouring; know this as the foe here (in this world).

38. Dhoomenaavriyate vahnir yathaadarsho malena cha;
Yatholbenaavrito garbhas tathaa tenedam aavritam.
As fire is enveloped by smoke, as a mirror by dust, and as an embryo by the amnion, so is this enveloped by that.

39. Aavritam jnaanam etena jnaanino nityavairinaa;
Kaamaroopena kaunteya dushpoorenaanalena cha.
O Arjuna, wisdom is enveloped by this constant enemy of the wise in the form of desire, which is unappeasable as fire!

40. Indriyaani mano buddhir asyaadhishthaanam uchyate;
Etair vimohayatyesha jnaanam aavritya dehinam.
The senses, mind and intellect are said to be its seat; through these it deludes the embodied by veiling his wisdom.

41. Tasmaat tvam indriyaanyaadau niyamya bharatarshabha;
Paapmaanam prajahi hyenam jnaana vijnaana naashanam.
Therefore, O best of the Bharatas (Arjuna), controlling the senses first, do thou kill this sinful thing (desire), the destroyer of knowledge and realization!

42. Indriyaani paraanyaahur indriyebhyah param manah;
Manasastu paraa buddhir yo buddheh paratastu sah.
They say that the senses are superior (to the body); superior to the senses is the mind; superior to the mind is the intellect; and one who is superior even to the intellect is He – the Self.

43. Evam buddheh param buddhvaa samstabhyaatmaanam aatmanaa;
Jahi shatrum mahaabaaho kaamaroopam duraasadam.
Thus, knowing Him who is superior to the intellect and restraining the self by the Self, slay thou, O mighty-armed Arjuna, the enemy in the form of desire, hard to conquer!

Commentary: Restrain the lower self by the higher Self. Subdue the lower mind by the higher mind. It is difficult to conquer desire because it is of a highly complex and incomprehensible nature. But a person of discrimination and dispassion, who does constant and intense sadhana, can conquer it quite easily.

The yoga of the Bhagavad Gita is an art. You should be ever active and at the same time feel inwardly that you are the non-doer and non-enjoyer. You should take a deep interest in everything. And yet you should be perfectly unattached.

Sri Krishna asks man to consider himself a doll in the hands of God. He asks man to think of himself as a soldier, with God as his general and his worldly acts as duties under orders. He asks man to act in the faith and belief that whatever he does is the work of God. He asks man to act, but to act only with devotion to Him and without desire for fruit.

The teachings given by Lord Krishna are simply wonderful. He gives instructions on a variety of subjects, but the one ringing note is: “See Me in everything. Surrender yourself to Me. Do all actions for My sake. Cut off all sorts of attachments. Have perfect, unswerving devotion to Me. Sing My glories.”