14. 세가지 구나 - गुणत्रयविभागयोग 바가바드 기타 Bhagavad-gītā

1. BHAGAVAD-GITA - CHAPTER 14 - SANSKRIT BY ANURADHA PAUDWAL.mp3

Bg 14.1

श्री भगवान बोले (THE LORD SAID):

परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम्।

यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः॥१४- १॥

śrī-bhagavān uvāca

paraṁ bhūyaḥ pravakṣyāmi

jñānānāṁ jñānam uttamam

yaj jñātvā munayaḥ sarve

parāṁ siddhim ito gatāḥ

슈리 바가반이 말했다.

이제 나는 그대에게 모든 지식 가운데 최고이며 가장 숭고한 그 지식을 한 번 더 말해 줄 것이다. 모든 현자들이 이 지식을 얻어 이곳을 넘어 지고의 완성을 얻었다.

Word for word: 

śrī-bhagavān uvāca — the Supreme Personality of Godhead said; param — transcendental; bhūyaḥ — again; pravakṣyāmi — I shall speak; jñānānām — of all knowledge; jñānam — knowledge; uttamam — the supreme; yat — which; jñātvā — knowing; munayaḥ — the sages; sarve — all; parām — transcendental; siddhim — perfection; itaḥ — from this world; gatāḥ — attained.

Translation: 

The Supreme Personality of Godhead said: Again I shall declare to you this supreme wisdom, the best of all knowledge, knowing which all the sages have attained the supreme perfection.



Bg 14.2

इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः।

सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च॥१४- २॥

idaṁ jñānam upāśritya

mama sādharmyam āgatāḥ

sarge 'pi nopajāyante

pralaye na vyathanti ca

이 지식에 헌신함으로써 나와 하나에 도달한 사람들은 창조 때에도 태어날 필요가 없으며, 해체 때에도 고통을 당하지 않는다.

Word for word: 

idam — this; jñānam — knowledge; upāśritya — taking shelter of; mama — My; sādharmyam — same nature; āgatāḥ — having attained; sarge api — even in the creation; na — never; upajāyante — are born; pralaye — in the annihilation; na — nor; vyathanti — are disturbed; ca — also.

Translation: 

By becoming fixed in this knowledge, one can attain to the transcendental nature like My own. Thus established, one is not born at the time of creation or disturbed at the time of dissolution.

Bg 14.3

मम योनिर्महद्ब्रह्म तस्मिन्गर्भं दधाम्यहम्।

संभवः सर्वभूतानां ततो भवति भारत॥१४- ३॥

mama yonir mahad brahma

tasmin garbhaṁ dadhāmy aham

sambhavaḥ sarva-bhūtānāṁ

tato bhavati bhārata

위대한 프라크리티가 나의 자궁이다. 그곳에 나는 씨를 둔다. 그곳에서 모든 존재들이 태어난다. 오, 바라타(아르주나)여!

Word for word: 

mama — My; yoniḥ — source of birth; mahat — the total material existence; brahma — supreme; tasmin — in that; garbham — pregnancy; dadhāmi — create; aham — I; sambhavaḥ — the possibility; sarva-bhūtānām — of all living entities; tataḥ — thereafter; bhavati — becomes; bhārata — O son of Bharata.

Translation: 

The total material substance, called Brahman, is the source of birth, and it is that Brahman that I impregnate, making possible the births of all living beings, O son of Bharata.

Bg 14.4

सर्वयोनिषु कौन्तेय मूर्तयः संभवन्ति याः।

तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता॥१४- ४॥

sarva-yoniṣu kaunteya

mūrtayaḥ sambhavanti yāḥ

tāsāṁ brahma mahad yonir

ahaṁ bīja-pradaḥ pitā

자궁들에서 어떤 종들이 생겨나든지 간에, 오, 카운테야(아르주나)여! 위대한 프라크리티가 그들의 자궁이며, 나는 씨를 주는 아버지 이다.

Word for word: 

sarva-yoniṣu — in all species of life; kaunteya — O son of Kuntī; mūrtayaḥ — forms; sambhavanti — they appear; yāḥ — which; tāsām — of all of them; brahma — the supreme; mahat yoniḥ — source of birth in the material substance; aham — I; bīja-pradaḥ — the seed-giving; pitā — father.

Translation: 

It should be understood that all species of life, O son of Kuntī, are made possible by birth in this material nature, and that I am the seed-giving father.

Bg 14.5

सत्त्वं रजस्तम इति गुणाः प्रकृतिसंभवाः।

निबध्नन्ति महाबाहो देहे देहिनमव्ययम्॥१४- ५॥

sattvaṁ rajas tama iti

guṇāḥ prakṛti-sambhavāḥ

nibadhnanti mahā-bāho

dehe dehinam avyayam

오, 마하바호(아르주나)여! 샤트바, 라자스, 타마스라는 구나들은 프라크리티에서 생겨나며, 불멸이며 몸을 입은 영혼을 몸 안에 단단히 묶는다.

Word for word: 

sattvam — the mode of goodness; rajaḥ — the mode of passion; tamaḥ — the mode of ignorance; iti — thus; guṇāḥ — the qualities; prakṛti — material nature; sambhavāḥ — produced of; nibadhnanti — do condition; mahā-bāho — O mighty-armed one; dehe — in this body; dehinam — the living entity; avyayam — eternal.

Translation: 

Material nature consists of three modes—goodness, passion and ignorance. When the eternal living entity comes in contact with nature, O mighty-armed Arjuna, he becomes conditioned by these modes.

Bg 14.6

तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम्।

सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ॥१४- ६॥

tatra sattvaṁ nirmalatvāt

prakāśakam anāmayam

sukha-saṅgena badhnāti

jñāna-saṅgena cānagha

오, 아나가여! 이런 구나들 가운데 샤트바는 흠이 없고 빛나고 건강하다. 그것은 행복에 대한 집착과 지식에 집착하게 하여 속박한다.

Word for word: 

tatra — there; sattvam — the mode of goodness; nirmalatvāt — being purest in the material world; prakāśakam — illuminating; anāmayam — without any sinful reaction; sukha — with happiness; saṅgena — by association; badhnāti — conditions; jñāna — with knowledge; saṅgena — by association; ca — also; anagha — O sinless one.

Translation: 

O sinless one, the mode of goodness, being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode become conditioned by a sense of happiness and knowledge.

Bg 14.7

रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम्।

तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम्॥१४- ७॥

rajo rāgātmakaṁ viddhi

tṛṣṇā-saṅga-samudbhavam

tan nibadhnāti kaunteya

karma-saṅgena dehinam

라자스는 열정의 성질을 가지고 있으며, 갈증과 집착의 근원임을 알아라, 오, 카운테야여! 그것은 행위에 집착함으로 몸을 입은 영혼을 단단히 속박한다.

Word for word: 

rajaḥ — the mode of passion; rāga-ātmakam — born of desire or lust; viddhi — know; tṛṣṇā — with hankering; saṅga — association; samudbhavam — produced of; tat — that; nibadhnāti — binds; kaunteya — O son of Kuntī; karma-saṅgena — by association with fruitive activity; dehinam — the embodied.

Translation: 

The mode of passion is born of unlimited desires and longings, O son of Kuntī, and because of this the embodied living entity is bound to material fruitive actions.

Bg 14.8

तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम्।

प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत॥१४- ८॥

tamas tv ajñāna-jaṁ viddhi

mohanaṁ sarva-dehinām

pramādālasya-nidrābhis

tan nibadhnāti bhārata

그러나 타마스는 무지로 부터 생겨난 것이며 모든 몸을 입은 존재들을 미혹시킨다. 오, 바라타(아르주나)여! 그것은 무분별과 나태와 게으름으로 그들을 단단히 속박한다.

Word for word: 

tamaḥ — the mode of ignorance; tu — but; ajñāna-jam — produced of ignorance; viddhi — know; mohanam — the delusion; sarva-dehinām — of all embodied beings; pramāda — with madness; ālasya — indolence; nidrābhiḥ — and sleep; tat — that; nibadhnāti — binds; bhārata — O son of Bharata.

Translation: 

O son of Bharata, know that the mode of darkness, born of ignorance, is the delusion of all embodied living entities. The results of this mode are madness, indolence and sleep, which bind the conditioned soul.

Bg 14.9

सत्त्वं सुखे संजयति रजः कर्मणि भारत।

ज्ञानमावृत्य तु तमः प्रमादे संजयत्युत॥१४- ९॥

sattvaṁ sukhe sañjayati

rajaḥ karmaṇi bhārata

jñānam āvṛtya tu tamaḥ

pramāde sañjayaty uta

사트바는 행복에 묶이게 하며, 라자스는 행위에 묶이게 한다. 오, 바라타(아르주나)여! 반면에 타마스는 지식을 가려서 그 사람을 무분별에 묶이게 한다.

Word for word: 

sattvam — the mode of goodness; sukhe — in happiness; sañjayati — binds; rajaḥ — the mode of passion; karmaṇi — in fruitive activity; bhārata — O son of Bharata; jñānam — knowledge; āvṛtya — covering; tu — but; tamaḥ — the mode of ignorance; pramāde — in madness; sañjayati — binds; uta — it is said.

Translation: 

O son of Bharata, the mode of goodness conditions one to happiness; passion conditions one to fruitive action; and ignorance, covering one's knowledge, binds one to madness.

Bg 14.10

रजस्तमश्चाभिभूय सत्त्वं भवति भारत।

रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा॥१४- १०॥

rajas tamaś cābhibhūya

sattvaṁ bhavati bhārata

rajaḥ sattvaṁ tamaś caiva

tamaḥ sattvaṁ rajas tathā

오, 바라타(아르주나)여! 샤트바가 일어나면 라자스와 타마스를 압도하고, 라자스가 일어나면 샤트바와 타마스를 압도하고, 타마스가 일어나면 샤트바와 라자스를 압도한다.

Word for word: 

rajaḥ — the mode of passion; tamaḥ — the mode of ignorance; ca — also; abhibhūya — surpassing; sattvam — the mode of goodness; bhavati — becomes prominent; bhārata — O son of Bharata; rajaḥ — the mode of passion; sattvam — the mode of goodness; tamaḥ — the mode of ignorance; ca — also; eva — like that; tamaḥ — the mode of ignorance; sattvam — the mode of goodness; rajaḥ — the mode of passion; tathā — thus.

Translation: 

Sometimes the mode of goodness becomes prominent, defeating the modes of passion and ignorance, O son of Bharata. Sometimes the mode of passion defeats goodness and ignorance, and at other times ignorance defeats goodness and passion. In this way there is always competition for supremacy.

Bg 14.11

सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते।

ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत॥१४- ११॥

sarva-dvāreṣu dehe 'smin

prakāśa upajāyate

jñānaṁ yadā tadā vidyād

vivṛddhaṁ sattvam ity uta

이 몸의 모든 문에서 지식의 빛이 빛날 때, 사트바가 우세하다는 것을 알 수 있다.

Word for word: 

sarva-dvāreṣu — in all the gates; dehe asmin — in this body; prakāśaḥ — the quality of illumination; upajāyate — develops; jñānam — knowledge; yadā — when; tadā — at that time; vidyāt — know; vivṛddham — increased; sattvam — the mode of goodness; iti uta — thus it is said.

Translation: 

The manifestation of the mode of goodness can be experienced when all the gates of the body are illuminated by knowledge.

Bg 14.12

लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा।

रजस्येतानि जायन्ते विवृद्धे भरतर्षभ॥१४- १२॥

lobhaḥ pravṛttir ārambhaḥ

karmaṇām aśamaḥ spṛhā

rajasy etāni jāyante

vivṛddhe bharatarṣabha

오, 바라타르샤바(아르주나)여! 탐욕, 활동, 쉬지 못함, 갈망, 끊임없이 일을 떠맡음이 일어날 때는 라자스가 우세하다는 것을 알 수 있다.

Word for word: 

lobhaḥ — greed; pravṛttiḥ — activity; ārambhaḥ — endeavor; karmaṇām — in activities; aśamaḥ — uncontrollable; spṛhā — desire; rajasi — of the mode of passion; etāni — all these; jāyante — develop; vivṛddhe — when there is an excess; bharata-ṛṣabha — O chief of the descendants of Bharata.

Translation: 

O chief of the Bhāratas, when there is an increase in the mode of passion the symptoms of great attachment, fruitive activity, intense endeavor, and uncontrollable desire and hankering develop.

Bg 14.13

अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च।

तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन॥१४- १३॥

aprakāśo 'pravṛttiś ca

pramādo moha eva ca

tamasy etāni jāyante

vivṛddhe kuru-nandana

오, 쿠루난다나여! 무지, 둔함, 미혹이 일어날 때는 타마스가 우세하다는 것을 알 수 있다.

Word for word: 

aprakāśaḥ — darkness; apravṛttiḥ — inactivity; ca — and; pramādaḥ — madness; mohaḥ — illusion; eva — certainly; ca — also; tamasi — the mode of ignorance; etāni — these; jāyante — are manifested; vivṛddhe — when developed; kuru-nandana — O son of Kuru.

Translation: 

When there is an increase in the mode of ignorance, O son of Kuru, darkness, inertia, madness and illusion are manifested.

Bg 14.14

यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत्।

तदोत्तमविदां लोकानमलान्प्रतिपद्यते॥१४- १४॥

yadā sattve pravṛddhe tu

pralayaṁ yāti deha-bhṛt

tadottama-vidāṁ lokān

amalān pratipadyate

몸을 입은 영혼이 샤트바가 우세할 때 죽음을 맞으면, 그는 지고의 것을 아는 자들이 있는 흠 없는 세계에 도달한다.

Word for word: 

yadā — when; sattve — the mode of goodness; pravṛddhe — developed; tu — but; pralayam — dissolution; yāti — goes; deha-bhṛt — the embodied; tadā — at that time; uttama-vidām — of the great sages; lokān — the planets; amalān — pure; pratipadyate — attains.

Translation: 

When one dies in the mode of goodness, he attains to the pure higher planets of the great sages.

Bg 14.15

रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते।

तथा प्रलीनस्तमसि मूढयोनिषु जायते॥१४- १५॥

rajasi pralayaṁ gatvā

karma-saṅgiṣu jāyate

tathā pralīnas tamasi

mūḍha-yoniṣu jāyate

몸을 입은 영혼이 라자스가 우세할 때 죽음을 맞으면, 그는 행위에 집착하는 사람들 사이에서 태어난다. 그리고 타마스가 우세할 때 죽음을 맞으면, 그는 분별없는 존재의 자궁들 안에서 태어난다.

Word for word: 

rajasi — in passion; pralayam — dissolution; gatvā — attaining; karma-saṅgiṣu — in the association of those engaged in fruitive activities; jāyate — takes birth; tathā — similarly; pralīnaḥ — being dissolved; tamasi — in ignorance; mūḍha-yoniṣu — in animal species; jāyate — takes birth.

Translation: 

When one dies in the mode of passion, he takes birth among those engaged in fruitive activities; and when one dies in the mode of ignorance, he takes birth in the animal kingdom.

Bg 14.16

कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम्।

रजसस्तु फलं दुःखमज्ञानं तमसः फलम्॥१४- १६॥

karmaṇaḥ sukṛtasyāhuḥ

sāttvikaṁ nirmalaṁ phalam

rajasas tu phalaṁ duḥkham

ajñānaṁ tamasaḥ phalam

선한 행위의 결실은 사트바적이고 순수하다고 말한다. 반면에 라자스의 결실은 고통이며, 타마스의 결실은 무지이다.

Word for word: 

karmaṇaḥ — of work; su-kṛtasya — pious; āhuḥ — is said; sāttvikam — in the mode of goodness; nirmalam — purified; phalam — the result; rajasaḥ — of the mode of passion; tu — but; phalam — the result; duḥkham — misery; ajñānam — nonsense; tamasaḥ — of the mode of ignorance; phalam — the result.

Translation: 

The result of pious action is pure and is said to be in the mode of goodness. But action done in the mode of passion results in misery, and action performed in the mode of ignorance results in foolishness.

Bg 14.17

सत्त्वात्संजायते ज्ञानं रजसो लोभ एव च।

प्रमादमोहौ तमसो भवतोऽज्ञानमेव च॥१४- १७॥

sattvāt sañjāyate jñānaṁ

rajaso lobha eva ca

pramāda-mohau tamaso

bhavato 'jñānam eva ca

사트바에서 지식이 나오고, 라자스에서 탐욕이 나오며, 타마스에서 부주의와 미혹 및 무지가 나온다.

Word for word: 

sattvāt — from the mode of goodness; sañjāyate — develops; jñānam — knowledge; rajasaḥ — from the mode of passion; lobhaḥ — greed; eva — certainly; ca — also; pramāda — madness; mohau — and illusion; tamasaḥ — from the mode of ignorance; bhavataḥ — develop; ajñānam — nonsense; eva — certainly; ca — also.

Translation: 

From the mode of goodness, real knowledge develops; from the mode of passion, greed develops; and from the mode of ignorance develop foolishness, madness and illusion.

Bg 14.18

ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः।

जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः॥१४- १८॥

ūrdhvaṁ gacchanti sattva-sthā

madhye tiṣṭhanti rājasāḥ

jaghanya-guṇa-vṛtti-sthā

adho gacchanti tāmasāḥ

사트바에 자리 잡은 사람들은 위로 올라가며, 라자스에 자리잡은 사람들은 중간에 머무르며, 가장 낮은 구나에 머무르는 타마스적인 사람들은 아래로 내려간다.

Word for word: 

ūrdhvam — upwards; gacchanti — go; sattva-sthāḥ — those situated in the mode of goodness; madhye — in the middle; tiṣṭhanti — dwell; rājasāḥ — those situated in the mode of passion; jaghanya — of abominable; guṇa — quality; vṛtti-sthāḥ — whose occupation; adhaḥ — down; gacchanti — go; tāmasāḥ — persons in the mode of ignorance.

Translation: 

Those situated in the mode of goodness gradually go upward to the higher planets; those in the mode of passion live on the earthly planets; and those in the abominable mode of ignorance go down to the hellish worlds.

Bg 14.19

नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति।

गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति॥१४- १९॥

nānyaṁ guṇebhyaḥ kartāraṁ

yadā draṣṭānupaśyati

guṇebhyaś ca paraṁ vetti

mad-bhāvaṁ so 'dhigacchati

구나들 외에 다른 행위자를 보지 않으며 구나들보다 더 높은 존재를 아는 현자들은 나의 존재를 얻는다.

Word for word: 

na — no; anyam — other; guṇebhyaḥ — than the qualities; kartāram — performer; yadā — when; draṣṭā — a seer; anupaśyati — sees properly; guṇebhyaḥ — to the modes of nature; ca — and; param — transcendental; vetti — knows; mat-bhāvam — to My spiritual nature; saḥ — he; adhigacchati — is promoted.

Translation: 

When one properly sees that in all activities no other performer is at work than these modes of nature and he knows the Supreme Lord, who is transcendental to all these modes, he attains My spiritual nature.

Bg 14.20

गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान्।

जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते॥१४- २०॥

guṇān etān atītya trīn

dehī deha-samudbhavān

janma-mṛtyu-jarā-duḥkhair

vimukto 'mṛtam aśnute

몸을 입은 영혼이 몸의 근원인 이 세 가지 구나를 초월하면, 그 사람은 태어나고 늙고 죽는 고통에서 벗어나 불멸이 된다.

Word for word: 

guṇān — qualities; etān — all these; atītya — transcending; trīn — three; dehī — the embodied; deha — the body; samudbhavān — produced of; janma — of birth; mṛtyu — death; jarā — and old age; duḥkhaiḥ — the distresses; vimuktaḥ — being freed from; amṛtam — nectar; aśnute — he enjoys.

Translation: 

When the embodied being is able to transcend these three modes associated with the material body, he can become free from birth, death, old age and their distresses and can enjoy nectar even in this life.

Bg 14.21

अर्जुन जी बोले (Arjun Said):

कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो।

किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते॥१४- २१॥

arjuna uvāca

kair liṅgais trīn guṇān etān

atīto bhavati prabho

kim-ācāraḥ kathaṁ caitāṁs

trīn guṇān ativartate

아르주나가 말했다.

오, 주여! 그 세 가지 구나들을 초월한 사람들 어떤 표시들로 알 수 있습니까? 그는 어떻게 행동하며, 어떻게 하여 이 세 구나들을 초월합니까?

Word for word: 

arjunaḥ uvāca — Arjuna said; kaiḥ — by which; liṅgaiḥ — symptoms; trīn — three; guṇān — qualities; etān — all these; atītaḥ — having transcended; bhavati — is; prabho — O my Lord; kim — what; ācāraḥ — behavior; katham — how; ca — also; etān — these; trīn — three; guṇān — qualities; ativartate — transcends.

Translation: 

Arjuna inquired: O my dear Lord, by which symptoms is one known who is transcendental to these three modes? What is his behavior? And how does he transcend the modes of nature?

Bg 14.22-25

श्रीभगवान बोले (THE LORD SAID):

प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव।

न द्वेष्टि संप्रवृत्तानि न निवृत्तानि काङ्क्षति॥१४- २२॥

उदासीनवदासीनो गुणैर्यो न विचाल्यते।

गुणा वर्तन्त इत्येव योऽवतिष्ठति नेङ्गते॥१४- २३॥

समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः।

तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः॥१४- २४॥

मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः।

सर्वारम्भपरित्यागी गुणातीतः स उच्यते॥१४- २५॥

śrī-bhagavān uvāca

prakāśaṁ ca pravṛttiṁ ca

moham eva ca pṇḍava

na dveṣṭi sampravṛttāni

na nivṛttāni kāṅkṣati

udāsīna-vad āsīno

guṇair yo na vicālyate

guṇā vartanta ity evaṁ

yo 'vatiṣṭhati neṅgate

sama-duḥkha-sukhaḥ sva-sthaḥ

sama-loṣṭāśma-kāñcanaḥ

tulya-priyāpriyo dhīras

tulya-nindātma-saṁstutiḥ

mānāpamānayos tulyas

tulyo mitrāri-pakṣayoḥ

sarvārambha-parityāgī

guṇātītaḥ sa ucyate

슈리 바가반이 말했다.

오, 판다바여! 그러한 사람은 빛(샤트바의 결과)과 활동(라자스의 결과)과 망상(타마스의 결과)이 있을 때 그것들을 싫어하지 않으며, 그것들이 사라질 때 갈망하지 않는다.

구나들을 초월한 사람은 무심의 경지에 자리 잡고서 구나들에 의해 흔들리지 않는다. 그는 구나들이 제 역할을 하고 있다는 것을 알고는 확고한 채로 있으며 결코 흔들리지 않는다.

참나 안에 확고하게 있는 사람은 즐거움과 고통을 하나로 여기며, 흙과 돌과 황금을 하나로 여기며, 귀한 것과 귀하지 않은 것을 하나로 여기며, 비난과 칭찬을 하나로 여긴다.

명예와 불명예를 하나로 여기며, 친구와 적을 하나로 여기며, 모든 행위를 포기한 사람을 구나를 초월한 사람이라 한다.

Word for word: 

śrī-bhagavān uvāca — the Supreme Personality of Godhead said; prakāśam — illumination; ca — and; pravṛttim — attachment; ca — and; moham — illusion; eva ca — also; pāṇḍava — O son of Pāṇḍu; na dveṣṭi — does not hate; sampravṛttāni — although developed; na nivṛttāni — nor stopping development; kāṅkṣati — desires; udāsīna-vat — as if neutral; āsīnaḥ — situated; guṇaiḥ — by the qualities; yaḥ — one who; na — never; vicālyate — is agitated; guṇāḥ — the qualities; vartante — are acting; iti evam — knowing thus; yaḥ — one who; avatiṣṭhati — remains; na — never; iṅgate — flickers; sama — equal; duḥkha — in distress; sukhaḥ — and happiness; sva-sthaḥ — being situated in himself; sama — equally; loṣṭa — a lump of earth; aśma — stone; kāñcanaḥ — gold; tulya — equally disposed; priya — to the dear; apriyaḥ — and the undesirable; dhīraḥ — steady; tulya — equal; nindā — in defamation; ātma-saṁstutiḥ — and praise of himself; māna — in honor; apamānayoḥ — and dishonor; tulyaḥ — equal; tulyaḥ — equal; mitra — of friends; ari — and enemies; pakṣayoḥ — to the parties; sarva — of all; ārambha — endeavors; parityāgī — renouncer; guṇa-atītaḥ — transcendental to the material modes of nature; saḥ — he; ucyate — is said to be.

Translation: 

The Supreme Personality of Godhead said: O son of Pāṇḍu, he who does not hate illumination, attachment and delusion when they are present or long for them when they disappear; who is unwavering and undisturbed through all these reactions of the material qualities, remaining neutral and transcendental, knowing that the modes alone are active; who is situated in the self and regards alike happiness and distress; who looks upon a lump of earth, a stone and a piece of gold with an equal eye; who is equal toward the desirable and the undesirable; who is steady, situated equally well in praise and blame, honor and dishonor; who treats alike both friend and enemy; and who has renounced all material activities—such a person is said to have transcended the modes of nature.

Bg 14.26

मां च योऽव्यभिचारेण भक्तियोगेन सेवते।

स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते॥१४- २६॥

māṁ ca yo 'vyabhicāreṇa

bhakti-yogena sevate

sa guṇān samatītyaitān

brahma-bhūyāya kalpate

다함이 없는 박티(헌신의) 요가로 나를 섬기며 세 구나를 초월한 사람들은 브라만과 하나 되기에 적합한 사람이다.

Word for word: 

mām — unto Me; ca — also; yaḥ — a person who; avyabhicāreṇa — without fail; bhakti-yogena — by devotional service; sevate — renders service; saḥ — he; guṇān — the modes of material nature; samatītya — transcending; etān — all these; brahma-bhūyāya — elevated to the Brahman platform; kalpate — becomes.

Translation: 

One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman.

Bg 14.27

ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च।

शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च॥१४- २७॥

brahmaṇo hi pratiṣṭhāham

amṛtasyāvyayasya ca

śāśvatasya ca dharmasya

sukhasyaikāntikasya ca

왜냐하면 나는 불멸이며 불변하며 영원한 다르마이며 그리고 절대적 희열인 브라만의 거처이기 때문이다.

Word for word: 

brahmaṇaḥ — of the impersonal brahma-jyotir; hi — certainly; pratiṣṭhā — the rest; aham — I am; amṛtasya — of the immortal; avyayasya — of the imperishable; ca — also; śāśvatasya — of the eternal; ca — and; dharmasya — of the constitutional position; sukhasya — of happiness; aikāntikasya — ultimate; ca — also.

Translation: 

And I am the basis of the impersonal Brahman, which is immortal, imperishable and eternal and is the constitutional position of ultimate happiness.

한역참조:바가바드기타-알라디 마하데바샤스트리 영역/김병채 옮김