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Gitavers frå kapittel 2

The Blessed Lord said:

Yield not to impotence, Arjuna, son of Pritha! it does not befit you. Cast off this mean weakness of the heart. Stand up, scorcher of foes! (2:3)

You have grieved for those that should not be grieved for, yet you speak words of wisdom. The wise grieve neither for the living nor for the dead.(2:11 )

Nor at any time indeed was I not, nor these rulers of men, nor verily shall we ever cease to be hereafter. (2:12. )

Just as in this body the embodied (soul) passes into childhood, youth and old age, so also does he pass into another body; the firm man does not grieve thereat. (2:13)

The contacts of the senses with the objects, son of Kunti, which cause heat and cold and pleasure and pain, have a beginning and an end; they are impermanent; endure them bravely, Arjuna! (2:14)

That firm man whom surely these afflict not, chief among men, to whom pleasure and pain are the same, is fit for attaining immortality! (2:15)

The unreal has no being; there is no non-being of the Real; the truth about both has been seen by the knowers of the Truth (or the seers of the Essence). (2:16)

Know That to be indestructible, by whom all this is pervaded. None can cause the destruction of That, the Imperishable. (2:17)

These bodies of the embodied Self, which is eternal, indestructible and immeasurable, are said to have an end. Therefore, fight, Arjuna! (2:18)

He who takes the Self to be the slayer and he who thinks he is slain, neither of them knows; he slays not nor is he slain. (2:19)

He is not born nor does he ever die; after having been, he again ceases not to be. Unborn, eternal, changeless and ancient, he is not killed when the body is killed, (2:20)

Whoever knows him to be indestructible, eternal, unborn and inexhaustible, how can that man slay, Arjuna, or cause to be slain? (2:21)

Just as a man casts off worn-out clothes and puts on new ones, so also the embodied Self casts off worn-out bodies and enters others that are new. (2:22)

Weapons cut it not, fire burns it not, water wets it not, wind dries it not. (2:23)

This Self cannot be cut, burnt, wetted nor dried up. It is eternal, all-pervading, stable, ancient and immovable. (2:24)

This (Self) is said to be unmanifested, unthinkable and unchangeable. Therefore, knowing This to be such, you should not grieve. (2:25)

But, even if you think of it as being constantly born and dying, even then, mighty-armed, you should not grieve! (2:26)

For, certain is death for the born and certain is birth for the dead; therefore, over the inevitable you should not grieve. (2:27)

Beings are unmanifested in their beginning, manifested in their middle state, Arjuna, and unmanifested again in their end! What is there to grieve about? (2:28)

One sees This (the Self) as a wonder; another speaks of it as a wonder; another hears of it as a wonder; yet, having heard, none understands it at all. (2:29)

This, the Indweller in the body of everyone, is always indestructible, Arjuna! Therefore, you should not grieve for any creature. (2:30)

Further, having regard to your own duty, you should not waver, for there is nothing higher for a Kshatriya than a righteous war. (2:31)

People, too, will recount your everlasting dishonour; and to one who has been honoured, dishonour is worse than death. (2:34)

The great car-warriors will think that you have withdrawn from the battle through fear; and you will be lightly held by them who have thought much of you. (2:35)

Your enemies also, cavilling at your power, will speak many abusive words. What is more painful than this! 2:36)

This which has been taught to you, is wisdom concerning Sankhya. Now listen to wisdom concerning Yoga, endowed with which, Arjuna, you shall cast off the bonds of action! (2:39)

Even a little of this knowledge (even a little practice of this Yoga) protects one from great fear. (2:40)

Here, joy of the Kurus, there is a single one-pointed determination! Many-branched and endless are the thoughts of the irresolute. (2:41)

Perform action, Arjuna, being steadfast in Yoga, abandoning attachment and balanced in success and failure! Evenness of mind is called Yoga. (2:48)

Endowed with wisdom (evenness of mind), one casts off in this life both good and evil deeds; therefore, devote yourself to Yoga; Yoga is skill in action. (2:50)

When your intellect, perplexed by what you have heard, shall stand immovable and steady in the Self, then you shall attain Self-realisation. (2:53)

He whose mind is not shaken by adversity, who does not hanker after pleasures, and who is free from attachment, fear and anger, is called a sage of steady wisdom. (2:56)

He who is everywhere without attachment, on meeting with anything good or bad, who neither rejoices nor hates, his wisdom is fixed. (2:57)

When, like the tortoise which withdraws its limbs on all sides, he withdraws his senses from the sense-objects, then his wisdom becomes steady. (2:58)

The turbulent senses, Arjuna, do violently carry away the mind of a wise man Though he be striving (to control them)! (2:60)

But the self-controlled man, moving among objects with the senses under restraint, and free from attraction and repulsion, attains to peace. (2:64)

In that peace all pains are destroyed, for the intellect of the tranquil-minded soon becomes steady. (2:65)

There is no knowledge of the Self to the unsteady, and to the unsteady no meditation is possible; and to the un-meditative there can be no peace; and to the man who has no peace, how can there be happiness? (2:66)

For the mind which follows in the wake of the wandering senses, carries away his discrimination as the wind (carries away) a boat on the waters. (2:67)

Therefore, mighty-armed Arjuna, his knowledge is steady whose senses are completely restrained from sense-objects! (2:68)

That which is night to all beings, then the self-controlled man is awake; when all beings are awake, that is night for the sage who sees. (2:69)

He attains peace into whom all desires enter as waters enter the ocean, which, filled from all sides, remains unmoved; but not the man who is full of desires. (2:70)


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