Bhagavad Gita 13.8

Ces qualités constituent la sagesse ou y mènent ; elles sont les attributs de l'homme dont le mental est tourné vers la sagesse intérieure. Leur présence complète chez un individu indique que la connaissance du Soi s'est éveillée en lui. L'humilité (amānitvam) est la négation de la vanité, l'absence d'estime de soi excessive ou d'auto-louange. L'homme humble évite les honneurs et la célébrité, ne se vante jamais de ses connaissances ou capacités. L'absence de prétention (adambhitvam) est l'opposé de l'hypocrisie. Une personne sans prétention est simple et modeste, ne cherchant pas à exhiber ses vertus pour obtenir respect ou adoration. L'ahiṃsā est la non-violence envers tout être vivant, en pensée, parole et action. Le pratiquant d'ahiṃsā agit avec compassion et précaution. La kṣānti (patience, pardon) est un signe de connaissance. Le sage supporte tout, sans être affecté par les injures et sans jamais riposter. L'ārjavam (sincérité, droiture) caractérise l'homme de sagesse qui est franc, ouvert et sans duplicité. Ses pensées et ses paroles sont en accord. L'ācāryopāsanam (service du maître) est la dévotion au précepteur qui enseigne la Brahma-vidyā, le moyen d'atteindre la libération. Le service du Guru permet à l'aspirant d'atteindre la réalisation du Soi. La pureté (śaucam) est double : externe (nettoyage du corps) et interne (nettoyage du mental des attachements, haines et passions par la culture des vertus opposées). La constance (sthairyam) est la persévérance inébranlable de l'aspirant sur le chemin du salut, malgré les obstacles. Une méditation sur le Brahman n'est pas possible avec un mental inconstant. L'ātmavinigrahaḥ (maîtrise de soi) est le contrôle de l'ensemble du corps et des sens. Les sens et le corps, naturellement attirés par les objets sensoriels, sont maîtrisés et dirigés vers le chemin du salut. Aucune méditation n'est possible si les sens sont hors de contrôle.

These are the alities that constitute wisdom or lead to wisdom. These are the attributes of the man whose mind is turned towards the inner wisdom. If these characteristics are seen in a man in their entirety? you can infer that the knowledge of the Self has dawned in him.Humility It is the negation of vanity. It is absence of selfesteem or selfpraise. The basis of pride is the consciousness of possessing something (wealth? knowledge? strength? beauty and virtuous alities) in a larger measure than others. A proud man possesses at least something but a man of vanity possesses nothing and yet he thinks he is superior to others. Vanity is exaggerated pride. A humble man dislikes respect? honour and praise. He shuns fame and distinction. He never shows his knowledge? ability? prowess? etc. He never praises himself.Absence of hypocrisy Hypocrisy is the desire to appear what one is not. A Sannyasi has some virtues and a little theoretical knowledge derived from books. He pretends to be a liberated sage. This is religious hypocrisy. A man in whom this is absent is simple and modest. He never advertises his own virtuous alities in order to get respect? name and worship from others. He will never disclose any meritorious or charitable act done by him. He is free from pedantry. He will never sell his knowledge in order to achieve fame.Ahimsa Noninjuring of any living being in thought? word and deed. He who practises Ahimsa places his feet very carefully on the ground and avoids stepping on any living creature. If he perceives any living creature in front of him he stops and turns to the other side. His heart is full of compassion.Kshanti Forbearance? patience? forgiveness. This is a true symptom of knowledge. The man of wisdom puts up with everything. He is not affected a bit when others injure him. He never retaliates. He bears insult and injury calmly.Arjavam Straightforwardness. The man of wisdom is upright or straightforward. He is free from cunningness or diplomacy? doubledealing or crookedness. He is ite frank? candid or openhearted. He does not hide anything. His thoughts and words agree. He speaks his mind openly to the people. He is as simple as a child in his speech. He has a heart as pure as a crystal. He never cheats others.Service of the teacher Devotion to the preceptor? worship of the Guru doing acts of service to him who teaches BrahmaVidya or the means of attaining liberation. Acharya is the Master in whom the divine wisdom is embodied. Service of the Guru enables the aspirant to attain Selfrealisation. The aspirant adores his Guru as Brahman? God Himself. He worships him as Lord Vishnu. He superimposes on him all the attributes of Brahman or Lord Vishnu. He realises Brahman in and through his Guru. This is the fruit of devotion to the Guru. For a student of Vedanta devotion to the Guru is absolutely necessary. Even for a correct understanding of the scriptures the guidance of a Guru is necessary.Purity is of two kinds? external and internal purity. External purity is cleansing of the physical body with earth and water. Internal purity is cleansing of the mind of the dirt of attachment? hatred and other passions? by the method of Pratipaksha Bhavana? i.e.? by cultivating the opposite positive virtues? and by the recognition of the evil in all objects of the senses.Steadfastness The aspirant never leaves his efforts on the path of salvation even though he comes across many stumbling blocks on the path. This is steadfastness or firmness. No meditation on Brahman is possible with a fickle mind.Selfcontrol is control of the aggregate of the body and the senses. The senses and the body which naturally run externally towards the sensual objects are checked and directed on to the path of salvation. No meditation is possible in a body wherein the senses are out of control and distract attention.