Bhagavadgītā (Bhagavad Gita): Ötödik fejezet (Sannyāsayoga) Tiszta

A lemondás Yoga-ja - Tiszta fordítás

 Introduction

Arjuna's doubts still continue as he wants to know now if renunciation is superior to Yoga of action (Karmayoga) or vice versa. Lord Kṛṣṇa makes this point clear to him in order to dissipate his doubts once and for all. Listen to His words...

This is a "pure translation" document, that is, there will be no original Sanskrit, but sometimes there will be a minimal quantity of transliterated Sanskrit in the translations themselves of the stanzas. Of course, there will not be any word for word translation. Anyway, there will be very often transliterated Sanskrit in the explanatory notes. If you are a blind person using a screen reader and do not want to read the notes, or simply if you are not blind but want to skip the notes, click on the respective "Skip the notes" link to jump directly onto the next stanza.

Important: All that is in brackets and italicized within the translation has been added by me in order to complete the sense of a particular phrase or sentence. In turn, all that is between double hyphen (--...--) constitutes clarifying further information also added by me. Besides, although I have not written any commentary on each stanza, I have added my own notes when a more detailed explanation is needed. In addition, note that I will use inverted commas to delimit text only when the person speaking is not Sañjaya himself (the narrator). Therefore, the words spoken by Sañjaya will not be delimited by inverted commas or quotation marks.

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 Chapter 5: sannyāsayoga (Yoga of renunciation)

Arjuna said:
"Oh Kṛṣṇa, You praise renunciation of actions, and again Yoga. Tell me definitely the one which (is) better among these two"||1||

Venerable Bhagavān¹ said:
"Both renunciation and Yoga of action confer final Emancipation. However, of those two, Yoga of action is better than renouncing the actions"||2||
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¹ Lit. "The Divine or Adorable One", or also "The Fortunate One", i.e. Lord Kṛṣṇa.

 "He who neither shows hatred or aversion nor does desire is to be known as a person of constant renunciation, because the one who is free from the pairs of opposites, oh big-armed one¹, becomes liberated from bondage easily"||3||
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¹ Epithet for Arjuna.

 "The foolish ignorant, not the learned ones, speak separately about Sāṅkhya --discriminative knowledge-- and Yoga. Even somebody who has properly undertaken one (of them), obtains the fruit of both"||4||

"That state --viz. mokṣa or liberation-- which is attained by the followers of Sāṅkhya or discriminative knowledge is also obtained by the ones who follow Yoga --i.e. Karmayoga--. He (truly) sees who sees Sāṅkhya and Yoga --Karmayoga-- as one"||5||

"Nevertheless, oh big-armed one¹, with no Yoga --i.e. Karmayoga--, renunciation is difficult to be attained. The sage who is engaged in Yoga --Karmayoga-- attains Brahma² soon"||6||
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¹ Epithet for Arjuna.
² The impersonal aspect of God.

 "Immersed in Yoga, of a pure nature¹, having subdued his ātmā², having conquered his indriya-s --Powers of perception and action--³, (and) having become the Self of all beings... (such a person) is not polluted though he performs (actions)"||7||
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¹ According to Śrīdhara, "ātmā" is "mind", but it is something different for other commentators. Anyway, in this case I preferred to translate it as "nature".
² Śrīdhara considers "ātmā" here as "body". Thus, "vijitātmā" is "one who has conquered his body". Nonetheless, the opinions of other authors differ from that of Śrīdhara. Therefore, I left the term "ātmā" untranslated.
³ Jñānendriya-s (Jñāna-indriya-s) are the five Powers of perception, viz. Śrotra (power of hearing), Tvak (power of feeling by touch), Cakṣus (power of seeing), Jihvā (power of tasting) and Ghrāṇa (power of smelling). In turn, Karmendriya-s (Karma-indriya-s) are the five Powers of action, viz. Vāk (power of speaking), Pāṇi (power of handling), Pāda (power of locomotion), Pāyu (power of excreting) and Upastha (power of sexual activity and restfulness).

  "The one who is engaged (in Karmayoga)¹ (and gradually becoming) a knower of the Supreme Principle, thinks 'I do nothing indeed ', while seeing, hearing, touching, smelling, eating, moving, sleeping, breathing, talking, emitting², grasping³, opening the eyes (and) even closing (them)... (the whole time) remembering and pondering (like this): 'The indriya-s --Powers of perception and action-- are occupied with the objects of (those very) indriya-s'"||8-9||
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¹ I follow the Śrīdhara's viewpoint here.
² The Lord refers to the Karmendriya-s (Powers of action): "Pāyu" and "Upastha". See the third note under the 7^th stanza.
³ In this case, the Lord is speaking about the Karmendriya known as "Pāṇi". See the third note under the 7^th stanza.

 "He who, having abandoned attachment, performs actions by handing (them) over Brahma --the Supreme Self--, is not polluted by sin, just as a lotus-leaf (is not touched) by water"||10||

"After giving up attachment, the yogī-s perform action(s) merely with (his) body, mind, intellect, (and) even indriya-s --Powers of perception and action--¹, for purifying themselves --i.e. for purifying the yogī-s themselves--²"||11||
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¹ See the third note under the stanza 7.
² According to other authors, "ātma" here is synonymous with "citta" (mind), etc.

 "One who is (solely) devoted (to the Supreme Lord)¹, having renounced the fruit of actions, obtains continual peace. (However,) one who is not (so) devoted (to the Supreme Lord), as he follows his own desires and inclinations (and remains) attached to the fruit (of actions), is bound"||12||
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¹ I follow the Śrīdhara's viewpoint here.

 "After having renounced all actions mentally, one who has controlled (his mind) happily continues to exist in the city of the nine doors or apertures¹. (Such an) embodied soul neither does nor does cause (anyone) to do"||13||
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¹ Epithet for the physical body.

 "The Lord of the world neither manifests the state of being a doer, nor the actions, nor the relationship or connection with the fruits of actions, but (it is) nature¹ that acts or proceeds"||14||
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¹ Now, some opinions of four important Bhagavadgītā's commentators on the meaning of "svabhāva":
a) Śrīdhara: "... kintu jīvasya svabhāvo'vidyaiva kartṛtvādirūpeṇa pravartate|...", that is, "... but (it is) nature of the living being, viz. ignorance, which acts or proceeds in the form of the state of being a doer, etc...". In short, according to Śrīdhara, "svābhāva" is simply nature of the living being in the form of ignorance.
b) Baladeva: "... Anādipravṛttā pradhānavāsanātra svabhāvaśabdena...", the meaning is clear, "... With the word 'svabhāva' (it is indicated) here the tendency or inclination of Pradhāna --also known as Prakṛti or the origin of the entire material manifestation--. (This tendency or inclination) has gone on from beginningless (time)...". Therefore, according to Baladeva, "svabhāva" is the beginningless tendency of Pradhāna or Prakṛti, the source of all matter.
c) Madhusūdana: He says in the last part of his commentary... hence the number at the end, "... tatrāha svabhāvastviti| Ajñānātmikā daivī māyā prakṛtiḥ pravartate||14||", viz. "... there --in the stanza 14--, (the Lord) said 'svabhāvastu' --i.e. svabhāvaḥ tu--. (So, it is 'svabhāva' or) the divine Māyā --the power of Illusion--, whose nature is ignorance, which, (appearing in the form of) Prakṛti --the source of the whole material universe--, acts or proceeds||14||". As Madhusūdana follows the viewpoint of Advaitavedānta (non-dualistic Vedānta), I translated "Māyā" as Illusion.
d) Viśvanātha: "... kintu jīvasya svabhāvo'nādyavidyaiva pravartate|...", which means the following: "... but (it is) the 'svabhāva' or nature of the living being, viz. (his) beginningless ignorance, which acts or proceeds...". Well, it is enough, I think.

 "The Omnipresent neither takes or accepts anyone's sin nor does virtue (either). Knowledge (is) covered or hidden by ignorance. The creatures are bewildered because of that"||15||

"But, by knowledge of the Self, that ignorance of theirs --i.e. of the aforesaid creatures-- is destroyed, (and) their knowledge, like Āditya --viz. the Sun--¹, reveals that Supreme (Reality)"||16||
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¹ There are several Āditya-s, but in this case the Lord is speaking of the Sun.

  "The ones whose intellects (and) 'ātmā-s' --generally, this term means 'minds' in this context-- (are fixed on) That --i.e. on the Highest Self--, who are devoted to That, (and) whose last refuge is That, by having their dirt or sin removed through knowledge, attain that state from which there is no return --viz. Emancipation--¹"||17||
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¹ Śrīdhara corroborates this interpretation of "apunarāvṛttim" in the last part of his commentary on the 17^th stanza: "... Te'punarāvṛttiṁ muktim yānti||17||", in other words, "They attain that state from which there is no return, i.e. 'Mukti' or 'Liberation'||17||".

 "The learned ones look impartially --viz. they see with equal vision-- on a brāhmaṇa¹ endowed with knowledge (and) modesty², a cow, an elephant, a dog and one who cooks dogs³"||18||
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¹ A member of the highest caste. He is generally a priest.
² Madhusūdana, the great commentator of the Gītā states: "... Vinayo nirahaṅkāratvamanauddhatyamiti yāvat|...", that is, "'Vinaya' (means) 'absence of egotism (and) freedom from haughtiness'. Such is the explanation".
³ "Śvapāka" or "one who cooks dogs" is an epithet of a member of the lowest caste. It is a ugly epithet... oh well, a long story.

 "Right here --in this world and the next--, Sarga --lit. "creation", but in this context "Saṁsāra"--¹ (is) conquered by those whose mind(s) remain in equanimity. Since Brahma² (is) faultless (and) the same --i.e. impartial--, therefore, they are established in Brahma"||19||
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¹ This special meaning of "sarga" is corroborated by most of the commentators. For instance, Śrīdhara affirms: "... Sṛjyate iti sargaḥ saṁsāraḥ", or "Sarga is that which is manifested, viz. Saṁsāra". And of course, Saṁsāra literally means Transmigration, i.e. the eternal wheel in which one is born to die and dies to be reborn. In short, Saṁsāra is misery! Hence, it is to be conquered in order to attain perpetual Peace, also known as Liberation.
² The impersonal aspect of God.

 "A knower of Brahma¹ is one who is established in Brahma. (Such a person) neither rejoices on getting what is pleasant nor does get dejected on obtaining what is unpleasant, (because) he has a firm intellect (and) is not bewildered"||20||
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¹ The impersonal aspect of God.

 "The one whose mind is not attached to the external sparśa-s or objects --lit. "contacts"--¹ obtains the joy which (is) in the self --i.e. tranquility of mind--². (And after getting that kind of joy in his self,) he, being absorbed in Samādhi or Perfect Concentration³ on Brahma, obtains undecaying Joy --viz. supreme Bliss--⁴"||21||
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¹ Śrīdhara explains why "sparśa" (lit. touch, contact) is to be interpreted as "object" here: "... Indriyaiḥ spṛṣyanta iti sparśā viṣayāḥ|...", in sum, "The 'sparśa-s' are those who are touched by the indriya-s or senses, (i.e. the 'sparśa-s' are) the objects".
² Śrīdhara explains: "... Ātmani antaḥkaraṇe yadupaśamātmakaṁ sāttvikaṁ sukhaṁ tadvindati labhate|...", that is, "He gets or obtains that sattvic --pertaining to Sattva or the quality of goodness-- joy consisting of tranquility which is in the self, i.e. in the inner psychic organ --the aggregate of intellect, ego, mind and cít or consciousness-- (in this context)". Hence, I added "tranquility of mind".
³ Śrīdhara interprets "Yoga" as "Samādhi" in the last part of his commentary: "... brahmaṇi yogena samādhinā yuktas...", in sum, "... being absorbed in Yoga or Samādhi --Perfect Concentration-- on Brahma...". Other commentators follow his view too, for the most part.
⁴ Baladeva affirms that this Joy is undecaying because: "... mahadanubhavalakṣaṇam...", viz., "... it is characterized by the great Experience..." Hence, I added "supreme Bliss" to show that is superior to the mere joy in the self.

 "Since those enjoyments born of the contacts (with the objects)¹ (are) verily the sources of pain (and) have beginning and end, oh son of Kuntī², a wise one does not delight in them"||22||
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¹ According to Śrīdhara, the word "saṁsparśa" directly means "objects".
² Epithet for Arjuna.

 "Right here, that man who is able to resist, before deliverance from body¹, the impulse arising from desire (and) wrath, has attained Yoga or Union² (and is) happy"||23||
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¹ Śrīdhara explains this with the following phrase: "... yāvaddehapātam...", i.e. "till the decay of the body". In simple terms, "before dying".
² Śrīdhara states that "yukta", in this context, amounts to "samāhita", i.e. "one who has his mind concentrated in Samādhi (Perfect Absorption)".

 "That yogī who (is) happy within, who delights within, (and) likewise, whose light (is) within, becomes Brahma¹ (and) attains extinction or dissolution in Brahma"||24||
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¹ The impersonal aspect of God.

  "The Seers whose sins have been annihilated, whose doubts are dispelled, whose minds are under control (and) who are fond of benefiting all beings, attain extinction or dissolution in Brahma¹"||25||
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¹ The impersonal aspect of God.

 "To the yati-s or ascetics --i.e. the ones who practice sannyāsa or renunciation-- who are delivered from desire (and) wrath, whose minds are under control (and) who know the Self, there is extinction or dissolution in Brahma in both cases --i.e. whether they are alive or dead--¹"||26||
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¹ The eminent Śrīdhara comments: "... abhita ubhayato jīvatāṁ mṛtāṇām ca|...", or "the term 'abhitaḥ' (means) 'ubhayatas'" --in both cases--, i.e. (whether) they are alive or dead". Some yati-s are "Videhamukta-s" because they leave their bodies or deha-s when attaining Liberation or Mukti, while others are "Jīvanmukta-s" as they keep their bodies (i.e. they continue to live --jīvat--) even having attained Mukti or Emancipation. This is sense.

 "By keeping the external objects --lit. "contacts"--¹ outside and the eye(s) (fixed) on the space between the eyebrows, by balancing prāṇa --the vital energy contained in the outgoing breath-- and apāna --the vital energy contained in the ingoing breath--, which --i.e. prāṇa and apāna-- move inside of the nose, that sage who has (his) indriya-s --Powers of perception and action--², mind (and) intellect under control, whose final goal is Mokṣa or Liberation, (and) who is free from desire, fear (and) wrath, (is) always emancipated indeed"||27-28||
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¹ Read the first note under the 21^st stanza.
² Read the third note under the 7^th stanza.

 "By knowing Me to be the enjoyer of sacrifices and austerities, the great Lord of all worlds, (and) the friend of all beings, (such a sage) attains Peace"||29||
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 Further Information

Ezt a dokumentumot Gabriel Pradīpaka, a website egyik társalapítója készítette, aki spirituális guru és aki a Szanszkrit nyelv és a Trika filozófiai rendszerben jártas.

Szanszkrit, Yoga és indiai filozófiával kapcsolatosan, vagy ha csupán hozzászólni, kérdezni szeretnél, esetleg hibára felhívni a figyelmet, bátran lépj kapcsolatba velünk: Ez az e-mail címünk.