User:Vuara/CHAPTER IV (MMY Gita)

CHAPTER IV

CHƯƠNG IV

The Blessed Lord said: I proclaimed this imperishable Yoga to Vivaswat, Vivasvat declared it to Manu and Manu told it to Ikshvaku. Thus having received it one from another, the royal sages knew it. With the long lapse of time, O scorcher of enemies, this Yoga has been lost to the world. This same age-old Yoga, which is indeed the supreme secret, I have today declared to you because you are my devotee and friend. Arjuna said: Later was Thy birth and earlier the birth of Vivasvat: how am I to understand this saying that Thou didst proclaim it in the beginning ? The Blessed Lord said: Many births have passed for Me and for you also, O Arjuna. I know them all but you know them not, O scorcher of enemies. Though I am unborn and of imperishable nature, though Lord of all beings, yet remaining in My own nature I take birth through My own power of creation. Whenever dharma is in decay and adharma flourishes, O Bharata, then I create Myself. To protect the righteous and destroy the wicked, to establish dharma firmly, I take birth age after age. My birth and My activity are divine. He who knows this in very essence, on leaving the body is not reborn. He comes to Me, O Arjuna. Freed from attachment, fear and anger, absorbed in Me, taking refuge in Me, purified by the austerity of wisdom, many have come to My Being. As men approach Me, so do I favour them; in all ways, O Partha, men follow 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 by Me according to the division of gunas and actions. Though I am its author, know Me to be the non-doer, immutable. Actions do not involve Me, nor have I any longing for the fruit of action. He who truly knows Me thus is not bound by actions. Having known this, even the ancient seekers of liberation performed action; therefore, do you perform action as did the ancients in olden days. What is action, what inaction? Even the wise are bewildered here. I shall expound to you that action, knowing which you will be freed from evil. Action, indeed, should be understood, wrong action should also be understood and inaction should be understood as well. Unfathomable is the course of action. He who in action sees inaction and in inaction sees action is wise among men. He is unifed, he has accomplished all action. He whose every undertaking is free from desire and the incentive thereof, whose action is burnt up in the fire of knowledge, him the knowers of Reality call wise. Having cast off attachment to the fruit of action, ever contented, depending on nothing, even though fully engaged in action he does not act at all. Expecting nothing, his heart and mind disciplined, having relinquished all possessions, performing action by the body alone, he incurs no sin. Satisfied with whatever comes unasked, beyond the pairs of opposites, free from envy, balanced in success and failure, even acting he is not bound. He who is freed from attachment, liberated, whose mind is established in wisdom, who acts for the sake of yagya, his action is entirely dissolved. Brahman is the act of offering. Brahman the oblation poured by Brahman into fire that is Brahman. To Brahman alone must he go who is fixed in Brahman through action. Some yogis perform yagya merely by worshipping the gods, others by offering the yagya itself into the fire that is Brahman. Some offer hearing and other senses in the fires of control; some offer sound and other objects of the senses in the fires of the senses. Others offer all the activities of the senses and of the life-breath in the fire of Yoga, which is self-control kindled by enlightenment. Some likewise perform yagya by means of material possessions, by austerity and by the practice of Yoga; while other aspirants of rigid vows offer as yagya their scriptual learning and knowledge. Others again, who are devoted to breathing exercises, pour the inward into the outward breath and the outward into the inward, having restrained the course of inhalation and exhalation. Yet others, restricting their food, offer breaths into breaths. All these indeed are knowers of yagya, and through yagya their sins are cast away. Eating the remains of the yagya, which is nectar, they reach the eternal Brahman. This world, O best of Kurus, is not for him 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 knowledge, O scorcher of enemies. All action without exception, O Partha, culminates in knowledge. Know this: through homage, repeated inquiry and service, the men of knowledge who have experienced Reality will teach you knowledge. Knowing this, O son of Pandu, you will no more fall into such delusion; for through this you will see all beings in your Self and also in Me. Even if you were the most sinful of all sinners, you would cross over all evil by the raft of knowledge alone. As a blazing fire turns fuel to ashes, so does the fire of knowledge turn all actions into ashes. Truly there is in this world nothing so purifying as knowledge; he who is perfected in Yoga, of himself in time finds this within himself. He gains knowledge who is possessed of faith, is active of purpose and has subdued the senses. Having gained knowledge, swiftly he comes to the supreme peace. But the man who is without knowledge, without faith and of a doubting nature perishes. For the doubting mind there is neither this world nor another nor any happiness. He who has renounced action by virtue of Yoga, O winner of wealth, whose doubts are rent asunder by knowledge, who is possessed of the Self, him actions do not bind. Therefore, having cut asunder with the sword of knowledge this doubt of yours born of ignorance and rooted in the heart, resort to Yoga. Stand up, O Bharata!

Đấng Thiêngliêng nói: I proclaimed this imperishable Yoga to Vivaswat, Vivasvat declared it to Manu and Manu told it to Ikshvaku. Thus having received it one from another, the royal sages knew it. With the long lapse of time, O scorcher of enemies, this Yoga has been lost to the world. This same age-old Yoga, which is indeed the supreme secret, I have today declared to you because you are my devotee and friend. Arjuna said: Later was Thy birth and earlier the birth of Vivasvat: how am I to understand this saying that Thou didst proclaim it in the beginning ? Đấng Thiêngliêng nói: Many births have passed for Me and for you also, O Arjuna. I know them all but you know them not, O scorcher of enemies. Though I am unborn and of imperishable nature, though Lord of all beings, yet remaining in My own nature I take birth through My own power of creation. Whenever dharma is in decay and adharma flourishes, O Bharata, then I create Myself. To protect the righteous and destroy the wicked, to establish dharma firmly, I take birth age after age. Đảnsinh của Ta và tácđộng của Ta ở bậc thầnlinh. Người nào mà biết rõ tườngtận điều này, lúc rời cơthể sẽ không táisinh. Người ấy đến với Ta, Arjuna ơi. Freed from attachment, fear and anger, absorbed in Me, taking refuge in Me, purified by the austerity of wisdom, many have come to My Being. As men approach Me, so do I favour them; in all ways, O Partha, men follow 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 by Me according to the division of gunas and actions. Though I am its author, know Me to be the non-doer, immutable. Actions do not involve Me, nor have I any longing for the fruit of action. He who truly knows Me thus is not bound by actions. Having known this, even the ancient seekers of liberation performed action; therefore, do you perform action as did the ancients in olden days. Thếnào là động, thếnào là tĩnh? Ngay cả the wise are bewildered here. I shall expound to you that action, knowing which you will be freed from evil. Action, indeed, should be understood, wrong action should also be understood and inaction should be understood as well. Unfathomable is the course of action. He who in action sees inaction and in inaction sees action is wise among men. He is unifed, he has accomplished all action. He whose every undertaking is free from desire and the incentive thereof, whose action is burnt up in the fire of knowledge, him the knowers of Reality call wise. Having cast off attachment to the fruit of action, ever contented, depending on nothing, even though fully engaged in action he does not act at all. Expecting nothing, his heart and mind disciplined, having relinquished all possessions, performing action by the body alone, he incurs no sin. Satisfied with whatever comes unasked, beyond the pairs of opposites, free from envy, balanced in success and failure, even acting he is not bound. He who is freed from attachment, liberated, whose mind is established in wisdom, who acts for the sake of yagya, his action is entirely dissolved. Brahman is the act of offering. Brahman the oblation poured by Brahman into fire that is Brahman. To Brahman alone must he go who is fixed in Brahman through action. Some yogis perform yagya merely by worshipping the gods, others by offering the yagya itself into the fire that is Brahman. Some offer hearing and other senses in the fires of control; some offer sound and other objects of the senses in the fires of the senses. Others offer all the activities of the senses and of the life-breath in the fire of Yoga, which is self-control kindled by enlightenment. Some likewise perform yagya by means of material possessions, by austerity and by the practice of Yoga; while other aspirants of rigid vows offer as yagya their scriptual learning and knowledge. Others again, who are devoted to breathing exercises, pour the inward into the outward breath and the outward into the inward, having restrained the course of inhalation and exhalation. Yet others, restricting their food, offer breaths into breaths. All these indeed are knowers of yagya, and through yagya their sins are cast away. Eating the remains of the yagya, which is nectar, they reach the eternal Brahman. This world, O best of Kurus, is not for him 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 knowledge, O scorcher of enemies. All action without exception, O Partha, culminates in knowledge. Know this: through homage, repeated inquiry and service, the men of knowledge who have experienced Reality will teach you knowledge. Knowing this, O son of Pandu, you will no more fall into such delusion; for through this you will see all beings in your Self and also in Me. Even if you were the most sinful of all sinners, you would cross over all evil by the raft of knowledge alone. As a blazing fire turns fuel to ashes, so does the fire of knowledge turn all actions into ashes. Truly there is in this world nothing so purifying as knowledge; he who is perfected in Yoga, of himself in time finds this within himself. He gains knowledge who is possessed of faith, is active of purpose and has subdued the senses. Having gained knowledge, swiftly he comes to the supreme peace. But the man who is without knowledge, without faith and of a doubting nature perishes. For the doubting mind there is neither this world nor another nor any happiness. He who has renounced action by virtue of Yoga, O winner of wealth, whose doubts are rent asunder by knowledge, who is possessed of the Self, him actions do not bind. Therefore, having cut asunder with the sword of knowledge this doubt of yours born of ignorance and rooted in the heart, resort to Yoga. Stand up, O Bharata!