The Bhagavad Gita, or Song (Gita) Blessed (Blessed), also known in abbreviated form as the Gita, or with the expanded title of Shrimad-bhagavadgitah Upanisadah, it is the sixth book of the Mahabharata, the great Indian epic. It forms an episode of the gigantic work that tells the story of a dynastic war took place in ancient times in northern India, between two branches of the royal lineage of Hastinapura, the Pandavas, the legitimate sovereign, and the Kauravas usurpers.
This poem starring one of the contenders, Arjuna, the family of the Pandavas, and Krishna, a nobleman of the neighboring kingdom, a friend of both rivals and its alliance with Arjuna. Krishna, impartially, in accordance with the wishes expressed by the two principles, offers his army to enemies and rebel leader joins himself to Arjuna as his charioteer in the battle wagon. While the armies lined up and begin the ritual that precedes the battle, you do bring dall'auriga Krishna Arjuna in the midst of two armies to observe them. Here, at the sight of friends, relatives and teachers who are awaiting the death in battle, told Krishna that it was withdrawing from the war, in emotion and fear to subvert the ethical order. Faced with the despair of Arjuna, Krishna reveals himself as the embodiment (avatar) of Vishnu, in human form, and after that the prince has expressed his disciple, he began a thorough exposition of the doctrine realization, in order to give man the knowledge of justice act and Liberation, in fulfilling his duty land.
This famous work has the advantage of summarizing the content of the Sruti wisdom through the bodies of man "of the world", played by the warrior prince struggling with ethical and spiritual dilemmas that continue to reflect the existential demands of the people of every age . The caller
divine Krishna, is one of the many aspects of God or the Absolute that "takes shape", or appearance, as avatar to brighten and restore the proper understanding of men's desire for knowledge. The demonstration of an incarnation (avatar) of God shows itself in order to actualize the truth of Scripture and offer an opportunity for recognition Reality, not only through pure philosophical speculation, which may be inaccessible to many, but also through yogic or devotional practices that enhance individual predispositions. This teaching takes place in the knowledge, techniques and observances, and points directly to make the experience a consciousness-raising tool.
Although the text has been subject to several interpretations, the intent is not to establish a theistic religion, let alone a particular sect or school. The god who is manifested to Arjuna states, as dictated in the Upanishads, the superiority of Self-Knowledge in all disciplines and devotions or ascetic practices, knowledge che si verifica mediante la Devozione, il Servizio impersonale o la Ricerca pura, senza preferenze: «33. O vincitore dei nemici, il sacrificio nella conoscenza è superiore al sacrificio dei beni materiali poiché tutte le azioni hanno il loro compimento nella conoscenza, o figlio di Pritha.
34. Cerca di conoscere la verità avvicinando un maestro spirituale, ponigli delle domande con sottomissione e servilo. L'anima realizzata può rivelarti la conoscenza perché ha visto la verità.
35. E quando avrai appreso la verità da un'anima realizzata non cadrai mai più nell'illusione perché capirai che tutti gli esseri sono parte del Supremo o, in altre parole, Mi appartengono.
36. Anche se tu fossi il peggiore sinners, once stood on the vessel of knowledge will exceed the ocean of suffering.
37. Similar to the blazing fire reduces wood to ashes, O Arjuna, the fire of knowledge reduce all actions to ashes.
38. In this world nothing is so pure and sublime as knowledge. One who has become mature in the practice of yoga, at the time, found himself in this knowledge. "(IV, 33 -38)
Although God shows himself, in a concert of epiphanies, in various forms in which religious imagery His figure has conceived, it does so to finally be "two arms, in the form of man, '51. Seeing Krishna in His original form, Arjuna said: Looking at this form of looking human, so wonderfully beautiful, my mind calms down and I return to my normal nature.
52. The Blessed Lord said: My This form, which you now contemplate, it is very difficult to see, My dear Arjuna. Even the demigods aspire continually to contemplate
53. The shape you see with your spiritual eyes can not be understood or with the study of the Vedas, nor the severe asceticism, nor with acts of charity, nor with the ritual worship. No one, for these roads, I will see as they are.
54. My dear Arjuna, only by an unwavering love I can learn as they are, standing in front of you, and I can see directly. Only then can penetrare il mistero della Mia Persona.
55. Mio caro Arjuna, colui che agisce per Me, guardando solo Me, libero dalla contaminazione delle sue attività passate e dalla speculazione mentale, benevolo con tutti gli esseri, certamente giunge a Me. » (XI, 51-55)
I due brani citati, sebbene non possano riflettere la complessità dell'opera, suggeriscono la visione di fondo che anima il testo: la conoscenza del Supremo è la meta finale dell'esistenza umana, qualsiasi siano i mezzi utilizzati per ricercarla, questi non sono altro che semi dell'infinito Essere senza-parti, la cui conoscenza brucia ogni azione, ogni residuo karmico e la stessa necessità di qualsiasi azione. Krishna indica altresì tre vie che can lead men, by their nature, to realize the fullness: Karma Yoga, selfless way of action, Bhakti Yoga, the path of pure devotion and Jnana Yoga, the path of philosophical knowledge: 1. Arjuna said: One who loves you with devotional service and who is dedicated to the worship impersonal Brahman, the unmanifested, who is more perfect?
2. The Blessed Lord said: He who sets his mind on My personal form and full of ardent spiritual faith, remains committed in my worship, has joined me in a perfect manner.
3-4. As for those who will vote to completely non-manifested, undefined, under inconceivable, omnipresent, fixed, immutable, controlling the senses, showing all fair-minded and working for the universal good, of course I realize.
5. For those whose minds attracted to the unmanifested, impersonal looking for the Absolute, the progress will be very tiring. Progress in this way is always difficult to be embodied.
6-7. For one who loves me and leaves me in all its activities, dedicated exclusively to me, absorbed in devotional service and always meditating upon Me, with mind fixed in Me, O son of Pritha, I am the liberator who will take him from soon the ocean of births and deaths.
8. Fix your mind upon Me and engages all your intelligence in Me. So, no doubt, will live in Me always
9. My dear Arjuna, conqueror of wealth, if you can not fix your mind upon Me without deviation, then observe the regulative principles of yoga.
10. If you can not submit to the regulatory principles of yoga, try to dedicate to me your works, because acting on Me perfection.
11. However, if you can not act on this awareness, then tried to give up the fruits of your actions and become aware of the spiritual nature.
12. Superior knowledge, however, is meditation, and meditation is superior to the renunciation of the fruits of action, because with this release you can get peace of mind. "(XII, 1 - 12)
is how Krishna, listed the causes of air conditioning error and how to overcome them, indicates the commitment of the aspirant, "51-53. Purified by intelligence, by controlling the mind with determination, giving the objects of sense gratification, free from attachment and aversion, the man who lives in a lonely place, who eats little and controls the body and speech, which always abides in contemplation, detached, selfishness, power and vain conceit, without passion or anger, that does not take material things, free from any sense of ownership, peaceful, this man is fully elevated to the level of spiritual realization.
54. One who reaches the level achieved immediately transcendental Brahman. Not never complains and does not aspire to anything ever, it also shows all living beings. In this condition draws the supreme understanding.
55. Only through love devotee comes to know as they are, and know immediately enter into
Me 56. Though engaged in all sorts of activities, My devotee, under My protection, reaches for my grace, the eternal and immortal abode. "(XVIII, 51-56)
The" grace of God, "nominated in several passages of text, and determines that holds everything, is subject to different interpretations, dualistic, theistic, etc., but these visions, from the point of view philosophy, where you want to understand the Ultimate Reality can not agree that the wording that most characterizes the Gita "Leave the fruits of every action is what the wise call renunciation." (XVIII, 2). Action devotional and ritual, mundane action, action of the yogi who seeks perfection of knowledge, all human work, served its purpose, dissolves and returns to its origin finally found: Being uncaused, completely free of ties with any action or knowledge:
"2. Neither the multitude of demigods nor the great sages know My origin, because I am the source, in every respect as one of the others.
3. The man who knows Me as the unborn, the One who is without beginning, the ruler of all worlds, it is not illuso ed è libero da tutte le colpe.
4-5. L'intelligenza, la conoscenza, la libertà dal dubbio e dall'illusione, l'indulgenza, la veridicità, il controllo di sé e la calma, le gioie e i dolori, la nascita e la morte, la paura e il coraggio, la non-violenza, l'equanimità', la soddisfazione, l'austerità', la generosità, la gloria e l'infamia, tutte queste qualità hanno origine da Me soltanto. » (X, 2-5)
La pratica della disciplina spirituale è dunque lo strumento con cui si conquista la consapevolezza che è oltre il giogo della mente e delle sue illusioni. Questa disciplina è chiamata Yoga.
«7. Chi ha conquistato la mente e ottenuto così la pace ha already reached the Brahman. For him, the joy and pain, heat and cold, honor and dishonor are equal.
8. It is said that a person is situated in the spiritual realization and is called when yogi is fully satisfied with the knowledge and implementation experience. This person is situated in the fullness and unity and has self-control. He sees everything, the clod of earth, stone and gold, with an equal eye.
9. Among all is more than one who sees all, the honest benefactor, friend and enemy, the envious, the virtuous, the sinner, the indifferent and impartial mind with equanimity. [...]
29. The true yogi sees Me in all beings and all beings in Me In truth, the soul made me see everywhere.
30. Being that I see everywhere and sees everything in Me never separated from Me, as I have never separated from him.
31. The yogi, knowing that I and the Atman, located in all creatures, we are One, I worship you and always abides in Me
32. A perfect yogi, O Arjuna, who sees himself in relation to the true equality of all beings, happy or unhappy. "(I 0.7 to 9 and 29-32)
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