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/Otr;{ v;c 0
s'jy v;c 0
Translated by
Maharishi Mahesh Yogi
Dhritarashtra said:
Assembled on the field of Dharma, O
Sanjaya, on the field of the Kurus,
Sanjaya said:
Then Duryodhana the prince, seeing
the army of the Pandavas drawn u
p
in battle array,
00@00
master and spoke these words:
approached
his
Drupada.
.v;N.7m k5R
kOp simit'jy"
0
Somadatta.
And many other heroes
armed 0 with various weapons, all
son of
there are,
00!)t0h0is
their army
Bhima is limited.
Page 2
Therefore, stationed
in your
respective positions on all fronts,
son
of
00!($Lo00rd
w0 Devadatta, Bhima
00!b%le0deeds
of powerful
blew his
great conch
Paundra.
00!^00Nakula
blew
and
Sahadeva
That
tumultuous
uproar, reverberating
earth and sky, rent the hearts of Dhritarashtra's men.
through
Then, seeing
the
sons
of
Dhritarashtra drawn up in battle
y;vdet;inr7=eh' youk;m;nviSqt;n9
0 kwmRy; sh yoVymiSmNr5smume
00@@00
Draw up
!K00rishna):
my 00@
chariot
between
the
two
armies, O Achyuta.
So that I may observe those who
stand here eager for battle and
know with whom I should fight
in this toil of war.
sy v;c 0
of
Sanjaya said:
O Bharata, thus invoked b y
Gudakesha (Arjuna), Hrishikesha
(Lord Krishna), having
between the
00the
@$magnificent
00
chariot
two armies,
xur;Nsudwv senyo.yorip
0
u0 nti (Arjuna), seeing
t;Nsm7y s kNtey" sv;RNbN/UnviSqt;n9 all00@these
&K0kinsmen
thus present,
Possessed by extreme compassion,
kOpy; pry;ivo ivW7dindm[bv7t9
spoke this in grief: Seeing these
0
my
s0m0 en, O
em' Svjn' kO5 yuyuTs'u smupiSqtm9
00@k*ineager
Krishna, gathered,
to fight,
My limbs fail and my
s7diNt mm g;+;i5 mu,' c pirxuyit
0 my body quivers and my
parched,
mouth is
Krishna, nor a
sy v;c 0
ho00uld slay
00$s^and
unresisting
unarmed in
battle.
Sanjaya said:
Having spoken thus at the time of
battle, casting away arrows and
b o ws, Arjuna sat down on
00$& the
0 0 chariot, his mind
of
overwhelmed with sorrow.
Sanjaya said:
To him thus overcome b y
compassion, full of sorrow, his
eyes distressed and filled with
tears, Madhusudana (Lord Krishna)
spoke these words:
The Blessed Lord said:
Whence has this blemish, alien t o
honourable men, causing disgrace
and opposed to heaven, come
upon you, Arjuna, at this untimely
hour?
Yield not to
0 Partha!
is unworthy
of you. Shake off this
unmanliness. It
Stand
scorcher of enemies!
ajuRn
v;c 0
00#00paltry faintheartedness.
Arjuna said:
How shall I fight Bhishma and
c m/usUdn
0 Drona
with
arrows
the
battlefield,
O
Madhusudana?
Worthy of reverence are they, O
slayer of enemies!
gunhTv; ih mh;nu.;v;n9
eyo .ou' .wmp7h loke
0 hTv;qRk;m;'Stu guinhwv
.u7y .og;Ni/r[pidG/;n9
00%00 n cwti" ktrno gr7yo
y; jyem yid v; no jyeyu"
sons of
00&00
armies, Hrishikesha
00!)00
spoke these words:
smilingly
j75;R
NyNy;in s'y;it nv;in deh7
00@@00
aCzeoymd;oymeoxoy Ev c
0
inTy" svRgt" Sq;5urcloy' sn;tn"
He is uncleavable; he cannot be
burned; he cannot be wetted, nor
aVyoymicNTyoymivk;yoRymuCyte
0
tSm;dev' ividTvwn' n;nuxoictumhRis
aq cwn' inTyj;t' inTy' v; mNyse
mOtm9
tq;ip Tv' mh;b;ho nwn' xoictumhRis
He is declared to be unmanifest,
unthinkable,
unchangeable;
even
then, O
e0tcan he be dried. He is
00@$y0alleternal,
stable,
immovable, pervading,
ever
the same.
knowing him
00@%0
0therefore
as such
you
should not grieve.
Even if you think of him as
constantly
taking
birth
and
00@c^o0n0stantly
mighty-armed, you
grieve like this.
dying,
should
not
One sees
him as a
wonder,
a;yRvTpyit kiden
another likewise speaks of him as
a wonder, and as a wonder
m;yRvdit tqwv c;Ny"
another hears of him. Yet even on
0 a;yRvwnmNy" 6;O5oit
(seeing, speaking and
hearing)
some do not understand him.
Tv;Pyn vd n cv kit
00@(00
He who dwells in the body of
deh7 inTymv?yoy' dehe svRSy .;rt
everyone
is
eternaI
and
0
i)nv0u0 lnerable, O
tSm;Tsv;Ri5 .Ut;in n Tv' xoictumhRis Bharata;00#therefore
you should
not grieve for any
creature whatsoever.
with dharma.
Happy are the kshatriyas, O
yCzy; coppn' SvgR;rmp;vOtm9
Partha, who find, unsought, such
0
battle sui,n" =i+y;" p;qR l.Nte yum7xm9
00#a@n 0o0pen door to
heaven.
then casting
00d#hayour
#rmown
00a, dharma
away
and
good fame, you
will incur sin.
in this
c ihTv; p;pmv;PSyis
ak7it] c;ip .Ut;in kqiyyiNt teVyy;m9 Moveover men will ever tell of
your disgrace, and to a man of
0
honour ill
s'.;ivtSy c;k7itRmRr5;ditirCyte
00#$00 fame is worse than death.
The great warriors will think you
.y;:5;duprt' m'SyNte Tv;' mh;rq;"
fled from battle out of fear, and
they w00h#o% h0e0ld you in
0 yeW;' c Tv' bhumto .UTv; y;Syis
esteem
you. will belittle
l;`vm9
Your enemies will speak many ill
words of you and will deride
your
earth.
T0h0erefore, O son of
00#&stand
Kunti,
up, resolved to fight!
00S#an(k0h0ya;
hear it
great fear.
many-branched
00$!00
endlessly diverse are
intellects of the
irresolute.
and
the
The
undiscerning
who
are
engrossed in the letter of the
Veda,
Partha, and declare that
00there
$@Ois0 0nothing
else, speak flowery
words.
Filled with desires, with heaven
as their goal, (their words)
proclaim
birth as the reward of action
00$#00
and prescribe many special rites for
the
attainment of enjoyment and power.
+wguyivWy; ved; inS+wguyo .v;juRn The Vedas' concern is with the three
gunas. Be without the three
0
gunas,
O0 0 Arjuna, freed from duality,
ino inTys_vSqo inyog=m a;Tmv;n
00$%ever
firm in purity, independent
of
possessions, possessed of the Self.
a$ba*nd00oned attachment
and 00having
success andbecome balanced in
failure, for balance of mind is
called
Yoga.
buiyuo jh;t7h .e
sukOtdukOte
0
tSm;og;y yuJySv yog" kmRsu kxlm9
kmRj' buiyu; ih
r0eatness, O winner of
00$(g0Take
wealth.
refuge
intellect. Pitiful
are in the
those who live for the fruits (of
action).
here.
00%e)vdevote
0il0 even
Therefore,
yourself
to
Yoga. Yoga is skill in
action.
truly united
the
v;c 0
then will
Arjuna said:
What are the signs of a man
whose intellect is steady, who is
absorbed
in
th e Self, O
ikm9the man00of %steady
$ 0 0intellect speak,
how does he sit, how does he walk?
7.gv;nuv;c 0
established.
The objects of sense turn away
from him who does not feed upon
them,
t 0the taste for them
00%b(Onu0seeing
persists.
the Supreme
even this taste
ceases.
The turbulent senses, O son of
Kunti, forcibly carry away the mind
v0e0n of a discerning
00^e)who
man
endeavours (to control
them).
Having brought them all under
control, let him sit united, looking t
o
for his
00M^ise!established
0a0s Supreme;
intellect
whose
senses are
subdued.
attachment for
from attachment
00springs
^@00them;
u p desire, and desire gives
rise to anger.
From anger arises delusion; from
delusion unsteadiness of memory;
from unsteadiness of memory
destruction of intellect; through
the destruction of the intellect
he perishes.
r;geWivyuwStu ivWy;iniN:ywrn9
0 a;TmvywivR/ey;Tm; [ps;dmi/gCzit
00^$00
[ps;de svRdu",;n;' h;inrSyopj;yte
0
[psncetso ;xu bui" pyRvitte
n;iSt buiryuSy n c;yuSy .;vn;
0
n c;.;vyt" x;iNtrx;NtSy kut" su,m9
awake.
are
who
as
and
and
a;pUyRm;5mcl[pit'
smu:m;p" [pivxiNt yt9
0 tTk;m; y' [pivxiNt sveR
s x;iNtm;oit n k;mk;m7
0&)000
ivh;y k;m;Ny" sv;RNpum;'rit in"SpOh"
EW; [b;7 iSqit" p;qR
nwn;' [p;Py ivmuit
0 inmRmo inrh'k;r" s x;iNtmi/gCzit
00&!00
iSqTv;Sy;mNtk;leip [binv;R5mOCzit
v;c 0
Arjuna said:
If Thou considerest knowledge
superior to action, O Janardana, why
d o s t Thou spur
00deed,
! 0O0Keshava?
me to this
terrible
7.gv;nuv;c 0
intelligence.
00@b0emade
0wildermy
So, having
Thy
decision,
tell
me the one
by which I may reach the highest
good.
for 00#00
men of
00!(p0e0rformance.
Engaging in
if
did
not
continue
be
@t$thehe0destruction
0cause of ofconfusion
and00of
these
people.
As the unwise act out of their
attachment to action, O Bharata,
so should the wise act, but without
any attachment, desiring
the
welfare of the world.
Let not the wise man create a
division in the minds of the ignorant,
00@^00who
are
attached
to
who
the
ajuRn
v;c 0
7.gv;nuv;c 0
accomplish?
The attachment and aversion of
each sense are located in the
object
0 commit sin,
even
d r iven by force, O
00#^ 0 0
the constant
00#(e0n0emy of the wise, O
Overshadowing wisdom
by 00$)00
means of these, it deludes the
dweller in the
body.
00W@i0t0h
This
s Ev;y' my; te yog" [po"
0 same age-old Yoga, which is
indeed the supreme secret, I have
pur;tn"
t#od0a0y declared to you
.ois me s,; ceit rhSy' etdumm9because00you
are my devotee and
ajuRn
v;c 0
apr'
friend.
Arjuna said:
Later was Thy birth and earlier the
0 birth
of Vivasvat: how am I t
0 and
Arjuna. I know
0 [pkOit' Sv;mi/;y
s'.v;My;Tmm;yy;
00^00
00(00
in Me, purified by
of wisdom, many
have
come to My Being.
As men approach Me, so
.j;Myhm9 them; in0 all
ways, O Partha, men
this,
even
the
00!f!ol0l0ow My path.
Those who desire fulfilment of
actions here on earth make
offerings
to the gods, for success born of
action comes quickly in the world of
men.
The fourfold order was created b
y
Me according to the division of
g u0nas and actions. Though
I 00!#
am its0author,
know Me to be
the nondoer, immutable.
Actions
do not involve Me, nor
0
have I any longing for the fruit
of
a!ct$io0n0. He who truly
00knows
Me thus is not bound by
actions.
Having
mumu=ui."
ancient seekers 0 of liberation
will be freed
from evil.
Action,
indeed,
should
0
understood, wrong action should
00! &00
inaction and
s buim;NmnuyeWu s yu"
kOTkmRkOt9
He is
a m0o0ng men.
unifed,00!
he *
has accomplished
all action.
He whose every undertaking is
free from desire and the
incentive
whose action is
00!(upt0h0inereof,
burnt
the
knowledge, him fire
the of
knowers of Reality call wise.
inr;x7yRtic;Tm; TysvRpir[gh"
0 x;r7r' kevl' kmR kuvRn;oit
ikiLbWm9 00@!00
d0e0pending on nothing,
even00@)
though
fully
action he does
notengaged in
act at all.
00@$B0r0ahman into
fire that
:VyyD;StpoyD; yogyD;Stq;pre
0
Sv;?y;yD;nyD; yty" s'ixt[vt;"
of
who offers
no yagya, much less the world
hereafter.
In this way yagyas of many kinds
are set forth in the words of the
Veda. Know them all as born of
action. Thus knowing you will
find release.
Better than the yagya through
material means is the yagya of
00#k#no00wledge,
yqw/;'is simoiGn.RSms;TkutejuRn
0
D;n;iGn" svRkm;Ri5 .Sms;Tkute tq;
n ih D;nen s;' piv+imh ivte
0
m00en of knowledge
00#$have
who
experienced Reality
will teach you
knowledge.
has subdued
gained
knowledge,
swiftly he comes to the supreme
peace.
yogs'NyStkm;R5' D;ns'izns'xym9
0
a;TmvNt' n km;Ri5 inb?niNt /n'jy
tSm;dD;ns'.Ut' TSq' D;n;isn;Tmn"
0
iz_vwn' s'xy' yogm;itoi .;rt
Arjuna said:
Thou
(of
praisest,
O
and Yoga
a c tion) at the
yCz{ey Etyorek' tNme [bUih suinitm9 decisively 00!
0 0 is the better
which
same time. Tell me
7.gv;nuv;c 0
of
these two.
Dey" s inTys'Ny;s7 yo n ei n
k;it
in]o ih mh;b;ho su,' bN/;T[pmuCyte
00#d0e0sires;
free from
00$00 (Sankhya)
0 Renunciation
is indeed hard t
o attain
without
Yoga,
O
mighty- armed. The sage who is
intent
o n Yoga
comes
to
Brahman without long delay.
Intent on Yoga, pure of spirit, he
who has fully mastered himself
and has conquered the senses,
whose self has become the Self
of all beings, he is not involved
even while he acts.
One who is in Union with the
Divine and who knows the Truth
will maintain 'l do not act at all'.
In seeing, hearing,
touching,
smelling, eating, walking, sleeping,
breathing, speaking, letting go,
seizing and
[plpiNvsOjNgOfinuiNmWinimWnip
0
IiN:y;57iN:y;qeRWu vtRNt Iit /;ryn9
eyes,00(00
he holds simply that the
closing the
actions
is untouched by
ilPyte n s p;pen pp+imv;M.s;
00!aas)tta0alotus
0chment,
sin
leaf by water.
By means of the body, by the
k;yen mns; bu; kevlwiriN:ywrip
mind, by the intellect and even
0
by the
ses alone, yogis,
yoign" kmR kuvRiNt s' TyKTv;Tmxuye abandoning
00!s!en
00
attachment, perform
action for selfpurification.
vx7
body rests
in!
nv;re pure deh7 nwv kuvRn k;ryn9
00
h
a
ppiness,
in
the
city of
#
0 gates,
0
nine
neither acting nor
causing
action to be done.
The
0 Lord creates neither the
authorship of action nor the action
o0f0 beings; nor does
00!$the
He create
link between (the
doer), the action
and its fruit Nature carries this out.
The all-pervading Intelligence does
not accept the sin or even the
merit
anyone. Wisdom
00!o%b fy00ignorance.
is veiled
Thereby
creatures are
deluded.
in a dog
00ein!leone
*phwho
0a0nt, has
even
lost
his caste, the
enlightened perceive the Same.
Even
0 here, in this life, the universe
is conquered by those whose mind
is e0s0t!ab(l0is0hed in equanimity.
FIawless,
indeed, and
equally
present
much on
00@)00grieves
obtaining
what is unpleasant,
whose intellect is
steady, who is free from delusion,
he is a knower of Brahman,
established in Brahman.
He whose self is untouched b
y externaI
contacts
knows
that happiness which is in the
Self. His self joined in Union with
Brahman,
he
enjoys
eternal
happiness.
All pleasures born of contact are
0 sources of sorrow; they have
only
a
00b@eg@i0n0ning
and an end, O
Spx;RNkOTv; bihb;R;'=uwv;Ntre
[.uvo"
0
[p;5;p;n sm kOTv; n;s;>yNtrc;ir5
yteiN:ymnobuimuRinmoR=pr;y5"
0 ivgteCz;.y[ko/o y" sd; mu Ev s"
00@*00
e0y0ebrows;
00@
the&ingoing
and
having balanced
outgoing breaths
that
flow through the nostrils,
The sage, whose senses, mind and
intellect are controlled, whose aim
is liberation, from whom desire,
fear and anger have departed, is
indeed for ever free.
Having known Me as the enjoyer of
yagyas and austerities, as the great
Lord of all the world, as the friend of
all beings, he attains to peace.
an;it"
that ought
desire.
Action is said to be the means
for the man of thought wishing
to
ascend to Yoga; for the
00#00who
man
has ascended to Yoga,
and for him
alone, calmness is said to be the
means.
Only when a man does not cling t
o the objects of the senses or
t o actions,
only
when
he
has relinquished all incentive of
desire, is he said to have ascended to
Yoga.
red;Tmn;Tm;n' n;Tm;nmvs;dyet9
0
a;Tmwv ;Tmno bN/ur;Tmwv irpur;Tmn"
bN/ur;Tm;TmnStSy yen;Tmwv;Tmn; ijt"
0
an;TmnStu x+uTve vteRt;Tmwv x+uvt9
e xperience, unshakeable,
00*0
master0 of the senses, who is
balanced in
experiencing earth, stone or gold.
suiNm+;yuRd;s7nm?ySqeybN/uWu
0
s;/ip c p;pW smbiivixyt
yog7 yu7t sttm;Tm;n' rhis iSqt"
0
Ek;k7 ytic;Tm; inr;x7rpir[gh"
Distinguished is he who is of
even intellect among well-wishers,
friends
and foes, among the indifferent
00(00and
the impartial, among hatefuI
persons
and among kinsmen, among the
saints as well as the sinful.
sm' k;yixro[g7v'
/;ryncl' iSqr"
0
In a clean place, having set his seat firm, neither very high
nor very low, having placed sacred grass, deerskin and cloth
one upon the other.
Seated there on the seat, having made the mind onepointed, with the activity of the senses and thought
0
h*e 00is free from craving for
00!any
pleasure, then is he said to
su,m;TyiNtk' yui[g;mt7iN:ym9
0
vei y+ n cwv;y' iSqtlit t_vt"
be
united.
which does not
0 A lamp
windless
pIace, to such is
compared
Self.
That (state) in which thought,
settled through the practice of
00@)Y00oga,
retires, in which,
v;c 0
yogi, O Arjuna.
Arjuna said:
This Yoga described by Thee as
characterized by evenness, O
M a d husudana, I do not
because of
00#
0
steady# 0endurance,
wavering.
wavering is the mind, O
cl' ih mn" kO5 [pm;iq blvd91m9 For
Krishna, turbulent, powerful and
0
unyielding;
it as difficult
tSy;h' in[gh' mNye v;yoirv sudukrm9
00#I$ascthe
0o0nsider
to control
wind.
The Blessed Lord said:
7.gv;nuv;c 0
No doubt, O mighty-armed, the mind
as'xy' mh;b;ho mno duinR[gh' clm9
is hard to control, it is wavering,
but
0
b y p ra ctice and
a>y;sen tu kNtey vwr;Gye5 c gOte
00
#% 0 0
held, O son of Kunti.
non-attachment it is
ajuRn
Arjuna said:
What goal does he reach, O
Krishna, who is not perfected in
Yoga, being
e nd o w ed with faith,
& strayed
0 0 from Yoga?
effort,00his#mind
v;c 0
kino.yiv[.izn;[.imv nyit
0
a[pito mh;b;ho ivmU1o [b5" piq
EtNme s'xy' kO5 zeumhRSyxeWt"
0
TvdNy" s'xySy;Sy ze; n uppte
7.gv;nuv;c 0
Veda.