Vyasa

ما المطلق؟ هل الله موجود؟

Formless Brahman and the supreme Lord: the Gītā holds both

شخصي وغير شخصي معًايقوله صراحةً

In the Bhagavad Gītā, which tradition ascribes to Vyāsa, the Absolute has two faces that the text does not separate. On one side is the supreme brahman, beginningless, of which it cannot be said that it is or that it is not (13.12); on the other, Kṛṣṇa presents himself as the Lord who sustains the world, the «supreme spirit» beyond both the perishable and the imperishable (15.16–18), and even says that he is the foundation of brahman itself (14.27). Chapter 12 compares those who worship the unmanifest with those who worship him, and declares the first path harder. The Brahmasūtras, ascribed to Bādarāyaṇa, whom tradition identifies with Vyāsa, define brahman as that from which the birth, subsistence and dissolution of the world proceed (1.1.2).

من أنا؟ هل توجد ذات حقيقية؟

The embodied one is neither born nor dies; the ego believes it acts

الذات هي المطلقيُستنتج من تعاليمه

The Bhagavad Gītā distinguishes sharply between the embodied one (dehin) and the body: the former is neither born nor dies, is not wounded by weapons nor wetted by water, and changes bodies as one changes clothes (2.20–22). The sense of being the author of one's acts belongs to material nature: one deluded by the ego (ahaṃkāra) thinks «I am the doer», when it is the qualities of nature that act (3.27). Chapter 13 identifies the knower of the field in all bodies with Kṛṣṇa himself, and the one who attains wisdom «becomes brahman» (18.54). The Gītā thus invites one to recognise oneself as an eternal Self, witness of the activity of body and mind.

لماذا نتألّم؟

From attachment comes desire, from desire anger, and from anger ruin

التعلّق والشهوةيقوله صراحةً

The Bhagavad Gītā describes a precise chain: whoever dwells on the objects of the senses becomes attached to them; from attachment comes desire, from desire anger, from anger delusion, and thence the loss of memory and intelligence, down to ruin (2.62–63). When Arjuna asks what drives a person to do wrong even against his will, Kṛṣṇa answers that it is desire, which turns into anger, the insatiable enemy (3.37). The remedy is not to stop acting, but to act without attachment to the fruit. Behind desire lies an ignorance that veils knowledge (5.15). The Mahābhārata as a whole, for its part, shows the collective suffering to which the greed and pride of a lineage that destroys itself can lead.

ماذا يحدث بعد الموت؟

It is not slain when the body is slain: it changes bodies like clothes

ما أنا عليه لا يولد ولا يموتيقوله صراحةً

The Bhagavad Gītā's answer is born on a battlefield: Arjuna does not want to kill his kinsmen, and Kṛṣṇa teaches him that the embodied one is neither born nor dies, is eternal and ancient, and is not slain when the body is slain (2.20). As a man discards worn-out clothes and puts on new ones, so it discards worn-out bodies and enters others (2.22); for one who is born death is certain, and for one who dies, birth. What one remembers on leaving the body determines where one goes (8.6), and whoever thinks of Kṛṣṇa at death reaches him and is not born again (8.5, 8.15–16). The Mahābhārata tests this teaching in the yakṣa's question to Yudhiṣṭhira: the greatest wonder is that, seeing everyone die, each believes himself immortal.

كيف يُبلَغ التحرّر أو الخلاص؟

Action without attachment, knowledge and, finally, refuge in the Lord alone

بالتعبّد والتسليميقوله صراحةً

The Bhagavad Gītā presents several paths: action without attachment to the fruit (karmayoga), knowledge (jñāna), meditation and devotion (bhakti). It does not set them against one another but integrates them, and the text culminates in surrender. Kṛṣṇa says that only by exclusive devotion can he be known and seen as he is (11.54); that whoever offers him with love a leaf, a flower, a fruit or water, he accepts it (9.26); and, at the end, he asks Arjuna to abandon all duties and take refuge in him alone, for he will free him from all evil (18.66). The Brahmasūtras, ascribed to Bādarāyaṇa, whom tradition identifies with Vyāsa, assert instead that the human goal is attained through the knowledge of brahman (3.4.1).

هل نحتاج إلى معلّم؟

Learn from the sages who have seen the truth, serving and questioning them

لا غنى عنهيقوله صراحةً

The Bhagavad Gītā is itself a scene of teaching: Arjuna, paralysed, declares himself Kṛṣṇa's disciple and asks him for instruction (2.7). Kṛṣṇa explains that this knowledge was handed down from teacher to teacher since ancient times and was lost over time (4.1–2), and advises seeking it by prostrating, questioning and serving the sages who have seen the truth, for they will teach it (4.34). Tradition made Vyāsa the teacher par excellence: the one who divided the Veda and transmitted it to his disciples, and whose birth is celebrated on the full moon of āṣāḍha, Guru Pūrṇimā, the festival in which teachers are honoured. The seat from which the texts are recited is still called the «seat of Vyāsa».

هل العالم حقيقي؟

The world is the Lord's nature, which Arjuna sees whole in his form

تجلٍّ للإلهييقوله صراحةً

In the Bhagavad Gītā, Kṛṣṇa says that the world proceeds from his twofold nature (prakṛti): the lower, made of earth, water, fire, air, space, mind, intellect and ego, and the higher, the life principle that sustains the universe (7.4–6). Everything is strung on him like pearls on a thread (7.7). In chapter 11, Arjuna receives divine sight and beholds the entire universe, with its gods and its armies, in Kṛṣṇa's body. The world here is not a dream, but the divine unfolded, although the Gītā also calls māyā the power by which the Lord produces it, which is hard to cross (7.14). The Brahmasūtras hold that brahman is both the material and the efficient cause of the world (1.4.23).

ما الحب؟

Whoever loves me is in me, and I in him; you are dear

الشوق والوصاليقوله صراحةً

In the Bhagavad Gītā love is above all devotion (bhakti), and it is reciprocal. Kṛṣṇa says he is the same towards all beings, but that those who worship him with devotion are in him and he in them (9.29). He accepts what is offered with love, be it a leaf or a little water (9.26), and at the end declares to Arjuna that he is very dear to him and that, if he fixes his mind and his devotion on him, he will come to him (18.64–65). Love so understood is the force that leads the being to its source. It also has an ethical side: the devotee the Lord loves is the one who hates no being, is friendly and compassionate, without possessiveness or egoism, equal in pain and pleasure (12.13–20).

هل نحن أحرار أم أن كل شيء مقدَّر؟

Nature's qualities act; the deluded believes himself the author

لا يوجد فاعليُستنتج من تعاليمه

The Bhagavad Gītā states that all actions are performed by the qualities (guṇa) of nature, and that only one deluded by the ego thinks «I am the doer» (3.27). The sage, absorbed in reality, thinks that he does nothing while he sees, hears or breathes (5.8). In chapter 11, after showing him his universal form, Kṛṣṇa tells Arjuna that the warriors have already been slain by him and that Arjuna is merely his instrument (11.33); and in chapter 18, that the Lord dwells in the heart of all beings and turns them as if mounted on a machine (18.61). The freedom that remains is not that of a separate agent, but that of acting without attachment, offering one's acts and renouncing the idea of being their author.

لماذا نتأمّل أو نصلّي؟

Fix the mind on the Lord, who calls the disciple friend

صداقة مع اللهيُستنتج من تعاليمه

The Bhagavad Gītā describes meditation in detail: sitting in a clean, steady place, holding body, head and neck erect, fixing the gaze and stilling the mind like a flame that does not flicker where no wind blows (6.10–19). But the object of that concentration is not a void: the yogin is to sit «intent on me», with his mind on Kṛṣṇa (6.14). Practice culminates in a personal relationship. Kṛṣṇa imparts his teaching to Arjuna because he is his devotee and his friend (4.3), accepts what is offered with love (9.26) and assures him that, fixing his mind on him, he will come to him (18.65). Meditating and praying thus converge in dealing with a Lord who knows and loves whoever turns to him.

هل يستطيع العقل أن يعرف الحقيقة القصوى؟

Brahman is known through scripture; reasoning alone has no firm footing

النصّ المقدّس والاستدلاليقوله صراحةً

The Brahmasūtras, which tradition ascribes to Bādarāyaṇa and identifies with Vyāsa, establish from the outset that scripture is the source of the knowledge of brahman (1.1.3) and that reasoning on its own lacks a firm foundation, because what one thinker proves a cleverer one refutes (2.1.11). Reasoning is not discarded: the whole text is an exercise in interpretation that reconciles passages and refutes other schools, such as Sāṃkhya or Buddhism. But its role is to serve scripture, not to replace it. The Bhagavad Gītā says the same in the field of conduct: let scripture be the authority in deciding what to do and what not to do (16.24), and whoever abandons it to follow his whim does not reach perfection.

الانسحاب من العالم أم تغييره؟

Your right is to action, never to its fruits

التأمّل في الفعليقوله صراحةً

The Bhagavad Gītā is born of a thwarted renunciation: on the battlefield, Arjuna lets fall his bow and would rather live on alms than kill his kinsmen. Kṛṣṇa replies that no one can stop acting even for an instant, that true renunciation is not abandoning action but attachment to its fruits, and that each must fulfil his own duty (svadharma) even if imperfectly. Let right deeds be the motive, not the fruit which comes from them; live in action (2.47). The model is Janaka, who attained perfection through action (3.20). The Mahābhārata, for its part, devotes two whole books to Bhīṣma's teaching on the duty of the king and on conduct in times of crisis.