The Bhagavad Gītā

«Dhritarashtra spoke: When they were in the field of virtue, in the field of the Kurus, Assembled together, desiring to fight, What did my army and that of the Sons ofPandu do, Sanjaya?» — I.1, la única estrofa que habla el rey ciego Dhritarashtra, y con ella el marco de todo el poema: él pregunta y Samjaya responderá; el campo de la virtud y el campo de los Kurus son el mismo sitio, y el impreso funde *of Pandu*

«Sanjaya spoke: Seeing indeed the army Of the sons of Pandu arrayed, King Duryodhana, approaching his Master (Drona), Spoke these words:» — I.2, primera intervención de Samjaya, que narra desde lejos lo que ve: Duryodhana se acerca a su maestro Drona

«Behold 0 Master, this great army Of the sons of Pandu Arrayed by the son of Drupada, Wise by your instruction.» — I.3, Duryodhana señala a su propio maestro que el ejército enemigo lo ordena un discípulo suyo: el reproche es que los dos bandos se formaron con la misma enseñanza

«Here are heroes, mighty archers, Equal in battle to Bhima and Arjuna, Yuyudhana and Virata, And Drupada, the great warrior;» — I.4, Duryodhana empieza el censo de los guerreros enemigos, midiéndolos contra Bhima y Arjuna

«Dhrishtaketu, Chekitana, And the valorous King of Kashi, Purojit and Kuntibhoja And Shaibya, bull among men.» — I.5, sigue el censo enemigo; *narapungava*, toro entre los hombres, es fórmula de elogio guerrero

«And mighty Yudhamanyu And valorous Uttamaujas; The son of Subhadra and the sons of Draupadi, All indeed great warriors.» — I.6, cierre del censo enemigo que hace Duryodhana

«Those of ours who are indeed distinguished, Know them! 0 highest of the Twiceborn, The leaders of my army I name for you by proper names:» — I.7, Duryodhana pasa a nombrar a los suyos y llama a Drona el más alto de los nacidos dos veces; el impreso funde *O highest* y *Twice-born*

«Your Lordship and Bhishma and Karna and Kripa, always victorious in battIe, Ashvatthama and Vikarna and the son of Somadatta also;» — I.8, la lista de los capitanes Kauravas, con Bhishma y Karna a la cabeza; el impreso escribe *battIe* con i mayúscula

«And many other heroes whose lives art risked for my sake, attacking with various weapons, all skilled in battle .» — I.9, Duryodhana cierra su censo propio; el impreso escribe *art* por *are*

«Sufficient is that force of ours Guarded by Bhishma; Insufficient though is The force guarded by Bhima .» — I.10, la estrofa más discutida del primer libro: Duryodhana compara las dos fuerzas, y la versión de Sargeant invierte suficiente e insuficiente respecto del orden del sánscrito que imprime arriba

«And in all movements, Stationed each in his respective place, All of you, indeed, Protect Bhishma!» — I.11, la orden con que Duryodhana cierra su parlamento

«Making him (Duryodhana) happy, The aged Kuru, his grands ire, Roaring like a lion, Blew his conch horn powerfully.» — I.12, Bhishma abre el estruendo de las caracolas con un rugido de león; el impreso parte *grandsire* en dos

«And thereupon the conch horns and the kettledrums, The cymbals, drums and trumpets All at once were sounded. The uproar was tremendous.» — I.13, el estruendo del bando Kaurava

«Then, standing in the great chariot Yoked with white horses, Krishna and Arjuna Sounded forth their divine conch horns.» — I.14, entran en escena Krishna y Arjuna en el carro de caballos blancos; es la primera vez que el poema los pone juntos

«Krishna blew his Panchajanya; Arjuna blew Devadatta, While Bhima, terrible in action, Blew the great conch horn Paundra.» — I.15, las caracolas con nombre propio de los tres primeros héroes Pandavas

«King Yudhishthira, Son ofKunti, blew Anantavijaya; Nakula and Sahadeva Blew Sughosa and Manipushpaka.» — I.16, siguen las caracolas nombradas; el impreso funde *of Kunti*

«And the King of Kashi, supreme archer, And Shikhandi, that great warrior, Dhrishtadyumna and Virata And Satyaki, the invincible;» — I.17, el censo de los aliados Pandavas, con Shikhandin entre ellos

«Drupada and the sons of Draup.ldi All together, 0 Lord of the Earth, And the strong anned son of Subhadra Blew their conch horns, each his own.» — I.18, cierre del estruendo Pandava; la estrofa se dirige al rey ciego, que es quien escucha el relato, y el impreso corrompe *Draupadi* y *armed*

«The noise burst asunder The hearts of the sons ofDhritarashtra, And the tumult caused The sky and the earth to resound.» — I.19, el efecto del estruendo sobre el enemigo; el impreso funde *of Dhritarashtra*

«Then, Arjuna, having seen the sons of Dhritarashtra Drawn up in battle array, Raised his bow as the clash of weapons began.» — I.20, Arjuna alza el arco al ver formado al enemigo; el epíteto que el sánscrito le da es el del estandarte del mono

«Arjuna then spoke these words to Krishna: o Lord of the earth, Cause my chariot to stand in the middle Between the two armies, Imperishable One,» — I.21, la petición que pone en marcha el poema: que el carro se detenga entre los dos ejércitos

«Until I behold these warriors, Battle-hungry and arrayed. With whom must I fight In undertaking this battle?» — I.22, Arjuna dice para qué quiere detenerse: ver con quién ha de pelear

«I behold those who are about to give battle, Having come together here, Wishing to do service in warfare For the evil-minded son ofDhritarashtra (Duryodhana).» — I.23, Arjuna llama malintencionado al hijo de Dhritarashtra; el impreso funde *of Dhritarashtra*

«Thus Krishna was addressed by Arjuna, o Dhritarashtra, Having caused the chief chariot To stand in the middle between the two armies.» — I.24, Samjaya retoma la palabra y se dirige al rey ciego, recordando quién escucha

«Before the eyes ofBhishma and Doona And all these rulers of the earth, Arjuna said: Behold these Kurus assembled.» — I.25, Krishna detiene el carro y manda mirar; el impreso funde *of Bhishma* y corrompe *Drona* en *Doona*

«Arjuna saw standing there Fathers, then grandfathers, Teachers, maternal uncles, brothers, Sons, grandsons, friends as well;» — I.26, lo que Arjuna ve enfrente es una genealogía, no un ejército

«Arjuna saw fathers-in-law, companions, In the two armies, And contemplated All his kinsmen, arrayed.» — I.27, la lista de parientes se cierra con la palabra que la resume: todos los suyos, en los dos ejércitos

«Filled with infinite pity, Despondent, he said this: Having seen my own people, Krishna, Desiring to fight, approaching.» — I.28, el abatimiento de Arjuna al ver a los suyos con ganas de pelear

«My limbs sink down, My mouth dries up, My body trembles, And my hair stands on end;» — I.29, el poema da el desplome de Arjuna como síntomas del cuerpo antes que como razones

«Gandiva (Arjuna's bow) falls from (my) hand, My skin burns, I am unable to remain as I am, And my mind seems to ramble.» — I.30, el arco cae de la mano y la mente divaga; Sargeant mete entre paréntesis la identificación del arma

«I perceive inauspicious omens, o Krishna, And I foresee misfortune In destroying my own people in battle.» — I.31, Arjuna suma los presagios a los síntomas; el impreso pone *o* por *O* en el vocativo

«I do not desire victory, Krishna, Nor kingship nor pleasures. What is kingship to us, Krishna? What are enjoyments, even life?» — I.32, Arjuna rechaza el premio entero de la guerra: victoria, reino, placeres y hasta la vida

«Those for whose sake we desire Kingship, enjoyments, and pleasures, They are arrayed here in battle, Abandoning their lives and riches.» — I.33, el argumento de Arjuna: aquellos por quienes se querría el reino son los que están enfrente

«Teachers, fathers, sons, And also grandfathers, Maternal uncles, fathers-in-law, grandsons, Brothers-in-law, and other kinsmen.» — I.34, la enumeración completa del parentesco que Arjuna tiene enfrente

«I do not desire to kill Them who are bent on killing, Krishna, Even for the sovereignty of the three worlds. How much less then for the earth?» — I.35, Arjuna rechaza matar aun por la soberanía de los tres mundos, y con más razón por la tierra

«What joy would it be for us To strike down the sons of Dhritarashtra, 0 Krishna? Evil thus would cling to us, Having killed these aggressors .» — I.36, el argumento moral de Arjuna: matar al agresor deja mal pegado igual

«Therefore we are not justified in killing The sons of Dhritarashtra, our own kinsmen. How, having killed our own people, Could we be happy, Krishna?» — I.37, Arjuna cierra su alegato con la pregunta por la felicidad después del crimen

«Even if those Whose thoughts are overpowered by greed do not perceive The wrong caused by the destruction of the family, And the crime of treachery to friends.» — I.38, Arjuna concede que el enemigo, cegado por la codicia, no ve el daño

«Why should we not know enough To turn back from this evil, Through discernment of the wrong caused By the destruction of the family, o Krishna?» — I.39, y de esa concesión saca el deber propio: saber lo que el otro no ve obliga a retroceder

«In the destruction of the family, The ancient family laws vanish; When the law has perished, Lawlessness overpowers the entire family also.» — I.40, Arjuna encadena su segundo argumento: destruida la familia perecen sus leyes antiguas y entra el desorden

«Because of the ascendancy of lawlessness, Krishna, The family women are corrupted; When women are corrupted, o Krishna, The intermixture of caste is born.» — I.41, el eslabón siguiente de la cadena: del desorden a la corrupción de las mujeres y de ahí a la mezcla de castas

«Intermixture brings to hell The family destroyers and the family, too; The ancestors of these indeed fall, Deprived of offerings of rice and water.» — I.42, la mezcla de castas alcanza también a los muertos, que quedan sin las ofrendas de arroz y agua

«By these wrongs of the family destroyers, Producing intermixture of caste, Caste duties are abolished, And eternal family laws also.» — I.43, se abolen los deberes de casta y las leyes eternas de la familia

«Men whose family laws have been obliterated, o Krishna, Dwell indefmitely in hell, Thus we have heard repeatedly,» — I.44, Arjuna cierra la cadena con una fórmula de tradición oída, no de saber propio; el impreso escribe *indefmitely*

«Ah! Alas! We are resolved To do a great evil, Which is to be intent on killing Our own people, through greed for royal pleasures.» — I.45, Arjuna nombra codicia de placeres regios al motivo de la guerra

«If the armed sons of Dhritarashtra Should kill me in battle While I was unresisting and unarmed, This would be a greater happiness for me.» — I.46, Arjuna prefiere morir desarmado y sin resistir

«Thus having spoken on the battlefield, Arjuna sat down upon the seat of the chariot, Throwing down both arrow and bow, With a heart overcome by sorrow.» — I.47, última estrofa del primer libro: Arjuna se sienta y suelta arco y flecha

«Sanjaya spoke: To him thus overcome by pity, despairing, Whose eyes were filled with tears and downcast, Krishna spoke these words:» — II.1, Samjaya abre el segundo libro y da el turno a Krishna

«The Blessed Lord spoke: Whence has this timidity of yours Come to you in time of danger? It is not acceptable in you, does not lead to heaven, And causes disgrace, Arjuna.» — II.2, primeras palabras de Krishna en el poema: no consuela, reprocha, y da tres razones —no es propio, no lleva al cielo, deshonra

«Do not become a coward, Arjuna. This is not suitable to you. Abandoning base faintheartedness, Stand up, Arjuna!» — II.3, la orden con que Krishna cierra su primer parlamento

«Arjuna spoke: How can I kill in battle Bhishma and Drona, 0 Krishna? How can I fight with arrows against These two venerable men, 0 Krishna?» — II.4, Arjuna replica con el caso concreto: Bhishma y Drona son dignos de reverencia

«Indeed, instead of slaying these noble gurus It would be preferable to live on alms here on earth; Having slain the gurus, with desire for worldly gain, I would enjoy here on earth delights smeared with blood.» — II.5, Arjuna prefiere la mendicidad al goce manchado de sangre, y llama gurús a los maestros del bando contrario

«And this we do not know: which for us is preferable, Whether we should conquer them or they should conquer us. The sons of Dhritarashtra, having killed whom we would not wish to live, Are standing before us.» — II.6, Arjuna declara no saber siquiera qué preferir, si vencer o ser vencido

«My own being is overcome by pity and weakness. My mind is confused as to my duty. I ask you Which is preferable, for certain? Tell that to me, your pupil. Correct me, I beg you.» — II.7, el giro del poema: Arjuna se declara discípulo de Krishna y le pide que lo corrija; hasta aquí hablaba como par, desde aquí como alumno

«Indeed, I do not see what will dispel This sorrow of mine which dries up my senses, Even if I should obtain on earth unrivaled and Prosperous royal power, or even the sovereignty of the gods.» — II.8, Arjuna declara que ni el imperio de la tierra ni el de los dioses le quitarían la pena

«Sanjaya spoke: Thus having addressed Krishna, Arjuna said, "I shall not fight," And having spoken, he became silent.» — II.9, la frase que fija el punto muerto del poema: Arjuna dice que no peleará y calla

«To him, the dejected Arjuna, Krishna, Beginning to laugh, 0 Dhritarashtra, In the middle between the two armies, Spoke these words:» — II.10, el gesto con que arranca la enseñanza: Krishna empieza a reír, en medio de los dos ejércitos

«The Blessed Lord spoke: You have mourned those that should not be mourned, And you speak words as if with wisdom; The wise do not mourn for the dead or for the living.» — II.11, primera tesis doctrinal del poema: el duelo de Arjuna se dirige a quien no hay que llorar, ni muerto ni vivo

«Truly there was never a time when I was not, Nor you, nor these lords of men; And neither will there be a time when we shall cease to be From this time onward.» — II.12, la preexistencia y la perduración de todos los presentes, dicha en primera persona por Krishna e incluyendo a Arjuna y a los reyes

«Just as in the body childhood, adulthood, and old age Happen to an embodied being, So a1<;() he (the embodied being) acquires another body. The wise one is not deluded about this.» — II.13, el símil que iguala el paso por las edades y el paso a otro cuerpo; el impreso corrompe *also* en *a1<;()*

«Physical sensations, truly, Arjuna, Causing cold, heat, pleasure, or pain, Come and go and are impermanent. So manage to endure them, Arjuna.» — II.14, las sensaciones van y vienen y por eso se aguantan; Sargeant sustituye los epítetos por el nombre en la traducción legible

«Indeed, the man whom these (i.e. the sensations) do not afflict, o Arjuna, The wise one, to whom happiness and unhappiness are the same, Is ready for inunortality.» — II.15, la ecuanimidad ante placer y dolor como condición de la inmortalidad; el impreso escribe *inunortality*

«It is found that the unreal has no being; It is found that there is no non-being of the real. The certainty of both these propositions is indeed surely seen By the perceivers of truth.» — II.16, la distinción entre lo real y lo irreal, atribuida a los que perciben la verdad y no a un argumento

«Know that that by which all this universe Is pervaded is indeed indestructible; No one is able to accomplish The destruction of the imperishable.» — II.17, lo que penetra el universo es indestructible y nadie puede acabarlo

«These bodies inhabited by the eternal, The indestructible, the immeasurable embodied Self, Are said to come to an end. Therefore fight, Arjuna!» — II.18, del carácter perecedero de los cuerpos Krishna saca la orden de pelear

«He who imagines this (the embodied Self) the slayer And he who imagines this (the embodied Self) the slain, Neither of them understands This (the embodied Self) does not slay, nor is it slain.» — II.19, ni matador ni matado: la estrofa niega las dos posiciones a la vez

«Neither is this (the embodied Self) born nor does it die at any time, Nor, having been, will it again come not to be. Birthless, eternal, perpetual, primaeval, It is not slain when the body is slain.» — II.20, la serie de negaciones sobre el sí mismo encarnado: sin nacimiento, eterno, perpetuo, primigenio

«He who knows this, the indestructible, the eternal, The birthless, the imperishable, In what way does this man cause to be slain, Arjuna? Whom does he slay?» — II.21, quien sabe eso no puede en rigor matar a nadie ni hacer matar

«As, after casting away worn out garments, A man later takes new ones, So, after casting away worn out bodies, The embodied Self encounters other, new ones.» — II.22, el símil de la muda de ropa para el paso de un cuerpo a otro

«Weapons do not pierce this (the embodied Self), Fire does not burn this, Water does not wet this, Nor does the wind cause it to wither.» — II.23, las cuatro negaciones por los elementos: arma, fuego, agua y viento

«This cannot be pierced, burned, Wetted or withered; This is eternal, all pervading, fIxed; This is unmoving and primeval.» — II.24, la serie de negaciones se cierra con los atributos positivos: eterno, omnipresente, fijo, inmóvil, primigenio; el impreso escribe *fIxed*

«It is said that this is unmanifest, Unthinkable, and unchanging. Therefore, having understood in this way, You should not mourn.» — II.25, Krishna cierra el primer argumento y vuelve a la conclusión práctica: no llorar

«And moreover even if you think this To be eternally born or eternally dead, Even then You should not mourn for this, Arjuna.» — II.26, el argumento alterno: aun concediendo la hipótesis contraria, la conclusión no cambia

«For the born, death is certain; For the dead there is certainly birth. Therefore, for this, inevitable in consequence, You should not mourn.» — II.27, la reciprocidad de nacimiento y muerte como razón de no llorar lo inevitable

«Beings are such that their beginnings are unmanifest, Their middles are manifest, And their ends are unmanifest again. What complaint can there be over this?» — II.28, los seres salen de lo no manifiesto y vuelven a ello: solo el medio se ve

«Someone perceives this as a wonder, Another declares this as a wonder, Still another hears of this as a wonder; But even having heard of this, no one knows it.» — II.29, la estrofa que declara inaccesible al conocimiento lo que acaba de exponerse

«This, the embodied Self, is eternally indestructible In the body of all, Arjuna. Therefore you should not mourn For any being.» — II.30, el cierre del argumento metafísico y su consecuencia moral

«And, perceiving your own caste duty, You should not tremble. Indeed, anything superior to righteous battle Does not exist for the kshatriya (man of warrior caste).» — II.31, cambia el registro del argumento: ya no es metafísico sino de deber de casta, el *svadharma*

«And if by good fortune they gain The open gate of heaven, Happy are the kshatriyas, Arjuna, When they encounter such a fight.» — II.32, la guerra justa como puerta del cielo abierta por buena fortuna

«Now, if you will not undertake This righteous war, Thereupon, having avoided your own duty and glory, You shall incur evil.» — II.33, el argumento se invierte: rehusar la guerra es lo que acarrea el mal

«And also people will relate Your undying infamy; And, for one who has been honored, Disgrace is worse than dying.» — II.34, el argumento del honor: para el honrado la deshonra pesa más que la muerte

«The great warriors will think That you have abstained from the battle through fear, And among those by whom you have been held in high esteem You shall come to be held lightly.» — II.35, Krishna apela al juicio de los pares de Arjuna

«And your enemies will speak many words of you that should not be spoken, deriding your capacity. What greater hardship is there than that?» — II.36, el reverso del mismo argumento: la burla del enemigo

«Either, having been slain, you shall attain heaven, Or, having conquered, you shall enjoy the earth. Therefore stand up, Arjuna, Resolved to fight.» — II.37, la disyuntiva sin pérdida: cielo si muere, tierra si vence

«Holding pleasure and pain to be alike, Likewise gain and loss, victory and defeat, Then engage in battle! Thus you shall not incur evil.» — II.38, la fórmula de la ecuanimidad como condición para pelear sin incurrir en mal

«This (insight) is wisdom, as declared in the theory of Sankhya; Now hear it as applied in arduous practice; Yoked with this determination, Arjuna, You shall rid yourself of the bondage of karma.» — II.39, la bisagra del segundo libro: lo dicho era Samkhya, lo que sigue es yoga, y su fruto es soltar la atadura del karma

«Here (in the yoga doctrine of practice) no effort is lost, Nor is any loss of progress found. Even a little of this discipline Protects one from great danger.» — II.40, la promesa que distingue al yoga: ningún esfuerzo se pierde y un poco basta para proteger

«Here there is a single resolute understanding, Arjuna. The thoughts of the irresolute Have many branches and are, indeed, endless.» — II.41, la resolución única frente a la dispersión ramificada de los irresolutos

«The ignorant ones proclaim This flowery discourse, Arjuna, Delighting in the letter of the Veda And saying, "There is nothing else."» — II.42, la única crítica explícita del poema al literalismo védico: los ignorantes se quedan en la letra del Veda

«Full of desires, intent on heaven, They offer rebirth as the fruit of action, And are addicted to many specific rites Aimed at the goal of enjoyment and power.» — II.43, lo que el poema reprocha al rito interesado: ofrece renacer como fruto de la acción

«To those (the ignorant ones) attached to enjoyment and power, Whose thought is stolen away by this kind of talk, Resolute insight In meditation is not granted.» — II.44, consecuencia: a quien está apegado al goce y al poder no se le da la comprensión resuelta en la meditación

«The Vedas are such that their scope is confined to the three qualities; Be free from those three qualities, Arjuna, Indifferent toward the pairs of opposites, eternally fixed in truth, Free from thoughts of acquisition and comfort, and possessed of the Self.» — II.45, la orden más fuerte del capítulo: pasar de las tres cualidades, a las que el poema confina el alcance de los Vedas

«As much value as there is in a well When water is flooding on every side, So much is the value in all the Vedas For a brahman who knows.» — II.46, el símil del pozo en la inundación mide el valor de los Vedas para quien ya sabe

«Your right is to action alone; Never to its fruits at any time. Never should the fruits of action be your motive; Never let there be attachment to inaction in you.» — II.47, la estrofa más citada del poema: derecho a la acción y no al fruto, sin que eso autorice la inacción

«Fixed in yoga, perform actions, Having abandoned attachment, Arjuna, And having become indifferent to success or failure. It is said that evenness of mind is yoga.» — II.48, la primera definición de yoga que da el poema: ecuanimidad

«Action is inferior by far To the yoga of wisdom, Arjuna. Seek refuge in wisdom! Despicable are those whose motives are based on the fruit of action.» — II.49, el verso que Chapple usa en su prefacio para comparar traductores; aquí Sargeant traduce *buddhi-yoga* por yoga de la sabiduría, y en la plana 28 el mismo verso salía como yoga de la determinación intuitiva

«He whose wisdom is established Casts off, here in the world, both good and evil actions; Therefore devote yourself to yoga! Yoga is skill in action.» — II.50, la segunda definición de yoga: destreza en la acción, y el desprendimiento tanto del bien como del mal obrados

«Those who are established in wisdom, The wise ones, who have abandoned the fruit born of action, And are freed from the bondage of rebirth, Go to the place that is free from pain.» — II.51, el destino de los sabios que sueltan el fruto: el lugar sin dolor

«When your intellect crosses beyond The thicket of delusion, then you shall become disgusted With that which is yet to be heard And with that which has been heard (in the Veda).» — II.52, el hastío de lo oído y lo por oír como signo de haber pasado la espesura del engaño; Sargeant añade entre paréntesis la referencia al Veda

«When your intellect stands flXed in deep meditation, unmoving, disregarding Vedic doctrine, then you shall attain Self-realization.» — II.53, la estrofa que pone la meditación por encima de la doctrina védica; el impreso escribe *flXed*

«Arjuna spoke: How does one describe him who is of steady wisdom, Who is steadfast in deep meditation, Krishna? How does he who is steady in wisdom speak? How does he sit? How does he move?» — II.54, la pregunta de Arjuna que abre el retrato del sabio de sabiduría firme, tema del resto del libro

«The Blessed Lord spoke: When he leaves behind all desires Emerging from the mind, Arjuna, And is contented in the Self by the Self, Then he is said to be one whose wisdom is steady.» — II.55, primera nota del retrato: contento en el Sí mismo por el Sí mismo

«He whose mind is not agitated in misfortune, Whose desire for pleasures has disappeared, Whose passion, fear, and anger have departed, And whose meditation is steady, is said to beasage.» — II.56, el sabio se describe por lo que le falta: agitación, deseo, pasión, miedo e ira; el impreso funde *be a sage*

«He who is without attachment on all sides, Encountering this or that, pleasant or unpleasant, Neither rejoicing nor disliking; His wisdom stands firm.» — II.57, ni alegría ni rechazo ante lo grato y lo ingrato

«And when he withdraws completely The senses from the objects of the senses, As a tortoise withdraws its limbs into its shell, His wisdom stands fIrm.» — II.58, el símil de la tortuga que recoge los miembros; el impreso escribe *fIrm*

«Sense objects turn away from the abstinent man, But the taste for them remains; But the taste also turns away From him who has seen the Supreme.» — II.59, la acotación que distingue abstinencia de desapego: el gusto queda, y solo se va al ver lo Supremo

«The turbulent senses Carry away forcibly The mind, Arjuna, Even of the striving man of wisdom.» — II.60, la concesión que el poema hace a la fuerza de los sentidos: arrastran hasta al sabio que se esfuerza

«Restraining all these senses, Disciplined, he should sit, intent on Me; He whose senses are controlled, His wisdom stands firm.» — II.61, la salida es el refreno de los sentidos con la atención puesta en Krishna; el troceo pierde el final del segundo renglón

«For a man dwelling on the objects of the senses, An attachment to them is born; From attachment, desire is born; From desire, anger is born;» — II.62, la primera mitad de la cadena del descenso: del objeto al apego, del apego al deseo, del deseo a la ira

«From anger arises delusion; From delusion, loss of the memory; From loss of the memory, destruction of discrimination; From destruction of discrimination one is lost.» — II.63, la segunda mitad de la cadena: ira, ofuscación, pérdida de memoria, ruina del discernimiento y perdición

«With the elimination of desire and hatred, Even though moving among the objects of the senses, He who is controlled by the Self, By self-restraint, attains tranquility.» — II.64, la vía no es dejar los objetos sino moverse entre ellos sin deseo ni odio

«In tranquility the cessation of all sorrows Is born for him. Indeed, for the tranquil-minded The intellect at once becomes steady.» — II.65, la serenidad como causa, no como efecto, del cese del dolor

«There is no wisdom in him who is uncontrolled, And there is likewise no concentration in him who is uncontrolled, And in him who does not concentrate, there is no peace. How can there be happiness for him who is not peaceful?» — II.66, la escala negativa: sin dominio no hay concentración, sin concentración no hay paz y sin paz no hay dicha

«When the mind runs After the wandering senses, Then it carries away one's understanding, As the wind carries away a ship on the waters.» — II.67, el símil del viento y la nave para la mente arrastrada por los sentidos

«Therefore, 0 Arjuna, The wisdom of him whose senses Are withdrawn from the objects of the senses; That wisdom stands ftrm.» — II.68, el cierre del argumento de los sentidos retirados; el impreso escribe *ftrm*

«The man of restraint is awake In that which is night for all beings; The time in which all beings are awake Is night for the sage who sees.» — II.69, la inversión de la vigilia y la noche entre el sabio y los demás

«Like the ocean, which becomes filled yet remains unmoved and stands still As the waters enter it, He whom all desires enter and who remains unmoved Attains peace; not so the man who is full of desire.» — II.70, el símil del océano que recibe los ríos sin alterarse

«The man who abandons all desires Acts free from longing. Indifferent to possessions, free from egoticism, He attains peace.» — II.71, la paz se ata a soltar la posesión y el egoísmo; el impreso escribe *egoticism*

«This is the divine state, Arjuna. Having attained this, he is not deluded; Fixed in it, even at the hour of death, He reaches the bliss of God.» — II.72, última estrofa del segundo libro: el estado *brahmi* alcanzado aun en la hora de la muerte, que Sargeant traduce por dicha de Dios donde el sánscrito dice *brahmanirvana*

«ArjlU1a spoke: If it is Your conviction that knowledge Is better than action, 0 Krishna, Then why do You urge me to engage in this terrible action?» — III.1, Arjuna abre el tercer libro con la objeción que estructura el capítulo: si el conocimiento vale más, por qué la acción; el impreso corrompe *Arjuna* en *ArjlU1a*

«With speech that seems equivocal, You confuse my intelligence. Tell me surely this one thing: How should I attain the highest good?» — III.2, Arjuna llama equívoco al discurso de Krishna y le pide una sola cosa clara

«The Blessed Lord spoke; In this world there is a two-fold basis (of devotion) Taught since ancient times by Me, o Arjuna: That of knowledge - the yoga of the followers of Sankhya And that of action - the yoga of the yogins.» — III.3, la respuesta reparte dos vías antiguas: la del conocimiento para los del Samkhya y la de la acción para los yoguis

«Not by abstention from actions Does a man attain the state beyond karma, And not by renunciation alone Does he approach perfection.» — III.4, la tesis del capítulo: ni abstenerse ni renunciar bastan

«Indeed, no one, even in the twinkling of an eye, Ever exists without perfonning action; Everyone is forced to perform action, even action which is against his will, By the qualities which originate in material nature.» — III.5, la razón: nadie deja de obrar, porque obran los *gunas* nacidos de la naturaleza material; el impreso escribe *perfonning*

«He who sits, restraining his organs of action, While in his mind brooding over The objects of the senses, with a deluded mind, Is said to be a hypocrite.» — III.6, el nombre que el poema da al que refrena el cuerpo y rumia los objetos con la mente

«But he who undertakes the control of the senses by the mind, Arjuna, and, without attachment, engages the organs of action in the yoga of action, is superior.» — III.7, el contraste: quien controla con la mente y obra sin apego

«Perfonn your duty, For action is indeed better than nonaction, And even the mere maintenance of your body Could not be accomplished without action.» — III.8, el argumento mínimo a favor de obrar: ni el cuerpo se sostiene sin acción; el impreso escribe *Perfonn*

«Aside from action for the purpose of sacrifice, This world is bound by action. Perform action for the purpose of sacrifice,luiuna, Free from attachment.» — III.9, la excepción que libera: la acción hecha como sacrificio no ata; el impreso funde *Arjuna* con la coma anterior

«Having created mankind along with sacrifice, Prajapati, (the Lord of Creatures) anciently said, "By this (i.e. sacrifice), may you bring forth; May this be your wishfulfilling cow."» — III.10, Krishna cita a Prajapati, el Señor de las Criaturas: el sacrificio nace con la humanidad y es la vaca que cumple deseos

«"By this (i.e. sacrifice) may you nourish the gods and may the gods nourish yoU; by nourishing each other, you shall attain the highest welfare."» — III.11, la reciprocidad entre hombres y dioses por el sacrificio

«"The gods, nourished by the sacrifice, Will indeed give you desired enjoyments; He who enjoys these gifts while not offering to them in return, Is a thief."» — III.12, sigue la palabra de Prajapati: quien recibe de los dioses sin devolver es ladrón

«The good, who eat the remainder of the sacrifice, Are released from all evils; But the wicked, who cook only for their own sake, Eat their own impurity.» — III.13, el resto del sacrificio limpia y lo cocinado para sí ensucia

«Beings exist from food, Food is brought into being by rain, Rain from sacrifice, And sacrifice is brought into being by action.» — III.14, la cadena cosmológica que funda el sacrificio: alimento, lluvia, sacrificio, acción

«Know that ritual action originates in Brahman (the Vedas) And Brahman arises from the Imperishable; Therefore the all-pervading Brahman Is eternally established in sacrifice.» — III.15, la cadena sube hasta lo Imperecedero; Sargeant glosa entre paréntesis Brahman como los Vedas

«He who does, here on earth, Tum the wheel thus set in motion, Lives, Arjuna, Maliciously, full of sense delights, and in vain.» — III.16, la condena del que no hace girar la rueda; el troceo pierde el *not* de la traducción y el impreso escribe *Tum* por *Turn*

«He whose delight is only in the Self, Whose satisfaction is in the Self, And who is content only in the Self; For him the need to act does not exist.» — III.17, la excepción a todo el capítulo: para quien se contenta en el Sí mismo no hay nada que hacer

«He has no purpose at all in action, Or in non-action, And he has no need of any being For any purpose whatsoever.» — III.18, la misma excepción por el lado de la ausencia de fines

«Therefore, constantly unattached, Perfonn that action which is your duty. Indeed, by performing action while unattached, Man attains the Supreme.» — III.19, la conclusión práctica: obrar sin apego lleva a lo Supremo; el impreso escribe *Perfonn*

«Perfection was attained by kings like Tanaka With action alone. For the mere maintenance of the world, You should act.» — III.20, el precedente de Janaka y el *loka-samgraha*, sostener el mundo, como razón para obrar; el impreso escribe *Tanaka* por *Janaka*

«Whatever the greatest man does, Thus do the rest; Whatever standard he sets, The world follows that.» — III.21, el argumento del ejemplo: lo que hace el mayor lo hacen los demás

«For Me, 0 Arjuna, there is nothing whatever To be done in the three worlds, Nor is there anything not attained to be attained. Nevertheless I engage in action.» — III.22, Krishna se pone a sí mismo de ejemplo: nada le falta y aun así obra

«Indeed, if I, unwearie~ should not engage In action at all, Mankind would follow My path everywhere, 0 Arjuna.» — III.23, el riesgo de que el ejemplo divino sea la abstención; el impreso corrompe *unwearied*

«If I did not perfonn action, These worlds would perish And I would be the cause of confusion; I would destroy these creatures.» — III.24, la consecuencia cósmica de esa abstención; el impreso escribe *perfonn*

«While those who are unwise act From attachment to action, 0 Arjuna, So the wise should act without attachment, Intending to maintain the welfare of the world.» — III.25, la misma obra hecha con apego y sin apego: lo que cambia es la intención de sostener el mundo

«One should not unsettle the minds of The ignorant who are attached to action; The wise one should cause them to enjoy all actions, While himself performing actions in a disciplined manner.» — III.26, la prudencia pedagógica del sabio: no descomponer la mente del ignorante apegado a la acción

«Actions in all cases are perfonned By the qualities of material nature; He whose mind is confused by egoism Imagines, "I am the doer."» — III.27, la tesis del agente: obran los *gunas* y solo el egoísmo se cree autor; el impreso escribe *perfonned*

«But he who knows the truth, 0 Arjuna, About the two roles of the qualities and action, thinking, ''1he qualities work among the qualities," Is not attached.» — III.28, la fórmula que desata: los *gunas* obran entre los *gunas*

«Those deluded by the qualities of material nature Are attached to the actions of the qualities. The perfect knower should not disturb The foolish men of incomplete knowledge.» — III.29, se repite la prudencia con el ignorante, ahora desde el lado del que sabe del todo

«Deferring all actions in Me, Meditating on the supreme Spirit, Having become free from desire and selfishness, With your fever departed, fight!» — III.30, la orden que cierra el argumento del capítulo, con la acción entregada a Krishna

«Men who constantly practice This teaching of Mine, Believing, not sneering, Are also released from the bondage of actions.» — III.31, la promesa a quien practica con fe y sin burla

«But those who, sneering at this, Do not practice My teaching, Confusing all wisdom» — III.32, el reverso de la promesa; el tramo se corta en el cambio de plana y el último verso —a quienes llama perdidos y sin mente— queda en la plana siguiente

«One acts according to one's own material nature. Even the wise man does so. Beings follow their own material nature; What will restraint accomplish?» — III.33, el límite del refreno: cada quien obra según su naturaleza, y hasta el sabio

«Passion and hatred are seated In the senses in relation to their objects. One should not come under the power of these two; They are indeed one's enemies.» — III.34, pasión y odio como los dos enemigos alojados en el trato de sentido y objeto

«Better one's own duty though deficient 1han the duty of another well perfonned. Better is death in one's own duty; The duty of another invites danger.» — III.35, la sentencia sobre el *svadharma* que el poema repetirá en XVIII:47; el impreso escribe *1han* por *Than* y *perfonned*

«Arjuna spoke: Then impelled, by what Does a man commit this evil, Unwillingly even, 0 Krishna, As if urged by force?» — III.36, la pregunta de Arjuna que cierra el tercer libro: qué empuja a obrar mal aun sin querer

«The Blessed Lord spoke: This force is desire, this force is anger; Its source is the rajas guna. Voracious and greatly injurious, Know this to be the enemy.» — III.37, la respuesta nombra al enemigo: deseo e ira nacidos del *guna* de *rajas*

«As fire is obscured by smoke, And a mirror by dust, As the embryo is enveloped by the membrane, So the intellect is obscured by passion.» — III.38, los tres símiles del velo: humo, polvo y membrana

«o Arjuna, the knowledge even of the wise ones is obscured By this eternal enemy, Having the fonn of desire, Which is as insatiable fire.» — III.39, el deseo como fuego que no se llena, enemigo eterno del sabio; el impreso escribe *fonn*

«The senses, the mind and the intellect Are said to be its (i.e. the eternal enemy's) abode; With these, it confuses the embodied one, Obscuring his knowledge.» — III.40, dónde se aloja ese enemigo: sentidos, mente e intelecto

«Therefore, restraining the senses First, 0 Atjuna, Kill this evil demon Which destroys knowledge and discrimination.» — III.41, la orden de matar al demonio del deseo empezando por los sentidos; el impreso escribe *Atjuna*

«They say that the senses are superior. The mind is superior to the senses; Moreover, the intellect is superior to the mind» — III.42, la escala de superioridades —sentidos, mente, intelecto— que el poema corona en el Sí mismo; el tramo se corta en el cambio de plana y el último verso queda en la plana 234

«Thus having known that which is higher than the intellect, Sustaining the self by the Self, Kill the enemy, 0 Arjuna, Which has the form of desire and is difficult to conquer.» — III.43, última estrofa del tercer libro: sostener el yo por el Sí mismo y matar al enemigo

«The Blessed Lord spoke: I proclaimed this imperishable yoga to Vivasvat; Vivasvat communicated it to Manu, And Manu imparted it to Ikshvaku.» — IV.1, la cadena de transmisión con que se abre el cuarto libro: Krishna, Vivasvat, Manu, Ikshvaku

«Thus received by succession, The royal seers knew this; After a long time here on earth, This yoga has been lost, Arjuna.» — IV.2, la cadena se interrumpe: el yoga se perdió con el tiempo largo

«This ancient yoga is today Declared by Me to you, Since you are My devotee and friend. This secret is supreme indeed.» — IV.3, la restitución de la cadena y la razón que da: devoción y amistad; el poema llama secreto supremo a lo que sigue

«Arjuna spoke: Your birth was later, The birth of Vivasvat earlier; How should I understand this, That You declared it in the beginning?» — IV.4, la objeción cronológica de Arjuna, que obliga a la doctrina del avatar

«The Blessed Lord spoke: Many of My births have passed away, And also yours, Arjuna. I know them all; You do not know them, Arjuna.» — IV.5, la respuesta: los dos han tenido muchos nacimientos y solo uno los recuerda

«Although I am birthless and My nature is imperishable, Although I am the Lord of all beings, Yet, by controlling My own material nature, I come into being by My own power.» — IV.6, la fórmula del descenso divino: sin nacer y sin embargo viniendo a ser por dominio de la propia naturaleza material

«Whenever a decrease of righteousness Exists, Arjuna, And there is a rising up of unrighteousness, Then I manifest Myself.» — IV.7, la condición del descenso: la merma del *dharma* y el alzamiento del *adharma*

«For the protection of the good And the destruction of evil doers, For the sake of establishing righteousness, I am born in every age.» — IV.8, el fin del descenso y su periodicidad, de edad en edad

«He who knows in truth My divine birth and action, Having left his body, he is Not reborn; he comes to Me, Arjuna.» — IV.9, el fruto de conocer el nacimiento y la obra divinos: no renacer

«Thinking solely of Me, resorting to Me, Many whose greed, fear, and anger have departed, Purified by the austerity of knowledge, Have attained My state of being.» — IV.10, los que ya alcanzaron ese estado, purificados por la austeridad del conocimiento

«In whatever way, Men take refuge in Me, I reward them. Men everywhere, Arjuna, Follow My path.» — IV.11, la estrofa que el poema pone como base de su tolerancia: se recompensa a cada quien según su modo de acercarse

«Desiring the success of ritual acts, Men sacrifice here on earth to the Vedic gods. Quickly indeed in the world of men Ritual acts bring success.» — IV.12, el rito interesado funciona, y rápido: el poema no lo niega, lo mide

«The system of four castes was created by Me, According to the distribution of the qualities and their acts. Although I am the creator of this (the system), Know Me to be the eternal non-doer.» — IV.13, el sistema de las cuatro castas se funda en el reparto de cualidades y actos, y su creador se declara a la vez no agente

«Actions do not taint Me; I have no desire for the fruit of action; Thus he who comprehends Me Is not bound by actions.» — IV.14, el modelo divino de la acción sin apego y su fruto para quien lo comprende

«Having known this, the ancients, Seeking release, also perfonned action. Therefore perfonn action As it was earlier perfonned by the ancients.» — IV.15, el argumento de autoridad: los antiguos que buscaban liberación también obraron; el impreso escribe *perfonned*

«"What is action? What is inaction?" Thus, even the wise are confused in this matter. This action I shall explain to you, Having known which, you shall be released from evil.» — IV.16, el poema declara confuso el asunto hasta para los sabios antes de exponerlo

«One must know the nature of action, The nature of wrong action, And also the nature of inaction. The way of action is profowtd.» — IV.17, el poema distingue tres cosas que hay que conocer: acción, acción torcida e inacción; el impreso corrompe *profound*

«He who perceives inaction in action, And action in inaction, Is wise among men; He is a yogi and performs all actions.» — IV.18, la paradoja central del cuarto libro: ver inacción en la acción y acción en la inacción

«He who has excluded desire and motive From all his enterprises, And has consumed his karma in the fire of knowledge, Him the wise men call a sage.» — IV.19, el karma consumido en el fuego del conocimiento

«He who has abandoned all attachment to the fruits of action, Always content, not dependent, Even when performing action, Does, in effect, nothing at all.» — IV.20, quien obra sin apego no hace nada en rigor

«Performing action with the body alone, Without wish, restrained in thought and self, With all motives of acquisition abandone~ He incurs no evil.» — IV.21, la acción hecha solo con el cuerpo no acarrea culpa; el impreso corrompe *abandoned*

«Content with whatever comes to him, Transcending the dualities (i.e. pleasure, pain, etc.), free from envy, Constant in mind whether in success or in failure, Even though he acts, he is not bound.» — IV.22, el retrato del que no queda atado: contento con lo que llega, más allá de los pares de opuestos

«The work of one who is free from attachment, who is liberated, Whose thought is established in knowledge, Who does work only as a sacrifice, Is wholly dissolved.» — IV.23, la obra hecha como sacrificio se disuelve entera

«Brahman is the offering, Brahman is the oblation Poured out by Brahman into the fire of Brahman, Brahman is to be attained by him Who always sees Brahman in action.» — IV.24, la estrofa que vuelve Brahman cada parte del rito: ofrenda, oblación, fuego, oferente y meta

«Some yogins perfonn Sacrifice to the gods; Others offer sacrifice, By sacrifice itself, in the fire of Brahman.» — IV.25, empieza el catálogo de sacrificios: al dios y en el fuego de Brahman; el impreso escribe *perfonn*

«Others offer senses like hearing In the fire of restraint; Still others offer sound and other objects of the senses In the fire of the senses.» — IV.26, el sacrificio de los sentidos y el de los objetos

«Others offer all actions of the senses And actions of the vital breath In the fire of the yoga of self-restraint, Which is kindled by knowledge.» — IV.27, el sacrificio de los actos en el fuego del yoga del autodominio

«Some offer as sacrifice their material possessions Or their austerities and practice of yoga, While ascetics of severe vows Offer study of the scriptures and knowledge as sacrifice.» — IV.28, sacrificios de bienes, de austeridad, de yoga, de recitación védica y de conocimiento

«Some offer inhalation into exhalation, And others exhalation into inhalation, Restraining the path of inhalation and exhalation, Intent on control of the vital breath.» — IV.29, el sacrificio hecho con la respiración, *pranayama*

«Others who have restricted their foods Offer the life breath into the life breath; All these are knowers of sacrifice, And their evils have been destroyed through sacrifice.» — IV.30, cierre del catálogo: todos ellos conocen el sacrificio y por él se les deshacen los males

«The enjoyers of the nectar of the sacrificial remnants Go to primeval Brahman. Not even this world is for the non-sacrificing; How then the other, Arjuna?» — IV.31, ni este mundo es para el que no sacrifica, menos el otro

«Thus sacrifices are of many kinds, Spread out before Brahman. Know them all to be born of action. Thus knowing, you shall be released.» — IV.32, la multiplicidad de sacrificios, todos nacidos de la acción

«Better than the sacrifice of material possessions Is the wisdom sacrifice, Arjuna; All action without exception, Arjuna, Is fully comprehended in wisdom.» — IV.33, la jerarquía: el sacrificio de conocimiento por encima del de bienes

«Know this! Through hmnble submission, Through enquiry, through service (on your own part), The knowing ones, the perceivers of truth, Will be led to teach you knowledge.» — IV.34, cómo se recibe el conocimiento: sumisión, pregunta y servicio ante los que perciben la verdad; el impreso escribe *hmnble*

«Knowing that, you shall not again Fall into delusion, Arjuna; And by that knowledge you shall see all beings In yourself, and also in Me.» — IV.35, el fruto de ese conocimiento: ver a todos los seres en uno mismo y en Krishna

«Even if you were the most evil Of all evildoers, You would cross over all wickedness By the boat of knowledge.» — IV.36, la barca del conocimiento cruza cualquier maldad

«As the kindled fire Reduces firewood to ashes, Arjuna, So the fire of knowledge Reduces all actions to ashes.» — IV.37, el símil del fuego que reduce a ceniza toda acción

«No purifier equal to knowledge Is found here in the world; He who is himself perfected in yoga In time finds that knowledge in the Self.» — IV.38, el conocimiento como purificador sin igual, hallado con el tiempo en el Sí mismo

«He who possesses faith attains knowledge; Devoted to that (knowledge), restraining his senses, Having attained knowledge, he quickly attains Supreme peace.» — IV.39, la fe como puerta del conocimiento y la paz suprema como su término

«The man who is ignorant, and does not have faith, Who is of a doubting nature, is destroyed. Neither this world nor that beyond, Nor happiness, is for him who doubts.» — IV.40, el reverso: ni este mundo ni el otro ni la dicha son del que duda

«Action does not bind him Who has renounced action through yoga, Whose doubt is cut away by knowledge, And who is possessed of the Self, Arjuna.» — IV.41, quien renunció a la acción por el yoga no queda atado por ella

«Therefore, having cut away, with your own sword of knowledge, This doubt that proceeds from ignorance and abides in your heart, Resort to yoga! Stand up, Arjuna.» — IV.42, última estrofa del cuarto libro, con la espada del conocimiento y la orden de ponerse en pie

«Arjuna spoke: You praise renunciation of actions, And again You praise yoga, Krishna. Which one is the better of these two? Tell this to me definitely.» — V.1, Arjuna abre el quinto libro señalando lo que le parece una contradicción entre renuncia y yoga

«The Blessed Lord spoke: Both renunciation and the yoga of action Lead to incomparable bliss; Of the two, however, the yoga of action Is superior to the renunciation of action.» — V.2, la respuesta no descarta ninguna de las dos: las dos llevan a la dicha, y una es mejor

«He is to be known as the eternal sannyasi Who neither hates nor desires, Who is indifferent to the pairs of opposites, 0 Arjuna. He is easily liberated from bondage.» — V.3, la renuncia se define por lo interior y no por el estado: ni odiar ni desear

«"Sankhya and yoga are different," The childish declare; not the wise. Even with one of them, practiced correctly, One finds the fruit of both.» — V.4, el poema llama pueril a la distinción entre las dos vías

«The place that is attained by the followers of Sankhya Is also attained by the followers of yoga. Sankhya and yoga are one. He who perceives this, truly perceives.» — V.5, la identidad de las dos vías, dicha como criterio de percepción verdadera

«Renunciation indeed, 0 Arjuna, Is difficult to attain without yoga; The sage who is disciplined in yoga Quickly attains Brahman.» — V.6, el orden práctico: sin yoga, la renuncia cuesta

«He who is devoted to yoga, whose self is purified, Whose self is subdued, whose senses are conquered, Whose self has become the self of all beings, Is not tainted even when acting.» — V.7, el retrato del yogui cuyo sí mismo se ha vuelto el de todos los seres

«"I do not do anything," thus, Steadfast in yoga, the knower of truth should think, Whether seeing, hearing, touching, smelling, Eating, walking, sleeping, breathing.» — V.8, la fórmula del no agente, aplicada a la serie entera de los actos corporales

«Talking, excreting, grasping, Opening the eyes and shutting the eyes, Believing "The senses abide in the objects of the senses."» — V.9, sigue la serie; la razón que se da es que son los sentidos los que tratan con sus objetos

«Offering his actions to Brahman, Having abandoned attachment, He who acts is not tainted by evil Any more than a lotus leaf by water.» — V.10, el símil de la hoja de loto que no se moja

«With the body, with the mind, with the intellect, Even merely with the senses, The yogins perform action toward self-purification, Having abandoned attachment.» — V.11, el fin de la acción del yogui: purificarse

«He who is disciplined in yoga, having abandoned the fruit of action, Attains steady peace; The undisciplined one, attached to fruit, Is bound by actions prompted by desire.» — V.12, la oposición entre paz firme y atadura del deseo

«Renouncing all actions with the mind, The embodied one sits happily, as the ruler Within the city of nine gates, Not acting at all, nor causing action.» — V.13, la ciudad de nueve puertas como figura del cuerpo

«The Lord does not create Either the agency (the means of action) or the actions of people, Or the union of action with its fruit. Nature, on the other hand, proceeds (in all this).» — V.14, lo que el Señor no crea: agencia, actos ni el enlace del acto con su fruto

«The Lord does not receive Either the evil or the good deeds of anyone. Knowledge is enveloped by ignorance. By it (ignorance) people are deluded.» — V.15, el Señor no recibe ni el mal ni el bien de nadie; lo que engaña es la ignorancia que envuelve al conocimiento

«But for those in whom this ignorance of the Self Is destroyed by knowledge, That knowledge of theirs Causes the Supreme to shine like the SlUl.» — V.16, el símil del sol para el conocimiento que disipa la ignorancia; el impreso corrompe *sun*

«They whose minds are absorbed in that (i.e. the Supreme), Whose selves are fixed on that, Whose basis is that, who hold that as the highest object, Whose evils have been shaken off by» — V.17, los que van al no renacer; el tramo se corta en el cambio de plana y el último verso queda en la plana 294

«The wise see the same (Atman) In a bralunan endowed with wisdom and cultivation, In a cow, in an elephant, And even in a dog or in an outcaste.» — V.18, la mirada igual sobre el brahmán, la vaca, el elefante, el perro y el paria; el impreso corrompe *brahman*

«Even here on earth, rebirth is conquered By those whose mind is established in impartiality. Brahman is spotless and impartial; Therefore they are established in Brahman.» — V.19, la imparcialidad de la mirada se funda en la imparcialidad de Brahman

«One should not rejoice upon attaining what is pleasant, Nor should one shudder upon encountering what is unpleasant; With finn intellect, undeluded, Knowing Brahman, one is established in Brahman.» — V.20, la ecuanimidad ante lo grato y lo ingrato como signo de estar establecido en Brahman; el impreso escribe *finn*

«He whose self is unattached to external sensations, Who finds happiness in the Self, Whose Self is united with Brahman through yoga, Reaches imperishable happiness.» — V.21, la dicha imperecedera se halla dentro, no en el contacto

«Pleasures born of contact, indeed, Are wombs (i.e. sources) of pain, Since they have a beginning and an end (i.e. are not eternal), Arjuna. The wise man is not content with them.» — V.22, los placeres del contacto como matrices del dolor por tener principio y fin

«He who is able to endure here on earth, Before liberation from the body, The agitation that arises from desire and anger, Is disciplined; he is a happy man.» — V.23, aguantar la agitación del deseo y la ira antes de soltar el cuerpo

«He who finds his happiness within, his delight within, And his light within, This yogin attains the bliss of Brahman, becoming Brahman.» — V.24, la dicha, el deleite y la luz hacia dentro; Sargeant traduce *brahmanirvana* por dicha de Brahman

«The seers, whose evils have been destroyed, Whose doubts have been cut away, whose selves are restrained, Who delight in the welfare of all beings, Attain the bliss of Brahman.» — V.25, entre las notas del que alcanza la dicha está deleitarse en el bien de todos los seres

«To those ascetics who have cast aside desire and anger, Whose thought is controlled, Who are knowers of the Self, The bliss of Brahman exists everywhere.» — V.26, para esos ascetas la dicha de Brahman está cerca en todas partes

«Expelling outside contacts And fixing the gaze between the two eyebrows, Equalizing the inhalation and exhalation, Moving within the nostrils,» — V.27, la primera receta técnica del poema: mirada entre las cejas y respiración igualada

«The sage whose highest aim is release; Whose senses, mind and intellect are controlled; From whom desire, fear and anger have departed, Is forever liberated.» — V.28, el retrato del sabio liberado para siempre

«Having known Me, the enjoyer of sacrifices and austerities, The mighty Lord of all the world, The friend of all creatures, He (the sage) attains peace.» — V.29, última estrofa del quinto libro: Krishna se declara gozador de todo sacrificio y amigo de todas las criaturas

«The Blessed Lord spoke: He who performs that action which is his duty, While renouncing the fruit of action, Is a renunciant and a yogin; Not he who is without a consecrated fire, and who fails to perform sacred rites.» — VI.1, el sexto libro abre redefiniendo al renunciante: no el que deja el fuego y los ritos, sino el que deja el fruto

«That which they call renunciation, Know that to be yoga, Arjuna. Without renouncing selfish purpose, No one becomes a yogin.» — VI.2, la identificación de renuncia y yoga, con el propósito egoísta como lo que se renuncia

«For the sage desirous of attaining yoga, Action is said to be the means; For him who has already attained yoga, Tranquility is said to be the means.» — VI.3, dos medios según el punto del camino: acción para el que sube, quietud para el que llegó

«When he is attached neither to the objects of the senses Nor to actions, And has renounced all purpose, He is then said to have attained yoga.» — VI.4, la definición de haber alcanzado el yoga, por tres negaciones

«One should uplift oneself by the Self; One should not degrade oneself; For the Self alone can be a friend to oneself, And the Self alone can be an enemy of oneself.» — VI.5, el sí mismo como único amigo y único enemigo de uno

«For him who has conquered himself by the Self, The Self is a friend; But for him who has not conquered himself, The Self remains hostile, like an enemy.» — VI.6, el mismo asunto por el lado de la conquista de sí

«The highest Self of him who has conquered himself And is peaceful, is steadfast In cold, heat, pleasure, and pain; Thus also in honor and dishonor.» — VI.7, el Sí mismo supremo firme ante frío y calor, placer y dolor, honra y deshonra

«The yogin who is satisfied with knowledge and discrimination, Who is unchanging, with conquered senses, To whom a dod, a stone, and gold are the same, Is said to have attained samadhi.» — VI.8, el terrón, la piedra y el oro iguales; el impreso escribe *dod* por *clod*

«He who is equal-minded toward friend, companion, and enemy, Who is neutral among enemies and kinsmen, And who is impartial among the righteous and also among the evil, Is to be distinguished among men.» — VI.9, la ecuanimidad extendida a amigos, enemigos, justos e injustos

«The yogin should concentrate constantly On the Self, remaining in solitude, Alone, with controlled mind and body, Having no desires and destitute of possessions.» — VI.10, empieza el manual de meditación: soledad, mente y cuerpo controlados, sin deseos ni posesiones

«Establishing a firm seat for himself In a clean place, Not too high, not too low, Covered with a cloth, an antelope skin, and kusha grass,» — VI.11, el asiento: ni alto ni bajo, con paño, piel de antílope y hierba *kusha*

«There, having directed his mind to a single object, With his thought and the activity of the senses controlled, Seating himself on the seat, he should practice Yoga for the purpose of self-purification.» — VI.12, la concentración en un solo objeto como técnica

«Holding the body, head and neck erect, Motionless and steady, Gazing at the tip of his own nose And not looking in any direction,» — VI.13, la postura: cuerpo erguido y mirada en la punta de la nariz

«With quieted mind, banishing fear, Established in the brahmacharin vow» — VI.14, el voto de continencia del *brahmacharin*; el tramo se corta en el límite de chunk y sigue en la misma plana

«Thus, continually disciplining himself, The yogin whose mind is subdued Goes to nirvana, to supreme peace, To union with Me.» — VI.15, el término de la práctica: *nirvana*, paz suprema y unión con Krishna

«Yoga is not eating too much, Nor is it not eating at all, And not the habit of sleeping too much, And not keeping awake either, Arjuna.» — VI.16, el rechazo del extremo ascético, dicho por cuatro negaciones

«For him who is moderate in food and diversion, Whose actions are disciplined, Who is moderate in sleep and waking, Yoga destroys all sorrow.» — VI.17, la medida como condición del yoga que deshace el dolor

«of celibacy, Controlling the mind, with thoughts fixed on Me, He should sit, concentrated, devoted toMe» — continuación de VI.14 en la misma plana, tras el corte del troceo: el pensamiento fijo en Krishna; el impreso funde *to Me*

«When he is absorbed in the Self alone, With controlled mind, Free from longing, from all desires, Then he is said to be a saint.» — VI.18, la señal del yogui logrado: absorción en el Sí mismo y ausencia de anhelo

«As a lamp in a windless place Does not flicker, to such is compared The yogin of controlled mind, Performing the yoga of the Self.» — VI.19, el símil de la lámpara sin viento, que el propio poema declara registrado como comparación

«When the mind comes to rest, Restrained by the practice of yoga, And when beholding the Self, by the self, He is content in the Self,» — VI.20, el reposo de la mente y el contento del sí mismo en el Sí mismo

«He knows that inftnite happiness Which is grasped by the intellect and transcends the senses, And, established there, Does not deviate from the truth.» — VI.21, la dicha infinita que el intelecto aprehende y que pasa de los sentidos; el impreso escribe *inftnite*

«Having attained this, No greater gain can he imagine; Established in this, He is not moved even by profound sorrow.» — VI.22, la medida de esa dicha: ninguna ganancia mayor, ningún dolor que mueva

«Let this, the dissolution of union with pain, Be known as yoga; this yoga Is to be practiced with detennination And with an undismayed mind.» — VI.23, la tercera definición de yoga del poema: deshacer la unión con el dolor; el impreso escribe *detennination*

«Little by little, he should come to rest, With the intellect finnly held. His mind having been established in the Self, He should not think of anything.» — VI.25, la gradualidad de la práctica y su término, no pensar en nada; el impreso escribe *finnly*. La estrofa anterior, VI.24, va en la plana 329 y su traducción es palabra por palabra la que Chapple reproduce en su prefacio de la plana 23, de modo que no admite ancla propia

«Whenever the Wlsteady mind, Moving to and fro, wanders away, He should restrain it And control it in the Self.» — VI.26, qué hacer cada vez que la mente se va; el impreso corrompe *unsteady*

«The yogin whose mind is peaceful, Whose passions are calmed, Who is free of evil and has become one with Brahman, Attains the highest bliss.» — VI.27, el yogui vuelto uno con Brahman alcanza la dicha suprema

«Thus constantly disciplining himself, The yogin, freed from evil, Easily encountering Brahman, Attains happiness beyond end.» — VI.28, el contacto con Brahman descrito como fácil para el disciplinado

«He who is disciplined by yoga sees The Self present in all beings, And all beings present in the Self. He sees the same (Self) at all times.» — VI.29, la reciprocidad de la mirada: el Sí mismo en todos los seres y todos los seres en el Sí mismo

«He who sees Me everywhere, And sees all things in Me; I am not lost to him, And he is not lost to Me.» — VI.30, la reciprocidad dicha en primera persona por Krishna

«The yogin who, established in oneness, Honors Me as abiding in all beings, In whatever way he otherwise acts, Dwells in Me.» — VI.31, la unidad como sitio desde el que se honra a Krishna en todos los seres

«He who sees equality in everything In the image of his own Self, Arjuna, Whether in pleasure or in pain, Is thought to be a supreme yogin.» — VI.32, el criterio del yogui supremo: medir el placer y el dolor ajenos por los propios

«ArjIDla spoke: This yoga which is declared by You As evenness of mind, Krishna, I do not perceive The steady continuance of this because of (the mind's) instability.» — VI.33, la objeción práctica de Arjuna: no ve cómo sostener esa ecuanimidad; el impreso corrompe *Arjuna*

«The mind, indeed, is unstable, Krlslma, Turbulent, powerful and obstinate; I think it is as difficult» — VI.34, el símil del viento para la mente indómita —el verso final, *To control as the wind*, cae del otro lado del corte de chunk en la misma plana—; el impreso corrompe *Krishna*

«The Blessed Lord spoke: Without doubt, 0 ArjtU1a, The mind is unsteady and difficult to restrain; But by practice, ArjtU1a, And by indifference to worldly objects, it is restrained.» — VI.35, Krishna concede la dificultad y da los dos remedios: práctica e indiferencia; el impreso corrompe *Arjuna*

«I agree that yoga is difficult to attain By him whose self is uncontrolled; but By him whose self is controlled, By striving, it is possible to attain through proper means.» — VI.36, el yoga declarado posible con esfuerzo y método propio

«Arjuna spoke; One who is uncontrolled though he has faith, Whose mind has fallen away from yoga, Who does not attain perfection in yoga, Which way, Krishna, does he go?» — VI.37, la pregunta por el que fracasa: qué suerte le toca al caído del yoga

«Is he not lost like a disappearing clou~ Having fallen from both worlds, Having no solid ground, 0 Krishna, Confused on the path of Brahman?» — VI.38, el símil de la nube que se deshace; el impreso corrompe *cloud*

«You are able, Krishna, To dispel the totality of this doubt of mine; Other than You, no one Comes forth to help me erase this doubt.» — VI.39, Arjuna declara a Krishna el único capaz de deshacer esa duda

«The Blessed Lord spoke: Arjuna, neither here on earth nor in heaven above Is there found to be destruction of him' , No one who does good Goes to misfortune, My Son.» — VI.40, la respuesta: quien obra bien no acaba mal, ni aquí ni arriba

«Attaining the worlds of the meritorious, Having dwelt there for endless years, He who has fallen from yoga is bom again In the dwelling of the radiant and the illustrious.» — VI.41, la suerte del caído del yoga: mundos de mérito y luego nacer en casa de los ilustres; el impreso escribe *bom*

«Or he may be born in the family Of wise yogins; Such a birth as this is very difficult To attain in the world.» — VI.42, la otra salida para el caído del yoga: nacer en familia de yoguis, nacimiento que el poema llama difícil

«There he regains the knowledge Derived from a former body, And he strives onward once more Toward perfection, ArjIDla.» — VI.43, la continuidad del esfuerzo de una vida a otra; el impreso corrompe *Arjuna*

«He is carried on, even against his will, By prior practice; He who even wishes to know of yoga Transcends Brahman in the fonn of SOWld (i.e. Vedic recitation).» — VI.44, el que solo desea conocer el yoga ya pasa de la recitación védica; el impreso corrompe *form* y *sound*

«Through persevering effort and controlled mind, The yogin, completely cleansed of evil, And perfected through many births, Then goes to the supreme goal.» — VI.45, la perfección alcanzada a través de muchos nacimientos

«The yogin is superior to the ascetics, He is also thought to be superior to the learned, And the yogin is superior to those who perform ritual works.» — VI.46, la jerarquía que el poema enuncia: el yogui por encima del asceta, del docto y del ritualista

«Of all these yogins, He who has merged his inner Self in Me, Honors Me, full of faith, Is thought to be the most devoted toMe.» — VI.47, última estrofa del sexto libro: entre los yoguis, el más devoto es el que fusiona su sí mismo interior con Krishna; el impreso funde *to Me*

«The Blessed Lord spoke: With mind absorbed in Me, Arjuna, Practicing yoga, dependent on Me, You shall know Me completely, Without doubt; hear that!» — VII.1, el séptimo libro abre prometiendo conocimiento entero de Krishna

«To you I shall explain in full this knowledge, Along with realization, Which, having been understood, nothing further Remains to be known here in the world.» — VII.2, el poema declara que lo que sigue agota lo que hay que saber

«Of thousands of men, Scarcely anyone strives for perfection; Even of the striving and the perfected, Scarcely anyone knows Me in truth.» — VII.3, la cuenta de los que llegan: apenas alguno entre millares

«Earth, water, fire, air, Ether, mind, intellect And egoism this, My material nature, is divided into eight parts.» — VII.4, la naturaleza material en ocho partes, que Sargeant declara categorías del Samkhya

«Such is My inferior nature, But know it as different from My highest nature, the Self, 0 Arjuna, By which this universe is sustained.» — VII.5, el corte entre *prakriti* inferior y superior, esta última identificada con el Sí mismo

«All creatures have their birth in this, My highest nature. Understand this! I am the origin and also the dissolution Of the entire universe.» — VII.6, Krishna se declara origen y disolución del universo entero

«Nothing higher than Me exists, o Arjuna. On Me all this universe is strung Like pearls on a thread.» — VII.7, el símil de las perlas en el hilo, que Huston Smith reusa en su prólogo

«I am the liquidity in the waters, Arjuna, I am the radiance in the moon and sun, The sacred syllable (Om) in all the Vedas, The sound in the air, and the manhood in men.» — VII.8, empieza la serie de identificaciones: Krishna como la cualidad esencial de cada cosa

«I am the pure fragrance in the earth, And the brilliance in the ftre, The life in all beings, And the austerity in ascetics.» — VII.9, sigue la serie; el impreso escribe *ftre* y la traducción da fuego donde el interlineal pone sol

«Know Me to be the primeval seed Of all creatures, ArjW1a; I am the intelligence of the intelligent; The splendor of the splendid, am I.» — VII.10, la fórmula se aplica a las cualidades humanas; el impreso corrompe *Arjuna*

«And the might of the mighty I am, Which is freed from lust and passion, And I am that desire in beings Which is according to law, Arjuna.» — VII.11, el poema acota la identificación: el deseo que Krishna es, es el que no contradice la ley

«And those states ofbeing which are sattvic, And those which are rajasic and tamasic, Know that they proceed from Me. But I am not in them; they are in» — VII.12, los tres estados proceden de Krishna sin contenerlo; el impreso funde *of being* y el tramo se corta en el cambio de plana

«All this universe is deluded by these three states of being, Composed of the qualities. It does not recognize Me, Who am higher than these, and eternal» — VII.13, la delusión universal por los tres estados impide reconocer a quien está por encima de ellos

«Divine indeed is this illusion of Mine made up of the three qualities, And difficult to penetrate; Only those who resort to Me Transcend this illusion.» — VII.14, *maya* declarada divina y difícil de pasar, salvo por recurso a Krishna

«Evil doers, lowest of men, Deprived of knowledge by illusion, Do not seek Me, Attached as they are to a demoniacal existence.» — VII.15, los que no buscan a Krishna, privados de conocimiento por la ilusión

«Among benevolent men, four kinds worship Me, Arjuna: The distressed, those who desire wealth, Those who desire knowledge, And the man of wisdom, Arjuna.» — VII.16, las cuatro clases de devotos: el afligido, el que quiere riqueza, el que quiere conocimiento y el sabio

«Of them the man of wisdom, eternally steadfast, Devoted to the One alone, is preeminent. I am indeed exceedingly fond of the man of wisdom, And he is fond of Me.» — VII.17, entre los cuatro, el sabio es preeminente, y el afecto se declara mutuo

«All these are indeed noble, But the man of wisdom is thought to be My very Self. He, indeed, whose mind is steadfast, Abides in Me, the supreme goal.» — VII.18, el poema llama nobles a los cuatro y no descarta a ninguno

«At the end of many births, The man of wisdom resorts to Me, Thinking "Vasudeva (Krishna) is all." Such a great soul is hard to find.» — VII.19, la fórmula que identifica a Krishna con el todo, puesta al cabo de muchos nacimientos

«Men whose knowledge has been carried away By these and those desires, resort to other gods, Having recourse to this and that religious rite, Constrained by their own material natures.» — VII.20, por qué se acude a otros dioses: el deseo y la propia naturaleza

«Whoever desires to honor with belief Whatever worshiped form, On him I bestow Immovable faith.» — VII.21, la estrofa de la tolerancia: es Krishna quien afirma la fe en cualquier forma adorada

«He, who, endowed with this faith, Desires to propitiate that fonn, Receives from it his desires Because those desires are decreed by Me.» — VII.22, los favores obtenidos de cualquier dios los decreta Krishna; el impreso escribe *fonn*

«But temporary is the fruit For those of small understanding. To the gods the godworshipers go; My worshippers come surely to Me.» — VII.23, el límite de esa tolerancia: el fruto del culto menor es temporal

«Though I am unmanifest, the unintelligent Think of Me as having manifi.>station, Not knowing My higher being Which is imperishable and unsurpassed.» — VII.24, el error de tomar por manifestación lo no manifestado; el impreso corrompe *manifestation*

«I am not manifest to all, Being enveloped in yoga maya; This deluded world does not recognize Me, The birthless and imperishable.» — VII.25, la *yoga-maya* como velo que impide reconocer a Krishna

«I know the departed beings And the living, ArjIDla, And those who are yet to be; But no one knows Me.» — VII.26, la asimetría del conocimiento entre Krishna y los seres; el impreso corrompe *Arjuna*

«Because of the arising of desire and hatred, Because of the deluding (power) of the opposites, Atjuna, All beings fall into delusion At birth.» — VII.27, la ilusión de los pares de opuestos como condición de nacimiento; el impreso escribe *Atjuna*

«But those in whom evil has come to an end, Those men whose actions are pure; They, liberated from the deluding power of the opposites, Worship Me with firm vows.» — VII.28, quiénes se libran de esa ilusión

«Those who strive toward release from Old age and death, depending on Me, Know Brahman thoroughly, As well as the Self and all action.» — VII.29, el conocimiento entero atado a la búsqueda de liberación de la vejez y la muerte

«They who know Me as the Adhibhuta and the Adhidaiva, As well as the chief of sacrifice, They truly know Me with steadfast thought Even at the hour of death.» — VII.30, última estrofa del séptimo libro, que deja planteados los términos técnicos que el octavo va a definir

«Arjuna spoke: What is this Brahman? What is the Adhyatma? What is action, 0 highest among Spirits? And the Adhibhuta, what is it declared to be? And the Adhidaiva, what is it said to be?» — VIII.1, las seis preguntas de Arjuna que estructuran el octavo libro

«In what manner, and what, is the Adhiyajna Here in this body, 0 Krishna? And how at the hour of death Are You to be known by those who are self-controlled?» — VIII.2, las dos últimas preguntas: el *adhiyajna* en el cuerpo y el conocimiento en la hora de la muerte

«The Blessed Lord spoke: Brahman is the supreme imperishable; And Adhyatma is said to be the inherent nature of the individual, Which originates the being of creatures; Action is known as the creative power (of the individual, which causes him to be reborn in this or that condition of being).» — VIII.3, las tres primeras respuestas; los paréntesis largos son glosa del traductor dentro de la traducción

«The Adhibhuta is the perishable nature of being (or the sphere of the supreme Spirit in acting on the individual, i.e. nature). The Adhidaivata is the supreme divine Agent itself (the purusha). The Adhiyajna (Lord of Sacrifice) is Myself, Here in this body, 0 Arjuna.» — VIII.4, las tres respuestas restantes, con Krishna identificándose con el señor del sacrificio dentro del cuerpo

«And at the hour of death, he who dies remembering Me, Having relinquished the body, Goes to My state of being. In this matter there is no doubt.» — VIII.5, la promesa sobre la hora de la muerte

«Moreover, whatever state of being he remembers When he gives up the body at the end, He goes respectively to that state of being, Arjuna, Transformed into that state of being.» — VIII.6, la regla general: se va a aquello que se recuerda al morir

«Therefore, at all times Meditate on Me, With your mind and intellect fixed on Me. In this way, you shall surely come toMe.» — VIII.7, la consecuencia práctica, que junta meditar y pelear; el impreso funde *to Me*

«With a mind disciplined by the practice of yoga, Which does not tum to anything else, To the divine supreme Spirit He goes, Arjuna, meditating on Him.» — VIII.8, la meditación sin desvío como vía al Espíritu supremo; el impreso escribe *tum*

«He who meditates on the ancient seer, The ruler, smaller than the atom, Who is the supporter of all, whose form is unthinkable, And who is effulgent like the sun, beyond darkness;» — VIII.9, el retrato de aquello en que se medita: más chico que el átomo, de forma impensable, color de sol y más allá de la tiniebla

«At the hour of death, with umnoving mind, Endowed with devotion and with the power of yoga, Having made the vital breath enter between the two eyebrows, He reaches this divine supreme Spirit.» — VIII.10, la técnica de la hora de la muerte: el aliento entre las dos cejas; el impreso escribe *umnoving*

«That which those who know the Vedas call the imperishable, Which the ascetics, free from passion, enter, Desiring which they follow a life of chastity, That path I shall explain to you briefly.» — VIII.11, el poema define su meta por tres vías ajenas: los que saben los Vedas, los ascetas y los castos

«Closing all the gates of the body, And confining the mind in the heart, Having placed the vital breath in the head, Established in yoga concentration,» — VIII.12, la receta de la concentración, con las nueve puertas cerradas

«Uttering the single-syllable "Om" Brahman Meditating on Me, He who goes forth, renouncing the body, Goes to the supreme goal .» — VIII.13, la sílaba *Om* como práctica de la hora de la muerte

«He who thinks of Me constantly, Whose mind does not ever go elsewhere, For him, the yogin who is constantly devoted, I am easy to reach, Arjuna.» — VIII.14, la facilidad de acceso prometida al que piensa en Krishna sin desviarse

«Approaching Me, those whose souls are great, Who have gone to the supreme perfection, Do not incur rebirth, That impermanent home of misfortune.» — VIII.15, el renacimiento nombrado casa impermanente de la desgracia

«Up to Brahma's realm of being, The worlds are subject to successive rebirths, Arjuna; But he who reaches Me Is not reborn.» — VIII.16, hasta el mundo de Brahma se renace; solo quien llega a Krishna no

«They who know that the day of Brahma Extends as far as a thousand yugas, And that the night of Brahrna ends only in a thousand yugas; They are men who know day and night .» — VIII.17, la escala cósmica del día y la noche de Brahma, de mil *yugas* cada uno

«From the urunanifest, all manifestations Come forth at the arrival of (Brahma's) day; At the arrival of (Brahma's) night, they are dissolved, At that point to be known as the munanifest again.» — VIII.18, el ciclo de manifestación y disolución con el día y la noche de Brahma; el impreso corrompe dos veces *unmanifest*

«This multitude of beings, Having come to be again and again, is dissolved Helplessly at the arrival of night, Arjuna, And it comes into existence again at the arrival of day.» — VIII.19, la misma rueda dicha desde los seres, que la padecen sin voluntad

«But higher than this state of being Is another unrnanifest state of being Higher than the primeval unrnanifest, Which, when all beings perish, does not perish.» — VIII.20, un no manifestado por encima del no manifestado, que no perece; el impreso corrompe *unmanifest*

«This unmanifest is the imperishable, thus it is said. They call it the supreme goal, Attaining which, they do not return. This is My supreme dwelling place.» — VIII.21, la meta suprema de la que no se vuelve, llamada morada de Krishna

«This is the supreme Spirit, Arjuna, Attainable by one-pointed devotion, Within which all beings stand, And by which all this universe is pervaded.» — VIII.22, la estrofa que Chapple cita en su prefacio: el Espíritu supremo alcanzable solo por devoción sin reparto

«But at which times the yogins Return or do not return, As they depart at death, Of these times I shall speak, Arjuna.» — VIII.23, el poema anuncia la doctrina de los dos tiempos de la muerte

«Fire, brightness, day, the bright lunar fortnight, The six months of the northern course of the sun: Departing then, the men who know Brahman Go forth to Brahman.» — VIII.24, la vía luminosa: fuego, claridad, día, quincena clara y los seis meses del curso norte del sol

«Smoke, night, the dark lunar fortnight, The six: months of the southern course of the sun; Attaining by these the lunar light, The yogin is born again.» — VIII.25, la vía oscura, que devuelve al nacimiento; el impreso mete dos puntos en *six*

«These are the two paths, light and dark, Thought to be eternal for the universe. By one he does not return; By the other he returns again.» — VIII.26, las dos vías declaradas eternas para el universo

«Knowing these two paths The yogin is not confused at all. Therefore, at all times, Be steadfast in yoga, Arjuna.» — VIII.27, el fruto práctico de conocer las dos vías

«The yogin, having known all this, goes beyond The pure fruit of action which comes from study of the Vedas, Sacrifices, austerities, and gifts, And goes to the supreme primal state.» — VIII.28, última estrofa del octavo libro: el yogui pasa del fruto puro de Vedas, sacrificios, austeridades y dones

«The Blessed Lord spoke: But this most secret thing I shall declare to you, who do not disbelieve: Knowledge and realization combined, Having learned which you shall be released from evil.» — IX.1, el noveno libro abre con la condición del oyente: no descreer

«This is royal knowledge, a royal secret, A supreme purifier, Plainly intelligible, righteous, Easy to practice, imperishable.» — IX.2, los atributos del conocimiento regio, entre ellos ser fácil de practicar

«Men who have no faith In this knowledge, Arjuna, Not attaining to Me, are born again In the path of death and transmigration.» — IX.3, la suerte de los que no dan fe

«This whole universe is pervaded By Me in My unmanifest aspect. All beings abide in Me; I do not abide in them.» — IX.4, la primera mitad de la paradoja: todos los seres moran en Krishna y él no en ellos

«And yet beings do not abide in Me. Behold my divine yoga! Sustaining beings and not dwelling in beings Is my Self, causing beings to be.» — IX.5, la segunda mitad, que niega lo que la anterior afirmó; el poema la presenta como el yoga divino y no la armoniza

«As the mighty wind, going everywhere, Dwells eternally in space, So all beings Dwell in Me. Consider this!» — IX.6, el símil del viento en el espacio para explicar la paradoja

«All beings, AtjlUla, Go to My own material nature At the end of a kalpa; At the beginning of a kalpa, I send them forth.» — IX.7, la reabsorción y la emisión de los seres con el *kalpa*; el impreso corrompe *Arjuna*

«Resting on My own material nature, I send forth again and again This entire multitude of beings, Which is powerless, by the power of My material nature.» — IX.8, la emisión repetida de los seres, que la padecen sin poder propio

«And these actions do not bind Me, Arjlll1a; I sit indifferently, Unattached to these actions.» — IX.9, la emisión de los mundos no ata a quien la hace; el impreso corrompe *Arjuna*

«With Me as overseer, material nature Produces all things animate and inanimate. From this cause, ArjlUla, The universe revolves.» — IX.10, Krishna como supervisor y la *prakriti* como productora; el impreso corrompe *Arjuna*

«The deluded despise Me, Clad in human fonn, Not knowing My higher being As the great Lord of beings.» — IX.11, el desprecio a la forma humana como signo de no conocer el ser superior; el impreso escribe *fonn*

«Those of vain hopes, vain actions, Vain knowledge, devoid of &saimination, Abide in a fiendish and demoniacal nature, Which is deluding.» — IX.12, el retrato de los que moran en naturaleza demoníaca; el impreso corrompe *discrimination*

«But those whose souls are great, Arjuna, Partaking of a celestial nature, Worship Me single-mindedly, Knowing Me as the origin of beings and as the imperishable.» — IX.13, el contrario: los de naturaleza celeste que adoran sin reparto

«Perpetually glorifying Me And striving with firm vows, And honoring Me with devotion, Ever steadfast, they worship Me.» — IX.14, cómo adoran esos grandes

«And by the wisdom sacrifice, Others, sacrificing, worship Me As the one and as the manifold, Variously manifested, facing in all directions (i.e. omniscient).» — IX.15, el sacrificio de conocimiento: adorar a Krishna como uno y como múltiple a la vez

«I am the ritual, I am the sacrifice, I am the offering, I am the medicinal herb, I am the sacred text, I am also the clarified butter, I am the fire, and I am the pouring out (of the oblation).» — IX.16, Krishna se identifica con cada pieza del rito, como en IV.24 con Brahman

«I arn the father of the universe, Themother,the~bllimer,the grandfather, The object of knowledge, the purifier, the sacred syllable "Om," The Rig, Sarna, and Yajur Vedas.» — IX.17, la serie sigue con los papeles familiares y los tres Vedas; el impreso corrompe *am* y funde la enumeración de la madre y el establecedor

«I am the goal, the supporter, the great Lord, the witness, The abode, the refuge, the friend, The origin, the dissolution and the foundation, The treasure house and the imperishable seed.» — IX.18, la letanía de nombres que Chapple resume en su prefacio

«I radiate heat, I withhold and Send forth the rain; And I am both immortality and death, Being and non-being, Arjuna.» — IX.19, la identificación llega a los pares contrarios: inmortalidad y muerte, ser y no ser

«Those who know the three Vedas, the soma drinkers, those whose evils are cleansed, Worship Me with sacrifices and seek to go to heaven. They, attaining the pure world of the Lord of the gods, Enjoy in heaven the gods' celestial pleasures .» — IX.20, el culto védico y su premio: el cielo de Indra

«Having enjoyed the vast world of heaven, They enter the world of mortals when their merit is exhausted. Thus confonning to the law of the three Vedas, Desiring enjoyments, they obtain the state of going and returning.» — IX.21, el límite de ese premio: agotado el mérito, se vuelve

«Those men who worship, directing their thoughts to Me, Whose minds do not go elsewhere; For them, who are constantly steadfast, I secure what they lack and preserve what they already possess.» — IX.22, la promesa de *yogakshema*, procurar lo que falta y guardar lo que se tiene

«Even those who worship other gods With faith, Also worship Me, Arjuna, Though they do so in ignorance.» — IX.23, todo culto llega a Krishna, aunque sea fuera de regla

«For I am the enjoyer and the Lord Of all sacrifices. But they do not recognize Me in truth; Hence they fall.» — IX.24, el límite de esa aceptación: no reconocerlo hace caer

«Those who are devoted to the gods go to the gods; Those who are devoted to the ancestors go the the ancestors; Those who are devoted to the spirits go to the spirits; Those who worship Me come surely toMe.» — IX.25, cada culto lleva al objeto de su culto; el impreso funde *to Me*

«He who offers to Me with devotion and a pure heart A leaf, a flower, a fruit, or water, That offering of devotion I accept from him.» — IX.26, la ofrenda mínima aceptada: hoja, flor, fruto o agua

«Whatever you do, whatever you eat, Whatever you offer, whatever you give, Whatever austerities you perform, Arjuna, Do that as an offering to Me.» — IX.27, la regla que vuelve ofrenda cualquier acto

«You shall certainly be liberated From the bonds of action which produce good and evil fruits; Liberated, with your mind disciplined by the yoga of renunciation, You shall come to Me.» — IX.28, la liberación de los frutos buenos y malos por igual

«I am the same (Self) in all beings; There is none disliked or dear to Me. But they who worship Me with devotion Are in Me, and I am also in them.» — IX.29, la imparcialidad divina y a la vez la reciprocidad con el devoto, sin armonizar las dos

«If even the evil doer Worships Me with undivided devotion, He is to be thought of as righteous, For he has indeed rightly resolved.» — IX.30, la estrofa que declara justo al malhechor de devoción sin reparto

«Quickly he becomes virtuous and Goes to everlasting peace. Atjuna, know for certain that No devotee of Mine is ever lost» — IX.31, la garantía que sigue a la anterior

«They who take refuge in Me, Arjuna, Even if they are born of those whose wombs are evil (i.e. those oflow origin), Women, Vaishyas, even Shudras, Also go to the highest goal.» — IX.32, la apertura por casta y sexo: mujeres, *vaishyas* y *shudras* llegan a la meta suprema; el impreso funde *of low*

«How much more easily then, the pure Brahmins And the devoted royal seers! Having attained this impennanent and unhappy world, Devote yourself to Me.» — IX.33, el poema llama impermanente e infeliz a este mundo y remata el argumento de la apertura; el impreso escribe *impennanent*

«With mind fixed on Me, be devoted to Me; Sacrificing to Me, make reverence to Me. Thus steadfast, with Me as your supreme aim, You yourself shall come to Me.» — IX.34, última estrofa del noveno libro; el troceo pierde los complementos de los dos primeros versos

«The Blessed Lord spoke: Again, 0 Arjuna, Hear My supreme word Which I shall speak to you, who are beloved, With a desire for your welfure.» — X.1, el décimo libro abre por el afecto: Krishna habla por el bien de un amado; el impreso escribe *welfure*

«Neither the multitude of gods Nor the great seers know My origin. In truth I am the SOlllU! of the gods And the great seers.» — X.2, ni dioses ni videntes conocen el origen de quien es su fuente; el impreso corrompe *source*

«He who knows Me, the birthIess and the beginningless, The mighty Lord of the world, He among mortals is tUldeluded; He is released from all evils.» — X.3, el fruto de conocerlo sin nacimiento ni principio; el impreso escribe *birthIess* y *tUldeluded*

«Intellect, knowledge, freedom from delusion, Patience, truth, self-restraint, tranquility, Pleasure, pain, birth, death, And fear and fearlessness,» — X.4, empieza la lista de estados que proceden de Krishna, con los pares contrarios dentro

«Non-violence, impartiality, contentment, Austerity, charity, fame, disrepute, The manifold conditions of beings, Arise from Me alone.» — X.5, la lista se cierra adjudicando a Krishna incluso la fama y el descrédito

«The seven great seers of old, And also the four Manus, From whom have sprung these creatures of the world, Originated from Me, bam of My mind.» — X.6, los siete videntes y los cuatro Manus nacidos de la mente de Krishna; el impreso escribe *bam*

«He who knows in truth This, My manifested glory and power, Is united with Me by unwavering yoga; Of this there is no doubt.» — X.7, conocer la *vibhuti* como vía de unión

«I am the origin of all; All proceeds from Me. Thinking thus, the intelligent ones, Worship Me.» — X.8, la fórmula breve del origen, que funda el culto de los que meditan

«Those who think of Me, who absorb their lives in Me, Enlightening each other, And speaking of Me con stantly, They are content and rejoice.» — X.9, el retrato de la comunidad devota: se iluminan unos a otros y hablan de Krishna

«To those who are constantly steadfast, Those who worship Me with love, I give the yoga of discrimination By which they come to Me.» — X.10, el *buddhi-yoga* dado como don a los que aman

«Out of compassion for them, I, who dwell within their own beings, Destroy the darkness bom of ignorance With the shining lamp of knowledge.» — X.11, la lámpara del conocimiento encendida desde dentro por compasión; el impreso escribe *bom*

«Atjuna spoke: You are the supreme Brahman, the supreme abode, The supreme purifier, The eternal divine Spirit, The primal God, unborn and all-pervading.» — X.12, la confesión de Arjuna, que identifica a Krishna con Brahman supremo; el impreso escribe *Atjuna*

«Thus they call You, all the seers, The divine seer Narada, Also Asita, Devala, and Vyasa, And You Yourself (now) tell me so.» — X.13, Arjuna apoya su confesión en la autoridad de los videntes y en la palabra del propio Krishna

«All this which You speak to me, Krishna, I believe to be true; Indeed, neither the gods nor the demons, 0 Blessed one, Know Your manifestation.» — X.14, Arjuna declara creer y a la vez consigna que ni dioses ni demonios conocen esa manifestación

«Supreme Being, 0 Lord of the universe, You know Yourself through Yourself alone, Highest of spirits, Source of welfare of beings, Lord of beings, God of gods, 0 Lord of the universe.» — X.15, el autoconocimiento divino como único acceso, y la letanía de vocativos

«Please describe without reserve The divine self-manifestations By which You pervade These worlds, and abide in them.» — X.16, la petición que abre el catálogo de manifestaciones

«How may I know You, 0 Yogin, Constantly meditating on You? And in what various aspects of being Are You to be thought of by me, o Blessed One?» — X.17, la pregunta práctica: en qué aspectos hay que pensarlo

«Explain to me further in detail Your power and manifestation, o Krishna. I am never satiated with hearing Your nectar-like words.» — X.18, la insistencia de Arjuna, que dice no saciarse de oír

«The Blessed Lord spoke: Listen! I shall explain to you My divine self-manifestations; Those only that are prominent, For there is no end to My extent.» — X.19, la advertencia que acota el catálogo antes de darlo: solo lo prominente, porque no hay fin

«I am the Self, Arjuna, Abiding in the heart of all beings; And I am the beginning and the middle Ofbeings, and the end as well.» — X.20, la primera identificación del catálogo: el Sí mismo en el corazón de todo ser; el impreso funde *Of beings*

«Of the Adityas, I am VIShnU; Of lights, the radiant sun; I am Marichi of the Maruts; Among the heavenly bodies I am the moon.» — X.21, el catálogo da en cada clase el ejemplar mayor; el impreso corrompe *Vishnu*

«Of the Vedas, I am the Sama Veda; Of the gods, I am Vasava; And of the senses, I am the mind, I am the consciousness of beings.» — X.22, sigue el catálogo, con la consciencia de los seres entre los términos

«And of the Rudras, I am Shankara; I am Kubera of the Yaksas and Rakshasas; I am fire of the Vasus And the Meru of mountains.» — X.23, sigue el catálogo de manifestaciones con los Rudras, los Yakshas, los Vasus y las montañas

«Know that I am the chief of household priests, Brihaspati, Arjuna; Of the commanders of annies, I am Skanda; Of bodies of water, I am the ocean .» — X.24, Brihaspati, Skanda y el océano; el troceo desordena el renglón del sacrificio doméstico

«Of the great seers, I am Bhrigu; Of words, I am the single syllable "Om"; Of sacrifices, I am japa (silent repetition); Of immovable things, the Himalayas.» — X.25, entre las manifestaciones entra el *japa*, la repetición silenciosa, como el mayor de los sacrificios

«Among all trees, I am the sacred fig tree; And of the divine seers, Narada; And of the Gandharvas, Chitraratha; And of the perfected, Kapila the sage.» — X.26, el higuera sagrada, Narada, Chitraratha y Kapila, a quien la nota de Sargeant da por fundador del Samkhya

«Know that I am Ucrhaishravas of horses, Born of nectar; Airavata of princely elephants; And of men, the king .» — X.27, el caballo de Indra, el elefante de los príncipes y el rey entre los hombres

«Of weapons, I am the thunder bolt; Of cows, I am the wish-fulfilling cow; I am the progenitor Kandarpa; And of serpents, I am Vasuki.» — X.28, el rayo, la vaca de los deseos, Kandarpa y Vasuki

«I am Ananta of the Nagas; Varuna of the water creatures; Of the ancestors, I am Aryaman; And Yama of the controllers.» — X.29, Ananta, Varuna, Aryaman y Yama, el dios de la muerte

«I am Prahlada of the demons; Time, of the calculators; Of the beasts, I am the lion; And Garuda, of the birds .» — X.30, el catálogo incluye al príncipe de los enemigos de los dioses y al Tiempo entre los que cuentan

«Of purifiers, I am the wind; Rama of the warriors; Of the sea monsters I am the alligators; And of rivers I am the Ganges.» — X.31, el viento, Rama, los cocodrilos y el Ganges

«Of creations I am the beginning and the end, And also the middle, 0 Arjuna; Of all knowledge, the knowledge of the supreme Self. I am the logic of those who debate.» — X.32, entre las manifestaciones entra el conocimiento del Sí mismo supremo y la lógica de los que discuten

«Ofletters I am the letter A, And the dual of compound words; I alone am in£nite time; I am the Establisher, facing in all directions (i.e. omniscient).» — X.33, la manifestación en la gramática misma: la letra A y el compuesto copulativo; el impreso funde *Of letters* y escribe *in£nite*

«I am all-destroying death, And the origin of those things that are yet to be. Among the feminine qualities, I am fame, prosperity, speech, Memory, wisdom, courage, and patience .» — X.34, la muerte y el origen de lo por venir, y las cualidades femeninas nombradas por su género gramatical

«Of chants I am the Brihatsaman; Of meters I am the Gayatri; Of months, the Marga-shirsha; flowers And of seasons, the spring, abounding with flowers .» — X.35, el catálogo pasa por el canto, el metro, el mes y la estación

«I am the gambling of the dishonest, The splendor of the splendid; I am victory, I am effort, I am the goodness of the good.» — X.36, la estrofa que incluye el juego de los tramposos entre las manifestaciones

«Of the Vrishnis, I am Vasudeva; Of the sons of Pandu, Arjuna; Of the sages, moreover, I am Vyasa; Of poets, the poet Ushana.» — X.37, la estrofa en que Krishna se nombra a sí mismo y nombra a su interlocutor dentro del catálogo

«Of punishers, I am the scepter, And I am the guidance of those desirous of victory; Of secrets, I am silence and The knowledge of the wise.» — X.38, el silencio entre los secretos y el conocimiento de los sabios

«And also I am that which is the seed of all creatures, Arjuna; There is nothing that could exist without Existing through Me, whether moving or not moving.» — X.39, la fórmula que cierra el catálogo: nada existe sin existir por Krishna

«There is no end to My divine Manifestations, Arjuna. This has been declared by Me As an example of the extent of My» — X.40, la declaración de que el catálogo es muestra y no censo; el tramo se corta en el cambio de plana

«Whatever manifested being that is Glorious and vigorous, indeed, Understand that in every case He originates from a fraction of My splendor.» — X.41, la regla general que resume el catálogo: todo lo glorioso sale de una fracción

«But what is this extensive Knowledge to you, Arjuna? I support this entire universe constantly With a single fraction of Myself.» — X.42, última estrofa del décimo libro, que Chapple cita en su prefacio

«Arjuna spoke: As a favor to me, You have spoken About the highest secret Known as the supreme Self. With this my delusion is gone.» — XI.1, Arjuna abre el libro once declarando ida su ilusión, justo antes de pedir la visión

«The origin and the dissolution of beings Have been heard in detail by me From You, 0 Krishna, And also Your imperishable majesty.» — XI.2, Arjuna resume lo oído; el troceo pierde el complemento del primer verso

«Thus, as You have described Yourself, 0 supreme Lord, I desire to see Your divine form, o Supreme Spirit.» — XI.3, la petición de ver la forma divina

«If You think it possible For me to see this, 0 Lord Of Yo gins, then show me Your imperishable Self.» — XI.4, la condición con que Arjuna pide la visión, que Chapple cita en su prefacio; el impreso parte *Yogins*

«The Blessed Lord spoke: Behol~ Arjuna, My forms, A hundred fol~ a thousandfold, Various, divine, And of various colors and shapes.» — XI.5, Krishna concede la visión; el impreso corrompe dos veces *Behold* y *hundredfold*

«Behold the Adityas, the Vasus, the Rudras, The two Asvins, the Maruts too; Many wonders unseen before, Behold, Arjtma!» — XI.6, el censo de grupos divinos que Arjuna ha de ver; el impreso corrompe *Arjuna*

«Behold now the entire universe, With everything moving and not moving, Standing together here in My body, Arjuna, And whatever else you desire to see.» — XI.7, el universo entero de pie dentro del cuerpo de Krishna

«But you are not able to see Me With your own eyes. I give to you a divine eye; Behold My majestic power!» — XI.8, el ojo divino otorgado como condición de la visión

«Sanjaya spoke: Having spoken thus, 0 King, The great Lord of yoga, Hari (Krishna), Revealed to Arjuna His majestic supreme form.» — XI.9, Samjaya vuelve a tomar la palabra y se dirige al rey ciego

«Of many mouths and eyes, Of many wondrous aspects, Of many divine ornaments, Of many uplifted divine weapons.» — XI.10, la descripción de la forma empieza por la multiplicidad

«Wearing divine garlands and apparel, With divine perfumes and ointments, Made up of all marvels, the resplendent» — XI.11, sigue la descripción; el tramo se corta en el límite de chunk

«Made up of all marvels, the resplendent Lord, endless, facing in all directions» — cierre de XI.11 tras el corte del troceo, en la misma plana

«If a thousand suns should rise all at once In the sky, Such splendor would resemble The splendor of that great Being.» — XI.12, el símil de los mil soles, el verso más citado del poema fuera de la India

«There ArjIDla then beheld The entire universe established in one, Divided in many groups, In the body of the God of Gods.» — XI.13, el universo entero visto uno y a la vez repartido; el impreso corrompe *Arjuna*

«Then Arjuna, Who was filled with amazement, Whose hair was standing on end, Bowing his head to the Lord With joined pahns, said:» — XI.14, la reacción del cuerpo antes de la palabra; el impreso escribe *pahns*

«Arjuna spoke: I see the gods, 0 God, in Your body, And all kinds of beings assembled; Lord Braluna on his lotus seat, And all the seers and divine serpents.» — XI.15, lo primero que Arjuna nombra dentro de la visión; el impreso corrompe *Brahma*

«I see You everywhere, infinite in fonn, With many anTIS, bellies, faces, and eyes; Not the end, nor the middle, nor yet the beginning of You do I see, 0 Lord of all, whose fonn is the universe.» — XI.16, la visión sin principio, medio ni fin; el impreso escribe *fonn* y *anTIS*

«Crowned, armed with a club and bearing a discus, A mass of splendor, shining on all sides, With the immeasurable radiance of the sun and blazing fire, I see You, who are difficult to behold.» — XI.17, los atributos regios y el resplandor insostenible

«You are the unchanging, the supreme object of knowledge; You are the ultimate resting place of all; You are the imperishable defender of the eternal law; You are the primeval Spirit, I believe.» — XI.18, la letanía de identificaciones que Arjuna hace en plena visión

«With infinite power, without beginning, middle, or end, With innumerable anus, the moon and sun being Your eyes, I see You, the blazing fire Your mouth, Burning all this universe with Your radiance.» — XI.19, luna y sol por ojos y la boca de fuego que quema el universo; el impreso escribe *anus* por *arms*

«This space between heaven and earth, Is pervaded by You alone in all directions. Seeing Your marvelous and terrible fonn, The three worlds tremble, 0 great Being.» — XI.20, el temblor de los tres mundos ante la forma terrible; el impreso escribe *fonn*

«The throngs of gods enter into You, Some, terrified, with reverent gestures praise You; Saying "Hail," the throngs of great seers and perfected ones Extol You with abundant praises.» — XI.21, los propios dioses entran aterrados en la forma

«The Rudras, Adityas, Vasus, the Sadhyas, The Vtshve devas, the two Ashvins, the Maruts, and the Ushma pas, The throngs of Gandharvas, Yakshas, Asuras, and perfected ones, All behold You, amazed.» — XI.22, el censo de los que miran asombrados; el impreso corrompe *Vishve*

«Having seen Your great form, which has many mouths and eyes, Which has many arms, thighs, and feet, Which has many bellies, and mouths gaping with many tusks, o Krishna, the worlds tremble, and so do I.» — XI.23, la estrofa en que el epíteto de brazo poderoso se aplica a Krishna y no a Arjuna

«Having seen You touching the sky, blazing, many colored, Gaping-mouthed, with enonnous fiery eyes; I tremble indeed in my heart, and I find neither courage nor tranquility, OVlShnU!» — XI.24, Arjuna confiesa que pierde el ánimo y la calma; el impreso corrompe *O Vishnu* y *enormous*

«And having seen Your mouths, bearing many tusks, Glowing like the ftres of universal destruction, I lose my sense of direction, and I do not ftnd comfort. Have mercy! Lord of Gods, abode of the universe!» — XI.25, la petición de clemencia en mitad de la visión; el impreso escribe *ftres* y *ftnd*

«And entering into You, all the sons of Dhritarashtra, Along with the throngs of kings, Bhishma, Drona, and Kama, the son of the charioteer, And also with our chief warriors,» — XI.26, los guerreros de los dos bandos entrando en la forma; el impreso escribe *Kama* por *Karna*

«They quickly enter Your fearful mouths, Which gape with many tusks; Some are seen with crushed heads, Clinging between Your teeth.» — XI.27, las cabezas trituradas entre los dientes; el troceo pierde el sustantivo del primer verso

«As the many torrents of the rivers Flow toward the ocean, So those heroes of the world of men Enter your flaming mouths.» — XI.28, el símil de los ríos que van al mar para los héroes que entran en las bocas

«As moths enter a blazing flame To their destruction with great spee~ So also, these creatures swiftly enter Your mouths to their destruction.» — XI.29, el símil de las polillas en la llama; el impreso escribe *spee~*

«You lick up, swallowing on all sides All the worlds, with your flaming mouths. Filling all the universe with splendor, Your terrible rays blaze forth, 0 Vishnu!» — XI.30, la forma descrita lamiendo y tragando los mundos

«Tell me who You are, of so terrible a form. Salutations to You, 0 Best of Gods; Have mercy! I wish to Wlderstand You, primal One; Indeed, I do not comprehend what You are doing.» — XI.31, la pregunta de Arjuna en el punto más alto del espanto; el impreso escribe *Wlderstand*

«The Blessed Lord spoke: I am Time, the mighty cause of world destruction, Who has come forth to annihilate the worlds. Even without any action of yours, all these warriors Who are arrayed in the opposing ranks, shall cease to exist» — XI.32, la autodefinición de Krishna como Tiempo destructor de mundos, la más citada del libro once

«Therefore stand up and attain glory! Having conquered the enemy, enjoy prosperous kingship. These have already been struck down by Me; Be the mere instrument, 0 Arjuna.» — XI.33, la consecuencia práctica de esa definición: Arjuna como mero instrumento de lo ya hecho

«Drona, Bhishma, Jayadratha, and Kama too, others also, warrior heroes, have been killed by Me. Do not hesitate! Kill! Fight! You shall conquer the enemy in battle.» — XI.34, los nombres de los ya muertos por el Tiempo; el impreso escribe *Kama* por *Karna*

«Sanjaya spoke: Having heard this utterance of Krisima, Arjuna, with joined palms, trembling, Prostrating himself, terrified, And bowing down, thus spoke in a choked voice to Krishna:» — XI.35, Samjaya describe el temblor y la voz quebrada de Arjuna; el impreso corrompe *Krishna*

«Arjuna spoke: Rightly, 0 Krishna, the universe Rejoices and is gratified by Your praise. The demons, terrified, flee in all directions; And all the throngs of the perfected ones bow before You.» — XI.36, el himno de Arjuna tras la visión

«And why should they not bow to You, o great One, Who are the original Creator, greater even than Brahma! Infinite Lord of Gods, you are the dwelling place of the universe, The imperishable, the existent, the non-existent, and that which is beyond both.» — XI.37, Krishna declarado mayor que Brahma y más allá del ser y el no ser

«You are the primal God, the ancient Spirit; You are the supreme resting place of all the universe; You are the knower, the object of knowledge, and the supreme state. All the universe is pervaded by you, o One of infinite fonns.» — XI.38, la letanía sigue; el impreso escribe *fonns*

«You are Vayu, Yama, Agni, Varuna, the Moon, The Lord of creatures, and the great grandfather. Salutations to You a thousand times, And again salutations, salutations to You!» — XI.39, Krishna identificado con los dioses védicos y saludado mil veces

«Salutations to You from in front and behind, Salutations to You on all sides also, o All. You are infinite valor and boundless might. You pervade all, therefore You are all.» — XI.40, el saludo desde todos los lados y la inferencia que lo cierra

«Whatever I have said impetuously as if in ordinary friendship, "Oh Krishna, Oh Son ofYadu, Oh Comrade," In ignorance of Your majesty, Through negligence or even through affection,» — XI.41, Arjuna pide disculpa por haberlo tratado como amigo; el impreso funde *of Yadu*

«And if, with humorous purpose, You were disrespectfully treated, While at play, resting, while seated or while dining, When alone, 0 Krishna, or even before the eyes of others, For that I ask forgiveness of You, immeasurable One.» — XI.42, la lista de las ocasiones familiares en que lo trató sin reverencia

«You are the father of the world, of all things moving and motionless. You are to be adored by this world. You are the most venerable Guru. There is nothing like You in the three worlds. How then could there be another greater, o Being of incomparable glory?» — XI.43, Krishna llamado padre del mundo y gurú venerable

«Therefore, bowing down, prostrating my body, I ask forgiveness of You, 0 Lord; As is a father to a son, a friend to a friend, A lover to a beloved, please, 0 God, be merciful!» — XI.44, las tres relaciones con que Arjuna pide clemencia: padre e hijo, amigo y amigo, amante y amada

«Having seen that which has never been seen before, I am delight~ And yet my mind trembles with fear. Show me that form, 0 God, in which You originally appeared. Have mercy, Lord of Gods, dwelling of the universe.» — XI.45, el deleite y el miedo juntos, y la petición de que vuelva la forma anterior; el impreso escribe *delight~*

«I desire to see you wearing a crown, Armed with a club, discus in hand, as before; Become that four-armed form, o thousand armed One, 0 You who have all forms.» — XI.46, la forma que Arjuna pide de vuelta, la de cuatro brazos

«The Blessed Lord spoke: By My grace toward you, Arjuna, this Supreme form has been manifested through My own power, This form of Mine, made up of splendor, universal, infinite, primal, Which has never before been seen by other than you.» — XI.47, la visión declarada gracia y primicia

«Not by Vedic sacrifice nor (Vedic) recitation, not by gifts, And not by ritual acts nor by severe austerities, Can I be seen in such a fonn in the world of men By any other than you, Arjuna.» — XI.48, ni sacrificio, ni recitación, ni dones, ni ritos, ni austeridades dan esa visión; el impreso escribe *fonn*

«Have no fear or confusion On seeing this terrible form of Mine, Be again free from fear and cheered in heart. Behold, My (previous) form!» — XI.49, Krishna calma a Arjuna y retira la forma terrible

«Sanjaya spoke: Having spoken thus to Arjuna, Krishna Revealed his own (previous) fonn again. Having resumed His gentle, wonderful appearance, He cahned Arjuna, who was terrified.» — XI.50, Samjaya narra el retorno de la forma amable; el impreso escribe *cahned* y *fonn*

«Arjuna spoke: Seeing Your gentle Human form, 0 Krishna, Now I am composed And my mind is restored to normal.» — XI.51, Arjuna declara recompuesto el ánimo

«The Blessed Lord spoke: This form of Mine which you have beheld Is difficult to see; Even the gods are constantly longing To behold it.» — XI.52, hasta los dioses anhelan esa forma

«Not through study of the Vedas, not through austerity, Not through gifts, and not through sacrifice Can I be seen in this fonn As you have beheld Me.» — XI.53, se repite la negación de las vías rituales para esa visión; el impreso escribe *fonn*

«By undistracted devotion alone Can I be known, And be truly seen in this fonn, And be entered into, Arjuna.» — XI.54, la devoción sin reparto como única vía para conocer, ver y entrar; el impreso escribe *fonn*

«He who does all work for Me, considers Me as the Supreme, Is devoted to Me, abandons all attachment, And is free from enmity toward any being, Comes to Me, Arjuna.» — XI.55, última estrofa del libro once, que resume la enseñanza en cinco notas, la última sin enemistad con ningún ser

«Arjuna spoke: The constantly steadfast devotees Who worship You with devotion, And those who worship the eternal unmanifest; Which of these has the better knowledge of yoga?» — XII.1, la pregunta que abre el libro doce: el culto a lo personal o a lo no manifestado

«The Blessed Lord spoke: Those who are eternally steadfast, who worshlpMe, Fixing their minds on Me, Endowed with supreme faith; I consider them to be the most devoted toMe.» — XII.2, la respuesta favorece al que fija la mente en Krishna; el impreso funde *worship Me* y *to Me*

«But those who honor the imperishable, The indefinable, the unmanifest, The all-pervading and unthinkable, The unchanging, the immovable, the eternal,» — XII.3, el poema no descarta la otra vía y la describe por sus atributos negativos

«Controlling all the senses, Even-minded on all sides, Rejoicing in the welfare of all creatures, They also attain Me.» — XII.4, los que siguen la vía de lo no manifestado también llegan

«The trouble of those whose minds Are fixed on the unmanifest is greater, For the goal of the unmanifest is attained With difficulty by embodied beings.» — XII.5, la acotación que pone a la vía sin forma: es más difícil para quien tiene cuerpo

«But those who, renoWlcing all actions In Me, and regarding Me as the Supreme, Worship Me, meditating on Me With Wldistracted yoga,» — XII.6, la vía de la entrega; el impreso corrompe *renouncing* y *undistracted*

«Of those whose thoughts have entered into Me, I am soon the deliverer From the ocean Of death and transmigration, Arjuna.» — XII.7, la promesa de rescate del océano de muerte y transmigración

«Keep your mind on Me alone, Your intellect on Me. Thus you shall dwell in Me hereafter. There is no doubt of this.» — XII.8, la primera de una escala de cuatro recetas de dificultad decreciente

«Or if you are not able To keep your mind steadily on Me, Then seek to attain Me By the constant practice of yoga, Arjuna.» — XII.9, segunda receta de la escala: la práctica constante

«If you are incapable even of practice, Be intent on My work; Even perfonning actions for My sake, You shall attain perfection.» — XII.10, tercera receta: obrar por Krishna

«But if you are unable even to do this, Then, resorting to devotion to Me, And abandoning all the fruits of action, Act with self-restraint.» — XII.11, cuarta receta, la más accesible: soltar los frutos

«Knowledge is indeed better than practice; Meditation is superior to knowledge; Renunciation of the fruit of action is better than meditation; Peace immediately follows renunciation.» — XII.12, la escala invertida en orden de valor, con la renuncia al fruto por encima de la meditación

«He who hates no being, Friendly and compassionate, Free from attachment to possessions, free from egotism, Indifferent to pain and pleasure, patient,» — XII.13, empieza el retrato del devoto querido, que ocupa el resto del libro

«The yogin who is always contented and balanced in mind, Who is self-controlled, and whose conviction is firm, Whose mind and intellect are fixed on Me, And who is devoted to Me, is dear to Me.» — XII.14, sigue el retrato

«He from whom the world does not shrink, And who does not shrink from the world, Who is freed from joy, envy, fear, and distress, Is dear to Me.» — XII.15, la reciprocidad con el mundo como nota del devoto

«He who is free from wants, pure, capable, Disinterested, free from anxiety, Who has abandoned all undertakings And is devoted to Me, is dear to Me.» — XII.16, sigue el retrato, con el abandono de toda empresa

«He who neither rejoices nor hates, Nor grieves nor desires, Has renounced good and evil, And is full of devotion, is dear to Me.» — XII.17, el devoto que ha renunciado al bien y al mal por igual

«Alike toward enemy and friend, The same in honor and disgrace, Alike in cold and heat, pleasure and pain, Freed from attachment,» — XII.18, la ecuanimidad ante los pares

«Indifferent to blame or praise, silent, Content with anything whatever, Homeless, steady-minded, Full of devotion; this man is dear to» — XII.19, el cierre del retrato, con el devoto sin casa; el tramo se corta en el cambio de plana

«Those who honor this immortal law described above, Endowed with faith, Devoted and intent on Me as the Supreme; They are exceedingly dear to Me.» — XII.20, última estrofa del libro doce, que llama ley inmortal a lo dicho

«Arjuna said: Prakriti and Purusha, The field and the knower of the field, Knowledge and the knower of knowledge, I wish to know about these, Krishna.» — la estrofa sin numerar que abre el libro trece, con las seis parejas que el capítulo va a tratar

«The Blessed Lord spoke: This body, Arjuna, Is said to be the field; He who knows this is called the knower of the field By those who are wise in such things.» — XIII.1, la definición de campo y conocedor del campo con que abre el libro trece

«Know also that I am the knower of the field In all fields, Arjuna; Knowledge of the field and of the knower of the field, That is considered by Me to be true knowledge.» — XIII.2, Krishna se declara el conocedor en todos los campos; el impreso funde *by me*

«This field, what it is, and of what kind, What its modifications are and whence they come, And who he (the knower of the field) is, and what are his powers, That, in brief, hear from Me:» — XIII.3, el programa del capítulo en cuatro preguntas

«Sages have sung of it in many ways, distinctly, In various sacred (Vedic) hymns, And with quotations concerning Brahman, Full of reasoning.» — XIII.4, el poema remite su doctrina a himnos védicos y a aforismos sobre Brahman

«The great elements, egoism, Intellect and the unmanifest, The senses, ten and one, And the five objects of the senses,» — XIII.5, el inventario del campo, que Sargeant declara en su nota conceptos del Samkhya

«Desire, hatred, pleasure, pain, the body, intelligence, steadfastness this briefly is described as the field with its modifications.» — XIII.6, el inventario se cierra con las modificaciones del campo

«Absence of pride, freedom from hypocrisy, Non-violence, patience, rectitude, Service of the teacher, purity, Constancy, self-restraint,» — XIII.7, empieza la lista de lo que el poema llama conocimiento, que resulta ser una lista de virtudes

«Indifference to the objects of sense, And absence of egotism; Keeping in view the evils of birth, death, Old age, disease, and pain;» — XIII.8, sigue la lista, con la vista puesta en los males del nacer y el morir

«Non-attachment, absence of clinging To son, wife, home, and so on, And constant even-mindedness Toward desired and undesired events;» — XIII.9, el desapego extendido a hijo, esposa y casa

«And unswerving devotion to Me With single-minded yoga, Frequenting secluded places, Distaste for the society of men,» — XIII.10, la devoción y la soledad dentro de la lista del conocimiento

«Constancy in knowledge of the supreme Spirit, Observing the goal of knowledge of the truth; This is declared to be true knowledge. Ignorance is what is contrary to this.» — XIII.11, el cierre de la lista y la definición negativa de la ignorancia

«I shall declare that which has to be known, Knowing which, one attains immortality; It is the beginningless supreme Brahman, Which is said to be neither existent nor non-existent.» — XIII.12, Brahman descrito como ni existente ni no existente

«Having hands and feet everywhere, Eyes, heads and faces everywhere, Having ears everywhere, That stands, enveloping everything in the world.» — XIII.13, la descripción por omnipresencia de órganos

«Shining by the function of the senses, Yet freed from all the senses, Unattached yet maintaining all, Free from the qualities yet experiencing the qualities;» — XIII.14, la serie de pares contradictorios con que se describe lo que hay que conocer

«Outside and inside beings, Those that are moving and not moving, Because of its subtlety This is not comprehended. This is far away and also near.» — XIII.15, lejos y cerca a la vez, incomprensible por sutil

«Undivided yet remaining as if divided In all beings, This is to be known as the sustainer of beings, Their devourer and creator.» — XIII.16, indiviso y como dividido, sostenedor, devorador y creador

«Also This is said to be the light of lights That is beyond darkness; It is knowledge, the object of knowledge and that which is to be attained through knowledge. It is seated in the hearts of all.» — XIII.17, la luz de las luces, más allá de la tiniebla y sentada en todo corazón

«Thus the field, knowledge, And the object of knowledge have been briefly described. My devotee, understanding this, Enters into My state of being.» — XIII.18, cierre de la primera parte del capítulo

«Know that material nature and Spirit Are both beginningless, And know also that the modifications of the field, And the qualities, too, arise from material nature.» — XIII.19, *prakriti* y *purusha* declarados los dos sin principio

«Material nature is said to he the cause In the producing of cause and effect. The Spirit is said to be the cause In the experiencing of pleasure and pain.» — XIII.20, el reparto de causas: la naturaleza obra, el espíritu experimenta; el impreso escribe *he* por *be*

«For the Spirit, abiding in material nature, Experiences the qualities born of material nature. Attachment to the qualities Is the cause of its birth in good and evil wombs.» — XIII.21, el apego a los *gunas* como causa del renacer

«The highest Spirit in this body Is called the witness, the consenter, The supporter, the experiencer, the great Lord, And also the supreme Spirit.» — XIII.22, los nombres del espíritu supremo dentro del cuerpo

«He who in this way knows the Spirit And material nature, along with the qualities, In whatever stage of transmigration he may exist, Is not born again.» — XIII.23, el conocimiento que corta el renacer, cualquiera sea la etapa

«Some perceive the Self in the Self By the Self through meditation; Others by the discipline of Sankhya And still others by the yoga of action .» — XIII.24, las tres vías de percepción: meditación, Samkhya y yoga de la acción

«Yet others, not knowing this, Worship, having heard it from others, And they also cross beyond death, Devoted to what they have heard.» — XIII.25, el poema admite la vía de los que solo oyeron la doctrina de otros

«Know, Arjuna, that Any being whatever that is born, Moving or unmoving, Arises from the union of the field and the knower of the field.» — XIII.26, todo nacimiento como unión de campo y conocedor

«He who sees the Supreme Lord, Existing alike in all beings, Not perishing when they perish, Truly sees.» — XIII.27, el criterio de la visión verdadera: ver lo que no perece en lo que perece

«Seeing indeed the same Lord Established everywhere, He does not injure the Self by the self. Thereupon he goes to the supreme goal.» — XIII.28, de esa visión se sigue no dañar al Sí mismo

«He who sees that all actions Are perfunned exclusively by material nature, And thus the Self is not the doer, Truly sees.» — XIII.29, el segundo criterio de la visión verdadera: el Sí mismo no es el agente; el impreso escribe *perfunned*

«When he perceives the various states of being As resting in the One, And from That alone spreading out, Then he attains Brahman.» — XIII.30, la multiplicidad reposando en lo Uno y desplegándose de ahí

«This imperishable supreme Self Is beginningless and without qualities; Even though situated in the body, Arjuna, It does not act, and is not tainted.» — XIII.31, el Sí mismo sin principio y sin cualidades, incontaminado dentro del cuerpo

«As the all-pervading ether, because of its subtlety, Is not tainted, So the Self, seated in the body, Is not tainted in any case.» — XIII.32, el símil del éter que nada mancha

«As the sun alone illwnines This entire world, So the Lord of the field illumines The entire field, Arjuna.» — XIII.33, el símil del sol para el señor del campo; el impreso escribe *illwnines*

«They who know, through the eye of knowledge, The distinction between the field and the knower of the field, As well as the liberation of beings from material nature, Go to the Supreme.» — XIII.34, última estrofa del libro trece, con el ojo del conocimiento como órgano de la distinción

«The Blessed Lord spoke: I shall declare, further, the highest Knowledge, the best of all knowledge, Having known which all the sages Have gone from here to supreme perfection.» — XIV.1, el libro catorce abre prometiendo el mejor de los conocimientos

«Resorting to this knowledge, And arriving at a state of identity with Me, Even at the creation of the world they are not born, Nor do they tremble at its dissolution.» — XIV.2, el fruto: quedar fuera del ciclo de creación y disolución

«Great Brahma is My womb. In it I place the seed. The origin of all beings Exists from that, Arjuna.» — XIV.3, la figura de la generación cósmica, con Brahman por matriz y Krishna por sembrador

«Whatever forms are produced In any womb, Arjuna, The great Brahma is their womb, And I am the seed-sowing father.» — XIV.4, la misma figura extendida a toda matriz

«Sattva, rajas, tamas, thus, The qualities born of material nature, Bind fast in the body, 0 Arjuna, The imperishable embodied One (the atman).» — XIV.5, los tres *gunas* nombrados y declarados ataduras del encarnado

«Of these, sattva, free from impurity, illuminating and free from disease, Binds by attachment to happiness And by attachment to knowledge, Arjuna.» — XIV.6, *sattva* ata por lo bueno: la dicha y el conocimiento también amarran

«Know that rajas is characterized by passion Arising from thirst and attachment. This binds fast the embodied one, Arj1ll1a, By attachment to action.» — XIV.7, *rajas* como sed y apego que ata por la acción; el impreso corrompe *Arjuna*

«Know indeed that tamas is born of ignorance, Which confuses all embodied beings. This binds fast, Ajuna, With negligence, indolence, and sleepiness.» — XIV.8, *tamas* nacido de la ignorancia, que ata por descuido, pereza y sueño; el impreso escribe *Ajuna*

«Sattva causes attachment to happiness, Rajas to action, ArjW1a; Tamas, obscuring knowledge, Causes attachment to negligence.» — XIV.9, el reparto de los tres apegos; el impreso corrompe *Arjuna*

«When prevailing over rajas and tamas, Sattva arises, Arjuna; Rajas prevailing over sattva and tamas also comes to be; Likewise tamas prevailing over sattva and rajas.» — XIV.10, los tres se alternan en predominio, ninguno es fijo

«When the light of knowledge shines 1brough all the gates of this body, Then it should be known that Sattva is dominant.» — XIV.11, la señal de *sattva*; el impreso corrompe *through*

«Greed, activity and the undertaking Of actions, restlessness, desire; These are born when rajas Is dominant, Arjuna.» — XIV.12, las señales de *rajas*

«Darkness and inertness, Heedlessness and confusion; These are born when tamas Is dominant, Arjuna.» — XIV.13, las señales de *tamas*

«When an embodied being goes to dissolution (death) Under the dominance of sattva, Then he attains the stainless worlds Of those who know the highest.» — XIV.14, el destino póstumo según el *guna* dominante al morir, empezando por *sattva*

«He who goes to dissolution (death) when rajas is dominant, Is reborn among those attached to action; Likewise, dissolved (dying) when tamas is dominant, He is reborn from the wombs of the deluded.» — XIV.15, el destino póstumo bajo *rajas* y bajo *tamas*

«They say the fruit of good action Is sattvic and without impurity, But the fruit of rajasic action is pain, And the fruit of tamasic action is ignorance.» — XIV.16, los tres frutos: pureza, dolor e ignorancia

«From sattva knowledge is bom, And from rajas desire; Negligence and delusion arise From tamas, and ignorance too.» — XIV.17, lo que nace de cada *guna*; el impreso escribe *bom*

«Those established in sattva go upward; The rajasic stay in the middle; The tamasic, established in the lowest quality, Go downward.» — XIV.18, la escala vertical de los tres destinos

«When the seer perceives No doer other than the qualities, And knows that which is higher than the qualities, He attains My being.» — XIV.19, el conocimiento que libera: no hay más agente que los *gunas*

«When an embodied being transcends These three qualities, which are the source of the body, Released from birth, death, old age, and pain, He attains immortality.» — XIV.20, la trascendencia de los tres como salida del nacer y el morir

«Arjuna spoke: By what marks is he recognized Who has transcended these three qualities, 0 Lord? What is his conduct? And how Does he go beyond these three qualities?» — XIV.21, la pregunta por las señales del que pasó los tres *gunas*

«The Blessed Lord spoke: He neither hates nor desires The presence or the absence Of light or activity Or delusion, Arjuna .» — XIV.22, la primera señal: ni odiar ni desear la presencia o la ausencia de cada *guna*

«He who is seated as if indifferent, Who is not disturbed by the qualities, Thinking "the qualities are operating," And who stands firm and does not waver,» — XIV.23, la fórmula que desata: los *gunas* están obrando

«To whom pain and pleasure are equal, who dwells in the Self, To whom a clod, a stone, and gold are the same, To whom the loved and the unloved are alike, who is steadfast, To whom blame and praise of himself are alike.» — XIV.24, la ecuanimidad ante el terrón, la piedra y el oro, repetida de VI.8

«To whom honor and dishonor are equal, Dispassionate toward the side of friend or foe, RenOlUlcing all undertakings He is said to transcend the qualities.» — XIV.25, el cierre del retrato del que pasó los *gunas*

«And he who serves Me With the yoga of unswerving devotion, Transcending these qualities, Is ready for absorption in Brahman.» — XIV.26, la devoción como vía para trascender los tres

«For I am the abode of Brahman, Of the immortal and the imperishable, Of everlasting virtue, And of absolute bliss.» — XIV.27, última estrofa del libro catorce, con Krishna como morada de Brahman

«The Blessed Lord spoke: They speak of the eternal ashvattha tree, Having its roots above and branches below, Whose leaves are the (Vedic) hymns. He who knows this is a knower of the Vedas.» — XV.1, el árbol invertido con que abre el libro quince, con los himnos védicos por hojas

«Below and above its branches spread, Nourished by the qualities, with objects of the senses as sprouts; And below its roots stretch forth Engendering action in the world of men.» — XV.2, las ramas nutridas por los *gunas* y las raíces que engendran acción

«Its fonn is not perceptible here in the world, Not its end, nor its beginning, nor its existence. Cutting this ashvattha tree, with its well grown root, By the strong axe of non-attachment,» — XV.3, el hacha del desapego para cortar el árbol; el impreso escribe *fonn*

«Then that goal is to be sought From which, having gone, no one returns. In that primal Spirit I take refuge, Whence the primeval energy streamed forth.» — XV.4, el refugio en el Espíritu primordial de donde salió la actividad

«Without arrogance or delusion, with the evils of attadunent conquered, Dwelling constantly in the supreme Self, with desires turned away, Released from the dualities known as pleasure and pain, The undeluded go to that imperishable goal.» — XV.5, las condiciones del que llega; el impreso escribe *attadunent*

«The sun does not illwnine, Nor the moon, nor ftre, that place To which, having gone, no one returns; That is My supreme abode.» — XV.6, la morada que ni sol ni luna ni fuego alumbran; el impreso escribe *illwnine* y *ftre*

«Merely a fragment of Myself, Becoming an eternal (individual) soul in the world of the living, Draws to itself the senses, of which the sixth is the mind, That exist in material nature.» — XV.7, el alma individual como fragmento del propio Krishna

«When the Lord acquires a body, And also when He departs from it, He goes, taking them aiong, Like the wind blowing perfumes from their source.» — XV.8, el símil del viento que lleva perfumes para lo que el alma arrastra de cuerpo en cuerpo; el impreso escribe *aiong*

«Presiding over hearing, sight and touch, Taste and smell, as well as the mind, He (i.e. the fragment of the Lord incarnated as the individual soul) Enjoys the objects of the senses.» — XV.9, el fragmento encarnado gozando por los sentidos

«When He departs, remains, Or enjoys (sense objects) while accompanied by the qualities, The deluded do not perceive Him. Those with the eye of knowledge see Him.» — XV.10, quiénes lo ven y quiénes no

«The yogins, striving, see Him (the embodied fraction of the Lord) Situated in the Self, But the unthinking, those of unperfected selves, Strive but do not see Him.» — XV.11, el esfuerzo no basta si el sí mismo no está perfeccionado

«That brilliance which resides in the sun, Which illumines the entire universe, Which is in the moon and which is in fire, Know that brilliance to be Mine.» — XV.12, el resplandor del sol, la luna y el fuego reclamado como propio

«Entering the earth, I support All beings with energy, And, having become the watery moon, I cause all the plants to thrive.» — XV.13, Krishna como luna acuosa que hace medrar las plantas, con el nombre de Soma en el sánscrito

«Having become the digestive fire of all men, I abide in the body of all living beings; And joining with the prana and apana, I (digest) the four kinds of food.» — XV.14, la identificación llega al fuego digestivo y a los dos alientos

«I have entered into the hearts of all beings; From Me come memory and knowledge, as well as their loss. I alone am that which is to be known in all the Vedas; I am the author of the Vedanta and the knower of the Vedas.» — XV.15, Krishna se declara autor del Vedanta y conocedor de los Vedas, y objeto de todo lo que los Vedas buscan conocer

«There are these two spirits in the world The perishable and the imperishable. An beings are the perishable; The lUlchanging is called the imperishable.» — XV.16, la partición de los dos *purusha*; el impreso corrompe *All* y *unchanging*

«But the highest Spirit is another, Called the supreme Self, Who, entering the three worlds as the eternal Lord, Supports them.» — XV.17, un tercer término por encima de los dos

«Since I transcend the perishable And am higher than the imperishable, Therefore I am, in the world, and in the Vedas, Celebrated as the supreme Spirit.» — XV.18, la etimología del título *Purushottama* dicha por su portador

«He who, thus undeluded, knows Me As the supreme Spirit, He, all-knowing, worships Me With his whole being, Arjuna.» — XV.19, el conocimiento que hace omnisciente al devoto

«Thus this most secret doctrine Has been taught by Me, 0 Arjlma; Having awakened to this, a man becomes wise And fulfills all his duties, Arjuna.» — XV.20, última estrofa del libro quince; el impreso corrompe *Arjuna*

«The Blessed Lord spoke: Fearlessness, purity of being, Perseverance in yoga and knowledge, Giving, self-restraint and sacrifice, Study of sacred texts, austerity, and uprightness,» — XVI.1, empieza la lista de la dote divina, con veintiséis rasgos en tres estrofas

«Non-violence, truth, absence of anger, Renunciation, serenity, absence of calumny, Compassion for all beings, freedom from desire, Gentleness, modesty, absence of fickleness,» — XVI.2, sigue la lista de la dote divina

«Vigor, forgiveness, fortitude, purity, Freedom from malice, freedom from pride; These are the endowment of those Born to a divine destiny, Arjuna.» — XVI.3, cierre de la lista de la dote divina

«Hypocrisy, arrogance, pride, Anger, insolence, And ignorance, are the endowment of those born To a demoniacal destiny, Arjuna.» — XVI.4, la dote contraria, en seis rasgos

«The divine destiny leads to liberation; The demoniacal to bondage, it is thought. Do not grieve! You are born to a divine destiny, Arjuna.» — XVI.5, el reparto de destinos y la tranquilización de Arjuna

«There are two classes of created beings in this world The divine and the demoniacal. The divine has been explained at length; Now hear from Me, Arjuna, about the demoniacal.» — XVI.6, el anuncio del retrato de lo demoníaco, que ocupa el resto del capítulo

«Demoniacal men do not understand When to act and when to refrain from action. Neither purity, nor good conduct, Nor truth is found in them.» — XVI.7, la primera nota del retrato: no saben cuándo obrar ni cuándo abstenerse

«"The universe," they say, "is without truth, Without basis, without a God; Brought about by a mutual union. How else? It is caused by lust alone."» — XVI.8, la cosmovisión que el poema pone en boca de los demoníacos, sin dios y causada por el deseo

«Holding this view, These men of lost souls, of small intelligence, And of cruel actions, come forth as enemies Of the world for its destruction.» — XVI.9, la consecuencia práctica de esa cosmovisión según el poema

«Attached to insatiable desire, Full of hypocrisy, arrogance, and pride, Having accepted false notions through delusion, They work with unclean resolves,» — XVI.10, sigue el retrato

«Clinging to immeasurable Anxiety, ending only in death, With gratification of desire as their highest aim, Convinced that this is all;» — XVI.11, la ansiedad sin medida y la convicción de que no hay más

«Bound by a hundred snares of hope, Devoted to desire and anger, They seek to obtain, by unjust means, Hoards of wealth for the gratification of their desires.» — XVI.12, las cien trampas de la esperanza

«This has been obtained by me today; This desire I shall attain; This is mine, and this wealth also Shall be mine.» — XVI.13, el poema pasa al monólogo interior del demoníaco

«"That enemy has been slain by me, And I shall slay others too; I am a lord, I am the enjoyer, I am successful, powerful, and happy,» — XVI.14, sigue el monólogo, con la autoproclamación de señor y gozador

«"I am wealthy and high born. Who else is equal to me? I shall sacrifice, I shall give, I shall rejoice." Thus, they are deluded by ignorance.» — XVI.15, el monólogo termina con la promesa de sacrificar y dar, que el poema atribuye a la ilusión

«Led astray by many imaginings, Enveloped in a net of delusion, Attached to the gratification of desires, They fall into a foul hell.» — XVI.16, la red de la ilusión y el infierno inmundo

«Self-conceited, stubborn, Filled with the pride and arrogance of wealth, They perform sacrifices only in name, With hypocrisy, and not according to Vedic injunction.» — XVI.17, el sacrificio hecho solo de nombre

«Clinging to egotism, force, insolence, Desire, and anger, Those malicious people hate Me In their own and others' bodies.» — XVI.18, el odio a Krishna dicho como odio en el propio cuerpo y en el ajeno

«Those cruel haters, The worst of men, I constantly hurl Into the wombs of demons In the cycles of rebirth.» — XVI.19, la estrofa en que Krishna se declara agente del destino de los crueles

«Having entered the wombs of demons, Those who are deluded, not attaining Me In birth after birth, Arjuna, From there go to a condition still lower than that.» — XVI.20, el descenso que sigue de nacimiento en nacimiento

«This is the threefold gate of hell, Destructive of the self: Desire, anger, and greed. Therefore one should abandon these three.» — XVI.21, las tres puertas del infierno: deseo, ira y codicia

«Released from these three gates to darkness, Arjuna, A man does what is best for himself. Then he goes to the highest goal.» — XVI.22, el reverso de la estrofa anterior

«He who acts IDlder the impulse of desire, Casting aside the injIDlctions of the scriptures, Does not attain perfection, Nor happiness, nor the highest goal.» — XVI.23, la escritura vuelve como criterio; el impreso corrompe *under* e *injunctions*

«Therefore, detennining your standard by the scriptures, As to what is and what is not to be done, Knowing the scriptural injunction prescribed, You should perform action here in this world.» — XVI.24, última estrofa del libro dieciséis, que pone la escritura por norma de lo que debe hacerse; el impreso escribe *detennining*

«Arjuna spoke: Those who sacrifice Casting the injunctions aside, but filled with faith, What is their condition, Krishna? Is it sattva, rajas, or tamas?» — XVII.1, la pregunta que abre el libro diecisiete y nace justo de la estrofa anterior

«The Blessed Lord spoke: The faith of embodied beings is of three kinds, Born of their innate nature; It is sattvic, rajasic, And tamasic. Now hear of this.» — XVII.2, la fe misma repartida en tres según la naturaleza innata

«Faith is in accordance With the truth (nature) of each, Arjuna. Man is made of faith. Whatever faith he has, thus he is.» — XVII.3, la fórmula que identifica al hombre con su fe

«The sattvic worship the gods, The rajasic worship the Yakshas and demons; The others, the tamasic men, worship The ghosts and the hordes of nature spirits.» — XVII.4, el reparto de los cultos según el *guna*

«Men who undergo terrible austerities Not enjoined by the scriptures, Accompanied by hypocrisy and egotism, Along with desire and passion,» — XVII.5, la condena de la austeridad extrema no prescrita

«The unthinking, torturing within the body The aggregate of elements, And also torturing Me thus within the body, Know them to be of demoniacal resolves.» — XVII.6, el ascetismo extremo leído como tortura del propio Krishna dentro del cuerpo

«But also the food preferred by all Is of three kinds, As are their sacrifices, austerities, and gifts. Hear now the distinction between them.» — XVII.7, la tríada se aplica al alimento, al sacrificio, a la austeridad y al don

«Promoting life, virtue, strength, health, Happiness, and satisfaction, Which are savory, smooth, firm, and pleasant to the stomach; Such foods are dear to the sattvic.» — XVII.8, el alimento *sattvico*

«Causing pain, misery, and sickness, Bitter, sour, salty, excessively hot, Pungent, dry, and burning; Such foods are desired by the rajasic.» — XVII.9, el alimento *rajásico*

«Stale, tasteless, putrid, rotten, And refuse as well as the impure, Is the food which Is dear to the tamasic.» — XVII.10, el alimento *tamásico*

«Sacrifice which is offered, observing the scriptures, By those who do not desire the fruit, Concentrating the mind only on the thought "this is to be sacrificed"; That sacrifice is sattvic.» — XVII.11, el sacrificio *sattvico*, hecho sin desear el fruto

«But sacrifice which is offered With a view to the fruit, Arjuna, And also for the purpose of ostentation; Know that to be rajasic.» — XVII.12, el sacrificio *rajásico*, con el fruto a la vista y por ostentación

«Sacrifice devoid of faith, Contrary to scriptural ordinances, with no food offered, Without mantras and without gifts (to the presiding priest), They regard as tamasic.» — XVII.13, el sacrificio *tamásico*, sin fe, sin alimento, sin mantra y sin honorario

«Worship of the gods, the twice-born, teachers, And wise men; purity, rectitude, Celibacy, and non-violence; These are called austerities of the body.» — XVII.14, la austeridad del cuerpo

«Words that do not cause distress, Truthful, agreeable, and beneficial; And practice in the recitation of sacred texts; These are called austerities of speech.» — XVII.15, la austeridad de la palabra, medida por el daño que no causa

«Peace of mind, gentleness, Silence, self-restraint, Purity of being; these Are called austerities of the mind.» — XVII.16, la austeridad de la mente

«This threefold austerity Practiced with the highest faith by men Who are not desirous of fruits and are steadfast, They regard as sattvic.» — XVII.17, las tres austeridades juntas se vuelven *sattvicas* por el motivo

«Austerity which is practiced with hypocrisy For the sake of honor, respect, and reverence; That, here in the world, is declared to» — XVII.18, la austeridad *rajásica*, hecha por honra; el tramo se corta en el cambio de plana

«Austerity which is performed With deluded notions and with self-torture, Or with the aim of destroying another, Is declared to be tamasic.» — XVII.19, la austeridad *tamásica*, con autotortura o con ánimo de dañar a otro

«The gift which is given only with the thought "it is to be given," To a worthy person who has done no prior favor, At the proper place and time; That gift is held to be sattvic.» — XVII.20, el don *sattvico*: sin reciprocidad, en sitio y tiempo debidos

«But that gift which is given grudgingly, With the aim of recompense Or gain, with regard to fruit, Is considered rajasic.» — XVII.21, el don *rajásico*, dado de mala gana y con vistas a la devolución

«That gift which is given at the wrong place and time To the unworthy, Without paying respect, or with contempt, Is declared to be tamasic.» — XVII.22, el don *tamásico*, dado con desprecio

«"Om tat sat" this has been taught as The threefold designation of Brahman. By this the brahmins, the Vedas, And the sacrifices were created in ancient times.» — XVII.23, la fórmula triple con que se designa a Brahman

«Therefore, acts of sacrifice, giving, and austerity Are always begun uttering the syllable "Om" By the students of Brahman, As prescribed in the Vedic injunctions.» — XVII.24, el uso litúrgico de *om*; el troceo pierde el complemento del segundo verso

«Uttering "tat" and without aiming at Fruits, acts of sacrifice and austerity And acts of giving of various sorts Are performed by those who desire liberation.» — XVII.25, el uso de *tat* por los que buscan liberación

«"Sat" is used In its meaning of "reality" and in its meaning of "goodness." Also the word "sat" is used For an auspicious act, Arjuna.» — XVII.26, los dos sentidos de *sat*, realidad y bondad

«Steadfastness in sacrifice, austerity, and Giving is also called "sat," And action relating to these Is likewise designated as "sat."» — XVII.27, la firmeza y la acción ordenada a ella también se llaman *sat*

«An oblation offered or an austerity practiced Without faith Is called "asat," Arjuna, And is nothing in the hereafter or here in the world.» — XVII.28, última estrofa del libro diecisiete: lo hecho sin fe se llama *asat* y no vale ni aquí ni allá

«Arjuna spoke: I wish to know the truth Of sannyasa, Krishna, And of renunciation, And the difference between them.» — XVIII.1, la pregunta que abre el último libro: la diferencia entre renuncia y abandono

«The Blessed Lord spoke: The relinquislunent of actions prompted by desire The sages understand as sannyasa; The relinquislunent of the fruit of all action The wise declare to be renunciation.» — XVIII.2, la distinción pedida: *samnyasa* deja el acto interesado, *tyaga* deja el fruto; el impreso escribe *relinquislunent*

«Some men of wisdom declare That action is to be abandoned and is full of evil, And others say that acts of sacrifice, giving, and austerity Are not to be abandoned.» — XVIII.3, el poema consigna las dos opiniones de los sabios sin armonizarlas

«Hear My conclusion in this matter Concerning renunciation, Arjuna. Renunciation is declared To be of three kinds:» — XVIII.4, el anuncio de la tríada aplicada al abandono

«Acts of sacrifice, giving, and austerity Are not to be abandoned, but rather to be perfonned; Sacrifice, giving, and austerity Are purifiers of those who are wise.» — XVIII.5, la decisión: esos tres actos no se dejan; el impreso escribe *perfonned*

«These actions, however, are to be perfonned Abandoning attachment to the fruits. This is My definite And highest belief, Arjuna.» — XVIII.6, con la condición de soltar el apego al fruto; el impreso escribe *perfonned*

«But renunciation of obligatory action Is not proper; The abandonment of it through delusion Is proclaimed to be tamasic.» — XVIII.7, el abandono *tamásico*: dejar lo obligatorio por ofuscación

«He who abandons action merely because it is difficult, Or because of fear of bodily suffering, Performs rajasic renunciation. He does not obtain the fruit of that renunciation.» — XVIII.8, el abandono *rajásico*: dejar por dificultad o miedo al cansancio

«When action is done because it is a duty, Arjuna, And abandoning attachment to the fruit, Such renunciation is thought to be sattvic.» — XVIII.9, el abandono *sattvico*: obrar por deber soltando el fruto

«The man of renunciation, the wise man Whose doubt is cut away, filled with goodness, Does not hate disagreeable action, Nor is he attached to agreeable action.» — XVIII.10, el retrato del que abandona de verdad

«Indeed embodied beings are not able To abandon actions entirely; He, then, who abandons the fruit of action, Is called a man of remmciation.» — XVIII.11, la razón de fondo: el encarnado no puede dejar de obrar; el impreso escribe *remmciation*

«The fruit of action for those who have not renoWlced When they depart (die) is threefold: Evil, good, and mixed; But for the renouncers there is none whatever.» — XVIII.12, el fruto triple para el que no renuncia y ninguno para el que sí; el impreso escribe *renoWlced*

«Learn from Me, 0 Arjuna, These five factors, Declared in the Sankhya doctrine For the accomplishment of all actions:» — XVIII.13, los cinco factores de toda acción, tomados del Samkhya

«The seat of action (the body), the doer, The various organs, And the various separate activities, With the presiding deities as the fIfth;» — XVIII.14, la enumeración de los cinco, con la providencia divina como quinto; el impreso escribe *fIfth*

«Whatever action a man undertakes With his body, speech or mind, Either right of wrong, These are its five factors.» — XVIII.15, los cinco valen para toda acción, recta o torcida; el impreso escribe *of* por *or*

«This being so, he who sees his Self As the doer does not really see, Because of the fact that He has not perfected his understanding.» — XVIII.16, la consecuencia: creerse agente es no ver

«He whose state of mind is not egoistic, Whose intellect is not tainted, Even though he slays these people, He does not slay, and is not bound (by his actions).» — XVIII.17, la estrofa que aplica todo el argumento al caso concreto de Arjuna

«Knowledge, the process of knowing, and the knower Are the threefold impulse to action; The instrument, the action, and the doer Are the threefold basis of action.» — XVIII.18, las dos tríadas de la acción: impulso y base

«It is declared in Sankhya that Knowledge, action, and the doer Are of three kinds, distinguished according to the qualities. Hear about these also:» — XVIII.19, el anuncio de la última serie triple del poema

«That knowledge by which one sees One imperishable Being in all beings, Undivided in separate beings; Know that knowledge to be sattvic.» — XVIII.20, el conocimiento *sattvico*: lo indiviso en lo dividido

«But that knowledge which sees In all beings Separate entities of various kinds, by differentiation, Know that knowledge to be rajasic.» — XVIII.21, el conocimiento *rajásico*, que ve entidades separadas

«That (knowledge), however, which is attached to one single effect As if it were all, and without reason, Without a real purpose and small in significance, Is declared to be tamasic.» — XVIII.22, el conocimiento *tamásico*, pegado a un solo efecto como si fuera todo

«That action which is ordained and free from attachment, Performed without desire or hate, With no wish to obtain fruit, Is said to be sattvic.» — XVIII.23, la acción *sattvica*

«But that action which is performed with a wish to obtain desires, With selfishness, or, again, With much effort, Is declared to be rajasic.» — XVIII.24, la acción *rajásica*, hecha con mucho esfuerzo y por deseo

«That action which is undertaken because of delusion, Disregarding consequences, loss, or injury to others, As well as one's own ability, Is said to be tamasic.» — XVIII.25, la acción *tamásica*, que desatiende consecuencias, pérdida y daño ajeno

«Released from attachment, free from ego, Endowed with steadfastness and resolution, Unperturbed in success or failure; Such a doer is said to be sattvic.» — XVIII.26, el agente *sattvico*

«Passionate, desiring the fruits of action, Greedy, violent-natured, impure, Subject to joy or sorrow; Such a doer is proclaimed to be rajasic.» — XVIII.27, el agente *rajásico*

«Undisciplined, vulgar, obstinate, Wicked, deceitful, lazy, Despondent, and procrastinating; Such a doer is said to be tamasic.» — XVIII.28, el agente *tamásico*

«Now hear the threefold distinctions of intellect And also of finnness, according to the qualities, Taught completely And separately, Arjuna:» — XVIII.29, el anuncio de las tríadas del intelecto y la firmeza; el impreso escribe *finnness*

«That intellect which knows when to act and when not to act, What is to be done and what is not to be done, And what is to be feared and what is not to be feared, Along with the knowledge of bondage and liberation, Arjuna, is sattvic.» — XVIII.30, el intelecto *sattvico*, que distingue lo que hay que hacer y lo que hay que temer

«incorrectly Between the right and the wrong, And between that which is to be done and that which is not to be done, Is rajasic, Arjuna.» — XVIII.31, el intelecto *rajásico*, que distingue mal entre lo recto y lo torcido; el primer verso, *That intellect which distinguishes*, cae del otro lado del corte de chunk en la misma plana

«That intellect which, enveloped in darkness, Imagines wrong to be right, And all things to be perverted, Is tamasic, Arjuna.» — XVIII.32, el intelecto *tamásico*, que invierte lo recto y lo torcido

«The Wlswerving firmness by which, 'Through yoga, one holds fast The fimctions of the mind, vital breath, and senses, That firmness, ArjWla, is sattvic.» — XVIII.33, la firmeza *sattvica*; el impreso corrompe *unswerving*, *Through* y *Arjuna*

«But the firmness by which one holds to Duty, pleasures, and wealth, With attaclunent and desire for the fruits of action, That firmness, Arjuna, is rajasic.» — XVIII.34, la firmeza *rajásica*, agarrada a deber, placer y riqueza con deseo del fruto; el impreso escribe *attaclunent*

«That finnness by which a stupid man Does not abandon sleep, fear, grief, Depression, and conceit, Is tamasic, Arjuna.» — XVIII.35, la firmeza *tamásica*, la del que no suelta el sueño ni el miedo; el impreso escribe *finnness*

«And now, hear from Me, Arj1.ll1a, The threefold happiness That one enjoys through practice, And in which one comes to the end of suffering.» — XVIII.36, la tríada aplicada a la felicidad; el impreso corrompe *Arjuna*

«That which in the beginning is like poison But in the end like nectar; That happiness, born from the tranquility of one's own mind, Is declared to be sattvic.» — XVIII.37, la dicha *sattvica*: veneno al principio y néctar al final

«That which in the beginning, through contact Between the senses and their objects, is like nectar, And in the end like poison; That happiness is declared to be rajasic.» — XVIII.38, la dicha *rajásica*, que invierte el orden: néctar primero, veneno después

«That happiness which both in the beginning And afterwards deludes the self, Arising from sleep, indolence, and negligence, Is declared to be tamasic.» — XVIII.39, la dicha *tamásica*, nacida del sueño y la pereza

«There is no being, either on earth Or yet in heaven among the gods, Which can exist Free from these three qualities born of material nature.» — XVIII.40, la universalidad de los tres *gunas*, que alcanza también a los dioses

«The duties of the brahmins, the kshatriyas, the vaishyas, And of the shudras, Arjuna, Are distributed according to The qualities which arise from their own nature.» — XVIII.41, el deber de casta fundado en las cualidades de la naturaleza propia y no en el nacimiento sin más

«Tranquility, restraint, austerity, purity, Forgiveness, and uprightness, Knowledge, wisdom, and faith in God Are the duties of the brahmins, born of their innate nature.» — XVIII.42, el deber del brahmán, que resulta ser una lista de estados de ánimo

«Heroism, majesty, finnness, skill, Not fleeing in battle, Generosity, and lordly spirit Are the duties of the kshatriyas, born of their innate nature.» — XVIII.43, el deber del *kshatriya*, que es el de Arjuna; el impreso escribe *finnness*

«Plowing, cow-herding, and trade Are the duties of the vaishyas, bom of their innate nature. Service is the duty of the shudras, Bom of their innate nature.» — XVIII.44, los deberes de *vaishyas* y *shudras*; el impreso escribe *bom*

«Devoted to his own duty, A man attains perfection. Hear then how one who is devoted to his own duty Finds perfection:» — XVIII.45, la perfección alcanzada dentro del deber propio

«By worshiping with his own proper duty Him from whom all beings have their origin, Him by whom all this universe is pervaded, Man finds perfection.» — XVIII.46, el deber propio vuelto culto, la estrofa que Huston Smith glosa en su prólogo

«Better one's own duty, though imperfect, Than the duty of another well perfonned; Perfonning the duty prescribed by one's own nature, One does not incur evil.» — XVIII.47, la sentencia del *svadharma*, repetida de III.35 con otras palabras; el impreso escribe *perfonned* y *Perfonning*

«One should not abandon the duty to which one is born Even though it be deficient, Arjuna. Indeed, all undertakings are enveloped byevi! As fire is by smoke.» — XVIII.48, el símil del humo en el fuego para el defecto que toda obra arrastra; el impreso funde *by evil*

«With his intellect unattached at all times, With conquered self, free from desire, By renunciation, one attains The supreme state of freedom from action.» — XVIII.49, el estado de *naishkarmya*, libertad respecto de la acción

«Learn from Me briefly, Arjuna, How one who has attained perfection Also attains Brahman, Which is the highest state of knowledge.» — XVIII.50, el anuncio del tramo final de la enseñanza

«Endowed with a pure intellect, Controlling the self with firmness, Abandoning sound and the other objects of sense, Casting off attraction and hatred,» — XVIII.51, empieza la receta final, que ocupa tres estrofas

«Constandy devoted to yoga meditation, Taking refuge in dispassion,» — XVIII.52, sigue la receta final, con la soledad y la comida ligera en los dos versos que quedan del otro lado del corte de chunk en la misma plana; el impreso escribe *Constandy*

«Relinquishing egotism, force, arrogance, Desire, anger, and possession of property; Unselfish, tranquil, He is fit for oneness with Brahman.» — XVIII.53, el cierre de la receta y la aptitud para la unidad con Brahman

«Absorbed in Brahman, he whose self is serene Does not mourn, nor does he desire; Impartial among all beings, He attains supreme devotion to Me.» — XVIII.54, la absorción en Brahman desemboca en devoción suprema, no al revés

«By devotion to Me he comes to know Who I am in truth; Then having known Me in truth, He enters Me immediately.» — XVIII.55, el conocimiento por la devoción y la entrada inmediata

«Performing all actions, He whose reliance is always on Me, Attains, by My grace, The eternal, imperishable abode.» — XVIII.56, la morada eterna alcanzada por gracia y sin dejar de obrar

«Mentally renouncing All actions in Me, devoted to Me as the Supreme, Taking refuge in the yoga of discrimination, Constantly think of Me.» — XVIII.57, la renuncia mental de toda acción

«Fixing your mind on Me, you shall pass over All difficulties, through My grace; But if, through egoism, you will not listen, Then you shall perish.» — XVIII.58, la advertencia que Huston Smith glosa: el orgullo como lo que estorba

«If, filled with egoism, You think, "I shall not fight," Your resolve will be in vain; Your own material nature will compel you.» — XVIII.59, la respuesta al *no pelearé* de II.9: la naturaleza propia obligará de todos modos

«What you wish not to do, through delusion, You shall do that Against your will, Arjuna, Bound by your own kanna, bom of your own material nature.» — XVIII.60, la obligación que la naturaleza impone aun contra la voluntad; el impreso escribe *kanna* y *bom*

«The Lord abides in the hearts Of all beings, Arjuna, Causing all beings to revolve, By the power of illusion, as if fixed on a machine.» — XVIII.61, el símil de la máquina que hace girar a los seres por el poder de la ilusión

«Fly unto Him alone for refuge With your whole being, Arjuna. From His grace, you shall attain Supreme peace and the eternal abode.» — XVIII.62, el refugio como salida de esa máquina

«Thus the knowledge that is more secret Than all that is secret has been expOlUlded to you by Me. Having reflected on this fully, Do as you please.» — XVIII.63, el verso que Chapple señala como bisagra: la enseñanza queda cumplida y la decisión pasa a Arjuna; el impreso escribe *expOlUlded*

«Hear again My supreme word, Most secret of all. You are surely loved by Me;» — XVIII.64, el poema declara que aún falta lo más secreto, y lo funda en el afecto

«Fix your mind on Me, worshiping Me, Sacrificing to Me, bowing down to Me; In this way you shall come truly to Me, I promise, for you are dear to Me.» — XVIII.65, la promesa que Huston Smith toma por conclusión del viaje; el troceo pierde el complemento del segundo verso

«Abandoning all duties, Take refuge in Me alone. I shall liberate you From all evils; do not grieve.» — XVIII.66, la estrofa que retira el deber entero a cambio del refugio, y que la tradición llama el verso del *charama shloka*

«This shall not be spoken of by you to one who is without austerity, Nor to one who is without devotion, Nor to one who does not render service, Nor to one who does not desire to listen, Nor to one who speaks evil of Me.» — XVIII.67, la restricción de la transmisión, con cinco clases de oyente excluidas

«He who shall teach this supreme Secret to My worshipers, Having performed the highest devotion to Me, Shall come to Me, without doubt.» — XVIII.68, el premio del que transmite

«And no one among men shall Do more pleasing service to Me than he, And no other on earth Shall be dearer to Me.» — XVIII.69, la transmisión puesta por encima de todo otro servicio; el troceo pierde el final del segundo verso

«And he who shall study this Sacred dialogue of ours, By him I shall have been worshiped With the wisdom sacrifice; such is My conviction.» — XVIII.70, estudiar el poema cuenta como sacrificio de conocimiento

«Even the man who hears it With faith and free from malice, He also, liberated, shall attain The happy worlds of those whose actions are pure.» — XVIII.71, el premio del que solo escucha

«Has this been heard by you, Arjuna, With a concentrated mind? Have your ignorance and delusion Been destroyed?» — XVIII.72, la última pregunta de Krishna, que devuelve el poema a la crisis del primer libro

«Arjuna spoke: My delusion is destroyed and r have gained wisdom Through Your grace, Krishna. My doubts are gone. r shall do as You command.» — XVIII.73, la respuesta de Arjuna que cierra el diálogo; el impreso escribe *r* por *I*

«Sanjaya spoke: Thus I have heard from Krishna And the great-souled Arjuna, This wondrous dialogue Which causes the hair to stand on end.» — XVIII.74, Samjaya vuelve al marco y se dirige al rey ciego

«By the grace ofVyasa I have heard This supreme and most secret yoga Which Krishna, the Lord of Yoga, has divulged Directly, speaking Himself.» — XVIII.75, Samjaya atribuye a la gracia de Vyasa su poder de oír a distancia; el impreso funde *of Vyasa*

«King, remembering again and again This marvelous and holy dialogue Of Krishna and Arjuna, I rejoice again and again.» — XVIII.76, Samjaya dice su propio gozo al recordar el diálogo

«And remembering again and again That marvelous form of Krishna, My amazement is great, 0 King, And I rejoice again and again.» — XVIII.77, el mismo gozo, ahora por la forma vista en el libro once

«Wherever there is Krishna, Lord of Yoga, Wherever there is Arjuna, the a.n:her, There will surely be: Splendor, victory, wealth, and righteousness; this is my conviction.» — XVIII.78, la última estrofa del poema, que Chapple cita en su prefacio: la palabra final no es de Krishna sino de Samjaya, y es un juicio suyo; el impreso escribe *a.n:her*

«To my dear wife, Jane» — la dedicatoria del traductor, única línea de la plana

«CONTENTS Foreword by Huston Smith ix Editor’s Preface with a User’s Guide for the Word-by-Word Analysis of the Bhagavad Gı¯ta¯ xix Translator’s Preface 1 The Language of the Bhagavad Gı¯t¯a 3 The Setting of the Bhagavad Gı¯t¯a 9 List of Abbreviations Used in the Vocabularies 35 Epithets Used in the Bhagavad G» — el índice declara las seis piezas de aparato que preceden al poema y sus folios impresos; el troceo corta el renglón final en *Bhagavad G*, y el poema mismo no figura en el índice

«I have written over thirty-five forewords to books, but none with the urgency with which I write this one.» — Huston Smith abre su prólogo declarando la urgencia con que lo escribe

«Because this edition of the G¯ıt¯a looks so daunting that general readers are likely to conclude that it is not the one for them.» — Huston Smith dice cuál es el riesgo de esta edición: su aparato gramatical ahuyenta al lector general

«But that would be a serious mistake, for the truth is that this is a multivalent book—there is something in it that will reward every serious reader.» — Huston Smith objeta ese juicio y llama al libro multivalente

«Christopher Chapple’s admirable preface summarizes the Bhagavad Gı¯t¯a’s plot and positions it in the vast literature of the Vedas.» — Huston Smith reparte los oficios del volumen: el prefacio de Chapple resume la trama y sitúa el poema en la literatura védica

«For those who only want to read the G¯ıt¯a’s story, therefore, the book is literally a page-turner, for all they need do is to read the verses on the bottom left-hand side of each page.» — Huston Smith da la instrucción de lectura rápida que la disposición de la plana permite: leer solo los versos del pie izquierdo

«However, should readers want elaboration, they will find it in the right-hand column of the page where, for example, dharma is translated as duty, law, righteousness, virtue, and honor.» — Huston Smith describe la columna derecha y toma *dharma* como ejemplo del abanico de equivalentes que ofrece

«There are some books that will never have definitive editions, and I am not confining myself to translations; I am thinking of the vernacular in which the substance of the texts are cast—idioms, metaphors, analogies, innuendos and their likes.» — Huston Smith enuncia la razón por la que ciertos clásicos no admiten edición definitiva, y la pone en el vernáculo y no en la traducción

«The reason for this is that in a way, these classics are living creatures in at least the sense that they seek out apertures through which to move.» — Huston Smith describe esos clásicos como criaturas vivas que buscan aberturas por donde pasar

«There are only a very few books that I know of that can do this, with the Tao Te Ching preeminent among them.» — Huston Smith pone el Tao Te Ching a la cabeza de los pocos libros capaces de eso

«Poetry works in this way, as do stories and tales, but not expository prose.» — Huston Smith reparte la capacidad entre géneros y deja fuera la prosa expositiva

«The Bhagavad G¯ıt¯a is the summation of the Ved¯anta, and among explicit doctrines the Ved¯anta stands out as one of the most direct formulations possible of what constitutes the very essence of our spirituality.» — Huston Smith coloca el poema como suma del Vedanta y llama al Vedanta una de las formulaciones más directas de la esencia de la espiritualidad

«Truth being one, the G¯ıt¯a’s teachings find their parallels in the other revealed scriptures, but nowhere else are its teachings so succinctly stated.» — Huston Smith concede el paralelo con las demás escrituras reveladas y reserva al poema la concisión

«Sri Krishna, the teacher, is regarded by the Hindus as the Lord Himself in human form» — Huston Smith consigna cómo los hindúes miran a Krishna: el Señor mismo en forma humana

«The G¯ıt¯a can be read as history, but it lends itself readily to being an allegory.» — Huston Smith admite las dos lecturas, la histórica y la alegórica

«In this mode, Arjuna represents the individual soul, and Sri Krishna the Supreme Soul that dwells in every heart. Arjuna’s chariot is the body.» — Huston Smith da las equivalencias de la lectura alegórica: Arjuna como alma individual, Krishna como Alma Suprema que habita en todo corazón, el carro como cuerpo

«The blind king Dhr. tar¯as.t.ra is the mind under the spell of maya, ignorance, and his hundred sons are man’s numerous evil tendencies.» — Huston Smith continúa la alegoría: el rey ciego es la mente bajo el hechizo de *maya* y sus cien hijos, las tendencias malas; el impreso puntea la transliteración

«The battle is an eternal one that is always going on between the powers of good and the powers of evil.» — Huston Smith lee la batalla como eterna entre los poderes del bien y del mal

«Hindu philosophers have never been satisfied with the mere intellectual understanding of religious treatises.» — Huston Smith señala que la comprensión meramente intelectual de los tratados no ha bastado a los filósofos hindúes

«Scripture is merely a key to the infinite storehouse of knowledge that lies within every human soul.» — Huston Smith define la escritura como llave de un almacén de conocimiento que ya está dentro

«Hinduism lays down such disciplines: discrimination between the Real and the unreal and renunciation of the unreal; and acquisition of the six virtues (control of the mind, control of the senses, restraining the mind from being distracted by worldly objects, faith in the scriptures and the words of the teacher, mental concentration, and lastly, the longing for liberation).» — Huston Smith enumera las disciplinas previas al estudio: discriminación entre lo Real y lo irreal, renuncia a lo irreal y seis virtudes, la última de ellas el anhelo de liberación

«It is an immemorial custom among Hindus to read the G¯ıt¯a as a part of their daily devotions. Without it, prayer and meditation do not seem to be complete.» — Huston Smith consigna la costumbre de leer el poema como parte de la devoción diaria

«In the remaining pages of this foreword, I unpack the G¯ıt¯a, so to speak. I divide its contents into segments that, pieced together, deliver the G¯ıt¯a’s message.» — Huston Smith declara el método del resto de su prólogo: partir el contenido en segmentos que entregan el mensaje

«These segments do not appear in the G¯ıt¯a; they spin off from and expand the verse(s) of the G¯ıt¯a that are noted at the end of each segment.» — Huston Smith advierte que los segmentos son suyos y no del poema, y que cada uno remite a los versos que lo originan

«Happiness derived from the fulfillment of worldly desires does not last. As one grows old, one realizes that everything is transient—wealth, possessions, health, and even life itself.» — Huston Smith abre su primer segmento, El propósito de la vida, con la transitoriedad de lo que se posee

«This inquiry leads to the discovery that besides the body and mind, there is another component of the human being that is less apparent and more important because it is more enduring and is always watching our activities.» — Huston Smith introduce un tercer componente del ser humano, más duradero que cuerpo y mente y siempre observando

«In spiritual texts the body-mind complex is called the Apparent Self and the more enduring component is called the Real Self.» — Huston Smith nombra los dos términos con que trabajará todo el prólogo: el Yo Aparente y el Yo Real

«Eventually one realizes that the cause of the aforementioned discontent derives from attending to one’s Apparent rather than one’s Real Self, and that the purpose of life is to recognize this distinction and to identify oneself with one’s Real Self» — Huston Smith fija el propósito de la vida en reconocer la distinción entre los dos yos e identificarse con el Real; remite a BG II:66

«However, superior to all of the foregoing is the soul which is the source of consciousness and life.» — Huston Smith cierra su escala —miembros, sentidos, mente, intelecto— poniendo el alma por encima de todo como fuente de la consciencia y de la vida

«The human soul contains a spark of the Divine, the key attributes of which are indestructibility, indivisibility, and infinity.» — Huston Smith da los tres atributos de la chispa divina del alma humana: indestructibilidad, indivisibilidad e infinitud

«There is but One Being, and in every human soul this one and the same being permeates fully, not partially, just as the entire sun is reflected in miniature in every dewdrop.» — Huston Smith enuncia la unidad del Ser con el símil de la gota de rocío que refleja el sol entero, no una parte

«If every human soul has the same Divine spark, then all human beings are endowed with the same potential for goodness.» — Huston Smith deriva de esa unidad la igualdad de potencial moral entre los seres humanos

«Human beings move tranquilly through childhood, youth, and maturity, but old age is not welcomed, and approaching death is feared.» — Huston Smith abre el segmento del alma humana con el desigual trato que se da a las edades

«In truth, however, all of these stages should be welcomed equally, for the human soul reincarnates and repeats the same stages until it reaches its release from the physical body.» — Huston Smith iguala las edades apelando a la reencarnación del alma hasta su liberación del cuerpo

«When the soul reincarnates, it carries with it the impressions and inclinations that it has accumulated in its past lives» — Huston Smith dice qué transporta el alma al reencarnar: impresiones e inclinaciones de vidas pasadas; remite a BG II:2 y II:13

«The physical world is constantly changing; it is a scene of perpetual perishing.» — Huston Smith describe el mundo físico como escena de perecer perpetuo

«An all-pervading consciousness, which by its nature is eternal and indestructible, can alone be the ultimate reality.» — Huston Smith identifica la realidad última con una consciencia que todo lo penetra, eterna e indestructible

«We catch glimpses of this all-pervading consciousness when we encounter people who show tremendous courage, extraordinary creativity, and boundless compassion» — Huston Smith dice dónde se vislumbra esa consciencia: en el coraje, la creatividad y la compasión de ciertas personas; remite a BG II:16-17

«There are several paths to spiritual realization. People are born with different temperaments and tendencies» — Huston Smith funda la pluralidad de vías en la pluralidad de temperamentos

«For the active there is the Way of Work, karma yoga; for the reflective there is the Way of Knowledge, jñ¯ana yoga; for the affective type in whom sentiments prevail, there is the Way of Devotion, bhakti yoga; and for the experimental, let’s-see-what-works type, there is the Way of Meditation, raja yoga» — Huston Smith reparte los cuatro yogas por temperamento: obra, conocimiento, devoción y meditación; remite a BG XIII:24-25

«One doesn’t have to renounce the world to advance spiritually—one can remain fully engaged with family, social, and professional responsibilities.» — Huston Smith niega que el avance espiritual exija renunciar al mundo

«Both the ignorant and the wise may do the same work, but the ignorant act with a selfish motive, and the wise act without expectation of any material gain» — Huston Smith pone la diferencia en el motivo y no en la obra: el ignorante actúa por interés y el sabio sin esperar ganancia; remite a BG II:47 y III:25

«Mahatma Gandhi used nonviolent means to win India’s independence from British rule.» — Huston Smith introduce a Gandhi como ejemplo de la obra sin apego

«The secret of Gandhi’s cour-age, calmness, and wisdom was his ability to reconnect his consciousness with the Divine—the source of infinite strength, infinite compassion, and infinite wisdom» — Huston Smith explica el temple de Gandhi por su capacidad de reconectar la consciencia con lo Divino; remite a BG II:48 y XII:13

«Constant awareness of the presence of the Universal Spirit in everything can transform all work into worship.» — Huston Smith enuncia la conversión de toda obra en culto por la advertencia constante del Espíritu Universal; remite a BG XVIII:46

«The mind becomes agitated and restless only when one works with a selfish motive.» — Huston Smith adjudica la agitación de la mente al motivo interesado

«There are many kinds of knowledge. Secular knowledge does not take us beyond the material world—the world where everything is subject to change.» — Huston Smith deslinda el conocimiento secular, que no pasa del mundo material y mudable

«Deep introspection reveals that there is correspondence between the human being (the microcosm) and the universe (the macrocosm).» — Huston Smith enuncia la correspondencia entre el ser humano como microcosmos y el universo como macrocosmos

«One discovers that the spiritual component in human beings is identical with the Universal Spirit that pervades the phenomenal world.» — Huston Smith identifica el componente espiritual del ser humano con el Espíritu Universal que penetra el mundo fenoménico

«As bliss is a primary attribute of the Universal Spirit, there must be a corresponding reservoir of happiness within all human beings.» — Huston Smith deduce de la dicha como atributo del Espíritu Universal un depósito correspondiente de felicidad en cada persona

«The journey toward spiritual realization is beset with hindrances as well as helps, and an uncontrolled mind is one of the major hindrances.» — Huston Smith nombra el estorbo mayor del camino: la mente sin control

«It is not easy to discipline an unsteady mind, but constant awareness of one’s identity with the Supreme Spirit is a tremendous source of strength, wisdom, and perseverance» — Huston Smith señala como fuente de fuerza la advertencia constante de la propia identidad con el Espíritu Supremo; remite a BG XVIII:20 y XVIII:37

«Some desires must be met to keep us alive—the desires for food, water, and clothing.» — Huston Smith distingue los deseos necesarios para vivir de los demás

«Superfluous desires are better called cravings. We become angry when our cravings are not fulfilled. Greed is the food that sustains cravings and feeds the ego. The ego is the cheerleader of cravings—it enshrines selfconceit, possessiveness, and jealousy» — Huston Smith llama ansias a los deseos superfluos y encadena ansias, ira, codicia y ego con su cortejo de vanidad, posesividad y celos; remite a BG XVI:12-16; el impreso parte *self-conceit* en el salto de renglón y `span()` lo une, de modo que la lectura propuesta del verbatim es *self-conceit* y no *selfconceit*

«An uncontrolled mind, always craving gratification of sense pleasures, leads to disastrous consequences.» — Huston Smith abre su anatomía del descenso humano con la mente sin control

«Imagine a sense object that comes to one’s attention. A desire arises to possess and enjoy that object. These thoughts create attachments and eventually craving. If the craving is not fulfilled, one becomes frustrated and angry, and angry people lose the capacity to discriminate between right and wrong, which in turn leads to a ruined life.» — Huston Smith traza la cadena entera: objeto, deseo, apego, ansia, frustración, ira, pérdida de discernimiento y vida arruinada

«Spirituality begins with controlling one’s desires and anger, which requires rigorous vigilance.» — Huston Smith pone el comienzo de la vida espiritual en el control del deseo y de la ira

«Imagine that two notorious burglars, Desire and Anger, succeed in sneaking into a house—the burglars are adept at stealing the jewels of peace and happiness.» — Huston Smith figura el deseo y la ira como dos ladrones que roban las joyas de la paz y la felicidad; remite a BG II:62-63

«The mind is inherently extroverted. The five sense organs continuously bombard the mind with messages from the outer world, and these messages create an uninterrupted flow of thought waves.» — Huston Smith describe la mente como extrovertida por naturaleza, bombardeada por los sentidos en un flujo ininterrumpido de olas de pensamiento

«To achieve the capacity to do this, the intellect must learn to exercise its supremacy over the mind.» — Huston Smith exige la supremacía del intelecto sobre la mente para poder retirar los sentidos de sus objetos

«When the mind counsels returning injury with injury, the intellect exercises its veto power and recommends returning injury with pardon.» — Huston Smith ilustra el veto del intelecto sobre la mente con el perdón en lugar de la represalia

«However, even though withdrawing the senses from sense desires frees one from those desires, the taste for them lingers.» — Huston Smith acota su propia receta: retirar los sentidos libera del deseo pero deja el gusto por él

«Even the taste for worldly desires drops away when one directly experiences the Divine» — Huston Smith dice qué quita ese gusto residual: la experiencia directa de lo Divino; remite a BG II:58-59

«Theoretical knowledge of the nature of the mind and how to control the mind is not enough.» — Huston Smith declara insuficiente el conocimiento teórico sobre la mente

«The spiritual path is slippery, and it does no good simply to carry the staff of knowledge-that-leads-to-wisdom—one must use that staff to steady oneself.» — Huston Smith figura el conocimiento como bastón que hay que usar y no solo llevar

«The attainment of wisdom is the hardest part of the spiritual journey. When that is accomplished, spiritual realization is very near.» — Huston Smith sitúa la sabiduría como el tramo más difícil y la realización como su vecina inmediata

«Having brought the mind under control, the wise person remains absorbed in the realm of spiritual consciousness where worldly desires knock but cannot enter.» — Huston Smith describe al sabio con el símil del océano al que entran los ríos sin moverlo; remite a BG II:64 y II:70

«Looking at a necklace of pearls, the eyes of the ignorant see pearls of different sizes and shapes, but they do not see the string that holds the pearls together.» — Huston Smith figura con el hilo del collar lo que el ignorante no ve

«The spiritual search leads to the discovery that actually there is no place in the universe where the Supreme Spirit is absent.» — Huston Smith enuncia la omnipresencia del Espíritu Supremo como hallazgo de la búsqueda

«It is possible but extremely difficult to comprehend the Divine Reality through knowledge alone.» — Huston Smith acota la vía del conocimiento: posible, pero muy difícil por sí sola

«The prerequisite for attaining steady wisdom is a pure mind; but purification of the mind is a slow and arduous task, requiring virtues like truthfulness, honesty, and compassion.» — Huston Smith pone la mente pura como requisito de la sabiduría estable y la purificación como tarea lenta que pide veracidad, honradez y compasión

«Each of the ways enables the aspirant to realize the Spiritual Unity behind the apparent diversity in the universe. They are four paths to the same summit» — Huston Smith declara las cuatro vías caminos a la misma cumbre; remite a BG V:1 y V:4

«It is the habit of the mind to wander around in the outside world all the time. That habit can be broken by shifting the mind to the indwelling consciousness whose bliss can be attained by deep contemplation, succinctly known as meditation.» — Huston Smith opone al vagar de la mente el desplazamiento hacia la consciencia interior, que llama meditación

«The indwelling Spirit can be experienced by cutting the chains that bind us to the world of matter, and it is meditation that does the cutting.» — Huston Smith adjudica a la meditación el corte de las cadenas que atan al mundo de la materia

«To change the analogy, the mind is like a lake, and stones that are dropped into it raise waves. Those waves do not let us see who we are.» — Huston Smith cambia de símil: la mente como lago cuyas olas impiden verse; remite a BG V:28

«God is constantly within us, but the mind obscures that fact with agitated waves of worldly desires. Meditation quiets those waves» — Huston Smith cierra el símil del lago: lo divino está siempre dentro y la meditación aquieta las olas que lo tapan

«Likewise, by using the mind as a powerful instrument mystics have been able to discover profound spiritual truths.» — Huston Smith equipara el instrumento del científico y el del místico: la mente concentrada

«The prerequisite for meditation is a firm resolve to adhere to moral values that help to purify the mind—truthfulness, noninjury, and noncovetousness.» — Huston Smith fija el requisito previo de la meditación en tres valores morales: veracidad, no dañar y no codiciar

«The first of these is purity, internal and external. The second step involves relaxing the mind by breathing rhythmically, pr¯an.¯ay¯ama. The final step is to withdraw the mind from the senses that monitor the external world and turn it toward the object of one’s concentration» — Huston Smith enumera los tres peldaños de la meditación: pureza, *pranayama* y retirada de la mente de los sentidos; remite a BG VI:12

«Meditation needs something to focus on. It can be the manifestation of Divinity in religious symbol, in a human form, or in nature, such as a snow-covered mountain, a serene lake in moonlight, or a colorful horizon at sunrise or sunset.» — Huston Smith enumera los soportes posibles de la meditación, del símbolo religioso al paisaje

«The focus can also be holy words or syllables that are intoned as mantras and rhythmically repeated—the repetitions can be audible, inaudible (lips move but no sound is uttered), or mental (contemplation on the meaning of the mantra» — Huston Smith da los tres modos de repetir un mantra: audible, inaudible y mental

«When the mind loses all sense of being a separate identity, it enters into sam¯adhi, a superconscious state where one savors bliss that endures.» — Huston Smith nombra *samadhi* al estado superconsciente que sigue a la pérdida del sentido de identidad separada; remite a BG VI:18-19 y VI:21-22

«Whether one follows the path of knowledge, or unselfish work, or meditation, the spiritual journey is difficult—it is like crossing mountain ranges by driving a car over a zigzagging road with numerous curves and many ups and downs.» — Huston Smith figura el camino espiritual como carretera de montaña en zigzag

«In the spiritual journey this shortcut is called the Way of Devotion. Before one enters this tunnel the wayfarer must have faith that there will be light at its end.» — Huston Smith llama atajo a la vía de la devoción y le pone por condición la fe en que habrá luz al final del túnel

«This way is for those who have emotional temperaments suitable for developing intense love and deep yearning» — Huston Smith reserva la vía de la devoción a los temperamentos emotivos; remite a BG VIII:22, IX:31 y IX:34

«The spiritualized mind, also known as the pure heart, is the seat of Divine emotions.» — Huston Smith equipara la mente espiritualizada con el corazón puro y lo llama sede de las emociones divinas

«Unconditional love is a potent purifier of the heart’s emotions because it washes away the desire for trivial and transient objects.» — Huston Smith adjudica al amor incondicional el lavado del deseo de lo trivial y pasajero

«Emotional devotees water the plant of devotion with tears of love. In true love, every act of the devotee becomes an act of worship» — Huston Smith describe el amor verdadero como aquel en que todo acto del devoto se vuelve culto; remite a BG IX:26

«When one sees the entire universe as pervaded by the single Universal Spirit, one contemplates, marvels, and falls in love with its amazing glory.» — Huston Smith describe cómo la visión de la unidad se vuelve amor

«This is how the flower of devotion evolves into the fruit of knowledge. When the paths of knowledge and devotion come together, they intermingle and strengthen each other. True devotion merges with true knowledge. Actually, one cannot truly know anything that one does not truly love» — Huston Smith funde las dos vías: la devoción como flor y el conocimiento como fruto, y cierra con que no se conoce de veras lo que no se ama; remite a BG X:10-11

«The spiritual aspirant who wants to climb to the top of the mountain of self-realization without help will have a similar experience.» — Huston Smith cierra el símil del estanque cubierto de algas: quien quiere subir solo a la cumbre repite el juego del niño

«The truth of the matter is that one’s own efforts are not sufficient to keep the mind in a steady state.» — Huston Smith declara insuficiente el esfuerzo propio para sostener la mente

«Work without attachment to results can protect the mind from sensory distractions, but the imagined desires will still arise in the mind and disturb its tranquility.» — Huston Smith acota el alcance de la obra sin apego: protege de la distracción sensorial pero no impide que surjan los deseos imaginados

«One seems to be caught in a vicious circle—without the Divine nectar, minds do not become completely pure, and without completely purified minds, the reservoir of Divine nectar is inaccessible.» — Huston Smith enuncia el círculo vicioso entre pureza de la mente y néctar divino; remite a BG VII:14

«Self-effort is not enough to overcome all the hurdles that arise in the spiritual journey.» — Huston Smith repite que el esfuerzo propio no salva todos los obstáculos del camino

«Delusions of the mind cannot be completely overcome by selfeffort. The only way to overcome those delusions is to seek refuge in the Supreme Spirit with unyielding faith.» — Huston Smith señala el refugio en el Espíritu Supremo con fe inquebrantable como única salida a las ilusiones de la mente; el impreso parte *self-effort* en el salto de renglón y `span()` lo une, de modo que la lectura propuesta es *self-effort* y no *selfeffort*

«It is important not to let one’s pride and egotism bar one from the total surrender to the Supreme» — Huston Smith pone el orgullo y el egotismo como lo que estorba la entrega total; remite a BG XVIII:58 y XVIII:66

«A camel eats thorny brambles and its mouth bleeds. This does not keep him away from those brambles because the camel cannot control its nature.» — Huston Smith abre el segmento de la gracia con el camello que no puede dejar las zarzas porque no gobierna su naturaleza

«Bound by their nature, human beings likewise suffer innumerable sorrows, and no matter how hard they try, they are unable to free themselves from the shackles of the world. The only way out is to seek Divine help and surrender oneself to its ministrations» — Huston Smith aplica el símil del camello al ser humano y da por única salida la entrega a la ayuda divina; remite a BG XVIII:62

«Spiritual life is about the spiritualizing of knowledge, love, and work. It proceeds through human effort supported by Divine grace.» — Huston Smith resume la vida espiritual como espiritualización del conocimiento, el amor y la obra, con esfuerzo humano y gracia

«As a familiar Hindu adage has it, the winds of God’s love are constantly blowing, but one must raise one’s sail.» — Huston Smith cita como adagio hindú corriente la figura del viento y la vela

«Physicists think that the universe began with the Big Bang, but what caused that Bang? Mystics say that it was God, the heart that beats in the body of the universe.» — Huston Smith contrapone la respuesta de los físicos y la de los místicos sobre la causa del comienzo

«In “East Coker,” T. S. Eliot notes that “our end is in our beginning,” and sages in India coined a composite word to describe the end that is also the beginning, sat-chit-¯ananda: Truth, Consciousness, and Bliss.» — Huston Smith empareja el verso de T. S. Eliot sobre el fin que está en el principio con el compuesto sánscrito *sat-chit-ananda*

«It is important to keep in mind that these are not three things; they are three attributes of the single Reality.» — Huston Smith acota el compuesto: no son tres cosas sino tres atributos de una sola Realidad

«And thus the conclusion of this journey through the Bhagavad G¯ıt¯a is Truth, Consciousness, and Bliss» — Huston Smith cierra su prólogo dando esa tríada por conclusión del viaje por el poema; remite a BG XVIII:65

«Emerging from post-Vedic India, it has made its mark as a standard, almost universal work of the Hindu tradition.» — Chapple sitúa el poema en la India posvédica y lo llama obra casi universal de la tradición hindú

«It also has intrigued and eluded interpreters outside India for over two centuries.» — Chapple fecha en más de dos siglos el trato de los intérpretes de fuera de la India con el poema

«Part of the appeal of the Gı¯ta¯, both at home in India and abroad, lies in its multivalent quality: it explicitly advances numerous teachings, some of them seemingly contradictory, and has been used in support of various others that have arisen since its composition.» — Chapple explica el atractivo del poema por su calidad multivalente: enseñanzas numerosas y en apariencia contradictorias, usadas después en apoyo de otras

«As Gerald Larson has noted, “The Gı¯t¯a has been construed in all sorts of interpretive modalities, most of which can be argued to be more or less authentic and legitimate.”» — Chapple cita a Gerald Larson sobre la variedad de modalidades interpretativas, casi todas defendibles como auténticas

«In this brief introduction, a sketch of the story line is given, followed by an assessment of how the many possible construals of the text in fact reflect the uniquely Hindu worldview that tolerates and in some cases requires holding together multiple positions simultaneously.» — Chapple declara el plan de su prefacio y la tesis que lo ordena: una visión del mundo que tolera y a veces exige sostener varias posiciones a la vez

«The Bhagavad Gı¯t¯a tells a story of great crisis, a crisis that is solved through the interaction between Arjuna, a P¯an.d.ava warrior hesitating before battle, and Krishna, his charioteer and teacher.» — Chapple resume el argumento: una crisis resuelta en el trato entre Arjuna, guerrero que vacila, y Krishna, su auriga y maestro

«The main plot of the larger work involves a dispute between cousins over rulership of the Kuruks.etra kingdom in north central India.» — Chapple da la trama del epos que contiene al poema: un pleito entre primos por el reino de Kurukshetra

«The kingdom had been lost by five brothers, the P¯an.d.avas, during a dice game and ceded to their cousins, the hundred sons of the blind king Dhr.tar¯as.t.ra.» — Chapple cuenta la pérdida del reino en un juego de dados y su cesión a los cien hijos del rey ciego

«However, these two sets of cousins were raised together and shared the same teachers. The prospect of war between the two camps is especially repugnant because so many good friends and close relatives must be killed.» — Chapple explica por qué la guerra repugna: los dos bandos se criaron juntos y compartieron maestros

«Arjuna is thrust into crisis; he must face the anguish of killing his relatives and friends or allow himself to be killed.» — Chapple enuncia el dilema de Arjuna en el umbral de la batalla

«The text begins with the blind king Dhr.tar¯as.t.ra asking his minister Sam. jaya to tell him what is happening on the field of the Kurus, the battlefield.» — Chapple describe el marco narrativo: el rey ciego pregunta a su ministro Samjaya qué ocurre en el campo

«Arjuna asks Krishna to place the chariot in the center of the field and then sees arrayed before him his teachers, uncles, brothers, sons, grandsons, and friends.» — Chapple narra el momento en que Arjuna pide detener el carro y ve enfrente a los suyos

«Thinking that if all is destroyed then kingdom and pleasure would be of no use, he throws down his bow, refusing to fight, his mind overcome with grief.» — Chapple da el gesto que abre el poema: Arjuna suelta el arco y se niega a pelear

«The dialogue builds until Arjuna receives from Krishna a vision of totality that liberates him from his prior self-preoccupied identity.» — Chapple sitúa la visión de totalidad como el giro del diálogo

«He begins in chapter 2 by explaining the Yoga of Knowledge, recounting to Arjuna the insights to be gained from S¯am. khya philosophy.» — Chapple adjudica a la filosofía Samkhya el contenido del segundo capítulo

«He speaks of that which is beyond all change: weapons do not cut it; fire does not burn it; water does not wet it; winds do not dry it» — Chapple resume la serie de negaciones con que el poema describe lo que está más allá del cambio; remite a II:23

«He tells Arjuna that as a warrior his duty is to fight. If he wins, he gains the earth, if he loses, he gains heaven» — Chapple consigna el argumento del deber guerrero y su doble salida; remite a II:37

«Only when Arjuna has renounced interest in the fruits of his action can he find true peace.» — Chapple enuncia la condición de la paz según el segundo capítulo: renunciar al interés por los frutos

«As will happen again and again over several more chapters, Arjuna asserts to Krishna that this teaching is not enough, that his mind is still confused, that he needs to hear a better path.» — Chapple describe el patrón que estructura el poema: Arjuna declara insuficiente cada enseñanza y pide otra

«Although the reasons provided by Krishna are certainly sufficient for Arjuna to move into battle, they remain empty theories; Arjuna is unable to act.» — Chapple consigna la distancia entre razón suficiente y acto: las razones quedan como teorías vacías

«Krishna points out that it was by action alone that Janaka, the philosopher-king, attained perfection» — Chapple recoge el ejemplo del rey filósofo Janaka, perfeccionado por la acción; remite a III:20

«Bringing to mind the S¯am. khya system, he reiterates that actions are done by the gun.as of prakr.ti alone; it is only the deluded one who thinks “I am the doer”» — Chapple recoge la tesis de que obran los *gunas* de *prakriti* y solo el ofuscado se cree agente; remite a III:27

«When asked by Arjuna why a man is impelled to do evil, Krishna responds that desire and anger, born of passion (rajas), conceal true knowledge and fuel the senses.» — Chapple consigna la respuesta sobre el origen del mal: deseo e ira nacidos de *rajas*

«He explains that one must see action in inaction and inaction in action; only then can one be free of compulsive desire.» — Chapple resume la enseñanza del cuarto capítulo: ver acción en la inacción e inacción en la acción

«Sacrifice is cited as the model for proper action; the sacrifice of knowledge (jñ¯ana-yajña) is said to bring the completion of all action» — Chapple consigna el sacrificio como modelo de la acción recta y el sacrificio de conocimiento como el que completa toda acción; remite a IV:33

«the need for the relinquishment of attachment, saying that the wise ones see a cow, an elephant, a dog, an outcaste, and even a learned and wise Brahmin as the same» — Chapple recoge del quinto capítulo la igualdad de mirada del sabio ante la vaca, el elefante, el perro, el paria y el brahmán docto; remite a V:18

«He describes the sage intent on release as one whose senses, mind, and intelligence are controlled, who has overcome desire, fear, and anger; such a one is forever liberated» — Chapple describe al sabio liberado por sus sentidos, mente e inteligencia bajo control y sin deseo, miedo ni ira; remite a V:28

«To gain yoga, Krishna advises “Abandoning those desires whose origins lie in one’s intention, all of them without exception, and completely restraining the multitude of senses with the mind; little by little he should come to rest, with the intelligence firmly grasped. His mind having been fixed in the self, he should not think of anything”» — Chapple cita la receta del sexto capítulo: abandonar los deseos nacidos de la intención y fijar la mente en el sí mismo; remite a VI:24-25

«Krishna assures Arjuna that even a small amount of practice will be beneficial.» — Chapple consigna la promesa de que hasta una práctica pequeña aprovecha

«In the Yoga of Knowledge and Discrimination, Krishna distinguishes between the lower prakr.ti, which is the world of the senses and the mind, and the higher prakr.ti, from which all life emerges.» — Chapple expone la distinción entre *prakriti* inferior, mundo de los sentidos y la mente, y *prakriti* superior, de donde sale toda vida

«He declares that even those who sacrifice to lesser gods in fact sacrifice to Krishna, but their fruit is of little consequence.» — Chapple consigna la tesis de que todo sacrificio a dioses menores va en realidad a Krishna, con fruto escaso

«In the Yoga of Imperishable Brahman, Krishna explains purus.a as the support of things, the vision to be attained, “within which all beings stand, by which all this universe is pervaded”» — Chapple expone el octavo capítulo: *purusha* como sostén de las cosas y visión que hay que alcanzar; remite a VIII:22

«Those who see the higher prakr.ti through sacrifice and devotion make their offerings to Krishna: he is witness, the final shelter; the origin, dissolution, and foundation; immortality; existence and nonexistence; the enjoyer of all sacrifices.» — Chapple enumera los nombres que el noveno capítulo da a Krishna: testigo, refugio final, origen, disolución y fundamento, inmortalidad, existencia y no existencia

«In chapter 10, the Yoga of Manifestation, Krishna explains the nature of his compassion: by appearing as so many gods, sages, trees, horses, weapons, demons, mantras, warriors, rivers, victories, Vedic hymns, and more, he has proven to be the manifestation of all that is worthy of worship, all that inspires ascension to the true self.» — Chapple lee el décimo capítulo como despliegue de la compasión de Krishna: manifestarse en dioses, sabios, árboles, caballos, armas, demonios, mantras, guerreros, ríos, victorias e himnos

«Finally, after so much preparation and so many discourses, Arjuna asks Krishna in chapter 11 to reveal the form that is described as Lord and Highest Self.» — Chapple marca el momento en que Arjuna pide ver la forma que se le ha descrito

«He asks for a direct experience, a showing (dars´ana): “If Thou thinkest it possible for me to see this, O Lord, Prince of Yoga, then to me cause to be seen Thyself, the Imperishable”» — Chapple nombra *darshana* a la petición de experiencia directa y la cita; remite a XI:4

«“If there should be in the sky a thousand suns risen all at once, such splendor would be of the splendor of that Great Being”» — Chapple cita el símil de los mil soles con que el poema dice el esplendor de la visión; remite a XI:12

«The vision is without beginning or end; all worlds are pervaded by it. The gods stand in amazement, singing praise» — Chapple describe la visión sin principio ni fin, que penetra todos los mundos, y a los dioses admirados cantando alabanza

«Having revealed what time will bring, Krishna tells Arjuna to stand up, to conquer his enemies. “By Me these have already been struck down; be the mere instrument”» — Chapple recoge la orden que sigue a la visión: los enemigos ya han sido abatidos y Arjuna ha de ser solo el instrumento; remite a XI:33

«After expressing homage and obeisance, he asks Krishna to return to his human form, and the dialogue once more resumes, but with a difference.» — Chapple marca el cierre de la visión y el cambio de tono del diálogo que sigue

«Arjuna has now had direct experience of what has been so lavishly praised and described by Krishna. The true self is no longer a theoretical abstraction but has been revealed in embodied form.» — Chapple señala el paso del sí mismo verdadero de abstracción teórica a forma encarnada

«From chapters 12 through 18, Arjuna no longer implores Krishna for definite answers about what he should or should not do. Rather than focusing on his own selfish concerns, Arjuna asks for further explanations on the nature of the devotion by which he has been given his vision.» — Chapple describe el cambio en las preguntas de Arjuna tras la visión: del qué debo hacer a la naturaleza de la devoción

«The pivotal verse of the last chapter, indicating that Krishna’s task as teacher has been completed, is as follows: “Thus to thee by Me has been expounded the knowledge that is more secret than secret. Having reflected on this fully, do as thou desirest”» — Chapple señala el verso en que la enseñanza se da por cumplida y se remite a Arjuna a su propio deseo; remite a XVIII:63

«Krishna’s command “Do as thou desirest!” signals that Arjuna’s knowledge has now been fully embodied, that he has reached the point where he can in full conscience act without hesitation. His decisions become his own.» — Chapple lee esa orden como señal de que el conocimiento de Arjuna ya está encarnado y las decisiones son suyas

«Arjuna’s final statement, notable for its first resolve in contrast to his lack of nerve in the first chapter, is this: “Delusion is lost and wisdom gained, through Thy grace, by me, Unchanging One. I stand with doubt dispelled. I shall do as Thy command”» — Chapple cita la declaración final de Arjuna, con la ilusión perdida y la duda disipada; remite a XVIII:73

«In our brief overview of the Bhagavad Gı¯t¯a, we have encountered a multiplicity of teaching.» — Chapple resume su recorrido nombrando la multiplicidad de enseñanzas

«Considered separately, it might even seem that any one of the nine yogas prescribed in those chapters by Krishna would be sufficient for Arjuna to solve his dilemma.» — Chapple observa que cualquiera de los nueve yogas bastaría por sí solo, tomado aparte

«However, all these yogas as well as everything else are ultimately negated by the vision of the True Self provided in chapter 11.» — Chapple sostiene que la visión del capítulo once niega todos esos yogas y todo lo demás

«The unfolding of the Gı¯t¯a may be summarized in four movements: the crisis of Arjuna in chapter 1, his instruction by Krishna in chapters 2 through 10, the revelation of chapter 11, and then continued instruction in chapters 12 through 18.» — Chapple divide el poema en cuatro movimientos: crisis, instrucción, revelación e instrucción continuada

«It might be supposed that the enlightenment experience of chapter 11 would be for Arjuna an eschatological event, that his vision of Krishna as Lord would utterly transform his relationship with the world, thus putting an end to any need for further teaching.» — Chapple enuncia la suposición que su lectura va a objetar: que la visión bastaría y cerraría la enseñanza

«But this is simply not the case: the vision is followed by further affirmation of what» — Chapple objeta esa suposición: a la visión le sigue más afirmación de lo enseñado; el tramo se corta en el cambio de plana y sigue en la p. 25

«Krishna has taught, a sequence of chapters “which show the ‘rehabilitation’ process of a man who has seen the emptiness beyond his own old structures of meaning and does not know yet how to proceed in the interpretation of the new”» — continuación del pasaje anterior: Chapple cita a de Nicolás sobre el proceso de *rehabilitation* del que ha visto el vacío de sus viejas estructuras de sentido y aún no sabe interpretar lo nuevo

«Furthermore, if we look at the larger story of Arjuna as it unfolds in the great epic, even the autonomy that Arjuna achieves in chapter 18 does not help him when he attempts to enter heaven; the lessons of the Gı¯t¯a must be repeated again and again, as new circumstances, new worlds, arise and fall.» — Chapple señala que la autonomía ganada en el capítulo dieciocho no le sirve a Arjuna al entrar al cielo, y que las lecciones han de repetirse

«Herein lies one of the special contributions of the Bhagavad Gı¯t¯a: the religious vision, like the Hindu conception of life itself, is a forever repeating experience.» — Chapple nombra como aporte propio del poema una visión religiosa que se repite siempre

«This is illustrated in the final verse of the text, in which Sam. jaya poetically proclaims: “Wherever there is Krishna, Lord of Yoga, wherever there is the Son of Pr.th¯a, the archer (Arjuna), there, there will surely be splendor, victory, wealth, and righteousness; this is my thought”» — Chapple cita el verso final en boca de Samjaya, con Krishna y el arquero como garantía de esplendor, victoria, riqueza y rectitud; remite a XVIII:78

«Theologically, the approach presented in the Gı¯t¯a differs from generally accepted notions about moks.a as requiring the renunciation of the world and of sam¯adhi as trance-like obliteration of all things and thoughts.» — Chapple deslinda el planteamiento del poema de las nociones corrientes sobre *moksha* como renuncia al mundo y *samadhi* como trance que todo lo borra

«The Gı¯t¯a presents a view of religious practice at variance with the classical tradition as found in the Dharmas´¯astra, a view that Madeleine Biardeau attributes to a more open conception of liberation characteristic of the later sections of the Mah¯abh¯arata.» — Chapple atribuye a Madeleine Biardeau la lectura de esa divergencia respecto del Dharmashastra como concepción más abierta de la liberación

«gave every svadharma (one’s own duty) religious content and an access to ultimate salvation. The Brahmanic model was not lost sight of, but was generalized so as to fit all other categories of Hindu society, including Sudras, women, and all impure castes. Once the ks.atriya gained access to salvation through his . . . activities, the generalization became easy. . . . Nothing was outside the realm of ultimate values, though at the same time the status of the Brahmans remains unimpaired.» — Chapple cita a Biardeau: el modelo brahmánico se generaliza a todas las categorías de la sociedad, súdras, mujeres y castas impuras incluidas, sin que los brahmanes pierdan estatus; los puntos suspensivos son de la cita

«As Biardeau points out, it is no longer one path, the path leading from studentship to householding to renunciation to blessedness that enables one to lead a full religious life.» — Chapple recoge de Biardeau que ya no basta el camino único de estudiante a jefe de casa y a renunciante

«In the model presented by the Bhagavad Gı¯t¯a, every aspect of life is in fact a way of salvation.» — Chapple enuncia el modelo del poema: todo aspecto de la vida es vía de salvación

«The Gı¯t¯a becomes a text appropriate to all persons of all castes or no caste; its message transcends the limits of classical Hinduism.» — Chapple declara el poema apropiado para toda persona de cualquier casta o de ninguna, con un mensaje que pasa los límites del hinduismo clásico

«Robert N. Minor, whose own position is that “the Gı¯t¯a proclaims as its highest message the lordship of Kr.s.n.a and the highest response of the human being to that lordship is devotion, bhakti” (xvi), notes several different usages of the text.» — Chapple consigna la posición de Robert N. Minor —la señoría de Krishna como mensaje supremo y la devoción como respuesta— y su censo de usos del texto

«For S´am. kara (AD 788–820), the message is the “end of the world and its accompanying activity.”» — Chapple da la lectura de Shankara según Minor: el fin del mundo y de la actividad que lo acompaña

«Madhusudana and Venkatan¯atha, while not rejecting S´am. kara’s view, place more emphasis on devotion, as does Jñ¯anes´vara, the Marathi commentator.» — Chapple consigna el desplazamiento hacia la devoción en Madhusudana, Venkatanatha y Jnaneshvara

«takes issue with S´am. kara’s interpretation, asserting that the world is a real aspect of Brahman.» — Chapple recoge la objeción de Bhaskara a Shankara: el mundo es un aspecto real de Brahman

«R¯am¯anuja used the Gı¯t¯a in support of his position that “the true self is not divine and not one with the other selves.”» — Chapple consigna el uso que Ramanuja hace del poema para sostener que el sí mismo verdadero no es divino ni uno con los demás

«Madhva (1238–1317), the famous dualist, “radically reinterprets the text so that it asserts an eternal and complete distinction between the Supreme, the many souls, and matter and its divisions.”» — Chapple consigna la lectura dualista de Madhva, con distinción eterna entre el Supremo, las almas y la materia

«Minor also cites modern interpretations by Bal Gangadhar Tilak and Mohandas K. Gandhi, who used the text to help inspire the independence movement, and Sri Aurobindo, Sarvepalli Radhakrishnan, and Swami Vivekananda, who took a syncretistic approach to the text» — Chapple enumera los usos modernos que registra Minor: Tilak y Gandhi en el movimiento de independencia, y Aurobindo, Radhakrishnan y Vivekananda por vía sincrética

«Few of the scholars cited here seem to agree on the meaning of the text, yet none of them can be said to be incorrect.» — Chapple consigna el desacuerdo entre los intérpretes sin arbitrar: ninguno puede darse por incorrecto

«It may be argued that this utter contextualization of the text causes it to fall into a fatal relativism; that the text, because it is open to so many interpretations and has been used to confirm opposing positions ranging from S´am. kara’s monism to Madhva’s dualism, is trivial and perhaps meaningless.» — Chapple formula la objeción de relativismo fatal contra su propia lectura antes de responderla

«But how, then, could such a text survive? How can one account for or even describe a text that includes and is used to support a virtual cacophony of traditions and positions?» — Chapple responde a esa objeción con dos preguntas sobre la supervivencia del texto y su cacofonía de tradiciones

«how can the explicitly nontheistic S¯am. khya appear alongside with the thoroughly theistic bhakti approach also taught by Krishna?» — Chapple plantea la coexistencia del Samkhya no teísta y el *bhakti* teísta dentro de la misma enseñanza

«Max Mueller addressed a similar issue when trying to cope with the multiplicity of gods in the R. g Veda and invented a term to describe it» — Chapple trae a Max Mueller y su término acuñado ante la multiplicidad de dioses del Rig Veda

«To identify Indra, Agni, and Varuna is one thing, it is syncretism; to address either Indra or Agni or Varuna, as for the time being the only god in existence with an entire forgetfulness of all other gods, is quite another; it was this phase, so fully developed in the hymns of the Veda which I wished to mark definitely by a name of its own, calling it henotheism.» — Chapple cita la definición de henoteísmo de Mueller, deslindada del sincretismo: dirigirse a un dios como si fuera el único, olvidando a los demás

«The Vedic method which extols different gods within the same text is similar to that employed in the Bhagavad Gı¯t¯a, in which each time Arjuna asks Krishna for one truth, again and again Krishna offers Arjuna yet another perspective, another chapter, another yoga.» — Chapple traslada el método védico al poema: a cada pregunta, otra perspectiva, otro capítulo, otro yoga

«Each view, whether that of a god being sacrificed to or a yogic discipline being practiced, is given life as long as it proves effective.» — Chapple pone la eficacia como criterio de vigencia de cada punto de vista

«Multiplicity is the rule, with one god, one perspective gaining and holding ascendancy as long as it, he, or she proves efficacious.» — Chapple declara la multiplicidad como regla y la ascendencia de cada dios o perspectiva como provisional

«Paul Hacker has referred to the accommodation of multiple teachings within one tradition as “inclusivism.”» — Chapple consigna el término inclusivismo de Paul Hacker para el acomodo de enseñanzas múltiples en una tradición

«Antonio T. de Nicolás has explained this phenomenon philosophically as a systematic and methodic effort to save rationality in its plural manifestations through an activity of embodiment that emancipates man» — Chapple cita a de Nicolás, que explica el fenómeno como esfuerzo por salvar la racionalidad en sus manifestaciones plurales mediante una actividad de encarnación

«identification, allowing him the freedom to act efficiently in any one identifiable field in the social fabric.» — cola de la cita de de Nicolás, cortada por el cambio de plana: la emancipación de toda identificación deja libertad para obrar con eficacia en cualquier campo del tejido social

«Just as the many gods of the Vedas are effective in different situations, so the many yogas are prescribed in the Gı¯t¯a without compromising or subordinating one to another. Mutual paths are allowed to exist in complementarity.» — Chapple empareja los muchos dioses védicos y los muchos yogas: prescritos sin subordinarse unos a otros, en complementariedad

«In a sense, the Gı¯t¯a is composed in the spirit of the Jaina approach to truth. The Jainas assert that every statement is an utterance of partial truth; all postulation is rendered senseless by the ultimate postulate that no words are ever totally adequate to experience» — Chapple acerca el poema al planteamiento jaina: toda enunciación es verdad parcial y ninguna palabra es adecuada del todo a la experiencia

«Similarly, Krishna painstakingly guides Arjuna through many yogas, yet, the entire problematic is obliterated when Krishna reveals his true form to Arjuna.» — Chapple señala el momento en que la revelación de la forma verdadera borra el problema entero

«The net result is that all possibilities are present for Arjuna when he gains the knowledge that all are impermanent.» — Chapple enuncia el saldo: todas las posibilidades quedan disponibles al saberse impermanentes

«A panoply of perspectives is offered to the reader in a nonjudgmental way; the many positions proposed by Krishna do not necessarily compete with one another but rather complete one another.» — Chapple describe el ofrecimiento de perspectivas como no valorativo, y dice que no compiten sino que se completan

«If one needs to act, one uses Karma Yoga; if one needs to meditate, one uses Dhy¯ana Yoga.» — Chapple da la regla de uso por necesidad, no por jerarquía

«This “henocretic” text is written with a gentle tolerance, allowing various practices and positions to be pursued.» — Chapple acuña el adjetivo henocrético para el texto y lo describe escrito con tolerancia suave

«In a manner true to the construction of the text itself, the present rendition by Winthrop Sargeant does the least violence to the original of all the translations of the Gı¯t¯a with which I am familiar.» — Chapple valora la versión de Sargeant como la que menos violenta el original entre las que conoce

«He shows the reader the possibilities offered by the text, setting out in menu form variant English-language samplings for each of the Sanskrit terms.» — Chapple describe el método de Sargeant como un menú de equivalentes ingleses por cada término sánscrito

«His work makes a unique contribution, inviting the reader to sample the translation he serves up, but also inviting the reader to experiment with creating his or her own delicacy.» — Chapple cierra la figura culinaria: el lector prueba la traducción servida y se anima a crear la suya

«Reaching into another culture, whether the ancient phase of one’s own people or the heritage of ancestors other than one’s own, requires a spirit of adventure and inquiry.» — Chapple abre su guía del usuario declarando qué pide entrar en otra cultura

«Texts, whether the Bible or the Confucian Analects or the Bhagavad Gı¯t¯a, often serve as the portal or entry point for engaging and comprehending a worldview.» — Chapple describe los textos como portal de entrada a una visión del mundo, poniendo el poema junto a la Biblia y las Analectas

«However, any attempt to understand a text carries the risk of missing the mark.» — Chapple pone el límite de toda lectura: el riesgo de errar el blanco

«To know the meanings of the words of any book does not guarantee understanding of authorial intent or how others following the author have interpreted the text.» — Chapple deslinda conocer las palabras de entender la intención o la historia interpretativa

«For religious texts even one simple turn of phrase can generate multiple redactions.» — Chapple señala que en un texto religioso un giro simple genera redacciones múltiples

«The Bhagavad Gı¯t¯a, as noted in the translator’s preface to this book, has given rise to nearly countless interpretations, from A. C. Bhaktivedanta Swami Prabhupada’s assertion of the primacy of Lord Krishna rooted in the Dvaita theology of Madhva» — Chapple sitúa las lecturas modernas entre dos extremos, y empieza por la de Bhaktivedanta Swami Prabhupada, fundada en la teología dvaita de Madhva

«de Nicolás’s perspectival reading of the text based on the existential insights of Spanish philosopher Jose Ortega y Gasset.» — cola del pasaje anterior: el otro extremo es la lectura perspectivista de de Nicolás, apoyada en Ortega y Gasset

«the warrior Arjuna for battle became an inspiration for India’s nonviolent revolution» — Chapple consigna la inversión que hace Gandhi: un texto que arma al guerrero Arjuna se vuelve inspiración de la revolución no violenta de la India; la frase arranca al pie de la plana anterior, *For Mahatma Gandhi, the text designed to gird*

«Reader, take your place, perhaps take sides, and take heart that this book can serve many people in many ways.» — Chapple se dirige al lector y le pide que tome sitio y hasta partido

«In the very first edition of this book, Sargeant provided a simple word equivalent for each Sanskrit term with some identification of the grammatical part of speech.» — Chapple describe lo que traía la primera edición de Sargeant: un equivalente simple por término con su parte de la oración

«In the editions of 1984 and 1994, I provided a deeper analysis of each term, locating its verbal root origin where possible. I also expanded the range of possible meanings for each word, following a convention also observed in translating Patañjali’s Yoga Su¯tra (see my Yoga and the Luminous, 143–215» — Chapple declara su propia intervención en las ediciones de 1984 y 1994: análisis más hondo de cada término y raíz verbal, siguiendo el criterio de su libro sobre el Yoga Sutra

«This approach gives the reader the toolbox of approaches available to the translator and provides an opportunity for the reader to develop his or her own rendering of the text within a range of reasonable possibilities.» — Chapple dice qué busca ese aparato: dar al lector la caja de herramientas del traductor y la oportunidad de hacer su propia versión

«One of my favorite translations of the Bhagavad Gı¯t¯a is perhaps also the most inscrutable. Franklin Edgerton not only translates every single term, including the now widely accepted and understood terms karma and dharma, but he also retained Sanskrit word order, stretching the English language into amazing contortions that rival the most advanced yoga poses.» — Chapple describe la traducción de Franklin Edgerton, que traduce todo término y conserva el orden sánscrito hasta contorsionar el inglés

«Christopher Isherwood and Swami Prabhavananda alternate between prose and verse renderings, utterly at variance with the original cadence and word order.» — Chapple caracteriza la versión de Prabhavananda e Isherwood como alternancia de prosa y verso, ajena a la cadencia original

«George Thompson surmises that the text was primarily recited or sung and chooses a simplified word flow that sounds melodious and clear in the English language.» — Chapple recoge la conjetura de Thompson sobre un texto recitado o cantado y la decisión de estilo que deriva de ella

«In an attempt to capture a hint of the cadence of the original s´loka construction, a lilting, symmetrical play of four sets of eight syllables in each verse, Laurie Patton stretches each verse into eight lines.» — Chapple describe la *shloka* como juego simétrico de cuatro grupos de ocho sílabas y dice cómo Laurie Patton intenta recogerla en ocho renglones

«Buddhi, related to the word Buddha or Awakened One, is often translated as the “intellect.”» — Chapple explica *buddhi* por su parentesco con *Buddha* y su traducción corriente por intelecto

«In S¯am. khya philosophy, the buddhi also carries the residues of all past karma in the form of enduring inclinations or the state of being known as the bh¯avas. It determines the state or mood into which one awakens.» — Chapple da la función del *buddhi* en el Samkhya: cargar los residuos del karma pasado como inclinaciones duraderas, los *bhavas*, que deciden el estado en que se despierta

«In S¯am. khya, as in the second chapter of the Gı¯t¯a, the modality of knowledge (jñ¯ana) within the buddhi guarantees freedom.» — Chapple adjudica a la modalidad de conocimiento dentro del *buddhi* la garantía de la libertad, tanto en el Samkhya como en el segundo capítulo

«Sargeant renders this verse: Action is inferior by far To the Yoga of intuitive determination» — Chapple reproduce el arranque de la versión de Sargeant de II:49, que traduce *buddhi-yoga* por yoga de la determinación intuitiva; los dos renglones que siguen están en la plana 29, y el mismo verso vuelve a imprimirse en el cuerpo del poema

«Conqueror of Wealth (Arjuna). Seek refuge in intuitive determination! Despicable are those whose motives are based on the fruit of action.» — cola de la cita de II:49 en la versión de Sargeant, cortada por el cambio de plana

«Sargeant attempts to retain vestiges of the s´loka form by dividing the verse into four lines.» — Chapple describe la decisión formal de Sargeant: cuatro renglones por estrofa como vestigio de la *shloka*

«He also retains the epithet for Arjuna while also making clear to the reader that Krishna is addressing Arjuna, who has many nicknames.» — Chapple señala la segunda decisión de Sargeant: conservar el epíteto y hacer visible a quién se dirige Krishna

«Thompson does not attempt to retain the versification in a literal sense, but divides his translation into three discrete sentences» — Chapple contrasta a Thompson, que abandona la versificación y parte en tres oraciones

«Arjuna, action is far inferior to the yoga of insight. Seek refuge in insight. Those whose goal is the fruits of their actions wind up miserable.» — Chapple cita la versión de Thompson de II:49, con *insight* por *buddhi*

«Thompson, for the sake of clarity, eliminates all of Arjuna’s variant names and makes a very different word choice for the term buddhi.» — Chapple consigna las dos decisiones de Thompson: suprimir los nombres variantes de Arjuna y cambiar el equivalente de *buddhi*

«Patton agrees with the usage of the term insight for buddhi and retains the epithet for Arjuna. She stretches out the versification» — Chapple sitúa a Patton entre los dos: acepta *insight* y conserva el epíteto, y estira la versificación

«Winner of Wealth, action is far inferior to the yoga of insight. Look for refuge in insight; for those who are motivated by fruits are to be pitied.» — Chapple cita la versión de Patton de II:49 en ocho renglones cortos

«Her choice of the term pitied stays closer to the original than either despicable or miserable.» — Chapple compara los tres equivalentes y dice cuál queda más cerca del original, sin arbitrar el resto

«From all three translations, we get the sense that thinking or reflection is better than acting on one’s first impulse for the sake of greed or desire or selfishness.» — Chapple extrae de las tres versiones el sentido común: pensar vale más que obrar por el primer impulso

«du¯ren.a hyavaram karma buddhiyog¯ad dhanam. jaya buddhau saranam anviccha kr.pan.¯ah. phalahetavah.» — el texto sánscrito de II:49 en la transliteración que Chapple imprime en su prefacio; se cita la transliteración, no el devanagari, porque el pasaje es precisamente sobre el agrupamiento de los términos

«As previously noted, the buddhi holds the history of one’s past actions. Without using insight or intuitive determination, one might plunge headlong into the performance of action motivated solely by yearning for its fruits (phalahetu) rather than taking into account the larger picture.» — Chapple explica qué pasa sin *buddhi*: obrar movido solo por el anhelo de los frutos, el *phalahetu*, sin ver el cuadro completo

«By seeing the prominence of the term buddhi at the start of the second and third lines, and by feeling the impact of the imperative verbs “seek! wish for! desire!” at the end of the second line, scrutiny of the Sanskrit can help deepen the understanding» — Chapple muestra cómo el escrutinio del sánscrito rinde sentido: la posición de *buddhi* y los imperativos al final del segundo renglón

«Additionally, the reader can see the framing of ideas contained within the verse. The opening and closing lines refer to the problem to be overcome: attachment to the fruits of action.» — Chapple describe el encuadre de la estrofa: los renglones primero y último enuncian el problema, el apego a los frutos

«The middle two lines exhort the reader to recognize the solution: applying and taking refuge in a disciplined (yoga) intellect (buddhi).» — Chapple da la otra mitad del encuadre: los dos renglones centrales proponen el refugio en un intelecto disciplinado

«The lilt, appeal, and genius of the Gı¯t¯a’s composer lie in the gentle word play of the text.» — Chapple adjudica el genio del compositor del poema a su juego de palabras suave

«By examining the text repeatedly at a leisurely pace, one can gain a friendly familiarity with this classic of world religious literature.» — Chapple recomienda la lectura repetida y sin prisa como vía de familiaridad con el texto

«Mahatma Gandhi, according to his secretary Narayan Desai, committed to memory and recited daily the last nineteen verses of the second chapter, using them as a companion in his quest for social justice» — Chapple consigna, por el testimonio del secretario Narayan Desai, que Gandhi recitaba a diario los últimos diecinueve versos del segundo capítulo

«Sound out the words from the transliterated Sanskrit, following the pronunciation guide on pages 5–8» — primer paso de la guía del usuario de Chapple: pronunciar desde la transliteración con la guía de las páginas impresas 5 a 8; la lectura propuesta del impreso es *pronun-ciation* partido por el salto de renglón, y `span()` lo une

«Scan the English paraphrase directly beneath the Sanskrit text, taking notice of words that seem important or intriguing. The paraphrase follows the Sanskrit word order» — tercer paso de la guía: recorrer la paráfrasis inglesa bajo el sánscrito, que sigue el orden sánscrito de las palabras; el impreso parte *San-skrit* en el salto de renglón

«Read with greater understanding the Sargeant translation. Pay attention to his final word choice in light of various options.» — quinto paso de la guía: leer la traducción de Sargeant atendiendo a la elección final entre las opciones

«For instance, the word vega in VI:23 can be translated as “agitation, impetus, shock, momentum, onset, orgasm.” Sargeant chooses the word agitation for his translation. Patton chooses shock. The Gita Press version selects the word urges. De Nicolás translates vega as force, while van Buitenen uses driving force.» — Chapple despliega el abanico de equivalentes de *vega* en VI:23 y los reparte entre seis traductores sin arbitrar

«Can you find the word vega in your own experience? Which emotion do you find lying behind or associated with desire and anger?» — sexto paso de la guía: Chapple manda buscar el término en la experiencia propia y nombrar la emoción que va detrás del deseo y la ira

«Develop a collection of verses from the Bhagavad Gı¯t¯a that you find particularly important. Use the ample white space on each page to copy alternate translations and to develop your own translation and commentary.» — octavo paso de la guía: reunir versos propios y usar el blanco de la plana para copiar otras versiones y hacer la propia

«Search out a study group on the Bhagavad Gı¯t¯a. Consider enrolling in a Sanskrit language class at a nearby college, university, or yoga center.» — noveno y último paso de la guía de Chapple: buscar un grupo de estudio o una clase de sánscrito

«Winthrop Sargeant (1903–1986) served for many decades as the premier music writer for The New Yorker.» — Chapple da el dato biográfico del traductor: crítico musical de The New Yorker durante décadas

«His personal fascination with Indian philosophy, not related in any way to his livelihood, resulted in this labor of love.» — Chapple deslinda el oficio del traductor de su interés por la filosofía india y llama a la obra trabajo de amor

«Sargeant’s Gı¯t¯a was created by a nonspecialist for all persons interested in this classic book.» — Chapple define el destinatario del libro: obra de un no especialista para cualquier interesado

«Through his efforts, the elite and arcane world of complex Sanskrit grammar has been made accessible to a wide audience.» — Chapple describe el efecto del libro: abrir a un público amplio el mundo cerrado de la gramática sánscrita

«It has been an honor working with this edition of the book. My sole contribution has been editing the grammatical analysis for consistency and completeness; any errors or omissions that occur are my own.» — Chapple declara su aportación a esta edición, la edición del análisis gramatical, y asume los errores; el dato convive con lo que él mismo dice en la plana 28 sobre haber provisto el análisis más hondo en 1984 y 1994, y aquí no se armoniza

«Christopher Key Chapple Doshi Professor of Indic and Comparative Theology Loyola Marymount University» — la firma con que se cierra el prefacio del editor, con su cátedra y su universidad

«The Bhagavad Gı¯t¯a or The Song Divine (With Sanskrit Text and English translation). Introduction by Jayadayal Goyandka. Gorakhpur, India: Gita Press. First twenty editions, 1943–1971. Twenty-first edition, 1975.» — primera entrada de los Works Cited de Chapple: la edición de Gita Press con introducción de Jayadayal Goyandka

«Biardeau, Madeleine. “The Salvation of the King in the Mah¯abh¯arata.” In Way of Life: King, Householder, Renouncer: Essays in Honour of Louis Dumont, ed. T. N. Madan. New Delhi: Vikas, 1982.» — la entrada bibliográfica de Biardeau, de quien Chapple toma la lectura de la liberación abierta

«Larson, Gerald James. “The Song Celestial: Two Centuries of the Bhagavad Gı¯t¯a in English.” Philosophy East and West 31 (1981): 513–41.» — la entrada bibliográfica de Larson, citado al abrir el prefacio sobre las modalidades interpretativas; es una ficha de bibliografía y se extrae con la guarda anticosido apagada, porque el año entre paréntesis del asiento la dispara

«Mueller, Max. The Six Systems of Indian Philosophy. London: Longmans, Green, and Company, 1928.» — la entrada bibliográfica de Max Mueller, de donde sale el término henoteísmo

«de Nicolás, Antonio T. Avatara: The Humanization of Philosophy through the Bhagavad Gı¯t¯a Using the Humanistic Philosophy of Jose Ortega y Gasset. New York: Nicolas Hayes, 1976.» — la entrada bibliográfica de de Nicolás, editor de la serie y fuente de la lectura perspectivista

«Why add one more to the numerous English translations of the Bhagavad GIta? It is said to have already been translated at least two hundred times, in both poetic and prose forms.» — Sargeant abre su prefacio con la objeción contra su propio libro y con la cifra que la sostiene: al menos doscientas traducciones previas

«The arrangement also makes it possible for the reader to see the metrical formation of the poem's stanzas, and their grammatical structure.» — Sargeant da la segunda razón de su disposición interlineal: dejar ver la formación métrica y la estructura gramatical de las estrofas

«It should also enable the studious reader to savor something of the original language, which is elegant and extremely concise.» — Sargeant declara qué quiere que el lector alcance del original y cómo lo describe: elegante y conciso en extremo

«As an added aid, a running vocabulary is provided, referring to the Sanskrit words on each page, along with their grammatica.l forms» — Sargeant describe el vocabulario corrido de cada plana; la capa de texto imprime *gramatica.l* con un punto intruso

«The line of transliteration is designed to show the reader how the words are pronounced, so that, if he desires, he can appreciate the sound of the original language.» — Sargeant declara el oficio de la línea de transliteración: dar la pronunciación

«In making the readable translation that appears at the bottom of each page, my object has been to stick as closely as possible to literal meaning rather than to attempt a masterpiece of English prose.» — Sargeant declara el criterio de su traducción legible: atenerse al sentido literal antes que a la prosa inglesa

«Such grand poetic concepts as appear in the translation are inherent in the poem» — Sargeant devuelve al poema todo concepto poético grande que aparezca en su versión; el impreso parte *inherent* en el salto de renglón

«I have added nothing, and what I have striven for is simple clarity along with a reproduction of something of the force and economy of the original.» — Sargeant declara no haber añadido nada y haber buscado claridad simple con algo de la fuerza y la economía del original

«I have consulted numerous previous translations, among them those of Franklin Edgerton, S. Radhakrishnan, Eliot Deutsch, Swami Prabhavananda and Christopher Isherwood, and Swami Chidbhavananda, Juan Mascaro and P. Lal.» — Sargeant nombra las traducciones previas que consultó: Edgerton, Radhakrishnan, Deutsch, Prabhavananda e Isherwood, Chidbhavananda, Mascaró y Lal

«I have found them all worth reading, each, as I suppose is inevitable, showing a slightly different approach. To a poem such as this, many approaches are possible, and all are worth considering.» — Sargeant declara que a un poema así caben muchos acercamientos y que todos merecen consideración

«I have tried in the vocabularies to indicate a considerable variety of possible meaning.» — Sargeant declara el propósito de los vocabularios: indicar la variedad de sentidos posibles

«In writing the introductory chapters on language, cosmology and psychology, and the setting of the poem as the principal didactic jewel of the great Hindu epic, the Mahabharata» — Sargeant describe sus capítulos introductorios y llama al poema la principal joya didáctica del epos hindú; el índice de esta edición solo lista dos de esos capítulos, el de la lengua y el del marco

«I have had recourse to numerous sources-Pratap Chandra Roy's translation of the Epic, Chakravarti Narasimhan's" The Mahabharata," C. Rajagopalachari's condensed version, the account given under various headings in Benjamin Walker's" The Hindu World,"» — Sargeant enumera las fuentes secundarias de su relato del epos: Roy, Narasimhan, Rajagopalachari y Walker; el impreso funde la raya con la palabra siguiente

«and in connection with other matters I have consulted the admirable prefaces to Swami Nikhilananda's "The Upanishads" as well as his translations of these works, Surendranath Dasgupta's "History of Indian Philosophy," Sukumari Bhattacharji's "The Indian Theogony," Ralph T. H. Griffith's translation of the B.g Veda, Dr. J. A. B. van Buitenen's translation of Ramanuja's commentary on the Bhagavad GIta, as well as the recently published first volume of his translation of the Mahabharata (University of Chicago Press)» — Sargeant sigue la lista: Nikhilananda para los Upanishads, Dasgupta, Bhattacharji, Griffith para el Rig Veda y van Buitenen para el comentario de Ramanuja y para el epos

«useful staples of Sanskrit study as Whitney's Sanskrit Grammar, the Oxford Sanskrit Dictionary edited by Monier-Williams, and the abridged version of Bohtlingk and Roth's St. Petersburg Lexicon.» — cola de la lista de fuentes, cortada por el cambio de plana: las herramientas de sánscrito que usó, la gramática de Whitney, el diccionario de Monier-Williams y el léxico de Bohtlingk y Roth

«I am greatly indebted to Dr. ]. A. B. van Buitenen, of the University of Chicago, who kindly offered to read the manuscript before publication, who made innumerable small corrections and many suggestions, nearly all of which I have followed, and who read the proofs.» — Sargeant declara su deuda con van Buitenen, que leyó el manuscrito, hizo correcciones y leyó las pruebas; la capa de texto imprime la inicial J como corchete

«I would also like to express belated gratitude to the late Sarat Lahiri, a Bihari Brahman, resident in New York, from whom I learned my first Sanskrit many years ago.» — Sargeant nombra a su primer maestro de sánscrito, Sarat Lahiri, brahmán bihari residente en Nueva York

«As to my own qualification:;, though I am known primarily as a magazine writer and music critic, my interest in the Sanskrit language has been of long duration, and I have spent a considerable amount of time in India as a journalist.» — Sargeant se presenta como escritor de revista y crítico musical con largo interés por el sánscrito; el impreso corrompe *qualifications* en dos signos

«As a Sanskrit scholar I am largely self taught, but am certainly competent for the task in hand.» — Sargeant declara ser autodidacta y a la vez competente para la tarea

«Moreover, the present translation has been read and approved by the highest authority.» — Sargeant invoca una aprobación de la autoridad más alta sin nombrarla en esa frase

«I have been acquainted for many years with the Bhagavad Glta in translation, and have found many translations somewhat unsatisfactory because of deviations in meaning, and because few of them give any idea of the poem's structure, either metrical or grammatic.» — Sargeant da sus dos reparos a las traducciones que conoce: desvíos de sentido y ninguna idea de la estructura del poema

«My aim has been to fill the gap by relating each word to the original, giving a grammatical commentary and a vocabulary from which various alternative meanings for each word may be picked - thus making it possible for the reader to make his own translation if he disagrees with mine.» — Sargeant declara el fin de su aparato: que el lector pueda hacer su propia traducción si discrepa de la suya

«In the case of stanzas which are not entirely clear in translation, I have appended explanatory footnotes, many of them quoted from the commentary of Ramanuja, the great eleventh-century south Indian religious philosopher, as translated by]. A. B. van Buitenen, Motilal Banarsidas, Delhi, Patna, Varanasi, 1968.» — Sargeant declara el origen de muchas de sus notas al pie: el comentario de Ramanuja, a quien llama el gran filósofo religioso del sur de la India en el siglo XI, en la traducción de van Buitenen

«I have translated the poem afresh, and I know many parts of it by heart in the original language. The work has been a labor of love.» — Sargeant declara haber traducido de nuevo el poema y saber de memoria buena parte del original

«In a project as complex as this one, a few errors are apt to occur, and for these I ask the reader's indulgence.» — Sargeant cierra pidiendo indulgencia por los errores probables

«Sanskrit is a euphonious and very elegant language which has been spoken by upper-caste Indians, and the Vedic Aryans before them, for a longer time than any other known tongue.» — Sargeant abre su capítulo sobre la lengua declarando la antigüedad del sánscrito hablado entre las castas altas y los arios védicos

«It is one of the ancient Indo-European languages, with many cognates in ancient Greek and Latin as well as in practically every modern major European language except Finnish and Hungarian.» — Sargeant sitúa el sánscrito entre las lenguas indoeuropeas y da sus cognados, con dos excepciones nombradas

«It is safe to say that it was spoken before 1,600 B.C. by the Aryans, and it is still spoken by a minority of brahmans today.» — Sargeant fecha el sánscrito hablado antes del 1600 a. C. y lo declara aún vivo en una minoría de brahmanes

«There is, to be sure, considerable difference between Vedic Sanskrit (circa 1400-300 B.C.) and the Sanskrit of later times, but this difference is not as great as is sometimes supposed.» — Sargeant reconoce la diferencia entre el sánscrito védico y el posterior y acota enseguida su tamaño

«The later language tends to join prefixes to the words they modify, whereas in Vedic they are usually separated.» — Sargeant da la primera diferencia entre védico y posterior: el trato de los prefijos

«Also, an important feature of the Vedic language was the use of aorist forms which tend to disappear in the later language.» — Sargeant da la segunda diferencia: las formas de aoristo que el védico usa y la lengua posterior pierde

«Epic-Purat:lic Sanskrit succeeded the earlier Vedic language somewhere around 500 B.C., and was itself succeeded by so-called Classical Sanskrit during the Gupta Empire and the later Princely States (circa 400-1500 A.D.» — Sargeant fecha la sucesión de las tres etapas de la lengua; la capa de texto corrompe *Puranic* en *Purat:lic*

«Classical Sanskrit differs from Epic-PuraI)ic mainly in the increased use of long compound words.» — Sargeant da el rasgo que separa el sánscrito clásico del épico-puránico: los compuestos largos

«The written, as opposed to the spoken language dates only from about 300 B.C., and even then very little was written down.» — Sargeant fecha la escritura del sánscrito hacia el 300 a. C. y señala lo poco que se puso por escrito

«Indians have always prided themselves on their memories, which have indeed been phenomenal when one considers that the whole literature of the Vedas, the Epics, the Upanishads, the Purat:las, and much other material has been handed down by word of mouth.» — Sargeant consigna la transmisión oral de Vedas, Épicas, Upanishads y Puranas como asunto de orgullo

«Even today there are some brahmans who look down upon the printed word as a method of preserving the literature, and there exists in India a tremendously complicated method of mnemonics by which lengthy items of literature can be memorized.» — Sargeant consigna el desdén de algunos brahmanes por la letra impresa y el sistema mnemotécnico que sostiene la alternativa

«It is interesting to note that, owing to the detailed researches of Pat:lini (350-250 B.C.?) and other great Hindu grammarians - researches that were not only linguistic but also concerned lingual and laryngeal anatomy - Sanskrit is the only ancient language the exact pronunciation of which is known today.» — Sargeant adjudica a Panini y a los gramáticos hindúes que el sánscrito sea la única lengua antigua de pronunciación exacta conocida

«The Bhagavad Gita is conceived in Epic-Purat:lic Sanskrit, the language of the Epics, Purat:las and Upanishads, and it was probably first written down in the early centuries of the Christian era though like many other works which are embodied in written form, it undoubtedly dates from an earlier word-of-mouth version.» — Sargeant sitúa el poema en sánscrito épico-puránico, lo data por escrito en los primeros siglos de la era cristiana y lo supone anterior en versión oral

«Epic-Purat:lic Sanskrit is in many ways the simplest form of the language. An occasional aorist remains (there are eight or ten of them in the Bhagavad Glta» — Sargeant declara al épico-puránico la forma más simple de la lengua y cuenta los aoristos que quedan en el poema

«The Bhagavad Gita, in its written form at any rate, is generally thought to date from the second or third century A.D., being considered a later interpolation in the long Epic, the Mahabharata, most of which describes an India of an earlier period, possibly 800 B.C.» — Sargeant data la forma escrita del poema en los siglos II o III de la era y lo considera interpolación tardía en un epos que describe una India anterior

«Sanskrit being one of the Indo-European group of languages, its general formation resembles that of Ancient Greek and Latin, being slightly more complex than that of the former and much more complex than that of the latter.» — Sargeant compara la complejidad del sánscrito con la del griego antiguo y la del latín

«Its verbal forms are derived from roots which also give birth to nouns and adjectives.» — Sargeant describe la derivación desde la raíz verbal como mecanismo común a verbos, sustantivos y adjetivos

«Sanskrit, however, has a dual form for both verbs and nouns (we two, you two, they two), and its verbs have two distinct conjugation systems, the active, or parasmiiipada, and the middle, or iitmanepada, the former having our normal active meaning and the latter sometimes, but not always, having a more passive or reflexive character.» — Sargeant señala el dual y las dos conjugaciones, *parasmaipada* y *atmanepada*, y acota el valor de la segunda con un a veces

«Nouns in Sanskrit are declined as they are in Latin, except that Sanskrit has one more case.» — Sargeant compara la declinación sánscrita con la latina y cuenta un caso más

«Nominative, used for the subject of a sentence. Accusative, used for the direct object and also in the dative sense of "to." Instrumental, used where English would use" by," "with,"-or" by means of." Dative, used in the sense of "for," "to," or "toward." Ablative, used in the senses of "of" and "from." Genitive, used for the most part in the same sense of "of" as the ablative (in many words the ablative and genitive are identical). Locative, used in the senses of " in" or " on," or occasionally" to," "toward," or "among." Vocative, used as in Latin in direct address» — Sargeant enumera los ocho casos del sánscrito con su valor, del nominativo al vocativo

«There are some special verbal forms - the passive, intensive, desiderative and causative-whose applications are obvious and which are noted in the vocabularies.» — Sargeant enumera las formas verbales especiales que sus vocabularios anotan

«For further information, I recommend any standard Sanskrit grammar. I have used Whitney's Sanskrit Grammar (Harvard University Press; also Oxford University Press), a pioneer work which is still standard.» — Sargeant remite a la gramática de Whitney y la llama obra pionera todavía canónica

«Although accent in Sanskrit is supposed to be quantitative as it was in Ancient Greek, the practice for many centuries has been to use a stress accent somewhat milder than that used in English, meanwhile observing the difference between long and short syllables.» — Sargeant describe el acento sánctrito como cuantitativo en teoría y de intensidad en la práctica de siglos

«There remains the complicated subject of samdhi, or the laws of euphonious combination, which are to be found at work in virtually every phrase of Sanskrit.» — Sargeant introduce el *samdhi* como las leyes de combinación eufónica presentes en casi toda frase

«The aim of these laws is to enhance the elegance of sound of the language.» — Sargeant declara el fin de esas leyes: realzar la elegancia sonora de la lengua

«The metre of most of the stanzas of the Bhagavad GIta is what is known as Sloka metre, consisting of four lines of eight syllables each, and can be conveniently remembered by the English reader as the metre of Longfellow'S " Hiawatha" (e.g. "by the shores of Gitchee Gumee» — Sargeant describe el metro *shloka* como cuatro versos de ocho sílabas y lo compara con el de Hiawatha de Longfellow

«The verse is blank, i.e. there are no rhymes. There are, however, a number of stanzas, particularly at more dramatic moments, in which the tri~tubh metre, consisting of four lines of eleven syllables each, is used.» — Sargeant señala que el verso es blanco y que los momentos dramáticos usan el metro *trishtubh* de once sílabas

«The Sloka is the all-purpose metre of the Epics as well as much popular poetry. The tri~tubh metre originated as the commonest metre of the Vedas, and is supposed to convey a warlike or powerful impression.» — Sargeant reparte los dos metros: la *shloka* como metro de todo uso de las Épicas, el *trishtubh* como metro védico de impresión guerrera

«Regarding the page by page vocabularies in this edition, it might be remarked that Sanskrit is a very ambiguous language in which a single word may have scores of meanings, sometimes contradictory ones.» — Sargeant advierte la ambigüedad del sánscrito: una palabra con decenas de sentidos, a veces contradictorios

«Thus the common verb ~dha, according to Monier-Williams' dictionary, can mean put, place, take, bring, remove, direct, fix upon, resolve upon, destine for, bestow on, present, impart, appoint, establish, constitute, make, generate, produce, create, cause, effect, perform, execute, seize, take hold of, bear, support, wear, put on, accept, obtain, conceive, get, assume, have, possess, show, exhibit, incur, undergo, etc.» — Sargeant despliega la lista entera de sentidos del verbo *dha* según Monier-Williams, como prueba de esa ambigüedad

«In the vocabulary attached to each stanza I have included only the meanings that are close to the ones intended in the poem.» — Sargeant declara el recorte que hace en sus vocabularios: solo los sentidos cercanos a los del poema

«as far as is possible I have placed th-e transliterated word, as weB as the translated one, directly beneath its Sanskrit equivalent.» — Sargeant declara la alineación vertical de transliteración y traducción bajo cada palabra sánscrita; el impreso mete un guion en *th-e*

«I have taken the liberty, however, of introducing definite and indefinite articles (the former rarely used and the latter non-existent in Sanskrit) in order to make the meaning clearer.» — Sargeant declara la licencia que se toma: meter artículos que el sánscrito no usa o no tiene

«I have also placed the word" and" (Sanskrit" ca") before the last of the words it connects, instead of after a couple, or group, of connected words as is the Sanskrit usage (similar to the use of "que" in Latin» — Sargeant declara la segunda licencia: colocar la conjunción a la inglesa y no a la sánscrita; el impreso pega las comillas a las palabras vecinas

«The Mahiibhiirata, one of the two great Hindu epics (the other is the Riimiiym.1a), and the one in which the Bhagavad Gitii appears at a climactic moment, is a creation oj tremendous length.» — Sargeant abre su capítulo del marco nombrando los dos grandes epos hindúes y el lugar culminante que el poema ocupa en uno de ellos; la capa de texto imprime *oj* por *of*

«It has been estimated to be seven times as long as the Iliad and the Odyssey put together, or nearly three times as long as the Judaeo-Christian Bible.» — Sargeant mide el epos contra la Ilíada, la Odisea y la Biblia

«It is also a somewhat rambling work, containing many interpolated stories and moral treatises, and it is very Indian in its treatment of time, swinging backward and forward and not always sticking to a consistent chronology.» — Sargeant describe el epos como obra divagante y llama muy india su manera de tratar el tiempo, yendo atrás y adelante

«What I have abstracted from it here, with the help of secondary sources, is merely a thin genealogical thread which leads up to the famous Battle oj Kuruk~etra, along with a very much condensed narrative of that battle and its aftermath.» — Sargeant declara el alcance de su resumen: un hilo genealógico delgado hasta la batalla de Kurukshetra

«The heroes of the battle, known as the Pii1.1¢ava Princes, are Arjuna (whose colloquy with the god Krishna forms the substance of the Bhagavad Gila) and his half-brothers YudhiNhira, BMma, Nakula and Sahadeva.» — Sargeant nombra a los héroes y llama al poema el coloquio de Arjuna con el dios Krishna; la capa de texto corrompe los nombres de Yudhisthira y Bhima

«The battle itself is a tragic episode in which nearly all the k~atriya, or warrior, race is destroyed, the villains being killed and the heroes, when not slain, dying on a long pilgrimage, eventually attaining heaven.» — Sargeant resume el desenlace: la destrucción de casi toda la casta guerrera, con los villanos muertos y los héroes muriendo en peregrinación

«Unlike the Hebrew and Christian conceptions of creation, the Indian allows for the infinity of time, and regards the universe as one of many that stretch, in cycles of creation and destruction, into the endless past, and that will stretch, in similar cycles, into the endless future.» — Sargeant contrapone la concepción india del tiempo a la hebrea y la cristiana: infinitud y universos en ciclos de creación y destrucción

«The mythology pertaining to this particular universe concerns a primaeval darkness, when all was water, until the eternal First Cause formed the Hira1.1ya-garbha, the" golden foetus" or "golden egg," which floated on the cosmic waters, and, in later myth, became identified with the creator god Brahma.» — Sargeant cuenta el mito de origen: la oscuridad primordial de aguas, la Primera Causa y el *Hiranya-garbha*, huevo o feto de oro, después identificado con Brahma

«The egg divided itself into two parts, one becoming the heavens, the other the earth.» — Sargeant cierra el mito del huevo: sus dos mitades son cielo y tierra

«It is perhaps significant that these early names are personifications, though names as personifications are common throughout the epic.» — Sargeant señala que los nombres tempranos son personificaciones, y que eso recorre el epos entero

«Brahma is thought to derive from the root ..jbrh which means "grow" or "evolve." Dak~a means "intelligence" or "mastery." (It is cognate with the English" dextrous" and its etymological ancestors.) And Pracetas means" clever" or "wise."» — Sargeant da las etimologías de Brahma, Daksha y Pracetas, y empareja *Daksha* con el inglés *dextrous*

«The extraordinary scope of the Hindu imagination is illustrated by the fact that the great Indian commentator Ramanuja. who lived in the eleventh century A.D., placed the date of Vivasvat's birth at twenty-eight mahayugas (about 120 billion years) before his own time, a figure that is perhaps closer to modern scientific theories of the birth of the sun than the chronologically vague account in Genesis would place it.» — Sargeant compara la cifra de Ramanuja para el nacimiento del sol, veintiocho *mahayugas*, con la cronología del Génesis y con la teoría científica moderna

«Vivasvat, who is mentioned in the Bhagavad GIta (IV, I), became the father of Manu Vaivasvata (also mentioned in IV, I), the Noah of Hindu mythology» — Sargeant empareja a Manu Vaivasvata con Noé y remite a IV:1

«So ancient are the theoretical origins of this mythology that Manu Vaivasvata was merely the seventh in a long list of Manus belonging to previous universes.» — Sargeant sitúa a Manu Vaivasvata como séptimo de una lista de Manus de universos previos

«He became, after the flood, the progenitor of the human race. This he accomplished by holding a sacrifice during which a woman named Ila was created. With Ila's help he begot nine sons» — Sargeant da a Manu Vaivasvata por progenitor del género humano tras el diluvio, engendrado con ayuda de Ila, creada en un sacrificio

«Yayati had two wives, DevayanI and Sarmi~tha. By the former he begot Yadu, who became the progenitor of the Yadava and V r~l.li clans from which Krishna was descended.» — Sargeant traza el linaje de Krishna hasta Yadu, hijo de Yayati

«By the latter he begot Pilru, the ancestor of Bharata, progenitor of both the Pal.l<;iava and Kaurava lines, from which most of the heroes of the Battle of Kuruk~etra were descended.» — Sargeant traza por la otra esposa de Yayati el linaje común de Pandavas y Kauravas

«At this point the Kauravas (Sons of Kuru) and the Pal.l<;iavas (Sons of Pal.l<;iu) are not yet differentiated, and this is a bit confusing because the Pal.l<;iavas were as much "sons of Kuru" as the Kauravas were.» — Sargeant señala la confusión que el propio nombre arrastra: los Pandavas también son hijos de Kuru

«It is one of the universal rules of mythology that great heroes always have mysterious or divine births.» — Sargeant enuncia como regla universal de la mitología el nacimiento misterioso o divino de los héroes

«Vyasa is supposed to have compiled the Vedas, the earliest of which date from about a thousand years previously, as well as the Mahabharata, in which he appears as an important character.» — Sargeant consigna la atribución de los Vedas y del epos a Vyasa y señala que el compilador aparece como personaje dentro de lo que compila

«The word vyasa means" divider," "arranger" or" compiler."» — Sargeant da los tres sentidos del nombre Vyasa; el impreso pega las comillas a las palabras

«Perhaps there were more than one of these, or perhaps, according to the Hindu theory of reincarnation, a Vyasa was born whenever compiling was to be done.» — Sargeant ofrece dos salidas al desajuste cronológico de Vyasa, sin decidir entre ellas

«BhI~ma, Sarhtanu's first-born and proper heir, met this condition by renouncing the throne and vowing to remain childless throughout his life, thus permitting the sons of SatyavatI the royal succession.» — Sargeant cuenta el voto de Bhishma: renuncia al trono y a la descendencia para que el padre pudiera casarse

«Not only did BhI~ma make this sacrifice (continence was, and is, an admired trait in India)» — Sargeant consigna entre paréntesis la estima de la continencia en la India, en presente y en pasado

«Thus it will be seen that the pal).<;iavas and the Kauravas (Descendants of Kuru) were, barring a few supernatural interventions and a remarkable amount of substitute fatherhood, cousins, and that while the Kauravas were very distant descendants of Kuru, the Pal).<;iavas were also descended from Kuru through their official, if not actual, father Pal).<;iu.» — Sargeant resume el parentesco con dos salvedades suyas: unas intervenciones sobrenaturales y mucha paternidad sustituta

«Then Amba undertook austerities in order to gain the favor of the god Vishnu, and Vishnu gave her a garland, saying that whoever wore it would become an enemy of BhI!?ma.» — Sargeant cuenta cómo Amba obtiene de Vishnu una guirnalda que vuelve enemigo de Bhishma a quien la lleve

«Finally, on the advice of some ascetics, she went to see Parasurama (" Rama of the Axe "), a famous brahman who had taken up the un-brahmanical profession of arms, and had vowed to exterminate the k!?atriya, or warrior, caste.» — Sargeant presenta a Parashurama, brahmán que toma el oficio de las armas y jura exterminar la casta guerrera

«She went to the Himalaya where she practiced extreme austerities to gain the favor of the god Shiva. Shiva appeared before her, and promised that she would, in her next incarnation, become a man.» — Sargeant cuenta la promesa de Shiva a Amba: renacer varón en la vida siguiente

«Impatient for her next birth, she built a great fire and plunged into it to be burned to death. She was subsequently reborn as Sikhal).c,iin, son of King Drupada.» — Sargeant cierra el ciclo de Amba: se arroja al fuego y renace como Shikhandin

«In this combat Bhl~ma refused to defend himself against SikhaI).~in because he knew of his reincarnation and considered him to be a woman.» — Sargeant explica por qué Bhishma no se defiende: tiene a Shikhandin por mujer al saber de su reencarnación

«While dying, the sage levelled a curse at paI).~u. He would die the instant he had intercourse with a woman.» — Sargeant da la maldición que deja estéril a Pandu y prepara los nacimientos divinos

«Thus PaI).~u was incapable of having children, and the stage was set for the sort of divine, or otherwise peculiar births that are mandatory for great heroes. All of the so-called Sons of PaI).~u had gods for fathers.» — Sargeant enuncia la consecuencia: todos los llamados hijos de Pandu tienen dioses por padres; el impreso parte *incapable* en el salto de renglón

«Kunt!, who had been adopted in childhood by her father's childless cousin Kuntibhoja, and had taken her name from him (it had originally been Prtha) had once received a mantra, or magical invocation, from the sage Durvasas with which she could summon any god to be the father of her children.» — Sargeant cuenta el mantra que Kunti recibe del sabio Durvasas, con el que puede convocar a cualquier dios

«She had summoned the Sun god, and by him had had a child named KarI).a who was born with earrings and a complete suit of armor.» — Sargeant cuenta el nacimiento de Karna, hijo del dios Sol, nacido con aretes y armadura

«Kunt! had been so embarrassed by this illegitimate, though divine, birth (it was also a virgin birth), that she had set the child afloat in a river, where he was picked up by a charioteer named Adhiratha, and brought up by him as his son.» — Sargeant consigna el abandono de Karna en el río y su crianza por un auriga, y llama virgen a ese parto

«By Dharma, the god of righteousness, she became the mother of the just and honorable Yudhi~thira. By Vayu, the god of the winds, she begot the powerful Bhlma, whose habit was to uproot trees to use as weapons, and who had the appetite of a wolf. By Indra, the chief of the Vedic gods, she begot Arjuna, the stainless knight who is the hero of the Bhagavad Glta.» — Sargeant reparte los padres divinos de los tres hijos de Kunti: Dharma engendra a Yudhisthira, Vayu a Bhima e Indra a Arjuna

«She became the mother of the twins, Nakula and Sahadeva by the twin Asvins, the heavenly horsemen who pull the chariot of the dawn.» — Sargeant da a los Ashvins, jinetes celestes del carro del alba, por padres de los gemelos Nakula y Sahadeva

«Madrl dutifully committed suttee (or sat! as the Sanskrit has it), burning herself upon her husband's funeral pyre.» — Sargeant consigna la inmolación de Madri y da el término sánscrito

«Meanwhile, at the court of King Sura, of the Yadava line, his grandson Krishna was born. There had already been intimations of his divine role» — Sargeant sitúa el nacimiento de Krishna en la línea Yadava y dice que su papel divino ya estaba anunciado

«Krishna was brought up by Nanda and his wife among cowherds and milkmaids. He was a sly child, and delighted in stealing milk, butter and fruit.» — Sargeant cuenta la crianza de Krishna entre pastores y su fama de niño ladrón de leche, manteca y fruta

«And he pursued the opposite sex, accumulating, according to some sources, as many as 16,108 wives including his chief wife RukminL» — Sargeant consigna la cifra de esposas que algunas fuentes dan a Krishna, sin hacerla suya; el impreso corrompe el nombre de Rukmini

«Among these was Kdin, king of the savage horse-demons, whose death at Krishna's hands earned Krishna the epithet of Kesinisudana (Slayer of Kesin) by which, among other nicknames, he is addressed in the Bhagavad GIta.» — Sargeant explica el origen de un epíteto de Krishna en el poema: matador del demonio Keshin

«Shortly afterward, Krishna descended into hell to bring back his six brothers whom Kamsa had caused to be slain at birth. The six then ascended to heaven with Krishna's help.» — Sargeant consigna el descenso de Krishna al infierno para recobrar a sus seis hermanos muertos al nacer

«Then Krishna changed his habits, left the milkmaids behind, underwent purification ceremonies and acknowledged Vasudeva and DevakI as his true parents.» — Sargeant marca el cambio de vida de Krishna: purificación y reconocimiento de sus padres verdaderos

«Krishna went to the rescue and slew Paficajana, and thereafter used the conch shell Paficajanya (mentioned in the Bhagavad GIta I, IS) as a trumpet.» — Sargeant explica el origen de la caracola Panchajanya que el poema nombra en I:15

«A "barbarian" (Greek) king named Kalayavana, "Black Greek" (Yavana, "Ionian," was the Indian term for Greeks, many of whom had settled in India at this time)» — Sargeant glosa el término indio para los griegos y consigna que muchos se habían asentado en la India por entonces

«He became India's ideal of manhood and a god who is worshipped to this day» — Sargeant cierra la biografía de Krishna llamándolo ideal indio de la hombría y dios adorado hasta hoy; el impreso parte *worshipped* en el salto de renglón

«The children (the Palf9.aVa Princes Yudhi~thira, Bhlma, Arjuna, Nakula and Sahadeva) grew up together with the hundred sons of Dhrtara~tra (the Kaurava princes) in typical boyish rivalry and general high spirits.» — Sargeant describe la crianza conjunta de los primos

«Duryodhana hatched a plot to wipe out the Sons of Palf9.u. He poisoned Bhlma's food, bound him, and threw him into a river to drown, and he planned to cast Arjuna and Yudhi~thira into prison, and seize the throne himself.» — Sargeant cuenta el primer complot de Duryodhana contra los hijos de Pandu

«It was Arjuna who grew up to be the most skillful warrior, while Bmma, because of his superhuman strength, became the most powerful one.» — Sargeant reparte las cualidades: Arjuna el más diestro, Bhima el más fuerte

«KarQa, who was famous for his generosity, gave them up, and Indra, astonished by this act, granted KarI)a in return the use of the Sakti, a magical weapon which was Indra's own and which had the power to kill even at a great distance» — Sargeant cuenta el trueque entre Indra y Karna: los aretes y la armadura por el arma mágica Shakti, que mata a distancia

«Only a kf?atriya, or member of the warrior caste, could stand such pain without crying out.» — Sargeant da el criterio con que Parashurama descubre la casta de Karna: aguantar el dolor sin gritar

«Karl.la had to confess that he was a kf?atriya, and Parasurama, outraged by the deception, pronounced a curse on Karl.la - he would be doomed to forget the mantra at the moment he needed it most.» — Sargeant da la maldición de Parashurama sobre Karna: olvidar el mantra en el momento decisivo

«As has been said, mythology demands that all heroes be born in a peculiar manner, and the births of Drol.la and Drupada were peculiar indeed, for neither had a mother.» — Sargeant aplica su regla del nacimiento peculiar a Drona y Drupada, nacidos sin madre

«Ashamed, he took a rapid (dru) step (pada) to stamp out the seed. But he did not succeed, and Drupada was born from it.» — Sargeant explica el nombre de Drupada por la etimología de paso rápido

«Drupada was angry, and hoped for a son who would slay Dr0l.la. He performed a great sacrifice to this end, in which, it is said, ten million cattle were killed.» — Sargeant consigna la cifra del sacrificio de Drupada como dicho de la fuente, no como dato propio

«But a son and a daughter sprang forth miraculously from the sacrificial fire. These were the twins Dhrf?tadyumna (" He whose splendor is bold") and DraupadI (" Daughter of Drupada"), later the collective wife of the five Pal.l9ava Princes. Many years later, Dhrf?tadyumna did indeed slay Drol.la» — Sargeant cuenta el nacimiento de los gemelos Dhrishtadyumna y Draupadi del fuego del sacrificio, y el cumplimiento del propósito

«By prearrangement this palace was built of wax and other inflammable materials. The idea was to set fire to the palace while the Sons of Pal!<;lu were asleep, and thus destroy them.» — Sargeant cuenta el complot del palacio de cera

«During this journey they met their grandfather the sage Vyasa, who gave them good counsel and advised them to dress as brahmans.» — Sargeant consigna el consejo de Vyasa a los Pandavas fugitivos: vestir de brahmanes

«Finally they arrived at a city called Ekacakra (" One Wheel," actually "the City of the One Wheel of Dominion "), whose king had fled, and which was being held in thrall by a terrible cannibalistic demon named Bakasura (" Crane Demon ").» — Sargeant glosa el nombre de la ciudad de Ekachakra y el del demonio caníbal que la tenía sometida

«King Drupada had caused a revolving ring to be placed on a pole at a great height, and had had a very large bow constructed which was difficult to bend. He who shot an arrow through the ring with this bow could claim DraupadJ: as his wife.» — Sargeant describe la prueba del *svayamvara* de Draupadi: el aro giratorio en lo alto y el arco difícil de tender

«Then Arjuna stepped forward, took up the bow and shot five arrows straight through the ring.» — Sargeant narra la hazaña con que Arjuna gana a Draupadi

«But as they saw their mother, Kunt!, they cried out" We have won a great prize today," and Kunt! said" Then share the prize between you."» — Sargeant da el equívoco del que sale la poliandria de Draupadi: la orden de la madre de repartir el premio

«Kunt!'s word being law, there was nothing to do but marry all five Sons of Pal).<;iu to DraupadL King Drupada objected to the marriage (polyandry was not a common practice among Hindus, though polygamy was)» — Sargeant consigna la objeción de Drupada al matrimonio y anota entre paréntesis que la poliandria no era costumbre común entre los hindúes, a diferencia de la poligamia

«It was arranged that Draupadl should stay two days at the house of each brother in turn, and that none of the others would see her during this time.» — Sargeant da el arreglo práctico del matrimonio colectivo

«She subsequently bore five sons, one by each of the brothers; Prativindhya by Yudhi~thira, Sutasoma by Bhlma, Srutaklrti by Arjuna, Satanlka by Nakula and Srutakarman by Sahadeva.» — Sargeant nombra a los cinco hijos de Draupadi, uno por cada esposo

«There has been some speculation among historians as to the relative customs of the Pat:t9avas and the Kauravas. The Cambridge History of India holds that the polyandry of the Pat:t9avas is an indication of their comparative primitiveness, that they were a northern tribe who went to war with the more civilized Kauravas, and that the latter were an old settled people who preferred to gain their ends by guile and conspiracy rather than war - a point that seems to be borne out by the narrative.» — la nota al pie de Sargeant sobre la tesis de la Cambridge History of India: la poliandria como índice de primitivismo de los Pandavas frente a unos Kauravas asentados que preferían la astucia; Sargeant dice que el relato parece sostenerla, y no la hace propia

«This being accomplished, the kingdom was divided in half, Yudhi~thira was crowned king of the other half, and the Sons of paI).9U took up residence in a new city (identified by some with modern Delhi). They named the city Indraprastha, and there they reigned justly for thirty-six years.» — Sargeant cuenta el reparto del reino y la fundación de Indraprastha, que algunos identifican con Delhi

«Now, Jarasamdha, like all the other warrior heroes in this epic, had had a strange birth.» — Sargeant repite su regla del nacimiento extraño aplicándola a Jarasamdha

«The result was that each wife gave birth to half a child, and that only on the intervention of a rak~asI, or female demon named Jara (" the Old One "), who tied the two halves together, was Jarasamdha made into a complete human being (hence his name, "put together by J ara ").» — Sargeant explica el nombre de Jarasamdha por el mito de las dos mitades unidas por la demonia Jara

«Yudhi~thira performed the Rajasuya Sacrifice, which was indispensable for one who sought imperial dominion, and proclaimed himself emperor.» — Sargeant consigna el sacrificio Rajasuya como requisito indispensable de quien busca el dominio imperial

«After the ceremony, however, the sage Vyasa, his natural grandfather, who had been in attendance, cautioned Yudhi~thira, and prophesied evil days to come for the k~atriya race.» — Sargeant consigna la profecía de Vyasa sobre los días malos de la casta guerrera

«But the wily and evil Sakuni proposed that, on the contrary, they should invite Yudhi~thira to a game of dice. He, Sakuni, was skilled in the tricks of dice playing. Yudhi~thira was not.» — Sargeant cuenta el cambio de plan: la partida de dados en vez de la guerra, porque Shakuni sabía hacer trampa

«Intoxicated by the game, Yudhi~thira went on to wager cattle, sheep, villages, citizens and all their possessions. Sakuni won them all.» — Sargeant lista lo que Yudhisthira apuesta y pierde, del ganado a los ciudadanos

«Then, in desperation, the foolish Yudhi~thira began to wager his brothers Nakula, Sahadeva and finally Arjuna, BhIma and himself. Sakuni won them all, and then asked Yudhi~thira to wager their common wife DraupadI.» — Sargeant narra la apuesta de los hermanos, de sí mismo y por fin de Draupadi

«(This was technically against the rules. It was bad form for one side to suggest to the other what he should wager.)» — Sargeant anota la irregularidad de la apuesta: un bando no debía sugerir al otro qué apostar

«Duryodhana sent his brother Dul:tsasana to fetch DraupadI. He caught her by the hair and dragged her before the assembly. The elders hung their heads in shame.» — Sargeant narra el arrastre de Draupadi por los cabellos ante la asamblea

«In DraupadI's case, however, a miracle occurred. As her robes were stripped away, new ones appeared in their place, and Dul:tsasana, having piled up a great heap of elegant garments, was finally forced to cease, from fatigue.» — Sargeant cuenta el milagro de los vestidos que se reponen sin fin

«At this point Bhlma swore a mighty oath, that one day he would rend the breast of Dul:tsasana and drink his blood.» — Sargeant consigna el juramento de Bhima, que la narración cumplirá en el decimosexto día de la batalla

«King Dhrtara~tra, foreseeing the destruction of his race, called DraupadI and Yudhi~thira to his side, asked them for forgiveness and restored their kingdom to them.» — Sargeant cuenta la restitución del reino por el rey ciego, que prevé la destrucción de su raza

«One of the reasons Dhrtara~tra set the Sons of Pal!9.u free was the dubious legality of this wager.» — Sargeant da como razón de la libertad de los Pandavas la legalidad dudosa de la apuesta de Draupadi

«This time the stake was that the defeated party go with his brothers into exile for thirteen years, spending the last of the thirteen incognito» — Sargeant da la apuesta de la segunda partida: trece años de destierro para el vencido, el último de incógnito; el tramo se corta antes del folio impreso al pie de la plana

«Then Vidura pronounced a curse on Duryodhana to the effect that he would die, with both legs broken, on the battlefield at the hands of Bhlma if he proceeded with his evil plans.» — Sargeant consigna la maldición de Vidura sobre Duryodhana, con las dos piernas rotas a manos de Bhima

«As to Arjuna himself, he went on a pilgrimage to the Himalaya, where he practiced austerities.» — Sargeant narra la peregrinación de Arjuna al Himalaya

«Indra advised him to do penance to Shiva (a god who was rapidly displacing the old Vedic god Indra at this time)» — Sargeant anota entre paréntesis el desplazamiento histórico del viejo dios védico Indra por Shiva

«Then he recognized Shiva, asked forgiveness, and Shiva healed his wounds, strengthening him a hundredfold» — Sargeant cierra el combate de Arjuna con Shiva por el jabalí: reconocimiento, perdón y fuerza centuplicada

«He was then taken in a chariot to Indra's realm, rested for a while in the kingdom of the gods and obtained divine weapons.» — Sargeant consigna la estancia de Arjuna en el reino de los dioses y la obtención de armas divinas

«The PaQ9avas then went on a pilgrimage, during which Bhlma stumbled upon his half brother Hanuman (also a son of the wind god Vayu» — Sargeant hermana a Bhima y a Hanuman por el padre común, el dios del viento

«Finally, the thirteenth year of their exile arrived, and, in various disguises, they came to the court of Virata, King of the Matsyas, where they took up domestic service.» — Sargeant sitúa el año de incógnito en la corte de Virata

«Yudhi~thira became a courtier to the king; Bhlma served as a cook; Arjuna disguised himself as a eunuch to serve the ladies of the court; Nakula became a stable boy; Sahadeva became the king's cowherd, and DraupadI became the attendant of the queen and the princesses of Virata's court.» — Sargeant reparte los disfraces de los cinco hermanos y de Draupadi, con Arjuna disfrazado de eunuco

«Finally, he made Uttara his charioteer, and, sending him to retrieve some weapons he had hidden in a tree, prepared for battle, sounding his conch horn Devadatta.» — Sargeant nombra la caracola de Arjuna, Devadatta, que el poema hará sonar en el primer libro

«Krishna offered Duryodhana and Arjuna each a choice between himself, unarmed, and his army, the NarayaI,1a tribesmen. Arjuna chose Krishna, and Duryodhana the army. Krishna agreed to serve as Arjuna's charioteer.» — Sargeant cuenta la elección que decide el poema: Arjuna toma a Krishna desarmado y Duryodhana su ejército

«Krishna and Balarama regarded themselves as neutrals, friendly to both sides. Duryodhana approached Krishna asking for his help in the coming battle. Krishna offered Duryodhana and Arjuna each a choice between himself, unarmed, and his army, the NarayaI,1a tribesmen. Arjuna chose Krishna, and Duryodhana the army. Krishna agreed to serve as Arjuna's charioteer. Balarama decided to abstain from the battle» — Sargeant consigna la neutralidad declarada de Krishna y Balarama, y la abstención de Balarama de la batalla

«Ultimately, at their headquarters in Upaplavya, in Virata's kingdom, the PaIfcjavas mobilized a force of seven divisions. The Kauravas, at Hastinapura, mobilized a much larger force of eleven divisions.» — Sargeant compara las fuerzas: siete divisiones de los Pandavas contra once de los Kauravas

«Each division consisted of 2 I ,870 chariots, an equal number of elephants, three times as many horsemen and five times as many foot soldiers.» — Sargeant da la composición de una división; la capa de texto corrompe la cifra 21 870

«Even allowing for the exaggerations common in epics, these were armies of colossal dimensions, perhaps similar to the massive armies of contemporary Persia, and far exceeding in number those of the contemporary Greeks.» — Sargeant descuenta la exageración épica y aun así compara los ejércitos con los de Persia y los de Grecia

«Two last minute efforts were made to avoid war. Dhrtara~tra, the blind and weak-minded king of the Kauravas, sent his minister Sarhjaya to plead for peace with the PaIfcjavas, but Sarhjaya was merely the personal envoy of a monarch who confessed he could not control his own sons.» — Sargeant consigna el primero de los dos últimos intentos de paz y la impotencia confesada del rey ciego

«Krishna made a trip to see the Kauravas without much hope, and, as he expected, was spurned by Duryodhana. There was no recourse but war.» — Sargeant cierra los intentos de paz: Krishna es despreciado por Duryodhana y no queda recurso sino la guerra

«Now that we are on the eve of the great Battle of Kuruk~etra, it might be wise to review our cast of main characters.» — Sargeant anuncia el censo de personajes con que cierra su capítulo del marco

«Yudhi~thira (" He who is steady in battle "), son of Prtha or Kunt! by the god Dharma (" Righteousness" or "Law"), the eldest of the Pal).cjava Princes, known for his uprightness of character, rightful inheritor of the throne at Hastinapura, king of Indraprastha, and, after the slaying of J arasarhdha, emperor.» — la entrada de Yudhisthira en el censo de Sargeant, con la etimología de su nombre y su padre divino, el dios Dharma

«Arjuna, son of Prtha or Kunt! by the god Indra, and hero of the Bhagavad Gita. (Because of his mother's two names, he is often referred to as Partha, "Son of Prtha," or Kaunteya, "Son of Kunt!".) He is a blameless knight (his name means" Silver White") and a powerful warrior noted particularly for his skill as an archer.» — la entrada de Arjuna, con la explicación de sus patronímicos, la etimología Blanco de Plata y su oficio de arquero

«Bhlma, son of Prtha or Kunt! by the wind god Vayu, and sometimes referred to as Vrkodara ("the Wolf-bellied") because of his insatiable appetite.» — la entrada de Bhima, con el epíteto de vientre de lobo explicado por su apetito

«N akula (" Color of the Mongoose "), son of MadrI by one of the Asvins, the divine horsemen who draw the chariot of the dawn. The Asvins were Vedic gods of very early origin.» — la entrada de Nakula, con la antigüedad védica de los Ashvins

«Krishna (" Black" or "Dark "), theoretically a neutral, but acting as Arjuna's charioteer. He is the avatar of Vishnu, or the Supreme Spirit, and he speaks most of the lines of the Bhagavad Glta.» — la entrada de Krishna en el censo: neutral en teoría, auriga de Arjuna, avatar de Vishnu y voz de casi todo el poema

«Sikhal).9in (" He who w~a~s a Tuft of Hair "), son of Drupada, a reincarnation of Arilba, who had refused to marry VicitravIrya - now a powerful warrior, though still regarded by BhI~ma as female.» — la entrada de Shikhandin, reencarnación de Amba, a quien Bhishma sigue teniendo por mujer; la capa de texto corrompe *wears*

«Ghatotkaca (" Shining like a Jug" - a name derived from the fact that he was bald), son of BhIma by a rak~asi, and thus half rak~asa, or demon.» — la entrada de Ghatotkacha, hijo de Bhima y una *rakshasi*, con la etimología explicada por su calvicie

«Duryodhana (" Dirty Fighter "), eldest son of Dhrtara~tra and instigator of the events that led up to the Battle of Kuruk~etra. His primary aim was to deny Yudhi~thira the throne of Hastinapura, and to rule in his place.» — la entrada de Duryodhana en el censo, con la etimología y el fin que Sargeant le adjudica

«a pair of earrings), a son of Kunt! by the Sun god before her marriage to PaI).Qu, and hence an unacknowledged half brother of the paI).Qava Princes. He was left afloat in a river as an infant and brought up by a charioteer. Until just before the battle, he was unaware of his true identity. A powerful warrior and great general.» — la entrada de Karna en el censo, medio hermano no reconocido de los Pandavas, que ignora su identidad hasta la víspera de la batalla; la entrada arranca al pie de la plana anterior con la etimología de su nombre

«BhI~ma, aged warrior, teacher of the princes on both sides of the Battle of Kuruk~etra. He was the great uncle of both the Sons of PaI).Qu and the Sons of Dhrtara~tra, and he was reluctant participant in the battle. However, because of his sagacity in matters of war, he was made generalissimo of the Kaurava forces until he was slain by Arjuna and his charioteer SikhaI).Qin. His name, like Bhlma's means "terrible" or "awful."» — la entrada de Bhishma: maestro de los dos bandos, tío abuelo de ambos, participante reticente y generalísimo de los Kauravas

«DroI).a (" Bucket "), a great warrior and teacher of warriors. A brahman by birth, and the father of Asvatthaman.» — la entrada de Drona, brahmán de nacimiento y maestro de guerreros

«Bhagadatta (" He who is Given by Bhaga," a god who bestows wealth), King of Pragjyoti~a (modern Assam), who led the Kirata, a mleccha, or barbarian, tribe in the battle.» — la entrada de Bhagadatta, con el término *mleccha* traducido por bárbaro

«The blind King Dhrtariil?tra stood behind the Kaurava lines and listened while his minister Samjaya described the battle to him.» — Sargeant fija el dispositivo narrativo del poema: el rey ciego detrás de las líneas y Samjaya contándole la batalla

«At the time of this legendary, and also probably historic, battle, northern India was divided into small, warlike kingdoms.» — Sargeant llama a la batalla legendaria y probablemente histórica a la vez, y describe la India del norte repartida en reinos pequeños

«It was the time of the later" Vedic" works, the BriihmaQ.as, the Upanishads and the AraQ.yakas, and, though the warriors at Kurukl?etra (with the exception of Krishna) were not' particularly involved in intellectual pursuits, it was a time of enormous intellectual ferment among the brahmans, who were engaged in interpreting, and adding to, the Vedas.» — Sargeant sitúa la batalla en tiempo de Brahmanas, Upanishads y Aranyakas, y llama a ese tiempo de fermento intelectual entre los brahmanes, con los guerreros al margin salvo Krishna

«The India portrayed in the Mahabharata still retained some of the warlike traditions of the Aryans who had invaded the subcontinent less than a thousand years previously.» — Sargeant fecha la invasión aria menos de mil años antes del tiempo del epos

«It was also a country comprising a wide variety of races: Dravidians (the inhabitants at the time of the Aryan invasion), Persians, Scyths, Mongols, Greeks and many primitive tribes that may have originated in the pre-Dravidian races - the Australoids and paleolithic Negritos.» — Sargeant enumera las razas que dice reunidas en esa India, y nombra a los dravidianos como habitantes al tiempo de la invasión aria

«Though the date of the Battle of Kurukl?etra has been tentatively placed by authorities at some point between 800 and 600 B.C., the Mahiibharata, of which it forms a part, is vague as to dates, and was probably in process of compilation from 400 B.C. to 300 A.D.» — Sargeant fecha la batalla entre el 800 y el 600 a. C. según las autoridades, y la compilación del epos entre el 400 a. C. y el 300 d. C.

«The great battle was supposed to be fought according to certain rules of knightly etiquette, which were, in fact, adhered to in the very beginning. Fighting was to take place only in daylight. After sunset, everybody mixed in friendship. Single combats were supposed to be only among equals. Anyone leaving the field or sitting in Yoga posture was supposed to be immune from attack. Anyone who surrendered was to be spared» — Sargeant abre la lista de reglas de etiqueta caballeresca de la batalla: solo de día, amistad tras la puesta de sol, combates entre iguales, inmunidad de quien deja el campo o se sienta en postura de yoga, y clemencia con quien se rinde

«Anyone momentarily disengaged was prohibited from attacking one already engaged. Horsemen were prohibited from attacking foot soldiers. Mounted warriors could fight only with other mounted warriors. Warriors in chariots could fight only with other chariot-borne warriors. Anyone disarmed could not be attacked, and no attacks could be made on drummers, conch blowers or attendants, including charioteers. Animals were not to be killed unnecessarily or deliberately» — segunda mitad de la lista de reglas: nada de atacar al ya trabado en combate, jinete contra infante ni guerrero desarmado, nada contra tamborileros, tañedores de caracola ni aurigas, y nada de matar animales sin necesidad