Discursos Sathya Sai,

Estudio grupal sobre el Gt. (Bhagavdgt) 24 de junio de 1961, Naintl. Fuente:sss02,10 10. La disciplina Ideal
10. The ideal disciple

Svm-Vidynanda, en el Discurso en Hindi que ley hace un momento, me dio la bienvenida a este Naintl (ciudad cercana a los Himlayas), describiendo sus bellos paisajes y alabando a su buen clima. Bien, se Me dice esto por ser un afuerino, que debe ser formalmente invitado y bienvenido. Estoy en su satsaga (reunin de estudio), porque adonde se estudie el Gt (canto del seor), Yo estoy, y estar presente. No me interesa la belleza externa de la naturaleza, sino que la belleza de "carcter y conducta" que ustedes estn tratando de adquirir por el estudio constante del Gt. Llegu al satsaga del Gt para verlos a todos ustedes, porque Yo bendigo todos los esfuerzos realizados por el hombre para elevarse mediante el estudio y la prctica espiritual. "madbhakt yatra gyanti, tatra tihmi nrada" es la declaracin --- "Dondequiera que Mis bhaktas (devotos) Me canten, all Me Instalar. "Porqu, el Seor est siempre ah y en cualquier parte le cantes o no. El canto slo hace, que l se manifieste, como el receptor radial que capta la sintona del ter cuando se conecta a la longitud de onda correcta. La corriente siempre fluye; cuando fijas la bombilla, obtendrs la luz.
SWAAMI Vidyaanandha, in the Hindi Address which he read just now, welcomed Me to this Naini Tal, describing its beautiful scenery and praising its climate. Well, that is taking Me to be an outsider, who has to be formally invited and welcomed. I am in your Sathsang, for wherever the Geetha is studied, I am, and will be present. I do not care for the external beauty of nature as much as the beauty of 'character and of conduct' which you are seeking to acquire by the constant study of the Geetha. I came to the Geetha Sathsang to see all of you, because I bless all efforts by man to raise himself by study and saadhana. "Madhbhakthaah yathra gaayanthe, thathra thishtaami Naaradha" is the declaration--- " Wherever My Bhakthas sing of Me, there I install Myself." Why, the Lord is always there and everywhere whether you sing of Him or not. The singing only makes, Him manifest, like the radio receiver which catches the tune from the-ether when it is switched to the correct wavelength. The current is flowing ever; when you fix the bulb, you will get the light.

La rendicin espiritual produce la respuesta de Dios

Spiritual surrender will get God's response

El Bhagavad-Gt es un libro de texto para toda la humanidad, que entrega los secretos de la ciencia espiritual en trminos claros y sencillos. Pero ser til slo cuando el lector tenga tanto desapego como Arjuna cuando Ka comenz el discurso. Si tienes tanto vida (abatimiento) como Arjuna tuvo, tendrs el adhikra (merecimiento) para obtener la Enseanza, que quita el dolor. Slo un paciente aquejado con una dolencia merece el remedio que la cura. Qu inters tienen los dems con esto? Qu provecho pueden sacarle? El Gt acta sobre el sistema mental slo cuando los sntomas de vida (pesar) son fuertes.
The Bhagavadgeetha is a text book for all mankind, giving the secrets of spiritual science in clear and simple terms. But it will be useful only when the reader has as much detachment as Arjuna had when Krishna started the discourse. If you have as much vishaadha (despair) as Arjuna had, you have the adhikaara (competence) to get the Teaching which removed the grief. Only a patient ailing from a disease is

entitled to the specific which will cure it. What business have others with it? What profit can they draw from it? The Geetha will act on the mental system only when the symptoms of vishaadha (grief) are strong.

Arjuna, el mejor arquero de esos das, ansioso, desde hace aos por destruir a los malvados Kaurava-s que lo haban enfurecido con su sistemtica e implacable venganza, de repente siente desinters con todo lo que pensaba era de importancia hasta ese momento! "De qu sirve la victoria en el campo de batalla?" pregunt este hroe de mil encuentros! "Tampoco veo nada bueno en matar a los parientes en batalla", dice el guerrero que haba prometido acabar con el clan Kuru! "No quiero matarlos, aunque es posible que ellos deseen matarme; Bajar mis brazos; morir sin resistencia", se lamenta este distinguido katriya (gerrero); "Preferira mendigar de puerta en puerta y vivir de la limosna", dice este descendiente de una lnea imperial. En resumen, su mente haba madurado para la iluminacin. l tiene al Seor mismo como guru a su lado y l lo sabe. Le pregunta: "Estoy luchando en la ignorancia, estoy confundido; no s qu es dharma y que es adharma. Busca la calidad-discipular y se entrega a si-mismo a los pies de Ka en auto-rendicin!
Arjuna, the greatest bowman of those days, anxious. since years to destroy the wicked Kauravas who had angered him by merciless and systematic vendetta, suddenly gets disinterested in everything that he thought precious until that moment! "Of what avail is victory in the field of battle?" asks this hero of a thousand encounters! "Nor do I see any good from killing kinsmen in battle," says the warrior who had vowed to wipe out the Kuru clan! "I do not wish to kill them, though they may wish to kill me; I shall lay down my arms; I shall die unresisting" wails this foremost Kshathriya (warrior); "I would rather beg from door to door and live on alms," says this scion of an imperial line. In short, his mind had become ripe for the illumination. He has the Lord Himself as Guru by his side and he knows it. He asks Him: "I am struggling in ignorance; I am confused; I do not know which is dharma and which is adharma .' He seeks disciple-hood and lays himself at the Feet of Krishna in self-surrender!

Cualquier persona en cualquier lugar que llega a esa etapa de la entrega espiritual recibir la respuesta de Ka, y l le ensear el Gt desde el carro (de batalla) que es conducido por l, que es su propio corazn.
Anyone anywhere who reaches that stage of spiritual surrender will get the response from Krishna and He will teach the Geetha from the chariot which is driven by Him, that is his own heart.

Terminen con el engao y obtengan el reconocimiento del Yo

End delusion and gain recognition of the Self

El propsito del Gita es quitar el moha (engao/ilusin), que abrum a Arjuna e hizo que sintiera que l era el hacedor, mientras que la verdad es, que l era slo un instrumento. Entonces Ka le pregunta al final del discurso, "Tienes la ilusin que nace de ajna (ignorancia) totalmente destruida en ti?" Porque, al igual que un buen maestro, Ka estaba evidentemente muy resuelto a recurrir a cualquier otro medio o a prolongar el discurso un poco ms, a fin de que el alumno comprenda la enseanza. Pero Arjuna es un buen estudiante; l declara, "destruida est la ilusin (nao moha). He logrado el reconocimiento." Ahora, Cul es el reconocimiento que l ha logrado? El reconocimiento del Yo o tma. l se ha visto a s mismo bsicamente como tma, y haba visto al mundo y todos los objetos como superpuestos al tma, debido a la ignorancia o my.
The purpose of the Geetha is to remove the moha (delusion) which overwhelmed Arjuna and made him feel that he was the doer, whereas the truth is, he was but an instrument. So Krishna asks him at the very end of the discourse, "Has the delusion born out of ajnaana (ignorance) been fully destroyed in you?" For, like a good teacher, Krishna is evidently quite willing to resort to some other means or to discourse a little longer, in order to make the pupil understand the teaching. But Arjuna is a good student; he declares, "Destroyed is the delusion (Nashto Mohah). I have gained recognition." Now what is the recognition he has gained? The recognition of the Self or Aathma.

He has seen himself as basically Aathma, and he has seen the world and all objects as superimpositions on the Aathma, due to ignorance or Maaya.

Un emperador, mientras duerme, suea que es un mendigo, que se viste con ropas de harapos y grita lastimosamente ante las puertas de la gente por un bocado de comida; nadie escucha su clamor; ya no puede contener su dolor. Llora en voz alta y despierta a su madre. Ella viene y lo despierta de ese sueo. Ahora, la madre no necesita decirle, "Escchame, t eres el emperador. T no eres un mendigo." l sabe esto en cuanto se despierta. El reconocimiento del Yo ocurre tan pronto como la ilusin se va, la ilusin de que este mundo de sueos es real!
An emperor, while sleeping, dreams that he is a beggar; he wears tattered clothes and cries piteously before other people's doors for a morsel of food; no one listens to his clamour; he can no longer contain his sorrow. He weeps aloud and wakes up his mother. She comes and wakes him up from that dream. Now, the mother need not tell him, "Listen to me, you are the emperor. You are not a beggar." He knows it as soon as he awakes. The recognition of the Self happens as soon as the delusion goes, the delusion that this dream-world is real!

Un prncipe que cae en las manos de una tribu del bosque, mientras es un nio todava y se comporta como uno de ellos, no pierde por eso su calidad de prncipe. Resctenlo y sabr que es un prncipe. As tambin, Arjuna dijo, "smtir labdh" - "He recuperado mi memoria, he ganado el reconocimiento." Me conozco a m mismo, Yo soy T"!
A prince who falls into the hands of a forest tribe while yet a child, and behaves like one of them, does not thereby lose his prince-hood. Rescue him and he knows he is a prince. So too, Arjuna says, "Smrithir labdhvaa'"-"I got back my memory, I have gained recognition.' I know Myself; I am Thyself !"

El Gita es el mayor armonizador de todos los yogas

Geetha is the greatest harmoniser of all yogas

El estudio del Gt debe terminar en este resultado, su satsaga debe tener esta consumacin como su meta. No estn obnubilados con la habilidad mostrada por algunos pait (profesores) que pueden recitar el Gt en un tiempo rcord, o pueden escribir la totalidad del mismo en una tarjeta postal, o pueden repetirlo al revs o desgranar comentarios. Un hombre caminaba por la playa juega con las olas, y se da un chapuzn en el agua, esto moja sus pies! No, no hay ningn milagro en esto. Esto es lo que sucede a muchos eruditos que vadean en el mar del Gita. En el Durbr-Hall (saln Real), cuando el mahr (gran rey) llega a sentarse en el trono, los correos anuncian sus poli-silbicos ttulos --- pero en la conversacin diaria se utiliza su nombre corto; su majestuosidad no es ms que un pequeo rango. Del mismo modo, el pandit puede tener gran pompa hacia los dems pero ante s, en el secreto de su propia conciencia, es un pequeo hombre realmente. La grandeza depende del sdhan (disciplina espiritual) y el xito alcanzado en este, en las anuhn (prcticas de austeridades religiosas) y en nih (firme adhesin a l).
The study of the Geetha must end in this result; your Sathsang must have this consummation as your goal. Do not be enamoured of the skill exhibited by some Pandith who can recite the Geetha in record time, or write the whole of it on a post card, or repeat it upside down or reel off commentaries. A man walked on the beach played with the waves, and had a dip in the water; his feet are wet! No, there is no miracle in this. This is what happens to many a scholar who wades in the sea of the Geetha. In the Durbar Hall, when the Mahaarana is arriving to seat himself on the throne, the couriers call out his polysyllabic titles---but in daily conversation his short name is used; his principality is but a tiny state. Similarly, the Pandith may have great pomp before others but to himself, in the secrecy of his own conscience, he is a small man indeed. Greatness depends upon the saadhana (spiritual discipline) and the success achieved in it, in anushthaana (practice of religious austerities) and in nishtha (firm adherence to it).

"Despierta, levntate y no pares hasta alcanzar la Meta", es lo que se dice --"uttihata jgrata prpyavarn nibodhata" ( ) Pero uno no necesita marchar hacia la meta. Esta no es un lugar donde tienes que ir. Esta es solo la apertura de los ojos, la eliminacin del velo, el despertar del sueo, la iluminacin del jna-dp (luz de la sabidura espiritual). Para obtener este fruto del Gt-paryn (discurso sobre el Gita), es esencial el ekgrat (concentracin en un punto). Ka le pregunta a Arjuna, "Has escuchado esto con una mente atenta? Has escuchado esto sin distraccin?" El campo de batalla donde se encontraban, tena un montn de distracciones para perturbar la concentracin de la mente de Arjuna de la leccin invaluable que estaba recibiendo de Ka. Es realmente admirable que Arjuna sentado en la cuadriga entre los dos ejrcitos se las arreglara para dominar su mente y librarla de todas las pasiones con las que se llena cuando se monta en batalla! En verdad, l es un discpulo ideal. Deberan darle las gracias por propiciar el Bhagavdgt a la humanidad.
"Awake, arise and stop not till the goal is reached," it is said---"Uththishtatha, Jaagratha,Praapyavaraan nibodhatha." But one need not march towards the goal. It is not some place where you have to go. It is just the opening of the eye, the removal of the veil, the waking from the dream, the lighting of the jnaana dheepa (light of spiritual wisdom). To get this fruit of Geetha-paaraayana (discourse on Geetha), ekaagratha (one pointed concentration) is essential. Krishna asks Arjuna, "Has this been heard by you with an attentive mind? Have you heard it without distraction?" For, the battlefield where they were, had plenty of distractions to disturb the concentration of Arjuna's mind from the invaluable lesson he was receiving from Krishna. It is really admirable that Arjuna seated in the chariot between the two armies manages to master his mind and rid it of all the passions with which it was filled when he rode in for the fray! Truly, he is an ideal disciple. You should thank him for eliciting the Bhagavadgeetha for humanity.

Hay personas que sostienen que el Gt ensea este yoga ms que este otro; esto muestra slo su naturaleza partidista. Una vez que comienzan a practicar el Gt, tales ideas como tratar de exhibir tu superior erudicin, proponiendo una teora o significado nuevos se desvanecer. El Gt es el mayor armonizador de todos los yogas. En forma prctica, una vez que el Gt se convierta en la estrella gua de tu vida, tu modo de actuar ser karmayoga, lo que sientas ser bhakti-yoga, la forma en que razones ser jna-yoga. Esto ser automticamente as. Lo que hagas debe estar en lnea con el dharma, lo que sientas debe fomentar prema, lo que pienses debe revelar satyam (verdad). Entonces este satsaga ser bendecido con nti (paz), incluso con pra-nti (suprema paz). Gita Sathsang: Nainital, 24-6-1961
There are people who argue that the Geetha teaches this yoga more than any other; that shows only their partisan nature. Once you begin to practise the Geetha, such ideas as trying to exhibit your superior scholarship, by propounding a new theory or meaning will vanish. The Geetha is the greatest harmoniser of all yogas. As a matter of fact, once the Geetha is made the guiding star of your life, the way you act will be Karma Yoga, the way you feel will be Bhakthi Yoga, the way you reason will be Jnaana Yoga. It will become automatically so. What you do must be in line with dharma; what you feel must foster prema; what you think must reveal Sathyam. Then this Sathsang will be blessed with Shaanthi, with even Prashaanthi. Geetha Sathsang: Nainital, 24-6-1961

El xito viene cuando Tu esfuerzo y Su gracia se comp1ementan entre s. Cmo puede entrar la gracia cuando no la buscas? Abran la puerta del esfuerzo; el Misericordioso Seor llegar entonces, con la corona del xito. Satya S Bb

Success comes when your effort and His Grace both comp1ement each other. How can Grace enter when you do not seek it? Open the door of endeavour; the Merciful Lord will then come in, with the Crown of Success. Sathya Sai Baaba