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HUMANITY 'in the Bhagavad Gita.

By Andrea Boni.

The Bhagavad Gita speaks of man not in the abstract, but human flesh, with its constraints, its fears and its crises, and helps him to get out of this unpleasant situation that causes only suffering. The real help is led by Krishna to go beyond the quota, that quota that is unsustainable by humans. In this sense, the Bhagavad Gita is a world heritage site, in fact all living beings, even though infinitesimal fragments of God, and then while enjoying a unique relationship with Him and distinct characteristic of eternal nitya svarupa of each fragment, as consisting of marginal energy, may be subject to action enchantress (maya) of the intrinsic power of material nature. If contact is made between purusha and prakriti, however, the consequence of free will purusha itself, the flesh and is found to be affected and so fight against the influences of material nature and against the senses and the mind:

Mamaivamsho
Jiva jiva-Loke-bhutah Sanathana
Manah-shashthanindriyani
Prakriti Sthan Karshi-

"The living beings in this world conditions, fragments are My eternal, but being put up fight hard with the six senses including the mind. (Bhagavad Gita XV.7) "

Apparently it is an unequal struggle since the matter (prakriti) has a higher power, that the jiva can not cope with his strength, but may do so by trusting abandonment to Him Who is Energy source same

Daiva hy Esha guna-mayi mama maya
duratyaya
Mam eva ye prapadyante
Mayam Etam tarantula you

"This My Divine energy, consisting of the three modes of material nature, it is difficult to overcome, but those who I'll leave to cross borders easily. (Bhagavad Gita VII.14). The

Jivabhuta therefore consists of spirit and matter. The spirit is the energy of Divine Love, while the matter, without consciousness is the covers physical and mental, and this is the true cause of suffering (when the subject identifies himself completely with those hedges):

Bhumi apo 'nalo vayuh
Kham Buddhist hand eva ca
Ahamkara itiyam me
Bhinna Prakriti ashtadha

Apareyam itas tv anyam
Prakrtim Viddhi
me param jiva-bhutam maha-Baho \u200b\u200b
Yayedam dharyate jagat

"Earth, water, fire, air, ether, mind, intelligence and false ego - these eight elements, separate from Me, My form the material energy.
O mighty-armed Arjuna, in addition to this there is another energy, my energy more than made up by human vivienti that use less energy resources, material nature. (Bhagavad Gita VII.4-5). "

In these verses we find the man then in terms of physical, mental and spiritual man in his anthropological three levels as explained by Krishna in the Bhagavad Gita.
The source of human suffering, therefore, is this split personality. The Divine nature which is identified with the transient nature of body and psyche, due to the reflection of the self: the ego. Being thought to be the author of the action that is actually implemented under the influence of the three elements of material nature by means of the distortion caused by the erroneous perception of self (the ego, Ahamkara):

Prakrteh kriyamanani
Gunaih Karman sarvashah
ahankara-vimudhatma
Kartaham iti manya

"diverted to the influence of falso ego, l'anima spirituale, crede di essere l'autrice delle proprie azioni, che in realtà sono compiute dalle tre influenze della natura materiale. (Bhagavad Gita III.27)”.

A causa dell'ego l'Amore puro che costituisce la natura più intima della personalità, entrando a contatto con rajio-guna, diventa kama (desiderio di natura egoica). Ed é la vera causa di sofferenza, il nemico da combattere per riscoprire la centralità della personalità, l'umanità vera. Krishna stesso ad una domanda di Arjuna che chiedeva quale fosse la causa della sofferenza, afferma:

Kama esha krodha esha
Rajo-guna-samudbhavah
Mahashano maha-papma
Viddhy enam iha vairinam

"It 's only egoistic desire, Arjuna. Born in contact with the influence of passion and then turned into anger, the enemy is devastating the world and the source of sin. (Bhagavad Gita III.37).

Where is the egoic desire? Resides at various levels and in different shell structure-dependent physical and mental conditioning and the degree of the matter:

Dhumenavriyate Vahn
Yathadarsho Malena ca tatha
Yatholbenavrto garbhas
tenedam avrtam

As fire is covered by smoke, the mirror from dust and the embryo from the uterus, so the living entity is covered by the desire egoico? in differenti gradi. (Bhagavad Gita III.38)


E' il desiderio egoico che sia annida nella psiche il vero ostacolo all'evoluzione. E' esso che occorre combattere con l'arma del distacco e della pratica costante:

Indiriyani mano buddhir
Asyadhishthanam ucyate
Etair vimohayaty esha
Jnanam avrtya dehinam

“I sensi, la mente e l'intelligenza sono i luoghi in cui si annida il desiderio egoico. E' in questo modo che il desiderio egoico copre la vera conoscenza dell'essere vivente e lo confonde. (Bhagavad Gita III.40)

Questi versi descrivono quindi l'umanità, fatta di corpo, psiche e desiderio egoico, che li si annida, and the need to win with the weapon of knowledge and detachment, which together lead to a stable path of inner realization and subsequent full harmonization of the personality. Knowledge means knowing the dynamics that lead to harmful conditions, the superior nature of the living being that transcends any shell material and psychic

The Bhagavad Gita is thus a perfect manual that lets you know the humanity of the living in whole and its intimate nature that binds him to God This knowledge (jnana) becomes real instrument of development when done (Vijnana), through a steady and consistent spiritual practice. Only then will complete the harmonization of the personality e il purusha potrà godere della beatitudine divina.