薄伽梵歌 16.1

主在第九章（第12和13節）中提及了眾生所屬的三種「古納」（Gunas，德性），即天神、阿修羅和羅剎的性情。祂現在於本章中詳細描述它們。「 दैवी प्रकृति 」（Daivi Prakriti，神聖稟性）導向「解脫」（Moksha），即從生死輪迴中解脫。阿修羅和羅剎的性情則導向束縛，這是獲得真我知識的障礙。神聖稟性必須被接受和培養，而阿修羅和羅剎的性情則應被捨棄。所有這些特質都存在於人類之中。有「悅性」（Sattvic）之人擁有神聖屬性；人類中也有阿修羅和羅剎，他們被惡魔般的特質所賦予，充滿過度的「惰性」（Tamas）。在普通人身上，三種「古納」混合存在。「惰性」和「變性」（Rajas）將人向下拖，「悅性」則將人向上提升。「惰性」和「變性」導致束縛，「悅性」則有助於獲得救贖。約束自己並發展「悅性」，這是「瑜伽」（Yoga）的基礎，也是第一個預備性修持。靈性階梯的第一級是通過發展「悅性」來達到的。當心意是「悅性」時，它便會平靜。神聖之光只有在心意寧靜和愉悅時才能降臨。「悅性」之人控制感官，做無私的服務，並實踐「賈帕」（Japa，持咒）、「普拉那亞瑪」（Pranayama，調息）、專注、冥想、自我分析以及「我是誰」的探究。他不被感官對象所吸引。他有著對獲得「解脫」的熾熱渴望。他謙遜、慷慨、仁慈、寬容、忍耐和虔誠。他消融了小我。而「變性」之人則驕傲、不寬容、自我中心、自給自足、好色、脾氣暴躁、貪婪和嫉妒。他為自己的榮耀、名聲和自我膨脹而努力，發展他那微不足道的虛榮人格。「古納」與「業」之間有著密切的聯繫。「業」的性質取決於「古納」的性質。「悅性」之人會做善行。「變性」和「惰性」之人會做惡行。是「古納」驅使人行動。真我或「梵」是無為的，是寂靜的見證者。主在前三節中總結了傾向於解脫之道的神聖之人的特質。然後祂列舉了惡魔之人的特質。本章的主題是追溯神聖與阿修羅性情之間的區別。美德與惡行是相對的術語。一個時期的美德會成為另一個時期的惡行。從超然的角度來看，既無美德亦無惡行。為何會有邪惡？邪惡是如何產生的？——這些都是超然的問題（Atiprasnas）。你只有在證悟真我時才能得到這些問題的答案。人們不必要地絞盡腦汁去尋求這些問題的答案，這是一個嚴重的錯誤。「 दैवी財富 」（Daivi Sampat，神聖財富或神聖特質之財富）幫助修行者獲得真我之知識。諸如無畏、心意純淨、感官控制等「悅性」或神聖屬性構成了「 दैवी財富 」。它們使修行者能夠達到最高的超意識狀態（「尼爾維卡爾帕三摩地」，Nirvikalpa Samadhi），其中見者與所見合一，冥想者與被冥想者變得相同。那些增強真我之樂、幫助修行者獲得真我之幸福的神聖特質或屬性，被稱為神聖財富。在神聖特質中，無畏居於首位。恐懼是無明的結果。與身體的認同導致恐懼。對身體、妻子、兒女、房屋或財產的盲目執著是恐懼的原因。證悟真我的聖者是絕對無畏的。知「梵」之樂者，言語與心意皆無力企及，無所畏懼。（《泰帝利耶奧義書》）無畏是虔誠地遵守經典所規定的戒律而不懷疑。擺脫「當我放棄一切，無人支持我時，我將如何生活？」這種恐懼的狀態就是無畏。一位「三亞西」（Sannyasi，出家者）在出家時立誓：「我不會對任何生物造成恐懼。」在思想、言語和行為上堅持「無畏布施」（Abhaya Dana，給予所有生物無畏之恩惠）的決心，就是「無畏」（Abhayam）。通過不斷思考真我永恆和充滿幸福的本質，可以消除恐懼。如果你過著誠實和真實的生活，如果你虔誠地遵守經典的戒律而不懷疑，如果你過著正當的行為生活，並且如果你總是憶念神，你將變得無畏。當一個人處處只見真我，當二元感消失，當統一感在他心中萌生時，他怎會害怕任何事物？恐懼感又怎會在他心中產生？無畏對於獲得「解脫」或救贖至關重要。無畏是解脫聖者的主要特徵。它是衡量一個人靈性進步的唯一準確標準。它是覺悟聖者的主要美德。這就是為什麼它被置於所有神聖特質之首的原因。只有解脫聖者才能絕對無畏。「悅性」的「 शुभ習氣 」（Subha Vasana，善習氣）是「 दैवी財富 」。它促使人實踐辨別、無欲、心意和感官的控制等，這些都有助於他獲得真我之知識。而「變性」和「惰性」（「 अशुभ習氣 」，Asubha或惡習氣）的「習氣」（Vasnas），它們沿著「愛憎」（Raga-Dvesha）的潮流運作，促使人執行經典所禁止並產生災難性後果的行為，構成了惡魔般的性情。在阿修羅的性情中，對感官享樂的傾向佔主導地位；在羅剎的性情中，仇恨佔主導地位，羅剎對他人造成各種傷害。善習氣導向「解脫」。惡習氣導向束縛。善習氣必須培養，惡習氣則應根除。如果你想培養善習氣並根除惡習氣，你首先應該了解這兩種「習氣」的本質。這第十六章生動地描述了這些習氣。「 सत्त्वसंशुद्धिः 」（Sattvasamshuddhih）意為理解的純淨、生命的潔淨或心意的純淨。心意的純淨，即在與人交往中放棄欺騙、虛偽、不真實等，並以完全的誠實和正直進行交易，這就是「 सत्त्वसंशुद्धिः 」。當理解力恆常地安住於不朽的真我，並因此堅定不移時，你便可將此視為一種純淨的狀態。由於純淨，心意才能認識真我。心意通過聽聞經典而擺脫諸如「 不可能 」（Asambhavana，對真我存在之不可能性的想法）等疑慮的狀態，就是「 सत्त्वसंशुद्धिः 」。由於沒有對主的虔誠就無法獲得心意純淨，因此虔誠隱含於這些「悅性」美德之中。「 知識 」（Jnana）是理解真我的本質，如經典和導師所教導的，通過冥想《奧義書》中的偉大句子「我即梵」（Aham Brahmasmi）來證悟真我，這就是「 知識 」。 「 瑜伽 」（Yoga）是個體靈魂與至高存有的結合，它是通過專注和冥想，通過自制或感官控制來直接證悟真我。修行者通過內在的直覺或智慧之眼，直接感知從經典和導師那裡學到的東西。修行者獲得真我證悟或直接知識。他與「梵」——絕對者合一。他從經典中獲得關於「梵」的間接知識或僅僅是理解或理論知識。現在，通過「瑜伽」的實踐，他獲得了直接知識。有利於消滅心意和潛在習氣的努力，也稱為「瑜伽」。「 知識瑜伽之堅住 」（Jnanayogavyavasthitih）是通過「知識瑜伽」（Jnana Yoga）達到的「耆萬穆克提」（Jivanmukti，生前解脫）狀態，這與世俗之人的狀態不同。無畏、心意純淨和堅住於知識與「瑜伽」，是第1至3節中列舉的「悅性」屬性中最重要的三種美德。它們只存在於「知識瑜伽士」（Jnana Yogins）中。其他特質則為「知識瑜伽士」、「業瑜伽士」（Karma Yogins）、「王瑜伽士」（Raja Yogins）和「虔信者」（Bhaktas）所共有。除非你擁有「悅性」美德，否則你無法實踐任何一種「瑜伽」。如果你培養一種美德，所有其他美德都會自然而然地依附於你。無畏是人類內在道德結構的基礎和基石。「 研習經典 」（Svadhyaya）和「 苦行 」（Tapas）構成了「 क्रियायोग 」（Kriya Yoga）。「 研習經典 」構成了「 梵祭祀 」（Brahma Yajna）。布施和祭祀屬於「業瑜伽」。布施、自制和祭祀構成了居家者的「 दैवी財富 」。第十六章第1至3節中提及的那些屬於實踐特定「瑜伽」形式的修行者的特質，構成了該道路上弟子的「 दैवी財富 」。 「 布施 」（Dana）是施捨，盡其所能、依其財力分發食物、衣物等。一個慈善的人會迅速安慰困苦者並幫助有需要的人。布施有三種：悅性、變性和惰性（見第十七章，第20至22節）。它開啟天堂之門，將使解脫之道更近。正如樹木不分彼此地給予果實和蔭涼，你也要不分彼此、以愉悅的心情給予有需要的人。「 攝制感官 」（Dama）是自制，控制外在感官。內在感官或心意的控制將在下一節中描述。自制之實踐消滅了感官與感官對象之間的結合，它將感官從各自的對象中分離出來。修行者不會讓感官對象之風吹過其感官之門。他將感官置於最嚴格的約束之下。他在身體的十個門戶點燃無欲之火。他立下嚴格的誓言，遵守「摩那」（Mauna，靜默誓言）和獨身。他飲食有度，在一切事物中保持中庸之道。他抑制心意和感官向外發展的傾向，引導心意和感官轉向其源頭。正如敵人被武器斬殺，同樣，對感官對象的每一個傾向都被自制之實踐所斬斷。所有內在的衝動、渴望和「習氣」（Vasanas）都應在感官的十個門戶處，在捨棄之火中燃燒。由於居家者無法實踐完美的感官控制，即使是適度或有規律和有紀律的生活，對他們來說也將構成自制。自制之實踐包括寬恕、無害、真實、堅定和耐心。「 祭祀 」（Yajna）是火供（Agnihotra）等《吠陀經》所規定的祭祀，以及對天神的祭祀（Deva-Yajna）或對天神的崇拜、「祖先祭祀」（Pitri-Yajna）、「眾生祭祀」（Bhuta-Yajna）、「人類祭祀」（Manushya-Yajna）和「梵祭祀」（Brahma-Yajna），這些都是《法典》（Smritis）所規定的。「 研習經典 」（Svadhyaya）是研讀《吠陀經》以獲得不可見的果報。「 苦行 」（Tapas）是身體的苦修和其他形式的懺悔。真正的「苦行」是對真我的冥想，是將心意固定在「梵」或真我上。它是將自己從肉身和其他四個鞘中分離出來，並將自己與絕對者認同。它是將心意轉向靈魂。第十七章第14至16節中提及的三種「苦行」屬於此類。「 正直 」（Arjavam）是坦率。這有助於獲得知識。修行者應始終坦誠、正直。正直應是他恆常的態度。唯有公正和真實之人才能正直。他受人尊敬，受所有人喜愛。他在所有努力中都能成功。他從不隱瞞事實或真相。

The Lord made a mention of the three kinds of Nature that belong to sentient beings? viz.? the nature of the gods? Asuras and Rakshasas? in the ninth discourse (verses 12 and 13). He now describes them in detail in this discourse. The distinction between the god or the godman and the Asuras is clearly drawn in the first? second? third and fourth verses. Daivi Prakriti or the nature of the gods leads to Moksha or release from the round of birth and death. The nature of the Asuras and Rakshasas leads to bondage. This is an obstacle to the attainment of knowledge of the Self. The divine nature must be accepted and cultivated the Asuric and Rakshasic nature should be abandoned. All these alities are found in human beings. There are Sattvic people who possess the divine attributes there are Asuras and Rakshasas among human beings also? who are endowed with demoniacal alities? who are filled with excessive Tamas. In an ordinary man there is a mixture of the three Gunas. Tamas and Rajas pull a man downwards Sattva lifts a man upwards. Tamas and Rajas lead to bondage Sattva helps to attain salvation. Discipline yourself and develop Sattva This is the foundation of Yoga. This is the first preparatory discipline. The first rung in the spiritual ladder is reached by developing Sattva. When the mind is Sattvic? thee is calmness in it. Divine light can descend only when the mind is serene and cheerful.The Sattvic man controls the senses? does selfless service? and practises Japa? Pranayama? concentration? meditation? selfanalysis and eniry of Who am I He is not attracted by sensual objects. He has a burning desire for attaining Moksha. He is humble? generous? merciful? forbearing? tolerant and pious. He destroys his little personality. The Rajasic man is proud? intolearnt? egoistic? selfsufficient? lustful? hottermpered? greedy and jealous. He works for his own glory and fame and selfaggrandisement. he develops his own little vain personality.There is intimate connection between the Gunas and Karmas. The nature of the Karmas depends upon the nature of the Gunas. A Sattvic man will do virtuous actions. A Rajasic and Tamasic man will perform evil actions. It is the Guna that goads a man to do actions. The Self or Brahman is actionless. It is the silent witness.The Lord sums up in the first three verses the alities of a godly man who is inclined to the path of liberation. He then enumerates the alities of the demoniacal man. The theme of this chapter is the tracing of the difference between the divine and the Asuric nature.Virtue and vice are relative terms. The virtue of one period will become the vice of the other. From the transcendental point of view? there is neither virtue nor vice.Why should there be evil How did evil arise -- these are all transcendental estions (Atiprasnas). You can get answers to these estions only when you attain Selfrealisation. People unnecessarily rack their brains to get an answer to these estions. It is a serious mistake.Daivi Sampat (divine wealth or the wealth of divine alities) helps the aspirant to attain knowledge of the Self. The Sattvic or divine attributes such as fearlessness? purity of heart? control of the senses? etc.? constitute Daivi Sampat. They enable the aspirant to attain the highest state of superconsciousness (Nirvikalpa Samadhi) wherein the seer and the seen are united in one? the meditator and the meditated become identical. Divine alities or attributes which go to augment the bliss of the Self? which help the aspirant to attain the happiness of the Self? are called divine,wealth.Among the divine alities? fearlessness stands foremost. Fear is an effect of ignorance. Identification with the body causes fear. Blind attachment to the body? wife? children? house or property is the cause of fear. The sge who has realised the Self is absolutely fearless.He who knows the Bliss of Brahman from which words as well as the mind turn powerless? fears nothing. (Taittiriya Upanishad)Fearlessness is the devout observance of the precepts enjoined in the scriptures without doubting. The state of being free from the fear? How can I live now when I have renounced everything? when I have none to support me is fearlessness. A Sannyasi resolves when he takes Sannyasa? I will not induce fear in any living creature. Keeping up this resolve of Abhaya Dana (gift of the boon of fearlessness to all creatures) in thought? word and deed is Abhayam or fearlessness. Fear can be removed by constant thinking of the immortal and allblissful nature of the Self. If you lead a life of honesty and truthfulness? if you devoutly observe the precepts of the scriptures without doubting? if you lead a life of right conduct? and if you remember God always? you will become fearless. When one beholds the Self only everywhere? when the sense of duality has vanished? when the sense of unity has dawned in him? how can he be afraid of anything? how can the feeling of fear arise in him Fearlessness is essential for the attainment of Moksha or salvation. Fearlessness is the chief characteristic of a liberated sage. It is the one accurate measure of ones spiritual progress. It is the cardinal virtue of an illumined sage. That is the reason why it is placed in the forefront of all divine alities. Only a liberated sage can be absolutely fearless.Sattvic Subha Vasana (good tendency) is Daivi Sampat. It induces a man to practise discrimination? dispassion? control of the mind and the senses? etc.? which help him to attain knowledge of the Self. The Rajasic and the Tamasic (Asubha or evil) Vasnas (tendencies) which operate along the currents of RagaDvesha (likes and dislikes)? which induce one to perform actions which are prohibited by the scriptures and which produce disastrous effects? constitute demoniacal nature.In Asuric nature inclination towards sensual pleasures is predominant in Rakshasic nature hatred predominates and the Rakshasa does various sorts of harm and injury to others.Good tendencies lead to Moksha. Evil tendencies lead to bondage. Good tendencies must be cultivated. Evil tendencies should be eradicated. You shoul first have a knowledge of the essential nature of these two Vasanas? if you wish to cultivate the good tendencies and eradicate the evil ones. This sixteenth discourse gives a vivid description of these tendencies.Sattvasamsuddhih Purity of understanding? cleanliness of life or purity of heart. Purity of mind? i.e.? giving up of cheating? hypocrisy? untruth and the like? in all dealings with the people? and doing transactions with perfect honesty and integrity is Sattvasamsuddhi.When the understanding abides constantly in the immortal Self and is thus firm and steadfast? you may know this to be a condition of purity. On account of purity the mind can know the Self. The state of the mind wherein it is free from doubts like Asambhavana (thought of improbability of the existence of the Self)? etc.? through hearing of the scriptures is Sattvasamsuddhi. As purity of mind cannot be obtained without devotion to the Lord? devotion is implied in these Sattvic virtues.Jnana Knowledge understanding the nature of the Self? as taught in the scriptures and by the preceptor Selfrealisation through meditation on the Great Sentence of the Upanishad. I am Brahman (Aham Brahmasmi)? is Jnana.Yoga is union of the individual soul with the Supreme Being it is the direct realisation of the Self by concentration and meditation? through selfrestraint or control of the senses. The aspirant cognises through direct perception by the inner eye of intuition or wisdom what has been learnt from the scriptures and the preceptor. The aspirant attains Selfrealisation or direct knowledge. He becomes one with Brahman -- the Absolute. He gets indirect knowledge or mere understanding or theoretical knowledge of Brahman from the scriptures. Now through the practice of Yoga he gets direct knowledge. The attempt which is favourable for the annihilation of the mind and the latent tendencies is also known as Yoga.Jnanayogavyavasthitih The state of Jivanmukti attained through Jnana Yoga? which is distinct from the state of the worldlyminded persons.Fearlessness? purity of heart and steadfastness in knowledge and Yoga are the three preeminent virtues amongst the Sattvic attributes enumerated in verses 1 to 3. They are found in Jnana Yogins only. The other alities are common to Jnana Yogins? Karma Yogins? Raja Yogins and Bhaktas. Unless you possess Sattvic virtues? you cannot practise any kind of Yoga. If you cultivate one virtue? all other virtues will cling to you by themselves. Fearlessness is the basis and foundation of the whole of mans moral structure within.Svadhyaya and Tamas constitute Kriya Yoga. Svadhyaya constitutes BrahmaYajna. Almsgiving and sacrifice pertain to Karma Yoga. Almsgiving? selfcontrol and sacrifice constitute Daivi Sampat for householders. Those alities mentioned in chapter XVI? verses 1 to 3? which belong to the aspirant who practises a particular form of Yoga constitute the Daivi Sampat of the disciple on that path.Dana Almsgiving distributing food? clothes? etc.? as far as it iles in ones power? according to ones means. A charitable man hastens to comfort the distressed and helps the needy. Charity is of three kinds? viz.? Sattvic? Rajasic and Tamasic (see chapter XVII? 20 to 22). It opens the gates of heaven. It will bring nearer the means of liberation. Just as the tree gives fruit and shade without distinction? so also give to him who needs? without distinction? with a cheerful heart.Dama Selfrestraint? selfcontrol? control of the external senses. The control of the inner senses or the mind is described in the next verse.The practice of selfcontrol annihilates the union between the senses and the sensual objects. It separates the senses from their respective objects. The aspirant will not allow the wind of the sensual objects to blow through the gateway of his senses. He keeps the senses under the strictest restraint. He lights the fire of dispassion at all the ten gates of the body. He takes rigid vows. He observes Mauna (the vow of silence) and celibacy. He is moderate in his diet. He keeps the golden medium in everything. He checks the outgoing tendencies of the mind and the senses. He induces the mind and the senses to turn backwards towards their source. Just as an enemy is cut down by means of a weapon? so also every tendency towards sensual objects is cut down by the practice of selfcontrol. All internal promptings? cravings and Vasanas should be burnt in the fire of renunciation? at the ten gates of the senses. As householders cannot practise perfect control of the senses? even moderation or regulated and disciplined life will constitute selfrestraint for them. The practice of selfcontrol includes forgiveness? harmlessness? truth? steadiness and,patience.Yajna Sacrifice. The fireworship (Agnihotra) and the like enjoined in the Vedas and also the sacrifice to the gods (DevaYajna) or worship of the gods? PitriYajna? BhutaYajna? ManushyaYajna and BrahmaYajna enjoined in the scriptures (Smritis).Svadhyaya Study of the Vedas in order to attain the unseen fruits.Tapas Austerity? moritification of the body and other forms of penance. True Tapas is meditation on the Self. It is fixing the mind on Brahman or the Self. It is to separate oneself from the physical body and the other four sheaths and to identify oneself with the Absolute. It is to turn the mind towards the soul. The three kinds of Tapas mentioned in chapter XVII? verses 14 to 16 come under this category.Arjavam Straightforwardness. This is conducive to the attainment of knowledge. The aspirant should always be candid? upright or straightforward. Straightforwardness should be his constant attitutde. A just and truthful man alone can be straightforward. He is respected by the people. He is liked by all. He attains success in all his endeavours. He never hides facts or truth.