Autor: Mokshadharma | Publicado: 2008-10-31T12:35:00-02:00



Mokshadharma Parva: 195




1. [भीस्म]: हन्त वक्ष्यामि ते पार्द धयानयॊगं चतुर्विधम
यं जञात्वा शाश्वतीं सिथ्धिं गच्छन्ति परमर्षयः
[Bhishma]: hanta vakṣyāmi te pārtha dhyānayogaṃ caturvidham yaṃ jñātvā śāśvatīṃ siddhiṃ gacchanti paramarṣayaḥ

[Bhishma said, I shall now, O son of Pritha, discourse to thee upon the four kinds of yoga meditation. The great Rishis, obtaining a knowledge of the same, attain to eternal success even here.]
[Bhishma]: Será feita agora, ó Partha, uma exposição sobre os quatro tipos de meditação (dhyanayoga) que conduzem à suprema realização (siddhi).

2. यदा सवनुष्ठितं धयानं तदा कुर्वन्ति यॊगिनः
महर्षयॊ जञानतृप्ता निर्वान गतमानसाः
yathā svanuṣṭhitaṃ dhyānaṃ tathā kurvanti yoginaḥ maharṣayo jñānatṛptā nirvāna gatamānasāḥ

[Great Rishis gratified with knowledge, with hearts set upon Emancipation, and conversant with yoga, act in such a way that their yoga meditation may get on properly.]
Abraçando os conhecimentos do yoga e com os corações voltados para o nirvana (liberação), os (Rishis) consagraram-se aos processos de meditação.

3. नावर्तन्ते पुनः पार्द मुक्ताः संसारथॊषतः
जन्म थॊषपरिक्षीणाः सवभावे पर्यवस्दिताः
nāvartante punaḥ pārtha muktāḥ saṃsāradoṣataḥ janma doṣaparikṣīṇāḥ svabhāve paryavasthitāḥ

[These, O son of Pritha, being freed from the faults of the world, never come back (for rebirth). Liberated from liability to rebirth, they live in their original Soul-state.]
Estes, ó Partha, quando isentos das falhas mundanas não retornam (ao samsara). Permanecem em seu estado original (sva-bhava).

4. निर्थ्वन्थ्वा नित्यसत्त्वस्दा विमुक्ता नित्यम आश्रिताः
असङ्गीन्य अविवाथानि मनः शान्ति कराणि च
nirdvandvā nityasattvasthā vimuktā nityam āśritāḥ asaṅgīny avivādāni manaḥ śānti karāṇi ca

[Freed from the influence of all pairs of opposites (such as heat and cold, joy and sorrow, etc.), ever existing in their own (original) state, liberated (from attachments), never accepting anything (in gift), they live in places free from the companionship of wives and children, without others with whom disputes may arise, and favorable to perfect tranquility of heart.]
Livres das influências dos pares de opostos, sem apegos e autônomos, procuram viver em locais apropriados à perfeita tranqüilidade do coração.

5. तत्र सवाध्यायसंश्लिष्टम एकाग्रं धारयेन मनः
पिण्डीकृत्येन्थ्रिय गरामम आसीनः कास्दवन मुनिः
tatra svādhyāyasaṃśliṣṭam ekāgraṃ dhārayen manaḥ piṇḍīkṛtyendriya grāmam āsīnaḥ kāsthavan muniḥ

[There such a person, restraining speech, sits like a piece of wood, crushing all the senses, and with mind undividedly united by the aid of meditation (with the Supreme Soul).]


Sentado como uma estátua de madeira que não sente nem age, o yogin pode manter a mente&nbsp;voltada (ao Supremo Espírito).

6. शब्थं न विन्थेच छरॊत्रेण सपर्शं तवचा न वेथयेत
रूपं न चक्षुषा विथ्याज जिह्वया न रसांस तदा
śabdaṃ na vindec chrotreṇa sparśaṃ tvacā na vedayet rūpaṃ na cakṣuṣā vidyāj jihvayā na rasāṃs tathā

[He has no perception of sound through the ear; no perception of touch through the skin; no perception of form through the eye; no perception of taste through the tongue.]Não ouve o som através de seus ouvidos, nem sente o tato com a pele, não percebe a forma com os olhos ou o gosto através da língua.

7. घरेयाण्य अपि च सर्वाणि जह्याथ धयानेन यॊगवित
पञ्चवर्ग परमादीनि नेच्छेच चैतानि वीर्यवान
ghreyāṇy api ca sarvāṇi jahyād dhyānena yogavit pañcavarga pramāthīni necchec caitāni vīryavān

[He has no perception also of scents through the organ of smell. Immersed in yoga, he would abandon all things, rapt in meditation. Possessed of great energy of mind, he has no desire for anything that excites the five senses.]
Nem sente o aroma através do olfato. Em profunda meditação, abandona todas as coisas incluindo o desejo por tudo que gratifica os cinco sentidos.

8. ततॊ मनसि संसज्य पञ्चवर्गं विचक्षणः
समाथध्यान मनॊ भरान्तम इन्थ्रियैः सह पञ्चभिः
tato manasi saṃsajya pañcavargaṃ vicakṣaṇaḥ samādadhyān mano bhrāntam indriyaiḥ saha pañcabhiḥ

[The wise man, withdrawing his five senses into the mind, should then fix the unstable mind with the five senses (into the Intellect).]
O sábio dissolve os cinco sentidos na mente podendo, então, corrigir as perturbações geradas pela percepção sensorial.

9. विसंचारि निरालम्बं पञ्च थवारं चलाचलम
पूर्वे धयानपदे धीरः समाथध्यान मनॊ ऽनतरम
visaṃcāri nirālambaṃ pañca dvāraṃ calācalam pūrve dhyānapathe dhīraḥ samādadhyān mano 'ntaram

[Possessed of patience, the yogin should fix his mind which always wanders (among worldly objects), so that his five gates (under the influence of training) may be made stable in respect of things that are themselves unstable.]
Com paciência e persistência, o yogin estabiliza as flutuações da sua&nbsp;mente, assim pode controlar as cinco portas (dos sentidos).

10. इन्थ्रियाणि मनश चैव यथा पिण्डीकरॊत्य अयम
एष धयानपदः पूर्वॊ मया समनुवर्णितः
indriyāṇi manaś caiva yadā piṇḍīkaroty ayam eṣa dhyānapathaḥ pūrvo mayā samanuvarṇitaḥ

[He should, in the firmament of the heart, fix his mind into the path of meditation, making it independent of the body or any other refuge. I have spoken of the path of meditation as the first, since the yogin has first to crush his senses and the mind (and direct them to that path).]
Ele deve decididamente fixar sua 'mente' no caminho da meditação, tornando-a imune às influências das percepções ilusórias.

11. तस्य तत पूर्वसंरुथ्धं मनः सस्दम अनन्तरम
सफुरिष्यति समुथ्भ्रान्तं विथ्युथ अम्बुधरे यदा
tasya tat pūrvasaṃruddhaṃ manaḥ sastham anantaram sphuriṣyati samudbhrāntaṃ vidyud ambudhare yathā

[The mind, which constitutes the sixth, when thus restrained, seeks to flash out like the capricious and flighty lightning moving in frolic among the clouds.]
A 'mente', quando refreada, deflagra caprichosos relâmpagos como os que se deslocam aleatoriamente entre as nuvens.

12. जलबिन्थुर यदा लॊलः पर्णस्दः सर्वतश चलः
एवम एवास्य तच चित्तं भवति धयानवर्त्मनि
jalabindur yathā lolaḥ parṇasthaḥ sarvataś calaḥ evam evāsya tac cittaṃ bhavati dhyānavartmani

[As a drop of water on a (lotus leaf) is unstable and moves about in all directions, even so becomes the yogin's mind when first fixed on the path of meditation.]
Tal como uma gota de orvalho que ao cair em uma folha de lótus exibe um comportamento irregular, assim se torna a 'mente' quando se inicia&nbsp;o processo de meditação.

13. समाहितं कषणं किं चिथ धयानवर्त्मनि तिष्ठति
पुनर वायुपदं भरान्तं मनॊ भवति वायुवत
samāhitaṃ kṣaṇaṃ kiṃ cid dhyānavartmani tiṣṭhati punar vāyupathaṃ bhrāntaṃ mano bhavati vāyuvat

[When fixed, for a while the mind stays in that path. When, however, it strays again into the path of the wind, it becomes as flighty as the wind.]
Quando a mente se estabiliza (mesmo por um momento) o processo de meditação avança. Entretanto quando ela se dispersa, como folhas espalhadas pelo vento, entra em caprichosa atividade errática.

14. अनिर्वेथॊ गतक्लेशॊ गततन्थ्रीर अमत्सरः
समाथध्यात पुनश चेतॊ धयानेन धयानयॊगवित
anirvedo gatakleśo gatatandrīr amatsaraḥ samādadhyāt punaś ceto dhyānena dhyānayogavit

[The person conversant with the ways of yoga-meditation, undiscouraged by this, never regarding the loss of the toil undergone, casting aside idleness and malice, should again direct his mind to meditation.]
Uma pessoa versada nas formas de meditação do yoga não se afeta pela perda (por malícia ou inabilidade) do trabalho realizado mas redireciona, serenamente, o foco mental ao objeto de meditação.

15. विचारश च वितर्कश च विवेकश चॊपजायते
मुनेः समाथधानस्य परदमं धयानम आथितः
vicāraś ca vitarkaś ca vivekaś copajāyate muneḥ samādadhānasya prathamaṃ dhyānam āditaḥ

[Observing the vow of silence, when one begins to set his mind on yoga, then discrimination, knowledge, and power to avoid evil, are gained by him.]
Assim (em contínua meditação), o yogin conquista o poder da discriminação que evita o mal e permite o conhecimento transcendente.

16. मनसा कलिश्यमानस तु समाधानं च कारयेत
न निर्वेथं मुनिर गच्छेत कुर्याथ एवात्मनॊ हितम
manasā kliśyamānas tu samādhānaṃ ca kārayet na nirvedaṃ munir gacchet kuryād evātmano hitam

[Though feeling annoyed in consequence of the flightiness of his mind, he should fix it (in meditation). The yogin should never despair, but seek his own good.]
Quando abalado pelas veleidades de sua mente, o yogin nunca deve se desesperar, deverá corrigi-las (em meditação) e, assim, permanecerá no caminho.

17. पांसुभस्म करीसानां यदा वै राशयश चिताः
सहसा वारिणा सिक्ता न यान्ति परिभावनाम
pāṃsubhasma karīsānāṃ yathā vai rāśayaś citāḥ sahasā vāriṇā siktā na yānti paribhāvanām

[As a heap of dust or ashes; or of burnt cow-dung, when drenched with water, does not seem to be soaked.]
Tal como a poeira (ou cinzas de estrume de vaca queimado) ao ser molhada não se umedece instantaneamente,

18. किं चित सनिग्धं यदा च सयाच छुष्क चूर्णम अभावितम
करमशस तु शनैर गच्छेत सर्वं तत्परिभावनम
kiṃ cit snigdhaṃ yathā ca syāc chuṣka cūrṇam abhāvitam kramaśas tu śanair gacchet sarvaṃ tatparibhāvanam

[Indeed, as it continues dry if drenched partially, and requires incessant drenching before it becomes thoroughly soaked.]
Ainda parcialmente úmida, precisa de mais encharcamentos para ficar completamente molhada.

19. एवम एवेन्थ्रिय गरामं शनैः संपरिभावयेत
संहरेत करमशश चैव स सम्यक परशमिष्यति
evam evendriya grāmaṃ śanaiḥ saṃparibhāvayet saṃharet kramaśaś caiva sa samyak praśamiṣyati

[Even thus should the yogin gradually control all his senses.]
Assim (o yogin) deve proceder, em etapas, para controlar todos os seus sentidos.

20. सवयम एव मनश चैव पञ्चवर्गश च भारत
पूर्वं धयानपदं पराप्य नित्ययॊगेन शाम्यति
svayam eva manaś caiva pañcavargaś ca bhārata pūrvaṃ dhyānapathaṃ prāpya nityayogena śāmyati

[He should gradually withdraw them (from all objects). The man that acts in this way succeeds in controlling them. One, O Bharata, by oneself directing one's mind and senses to the path of meditation, succeeds in bringing them under perfect control by steadfast yoga.]
Somente com a interrupção da atividade sensorial é possível controlar a mente. Então, ó Bharata, concentrando-se ininterruptamente no objeto de meditação o sucesso é garantido.

21. न तत पुरुषकारेण न च थैवेन केन चित
सुखम एष्यति तत तस्य यथ एवं संयतात्मनः
na tat puruṣakāreṇa na ca daivena kena cit sukham eṣyati tat tasya yad evaṃ saṃyatātmanaḥ

[The felicity that he feels who has succeeded in controlling his mind and senses is such that its like can never be obtained through Exertion or Destiny.]
A felicidade experimentada quando se consegue controlar a mente e os sentidos é inefável e não pode ser obtida outros meios.

22. सुखेन तेन संयुक्तॊ रंस्यते धयानकर्मणि
गच्छन्ति यॊगिनॊ हय एवं निर्वानं तन निरामयम
sukhena tena saṃyukto raṃsyate dhyānakarmaṇi gacchanti yogino hy evaṃ nirvānaṃ tan nirāmayam

[United with such felicity, he continues to take a pleasure in the act of meditation. Even in this way yogins attain to Nirvana which is highly blessed.]
Continuando, sistematicamente, no processo de meditação o yogin pode atingir o nirvana (moksha), a suprema realização (Kaivalya).

Mahabharata (Book 12: Santi Parva / Mokshadharma - CXCV): Internet Sacred Texts




Links
Mahabharata: Wikipedia
Bringing the Divine down into Man: the building-up of the yoga path
Puruṣārtha (Os quatro objetivos da vida): Wikipedia
Varna in Hinduism (Sistema de castas): Wikipedia
Caste System in India: Wikipedia 
Rebirth and Karma by Sri Aurobindo