Бхагавад-гита 13.8

Эти качества являются составляющими мудрости или ведут к ней. Они указывают на человека, чей ум обращён к внутреннему знанию, и их полное проявление свидетельствует о пробуждении знания Атмана. Смирение — это отсутствие тщеславия, непритворность — искренность, ахимса — непричинение вреда, кшанти — терпение, арджавам — прямодушие, ачарьопасанам — служение духовному учителю, шаучам — чистота (внешняя и внутренняя), стхайрьям — стойкость на пути, и атмавиниграха — контроль над телом и чувствами.

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.