bhagavad gita 27 verses versets

7/24/2019 Bhagavad Gita 27 Verses Versets

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1Koosraj Kora Venciah Bhagavad Gi ta: 27 verses/versets

ESSENTIAL BHAGAVAD GITA

IN

27 VERSES

LESSENTIEL DE BHAGAVAD GITA

EN

27 VERSETS

By / Par

Koosraj KORA VENCIAH

Mauritius/ Ile Maurice

[email protected]


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ESSENTIAL BHAGAVAD GITA: 27 VERSES

1.

na hi jnena sada pavitram ihavidyate

tat svaya yoga-sasiddha klentmani vindati// 4.38

2.reyo hi jnam abhysj jnd dhyna viiyate

dhynt karma-phala-tygas tygc chntir anantaram//12.12

3.prakte kriyamni guai karmi sarvaa

ahakra-vimhtm kartham iti manyate//3.27

4.gun etn attya trn deh deha-samudbhavn

janma-mtyu-jar-dukhair vimukto 'mtam anute // 14.20

5.purua prakti-stho hi bhukte prakti-jn gun

kraa gua-sago 'sya sad-asad-yoni-janmasu//13.21

6.

sattva rajas tama iti gu prakti-sambhav

nibadhnanti mah-bho dehe dehinam avyayam//14.5

7.praktyaiva ca karmi kriyamni sarvaa

yapayati tathtmnam akartra sa payati //13.29


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8.

nsato vidyate bhvo nbhvo vidyate sata

ubhayor api do 'ntas tv anayos tattva-daribhi//2.16

9.yath prakayaty eka ktsna lokam ima ravi

ketra ketr tath ktsna prakayati bhrata// 13.33

10. ketra-ketrajayor evam antaram jna- caku

bhta-prakti -mokam ca ye vidur ynti te param// 13.34

11. adhibhta karo bhva purua cdhidaivatam

adhiyajo 'ham evtra dehe deha-bht vara // 8.4

12. karmay evdhikras te m phaleu kadcana

m karma-phala-hetur bhr m te sago 'stv akarmai//2.47

13.

niyata kuru karmatva karma jyyo hyakarmaaarra-ytrpi ca te na prasiddhyed akarmaa// 3.8

14. mtr-spars tu kaunteya toa-sukha-dukha-d

gampyino nitysts titikasva bhrata // 2.14


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15.

brahmay dhyakarmi saga tyaktv karoti ya

lipyate na sa ppena padma-patram ivmbhas//5.10

16. tri-vidha narakasyeda dvra nanam tmana

kma krodhas tath lobhas tasmd etat traya tyajet//16.21

17. uttama puruas tv anya paramtmety udhta

yo loka-trayam viya bibharty avyaya vara// 15.17

18. vara sarva-bhtn hd-dee 'rjuna tihati

bhrmayan sarva-bhtni yantrrhni myay// 18.61

19. upadra-numant ca bhart bhokt mahevara

paramtmeti cpy ukto dehe 'smin purua para// 13.22

20. kmais tais tair hta-jn prapadyante'nya-devat

ta ta niyamam sthya prakty niyat svay//7.20

21.

yog yujta satatam tmna rahasi sthita

ekk yata-citttm nirr aparigraha//6.10


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22.

anai anair uparamed buddhy dhti-ghtay

tma-sastha mana ktv na kicid api cintayet//6.25

23. ruti-vipratipannte yad sthsyati nical

samdhv acal buddhis tad yogam avpsyasi//2.53

24. sama payan hi sarvatra samavasthitam varam

na hinasty tman-tmna tato yti par gatim// 13.28

25. tam eva araagaccha sarva-bhvena bhrata

tat-prasdt par nti sthna prpsyasi vatam// 18.62

26. yas tv tma-ratir eva syd tma-tpta ca mnava

tmany eva ca santuas tasya krya na vidyate//3.17

27.

labhante brahma-nirvam aya ka-kalma

chinna-dvaidh yattmna sarva-bhta-hite rat//5.25


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1. BG 4.38

There exists (vidyate) not indeed (na hi) anypurifying agent (pavitram)here in this world (iha)

like (sada) the Light of Self-knowledge orintuitive realization (jnena). Those advanced inkarmayoga (yoga-sasiddha- Integrative Selfless

Action: acting without a discrete sense of personaldoership and ownership and realizing that all

actions are actually done by All-Powerful Nature)

eventually (klena)enjoys (vindati)this (tat)Lightof Integrative Awareness intimately (svaya)within oneself (tmani). (4.38)

4-38En vrit [hi], il n'est rien [na vidyate]en cemonde [iha] d'aussi purifiant [pavitra] que[sada] la connaissance spirituelle [jnena].

Ceux qui ont atteint lpanouissement spiritueldans le Yoga [yogasa-siddha], voient jaillir[vindati] spontanment [svaya], avec le temps[klena], cette sagesse spirituelle [tad] en eux-mme [tmani].


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2. BG 12.12

The pursuit of knowledge for understanding

(jnam) is better than (reya) mechanicalpractices or rituals (abhyst). Meditation(dhynam) is considered (viiyate) to be betterthan accumulation of knowledge for mere

hypotheses (jnt). The capacity or readiness togive up (tyga)attachment to the results of actions(karma-phala) by abandoning the misconception

of personal doership/ ownership is by far better

than contemplation (dhynt). Immediately after(anantaram) such renunciation (tygt), peace(ntir)comes into being. (12.12)

12-12 En effet [hi] la qute de la connaissance[jna] est bien meilleure que/suprieure [reya] la pratique rituelle et traditionnelle[abhyst]; la mditation intuitive [dhyna]surpasse [viiyate] la connaissance thorique[jnt]; la capacit de renoncer [tyga] auxfruits des actions [karmaphala] surpasse lapratique mditative [dhynt]; car la paix[nti] suit instantanment [anantara] le

renoncement [tygt].


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3. BG 3.27

Cosmic Nature (prakti)acts through her preset active

patterns/modes/states (gunaih) in material nature likebalance or harmony (sattva), imbalance or motion(rajas), and disbalance or disruption (tamas), which

also manifest in consciousness as conscious/clear

experience (sattva), subconscious/unclear experience

(rajas), and unconscious/dark experience (tamas).

Everywhere in existence (sarvaa), it is CosmicNature alone which keeps triggering and performing

(kriyamni) all types of activities (karmi). Thus(iti) deluded by limited egoic thinking (ahakra-vimhtm), people (falsely) believe (manyate) thestory that "i am the doer of actions (kartham). (3.27)

3-27 Les actions [karmi] dans tous les cas etpartout travers le cosmos [sarvaa] sontaccomplies [kriyamni]par les trois types de forceset aspects [guai: ordre, agitation, chaos]de la nature

matrielle [prakte]; celui dont l'esprit [tm] estillusionn ou hypnotis [vimha]par le concept delgosme [ahakra], cependant [iti], pense/considre/ croit [manyate]: "J'en suis l'auteur"[kart aha]. (Quand un des agents de laction [la

pense] se prend pour lauteurcest dbile!)


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4. BG 14.20

Know that beyond (attya)these (etn)three (trn)

shifting constraints (gun)in material nature andexperience (vide B.G-3.27), the embodied aware

presence of being or Life-Spirit (deh-purua) isever free from (vimuktah) the sufferings and

distresses (dukhair) relating to birth (janma),death (mtyu) and decay (jar) - all arising from(samudbhavn) the (mistaken) identification withthe mutable and perishable bodily field (deha)

and, in that transcendental realm, one enjoys

(anute) the imperishable (amtam) ground/homeof fulfilment, which is OneSelf. (14.20)

14-20La conscience profonde de LEtre Vivantanimant les corps [deh], jouit [anute] del'immortalit [amta], tant au-del de [attya]ces [etn] trois [trn] types de contraintes etdispositions naturelles [gun] concurrentes;elle est intouche [vimukta]par les souffrances[dukhai] manant du corps [deha samudbhavn] etlies la naissance [janma], la mort[mtyu], la vieillesse [jar].


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5. BG 13.21

The Intelligent Immanent Life-Energy (purua:

animating basisAdhi-daivatam orIvaraembodied),abiding with/in the gross bodily field of interactingforces, forms, functions and flows (prakti-stho),seemingly undergoes/experiences (bhukte)these threestates/characteristics/conditionings (gun), which are

born out of the activities of the gross phenomenal field

(prakti-jn). Owing to (kraa)Its entanglement indifferent forms, forces, functions, contexts, capacities,

characteristics and conditionings (gua-sago), It(purua: Intelligent Actualising Life-Energy) getsembodied (janmasu) in conscious (sad: conscious and

intelligent) and unconscious (asad: instinctive and

gross) species and entities (yoni). (13.21)

13-21 LEtre Vivifiant Immanent [purua - laprsence intime dEtre], se situant [stha] dans lanature active [prakti] du corps, exprimente/subit

[bhukte] les dispositions concurrentes [gun 3types de contraintes naturelles] nes de la Naturematrielle [praktijn]. Son association aux typesdenvironnements gntiques [gunasaga] est lacause [karaa]de Sa naissance [asyajanmasu] endes matrices [yoni] dots dun esprit conscient ou

instinctif [sad-asat].


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6. BG 14.5

Balance in body and clarity in consciousness (sattvam:

wellness, stability, intelligence; wake), imbalance inbody and agitation in mind (rajas: activity, instability,passion, dream), disbalance in body and disruptive mind

(tama: disease, distability, disruption, darkness, sleep)

are thus (iti) the three constraining and competing

modes/states/characteristics/ conditions (gu) that

are manifested out of the gross bodily field inphenomenal existence (prakti-sambhav). Arjuna!These three conditions seemingly bind (nibadhnanti)the immutable and inexhaustible (avyayam) Life-

Energy (dehinampurua)into the body-mind complex(dehe). (14.5)

14-5 Les qualits gntiques et environnementales[gu] lies la stabilit, la puret et la vertu[sattva], limpulsivit, leffervescence et lapassion [raja], lindiffrence, la dcadence et la

cruaut [tama] proviennent [sambhav] delactivit de la Nature matrielle [prakti]; ellesenchanent/limitent [nibadhnanti]au corps [dehe] laconscience de L'Etre Immanent Immuable[avyaya] animant les corps [dehna], grandguerrier [mahbho].


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7. BG 13.29

One who actually sees (payati)that it is indeed theGrand Field of diversified phenomenal forms and

forces [prakty along (ca) with its gun orthreefold material modes/states] that alone (eva)

keeps performing and accomplishing (kriya-

mni)activities (karmi)everywhere and in allrespects (sarvaa) and who therefore (tath)intimately apperceives OneSelf (tmnam - one'simmutable true being beyond phenomenal

reality)] as Non-doer (akartram - actionless) -such a one (sa)truly sees (payati- sees the wholetruth). (13.29)

13-29 Quiconque [ya] peroit avec lucidit[payati] peut voir [payati] que les actions

[karmi]sont entirement et dans tous les cas[sarvaa]accomplies [kriyamni]sans aucuneexception [eva ca] par lactivit de la Naturematrielle, du cosmos [prakty] et qu'ainsi[tath] le Soi [tmna - lEtre] n'est jamaisl'agent/lauteur[akartra].


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8. BG 2.16

The unreal (asata-fictitious phenomenon like thedoer-self, generated by ego in consciousness) has

no (na) actual existence (bhva) while the real(sata- ones true fundamental Spirit or OneSelf)can never actually cease to be (nbhvo). Seers of

the truth (tattva-daribhi) are certainly (api tu)those who have intuitively seen/ realised (da)the striking difference (anta)between these two(ubhayo)dimensions (real v/s unreal). (2.16)

2-16Cest un fait indniableque le non-tre oul'irrel [asata]n'a pas [navidyate] d'existenceen soi [abhva]; on sait aussi que l'tre ou leRel [sata]ne cesse jamais [navidyate]d'exister[bhva]. La vrit profonde de ces deux

diffrents principes [anta ubhayo] a tintuitivement perue [da]ainsi uniquement[apitu]par ceux [anayo]qui voient lucidement[daribhi]la Ralit/Vrit ultime [tattva].


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9. BG 13.33

O son of Bharata, just like (yath)there is only one(eka) sun (ravi) that illuminates and vivifies(prakayati)this entire phenomenal world of ours(ktsna lokam), similarly (tath) know veryclearly that there is only One Indivisible All-

Embodying Life-Spirit (ketror tmnam) that isilluminating and enlivening (prakayati) all theinterconnected bodies and parts in this entire

unified phenomenal field of existence (ketramktsnam). (13.33)

13-33De mme [yath]que l'unique [eka]soleil[ravi] illumine et anime [prakayati] tout[ktsna]dans ce monde [imaloka], de mme[tath] lUnique Etre Immanent et Vivifiant

[ketr]illumine et anime [prakayati]la totalit[ktsna] du champ corporel [ketra], Bhrata. [Un seul soleil illumine plusieurs

plantes dans son champ. Un seul Etre Immanent

anime plusieurs corps dans Son champ.]


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10. BG 13.34

Those (ye)alone (evam)who, through the eyes/visionof intimate direct insight (jna-caku), can seethrough the distinction (antaram: difference) between

(i) the phenomenal field of diversity as experienced

only through the bodily field (ketra) and (ii) theimmutable all-encompassing indivisible Intelligent Life

of the ever-changing field (ketra-jayo: AwareBeing, Reality) and who can also realize (vidu) theever-free (mokam) status of immutable AwarePresence in relation to any manifested/materialised

form of the grand phenomenal field (bhta- prakti),-such ones (te) get established (ynti) in the Ultimate(param)Being. (13.34)

13-34Ceux [ye]qui, grce la vision de la Sagesse,de lIntelligence [jna-caku], ont peru/ralis[vidu] la diffrence [antara] entre le champcorporel [ketra] et le Connaisseur Intelligent etImmuable du champ [ketra-jayo] ainsi que lemoyen de se dlivrer [moka]de la nature [prakti]matrielle [bhta], ceux-l [te] atteignent [ynti]lUltime[para].


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11. BG 8.4

Know that (i) basic material form (adhibhta:

whatever is grounded in material energy) is what isexperienced as being of (bhva)perishable/ divisible/changing (karo) nature; and (ii) basic immanentactualising L ife-Power (adhidaivatam: what basically

upholds existence unconditionally as a whole, at both

macrocosmic and microcosmic levels) is the Intelligent

Life-energy within material phenomena (puruah:alivenessin sentient beings and livingnessin insentient

objects); (iii) basic enl ightening spir itual awareness(adhiyajah) in the living body is indeed to be realised

as OneSelf (aham), endowing the consciousness of

living bodies (deha-bht) with a higher purpose/

blessing (vara), other than surviving, adapting,procreating, enjoying, suffering, etc. (8.4)

8-4 Le champ matriel/physique des objets et desentits [adhi-bhta] est de nature [bhva]

prissable et divisible [kara]; lnergie vivifianteimmanente [adhi-daivata] qui anime le champestla Prsence Indivisible dEtre [purua]; et laconscience spirituelle [adhi-yaja]est en effet [eva]lveil du Soi au Soi [aha- Etre]ici, dans ce corps[atradehe], qui procure une grce spciale [vara] la

conscience des tres corporels [deha-bhtvara].


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12. BG 2.47

You (te: as kart, a natural instrument of action in

consciousness, an expression of lower material nature) haveonly (eva) the right and responsibility (adhikra)to choose(to perform or not) actions to be done (karmai), (and thatdecision will inevitably produce ensuing consequences).

You, as only one of the instrumental causes of action and its

fruition, have no real (mkadcana)entitlement to the fruits(phaleu) thereof. You (as action choosing-initiating ego-

self) can neither (m) alone be instrumental in (hetur bh)the fruition or harvest of action (karma-phala)nor (m)canyou keep remaining (sango) inactive (akarmai). (2.47)Note: the five instrumental causes of action and its fruitionare: (i) the living body, (ii) action choosing agent or ego, (iii)

capabilities/ competencies, (iv) innate drive/endeavor, and

(v) creativity/genius. (see 18.14)

2-47 Ntant quun des agents/instruments* de lactionparmi dautres, tu nas de contrle, de droit que [teadhikra eva] sur le choix de laction [karmai], maisaucunement [mkadcana]sur ses fruits [phaleu]. En temprenant pour lagent/lauteur, ne vis pas que pour les[mhetubh]fruits de laction [karmaphala]; aussi netattache pas non plus [m astusaga] linaction oulinertie [akarmai]. Note:- les 5 agents/instruments delaction sont: (i) le corps vivant, (ii) lego qui a la

responsabilit de choisir, (iii) les capacits/comptences, (iv)

leffort/la motivation, et (v) la crativit. (voir 18.14)


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13. BG 3.8

Consciously choose to perform (kuru) or getengaged in the activities (karma) of your (tvam)

daily life as laid down by the socially accepted

norms and values (niyatam); for indeed (hi)active

engagement in life (karma) is far better than

(jyyah) slothful disengagement or inactivity(akarmanah). Know that it would not be possible(naprasiddhyed)for you (te)to even maintain the

physical bodys survival and development (arra-ytrpi ca)without engaging in proper activity orwork (akarmaa). (3.8)

3-8 Accomplis consciemment [tva kuru]lobligation [karma] qui t'est socialementprescrite [niyata], car l'action/lengagement

[karma] est suprieure [jyy] l'inaction[akarmaa]; mme [api]la survie [ytr]de ton[te] corps [arra] ne serait pas possible [na

prasiddhyet]sans l'action [akarmaa].


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14. BG 2.14

O son of Kunt (kaunteya), the experiences thatarise simply (tu) from sensory contacts with

objects/events (mtr-spar) give rise to (d)happiness and distress (sukha dukha); they arenonpermanent (anity) just like the coming

(gama)and going (apyina)of winter (ta)andsummer (ua) seasons. These sensorial andseasonal experiences (tn) O scion of Bharata(bhrata), one must learn to bear them without

being unduly disturbed (titikasva) just like welearn to cope with seasonal changes. (2.14)

2-14Il ny a que[tu]le contact des sens [spara]avec leurs objets respectifs du champ matriel[mtr], fils de Kunt [kaunteya], qui engendre

[d]le froid [ta]et le chaud [ua], le plaisir[sukha] et la souffrance [dukha]. phmres[anity], ayant un dbut et une fin, ils vont et ilsviennent [gama apyina] comme les saisons.Endure-les avec patience et courage [tntitikasva], Bhrata!


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15. BG 5.10

One, who as an instrumental of action, chooses to

engage in the activities of daily life (karmi)bygiving up (tyaktv)egoicattachment (sagam) tosuch actions (and to the false sense of doership)

while consciously resigning the fruits/ ensuing

results thereof unto the Cosmic Active Unified

Field (brahmai)of natural forms and forces (thatis actually doing everything, everywhere in

existence and in consciousness), such awakened

one is never soiled (lipyate na sa) by self-delusional reactions (ppena)just like (iva)a lotusleaf (padma patram) is untouched by water

(ambhas). (5.10)[Elevate work into worship.]

5-10 Celui qui [ya] choisit dagir [karoti] enddiant consciemment [dhya] toutes les

actions [karmi] l'tre qui anime et active lecosmos dans sa totalit [brahmai] et enabandonnant [tyaktv] l'attachement goste[saga], n'est pas souill [sanalipyate]par laraction dlusoire et obscure [ppena] toutcomme [iva]la feuille [patra]de lotus [padma]

(qui n'est pas mouille) par l'eau [ambhas].


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16. BG 16.21

There are three (tri-vidham) doorways (dvram) to

human self-alienation and self-degeneration (narakasyacreating hellish conditions in consciousness), whichare highly destructive (nanam)of ones fine light ofintegrative self-awareness (tmana). These arecompulsive obsessive arousals in consciousness of (i)

egocentric pleasure-seeking & lust with regard to

objects and events (kma), of (ii) frustration & hatred(krodha)with regard to events and relationships, andof (iii) insufficiency & greed (lobha)with respect towealth and possessions. This (etat) destructive triad

(trayam)should therefore (tasmt)be seen through deepalert attention and given up (tyajet)at all costs (for an

integrated life or for a life of integrity). (16.21)

16-21 Triple [trividha] est la porte [dvra]infernale [narakasya: qui conduit la souffrance et labaissement de ltre humain] de la conscience

dlusoire et obscure, destructrice [nana] de lalumire spirituelle en soi [tmana]: (i) le dsirobsessif [kma], (ii) la colre compulsive [krodha]et (iii) lavidit cupide [lobha]. Donc [tasmt], il fautconsciemment choisir dabandonner [tyajet] cette[etat]infernale triade [traya].


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17. BG 15.17

Beyond/besides (tu)the two known intertwined aspects

(kara purua & akara purua) of being (material-energy [aparprakriti] and experiential-energy[parprakriti]), there is yet another (anyah)Transcendental Being/Life (uttama purua), thus (iti)obviously declared (udhta) to be the UltimateOneSelf (paramtm); It (yo) permeates, animates

(viya)and upholds together as a whole (bibharti)thethree worlds (loka-trayam) of insentient, sentient and

conscious entities in the form of the inexhaustible(avyaya)One Cosmic Life- Power (vara, aum, adhi-daivatam,). (15.17) Beyond divisible (kara) andindivisible (akara)aspects of being (purua).

15-17 Mais [tu] il est une autre [anya] PrsenceImmanente de lEtre[purua]Suprieure [uttama] la dimension matrielle divisible et la dimensionexprientielle de lEtre qui est indivisible. Cette

dimension transcendentale est appel [udhta] leSoi/Moi Suprme [paramtm], le Tout-Puissant[vara] Imprissable, Intarissable [avyaya], qui[ya], imprgnant [viya]les trois [traya]mondes[loka] des entits inanimes, animes et conscientes,les soutient [bibharti].


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18. BG 18.61

The Almighty Immanent Life-Power, upholding

the whole cosmos as an integrated whole (vara),abides (tihati)within the core or heart space (hd-dee)of all phenomenal entities of prakriti (sarva-bhtnm), O Arjuna, driving (bhrmayan)all ofthem (sarva-bhtni) (to actions, interactions andreactions) by Its innate (diversifying and

individuating) illusory power of bewilderment

(myay) as if they were all (mere individualpuppets of actions, thoughts and emotions

helplessly abiding by the Will/Play/Script of

vara) mounted on an ever-revolving machine

(yantra- rhni). (18.61)

18-61 LEnergie Cosmique Vivifiante ToutePuissante [vara]rside [tihati]dans lespace

spirituel du cur [hd-dee] de tous les tres[sarva-bhtn], Arjuna; ce Tout-Puissantles fait tournoyer [bhrmayan]par la puissancede Son Pouvoir dIllusion[myay]comme s'ilstaient monts [rhni] sur une machinetournoyante [yantra].


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19. BG 13.22

What is also called (uktah)the background light of

awareness or the unseen witness (upadra), theinvisible all-allowing/all-sanctioning indwelling

presence (anumant) as well as (ca) the ground/basis (bhart: holding/bearing everything as awhole), the One to whom all experiences playfully

happen (bhokt), the great immanent/all-holdingAlmighty Life-Power (mahevara), and theSupreme Spirit/Oneself (paramtm: Ones Super-conscious Self) in this (asmin) alive body-mind

field (dehe)is thus indeed called (ca api uktah)the

Ultimate Life Energy (purua para). (13.22)

13-22 LEtre Immanent [purua] Suprme[para]dans ce corps physique [dehe]est aussiappel [ca api ukta] le Tmoin Invisible [upa

dra], la Prsence Approbatrice [anumant],qui supporte tout [bhart], qui exprimente tout[bhokt], le Grand Tout-Puissant [mahevara],le Soi Ultime [paramtma].


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20. BG 7.20

Those, who are without clear understanding of the

truth (hta-jn), are bound to get helplesslydriven by (niyat) their innate/egoic (svay)material pre-dispositions (prakty) and to offerworship and reverence (prapadyante) to godly

representations (devat - based on traditions,myths, imagination and belief systems) other than

(anya) the true living vara (the only immanentAlmighty worthy of worship and surrender) by

resorting to (sthya)various types of (tam tam)rites and regulations (niyamam)believing that such

worship will provide quick gratification of their

varieties of (tai tai)cravings (kmai). (7.20)

7-20Ceux dont la connaissance spirituelle [jn]at emporte [hta]par de multiples [taistai]dsirsmatriels [kmai], vnrent [prapadyante] desdivinits [devat] autres que [anya] Le Tout-Puissant varaet ont recours [sthya]telle ou tellepratique rituelle [ta ta niyama], y tantcontraints [niyat] par leur disposition matrielle[prakty] goste [svay]


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21. BG 6.10

May the yogi (yogone embracing the SpiritualWay to Oneness within the heart) be constantly

(satatam) mindfully connected (yujta) to theAware Presence of OneSelf (tmnam), whileremaining (sthita)alone (ekk), all by oneself, in

a secluded place (rahasi), while consciouslymaintaining consciousness rooted into OneSelf

(citta-tm)with earnest discipline and dedication(yata), without entertaining or nurturing any hopes

and expectations of what should happen

(nir), without holding on to anything inparticular (aparigraha). (6.10)

6-10 Que le yog se recueille et mditeconstamment en son cur/tre [yujtasatata

tmna], demeurant [sthita]dans un lieu isol[rahasi], solitaire [ekk], tout en sefforant demaintenir consciemment l'esprit et le corpsancrs dans le Soi [yatacitttm], n'attendantrien en retour [nir], et sans aucune ide degain personnel [aparigraha].


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22. BG 6.25

Moment by moment, step by step (anaianair), through alert intelligence (buddhy)and with the help of firm resolve (dhti-ghtay), let the flow of attention bewithdrawn within (uparamet)and let the mind

(mana) to be kept rooted in OneSelf (tma-sastham), without even (na api)entertainingany single (kicit) movement of thought in

consciousness (cintayet). (6.25)

6-25Qu'il dirige son attention de lextrieur[uparamet] graduellement, petit--petit[anaianai]par la force de lintelligenceveille [buddhy]arm de patience rsolue

[dhtightay], ayant [ktv]l'esprit [mana]tabli [sastha] dans le Soi [tma], sansmme le besoin [naapikicit]de penser ourflchir [cintayet].


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23. BG 2.53

When (yad) ones consciousness is no longerbewildered or carried away (vipratipann)by thediverse scriptural dogmas and interpretations(ruti) and when ones intelligence (buddhi;capacity for direct insight) remains (sthsyati)

steady (nical) and still (acal) in non-dualwhole awareness of Being (samdhau: samdhi),then (tad)Self-realisation or Spiritual Oneness(yogam)comes into being (avpsyasi). (2.53)

2-53Quand [yad]ton intelligence [tebuddhi],nest plus emporte/confuse [vipratipann] parles dogmes et interprtations des traditions[ruti], elle se tiendra [sthsyati] inbranlable[nical]et ferme [acal]dans lUnicit de lEtre

ou du Soi [samdhau], alors [tad]tu atteindras[avpsyasi]lUnion Spirituelle[yoga].


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24. BG 13.28

One endowed with the fine/rare (hi) capacity of

intelligence or deep insight can see (payan) theone and same (samam) immutable Almighty

Immanent Driving Life-Power (varam)dwellingequally (samavasthitam) everywhere (sarvatra)

within all perishable entities of phenomenal

existence; such an enlightened one will never

consciously (tman) choose to harm (hinasti),alienate or delude oneself (tmna) [deluded

belief is the root cause of suffering] and can thus

finally merge into (yti) the ultimate or highest(parm)state of Being (gatim), ones true Timeless

Home. (13.28)

13-28 Vraiment [hi], celui qui voit [payan] lemme [sama] Etre Tout-Puissant Cosmique

[vara] prsent partout et en tout de faongale [sarvatrasamavasthita], ne pourra jamaisnuire [na hinasti] soi-mme [tmna]sciemment [tman], et par consquent [tata], ilse dissout finalement dans [yti] lUltime[par] Demeure de lEtre[gati].


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25. BG 18.62

O scion of Bharata, surrender (araam gaccha)unto That (tam) Almighty Immanent Cosmic Life-

Power (prabhuh/ ivara) alone (eva) with yourtotal consciousness and heart (sarva-bhvena -wholeheartedly). By the grace (prasdt) of that

Original Being (tat), upholding the entire existenceas a whole and residing within the heart/core of

every living entity, you will come to (prpsyasi)supreme peace (par nti) and the timeless(vatam) Ground of fulfillment (sthnam).(18.62)

18-62 Prends [gaccha] refuge [araa] enLEtre Tout Puissant uniquement[taeva], detout ton tre [sarvabhvena], Bhrata; par Sa

Grce [tatprasdt], tu obtiendras [prpsyasi]laPaix [nti] Suprme [par] et la Demeureternelle [sthnavata].


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26. BG 3.17

One who (ya) indeed (tu) takes delights inOneSelf (tma-rati) alone (eva), who stays(syt)totally fulfilled in OneSelf (tma-tpta)and who can remain contented (santua)withOneSelf (tmani)alone (evaca), such (tasya)ahuman being (mnava)has nothing more left(na vidyate)to accomplish (kryam)in life forfulfilment. (3.17)

3-17Mais [tu]pour l'tre humain [mnava]dont le bonheur ne provient que du Soi [yatmaratievasyt], qui est content [tpta]dans le Soi [tma], qui ne se rjouit que

[santua] dans le Soi [tmani], pour lui[tasya], il n'y a plus [navidyate]rien dautre accomplir [krya].


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27. BG 5.25

Those whose heart has pierced through the dualities

and uncertainties (chinna-dvaidh) that arise fromdistorted perceptions; those who are endowed with

insightful seeing (aya), who take delight in (rat)the welfare of all beings (sarva-bhta-hite), and whoare free from the contaminating effects of reactive

thoughts and emotions (ka-kalma), who arehighly disciplined and dedicated beings (yata-tmna) - they attain (labhante)Oneness with theImperishable Absolute through the dissolution of the

false idea of separateness (brahma-nirvam).(5.25)

5-25Les sages clairs [aya], dont les impurets etgarements de lesprit [kalma] sont dtruits[ka], dont les doutes et incertitudes [dvaidh]sont dissips [chinna], qui sont trs disciplins etdvous [yattman] et qui trouvent du bonheur

[rat] dans le bien [hite] de tous les tres [sarva-bhta], atteignent [labhante] la dissolution finaledans lAbsolu Imprissable[brahma-nirva].

Koosraj

bhagavad gita 27 verses versets

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