15. 지고의영 - पुरुषोत्तमयोग 바가바드 기타 Bhagavad-gītā

1. BHAGAVAD-GITA - CHAPTER 15 - SANSKRIT BY ANURADHA PAUDWAL.mp3

Bg 15.1

श्रीभगवान बोले (THE LORD SAID):

ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम्।

छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित्॥१५- १॥

śrī-bhagavān uvāca

ūrdhva-mūlam adhaḥ-śākham

aśvatthaṁ prāhur avyayam

chandāṁsi yasya parṇāni

yas taṁ veda sa veda-vit

슈리 바가반이 말했다.

뿌리를 위에 두고 가지를 아래로 뻗은 불멸의 아슈바타 나무가 있다. 그것의 잎은 베다의 노래이며, 그 나무를 아는 사람을 베다를 아는 사람이라고 한다.

Word for word: 

śrī-bhagavān uvāca — the Supreme Personality of Godhead said; ūrdhva-mūlam — with roots above; adhaḥ — downwards; śākham — branches; aśvattham — a banyan tree; prāhuḥ — is said; avyayam — eternal; chandāṁsi — the Vedic hymns; yasya — of which; parṇāni — the leaves; yaḥ — anyone who; tam — that; veda — knows; saḥ — he; veda-vit — the knower of the Vedas.

Translation: 

The Supreme Personality of Godhead said: It is said that there is an imperishable banyan tree that has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas.

Bg 15.2

अधश्चोर्ध्वं प्रसृतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवालाः।

अधश्च मूलान्यनुसंततानि कर्मानुबन्धीनि मनुष्यलोके॥१५- २॥

adhaś cordhvaṁ prasṛtās tasya śākhā

guṇa-pravṛddhā viṣaya-pravālāḥ

adhaś ca mūlāny anusantatāni

karmānubandhīni manuṣya-loke

그 가지들은 구나들로부터 영양을 공급받아 위아래로 뻗어 나가며, 감각 대상들은 그것의 싹을 틔운다. 인간 세상 속으로 뻗어나간 뿌리는 행위를 일어나게 한다.

Word for word: 

adhaḥ — downward; ca — and; ūrdhvam — upward; prasṛtāḥ — extended; tasya — its; śākhāḥ — branches; guṇa — by the modes of material nature; pravṛddhāḥ — developed; viṣaya — sense objects; pravālāḥ — twigs; adhaḥ — downward; ca — and; mūlāni — roots; anusantatāni — extended; karma — to work; anubandhīni — bound; manuṣya-loke — in the world of human society.

Translation: 

The branches of this tree extend downward and upward, nourished by the three modes of material nature. The twigs are the objects of the senses. This tree also has roots going down, and these are bound to the fruitive actions of human society.

Bg 15.3-4

न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च संप्रतिष्ठा।

अश्वत्थमेनं सुविरूढमूल-मसङ्गशस्त्रेण दृढेन छित्त्वा॥१५- ३॥

ततः पदं तत्परिमार्गितव्यंयस्मिन्गता न निवर्तन्ति भूयः।

तमेव चाद्यं पुरुषं प्रपद्येयतः प्रवृत्तिः प्रसृता पुराणी॥१५- ४॥

na rūpam asyeha tathopalabhyate

nānto na cādir na ca sampratiṣṭhā

aśvattham enaṁ su-virūḍha-mūlam

asaṅga-śastreṇa dṛḍhena chittvā

tataḥ padaṁ tat parimārgitavyaṁ

yasmin gatā na nivartanti bhūyaḥ

tam eva cādyaṁ puruṣaṁ prapadye

yataḥ pravṛttiḥ prasṛtā purāṇī

그것의 모습은 여기에서는 알 수 없으며, 그것의 끝도, 시작도, 중간도 알 수 없다. 이렇게 단단히 뿌리박힌 이 이슈바타 나무를 초연이라는 강한 도끼로 찍어 넘어뜨리면서,

"저는 이 영원한 행위가 흘러나오는 곳인 태초의 푸루샤 안에 안식처를 구합니다." 라고 기도를 하면서, 그 목적지를 추구해야 한다. 그곳으로 간 사람은 아무도 돌아오지 않는다.

Word for word: 

na — not; rūpam — the form; asya — of this tree; iha — in this world; tathā — also; upalabhyate — can be perceived; na — never; antaḥ — end; na — never; ca — also; ādiḥ — beginning; na — never; ca — also; sampratiṣṭhā — the foundation; aśvattham — banyan tree; enam — this; su-virūḍha — strongly; mūlam — rooted; asaṅga-śastreṇa — by the weapon of detachment; dṛḍhena — strong; chittvā — cutting; tataḥ — thereafter; padam — situation; tat — that; parimārgitavyam — has to be searched out; yasmin — where; gatāḥ — going; na — never; nivartanti — they come back; bhūyaḥ — again; tam — to Him; eva — certainly; ca — also; ādyam — original; puruṣam — the Personality of Godhead; prapadye — surrender; yataḥ — from whom; pravṛttiḥ — the beginning; prasṛtā — extended; purāṇi — very old.

Translation: 

The real form of this tree cannot be perceived in this world. No one can understand where it ends, where it begins, or where its foundation is. But with determination one must cut down this strongly rooted tree with the weapon of detachment. Thereafter, one must seek that place from which, having gone, one never returns, and there surrender to that Supreme Personality of Godhead from whom everything began and from whom everything has extended since time immemorial.

Bg 15.5

निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः।

द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञैर्गच्छन्त्यमूढाः पदमव्ययं तत्॥१५- ५॥

nirmāna-mohā jita-saṅga-doṣā

adhyātma-nityā vinivṛtta-kāmāḥ

dvandvair vimuktāḥ sukha-duḥkha-saṁjñair

gacchanty amūḍhāḥ padam avyayaṁ tat

오만과 미혹에서 벗어난 사람들, 집착이라는 허물을 극복한 사람들, 늘 참나 안에 머물러 있는 사람들, 욕망을 몰아낸 사람들, 쾌락과 고통 등 양극을 벗어난 사람들. 이와 같이 미혹 되지않는 사람들은 그 불변의 목적지에 이른다.

Word for word: 

niḥ — without; māna — false prestige; mohāḥ — and illusion; jita — having conquered; saṅga — of association; doṣāḥ — the faults; adhyātma — in spiritual knowledge; nityāḥ — in eternity; vinivṛtta — disassociated; kāmāḥ — from lust; dvandvaiḥ — from the dualities; vimuktāḥ — liberated; sukha-duḥkha — happiness and distress; saṁjñaiḥ — named; gacchanti — attain; amūḍhāḥ — unbewildered; padam — situation; avyayam — eternal; tat — that.

Translation: 

Those who are free from false prestige, illusion and false association, who understand the eternal, who are done with material lust, who are freed from the dualities of happiness and distress, and who, unbewildered, know how to surrender unto the Supreme Person attain to that eternal kingdom.

Bg 15.6

न तद्भासयते सूर्यो न शशाङ्को न पावकः।

यद्गत्वा न निवर्तन्ते तद्धाम परमं मम॥१५- ६॥

na tad bhāsayate sūryo

na śaśāṅko na pāvakaḥ

yad gatvā na nivartante

tad dhāma paramaṁ mama

태양도 달도 불도 비추지 못하는 곳, 그곳이 나의 지고의 거처이며, 그곳으로 간 사람은 아무도 돌아오지 않은다.

Word for word: 

na — not; tat — that; bhāsayate — illuminates; sūryaḥ — the sun; na — nor; śaśāṅkaḥ — the moon; na — nor; pāvakaḥ — fire, electricity; yat — where; gatvā — going; na — never; nivartante — they come back; tat dhāma — that abode; paramam — supreme; mama — My.

Translation: 

That supreme abode of Mine is not illumined by the sun or moon, nor by fire or electricity. Those who reach it never return to this material world.

Bg 15.7

ममैवांशो जीवलोके जीवभूतः सनातनः।

मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति॥१५- ७॥

mamaivāṁśo jīva-loke

jīva-bhūtaḥ sanātanaḥ

manaḥ-ṣaṣṭhānīndriyāṇi

prakṛti-sthāni karṣati

지고의 참나이며 나 자신의 일부분인 몸을 가진 영혼이 이 세상에 태어날 때, 그는 마음을 포함한 여섯 가지 감각들을 끌어들여 프라크리티 안에 거주한다.

Word for word: 

mama — My; eva — certainly; aṁśaḥ — fragmental particle; jīva-loke — in the world of conditional life; jīva-bhūtaḥ — the conditioned living entity; sanātanaḥ — eternal; manaḥ — with the mind; ṣaṣṭhāni — the six; indriyāṇi — senses; prakṛti — in material nature; sthāni — situated; karṣati — is struggling hard.

Translation: 

The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.

Bg 15.8

शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः।

गृहित्वैतानि संयाति वायुर्गन्धानिवाशयात्॥१५- ८॥

śarīraṁ yad avāpnoti

yac cāpy utkrāmatīśvaraḥ

gṛhītvaitāni saṁyāti

vāyur gandhān ivāśayāt

육신의 주인이 몸을 취하고 버릴 때, 마치 바람이 꽃에서 향기를 가져가듯이, 감각들과 마음을 가지고 간다.

Word for word: 

śarīram — the body; yat — as; avāpnoti — gets; yat — as; ca api — also; utkrāmati — gives up; īśvaraḥ — the lord of the body; gṛhītvā — taking; etāni — all these; saṁyāti — goes away; vāyuḥ — the air; gandhān — smells; iva — like; āśayāt — from their source.

Translation: 

The living entity in the material world carries his different conceptions of life from one body to another, as the air carries aromas. Thus he takes one kind of body and again quits it to take another.

Bg 15.9

श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च।

अधिष्ठाय मनश्चायं विषयानुपसेवते॥१५- ९॥

śrotraṁ cakṣuḥ sparśanaṁ ca

rasanaṁ ghrāṇam eva ca

adhiṣṭhāya manaś cāyaṁ

viṣayān upasevate

육신의 주인은 청각, 시각, 촉각, 미각, 후각과 마음이라는 것을 통하여 감각 대상들을 즐긴다.

Word for word: 

śrotram — ears; cakṣuḥ — eyes; sparśanam — touch; ca — also; rasanam — tongue; ghrāṇam — smelling power; eva — also; ca — and; adhiṣṭhāya — being situated in; manaḥ — mind; ca — also; ayam — he; viṣayān — sense objects; upasevate — enjoys.

Translation: 

The living entity, thus taking another gross body, obtains a certain type of ear, eye, tongue, nose and sense of touch, which are grouped about the mind. He thus enjoys a particular set of sense objects.

Bg 15.10

उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम्।

विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः॥१५- १०॥

utkrāmantaṁ sthitaṁ vāpi

bhuñjānaṁ vā guṇānvitam

vimūḍhā nānupaśyanti

paśyanti jñāna-cakṣuṣaḥ

미혹된 사람들은 참나가 몸 안에 머물며 구나들과 결합하여 감각 대상들을 즐기다가 몸을 떠나는 것을 알아차리지 못한다. 그러나 지식의 눈을 가진 사람들은 그를 알아본다.

Word for word: 

utkrāmantam — quitting the body; sthitam — situated in the body; vā api — either; bhuñjānam — enjoying; vā — or; guṇa-anvitam — under the spell of the modes of material nature; vimūḍhāḥ — foolish persons; na — never; anupaśyanti — can see; paśyanti — can see; jñāna-cakṣuṣaḥ — those who have the eyes of knowledge.

Translation: 

The foolish cannot understand how a living entity can quit his body, nor can they understand what sort of body he enjoys under the spell of the modes of nature. But one whose eyes are trained in knowledge can see all this.

Bg 15.11

यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम्।

यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः॥१५- ११॥

yatanto yoginaś cainaṁ

paśyanty ātmany avasthitam

yatanto 'py akṛtātmāno

nainaṁ paśyanty acetasaḥ

성실하게 노력하는 요기들은 자신 안에 있는 참나를 알아본다. 자신을 깨끗이 하지 못하여 지성이 부족한 사람들은 비록 노력 하더라도 그를 보지 못한다.

Word for word: 

yatantaḥ — endeavoring; yoginaḥ — transcendentalists; ca — also; enam — this; paśyanti — can see; ātmani — in the self; avasthitam — situated; yatantaḥ — endeavoring; api — although; akṛta-ātmānaḥ — those without self—realization; na — do not; enam — this; paśyanti — see; acetasaḥ — having undeveloped minds.

Translation: 

The endeavoring transcendentalists who are situated in self-realization can see all this clearly. But those whose minds are not developed and who are not situated in self-realization cannot see what is taking place, though they may try.

Bg 15.12

यदादित्यगतं तेजो जगद्भासयतेऽखिलम्।

यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम्॥१५- १२॥

yad āditya-gataṁ tejo

jagad bhāsayate 'khilam

yac candramasi yac cāgnau

tat tejo viddhi māmakam

태양 속에 있으면서 온 우주를 비추는 빛, 달과 불 속에 있는 빛은 나의 것임을 알아라.

Word for word: 

yat — that which; āditya-gatam — in the sunshine; tejaḥ — splendor; jagat — the whole world; bhāsayate — illuminates; akhilam — entirely; yat — that which; candramasi — in the moon; yat — that which; ca — also; agnau — in fire; tat — that; tejaḥ — splendor; viddhi — understand; māmakam — from Me.

Translation: 

The splendor of the sun, which dissipates the darkness of this whole world, comes from Me. And the splendor of the moon and the splendor of fire are also from Me.

Bg 15.13

गामाविश्य च भूतानि धारयाम्यहमोजसा।

पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः॥१५- १३॥

gām āviśya ca bhūtāni

dhārayāmy aham ojasā

puṣṇāmi cauṣadhīḥ sarvāḥ

somo bhūtvā rasātmakaḥ

나는 땅 속으로 스며들어 나의 힘으로 모든 존재들에게 활력을 주고 있으며, 풍미의 저장고인 달(소마)이 되어 모든 초목(허브)들을 자라게 한다.

Word for word: 

gām — the planets; āviśya — entering; ca — also; bhūtāni — the living entities; dhārayāmi — sustain; aham — I; ojasā — by My energy; puṣṇāmi — am nourishing; ca — and; auṣadhīḥ — vegetables; sarvāḥ — all; somaḥ — the moon; bhūtvā — becoming; rasa-ātmakaḥ — supplying the juice.

Translation: 

I enter into each planet, and by My energy they stay in orbit. I become the moon and thereby supply the juice of life to all vegetables.

Bg 15.14

अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः।

प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम्॥१५- १४॥

ahaṁ vaiśvānaro bhūtvā

prāṇināṁ deham āśritaḥ

prāṇāpāna-samāyuktaḥ

pacāmy annaṁ catur-vidham

위장 속의 불(바이슈바나라)이 되어, 날숨(프라나)과 들숨(아파나)의 도움을 받아, 나는 네 가지 종류의 음식을 소화시킨다.

Word for word: 

aham — I; vaiśvānaraḥ — My plenary portion as the digesting fire; bhūtvā — becoming; prāṇinām — of all living entities; deham — in the bodies; āśritaḥ — situated; prāṇa — the outgoing air; apāna — the down—going air; samāyuktaḥ — keeping in balance; pacāmi — I digest; annam — foodstuff; catuḥ-vidham — the four kinds.

Translation: 

I am the fire of digestion in the bodies of all living entities, and I join with the air of life, outgoing and incoming, to digest the four kinds of foodstuff.

Bg 15.15

सर्वस्य चाहं हृदि संनिविष्टो मत्तः स्मृतिर्ज्ञानमपोहनं च।

वेदैश्च सर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम्॥१५- १५॥

sarvasya cāhaṁ hṛdi sanniviṣṭo

mattaḥ smṛtir jñānam apohanaṁ ca

vedaiś ca sarvair aham eva vedyo

vedānta-kṛd veda-vid eva cāham

나는 모든 존재들의 가슴속에 자리 잡고 있다. 나로부터 기억 및 지식과 그것들의 망각이 나온다. 모든 베다들이 알고자 하는 것은 나이다. 나는 베단타의 저자이며 베다들을 아는 자이다.

Word for word: 

sarvasya — of all living beings; ca — and; aham — I; hṛdi — in the heart; sanniviṣṭaḥ — situated; mattaḥ — from Me; smṛtiḥ — remembrance; jñānam — knowledge; apohanam — forgetfulness; ca — and; vedaiḥ — by the Vedas; ca — also; sarvaiḥ — all; aham — I am; eva — certainly; vedyaḥ — knowable; vedānta-kṛt — the compiler of the Vedānta; veda-vit — the knower of the Vedas; eva — certainly; ca — and; aham — I.

Translation: 

I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas, I am to be known. Indeed, I am the compiler of Vedānta, and I am the knower of the Vedas.

Bg 15.16

द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च।

क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते॥१५- १६॥

dvāv imau puruṣau loke

kṣaraś cākṣara eva ca

kṣaraḥ sarvāṇi bhūtāni

kūṭa-stho 'kṣara ucyate

세상에는 없어지는 것(크샤라)과 없어지지 않는 것(악샤라)이라는 두 존재가 있다. 없어지는 것은 모든 창조물들이며, 없어지지 않는 것은 없어지는 것의 불변하는 바탕이다.

Word for word: 

dvau — two; imau — these; puruṣau — living entities; loke — in the world; kṣaraḥ — fallible; ca — and; akṣaraḥ — infallible; eva — certainly; ca — and; kṣaraḥ — fallible; sarvāṇi — all; bhūtāni — living entities; kūṭa-sthaḥ — in oneness; akṣaraḥ — infallible; ucyate — is said.

Translation: 

There are two classes of beings, the fallible and the infallible. In the material world every living entity is fallible, and in the spiritual world every living entity is called infallible.

Bg 15.17

उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः।

यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः॥१५- १७॥

uttamaḥ puruṣas tv anyaḥ

paramātmety udāhṛtaḥ

yo loka-trayam āviśya

bibharty avyaya īśvaraḥ

지고의 참나(파라마트만)이며 불멸의 신(이슈와라)인 푸루샤는 이 둘과는 다르다. 이분이 삼계에 들어가서 그것들을 지탱하고 있다.

Word for word: 

uttamaḥ — the best; puruṣaḥ — personality; tu — but; anyaḥ — another; parama-ātmā — the Supreme Self; iti — thus; udāhṛtaḥ — is said; yaḥ — who; loka — of the universe; trayam — the three divisions; āviśya — entering; bibharti — is maintaining; avyayaḥ — inexhaustible; īśvaraḥ — the Lord.

Translation: 

Besides these two, there is the greatest living personality, the Supreme Soul, the imperishable Lord Himself, who has entered the three worlds and is maintaining them.

Bg 15.18

यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः।

अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः॥१५- १८॥

yasmāt kṣaram atīto 'ham

akṣarād api cottamaḥ

ato 'smi loke vede ca

prathitaḥ puruṣottamaḥ

나는 없어지는 것(크샤라)들과 없어지지 않는 것(악샤라)들 마저도 너머에 있기 때문에, 나는 세상과 베다에 지고의 영(푸루쇼타마)으로 알려져 있다.

Word for word: 

yasmāt — because; kṣaram — to the fallible; atītaḥ — transcendental; aham — I am; akṣarāt — beyond the infallible; api — also; ca — and; uttamaḥ — the best; ataḥ — therefore; asmi — I am; loke — in the world; vede — in the Vedic literature; ca — and; prathitaḥ — celebrated; puruṣa-uttamaḥ — as the Supreme Personality.

Translation: 

Because I am transcendental, beyond both the fallible and the infallible, and because I am the greatest, I am celebrated both in the world and in the Vedas as that Supreme Person.

Bg 15.19

यो मामेवमसंमूढो जानाति पुरुषोत्तमम्।

स सर्वविद्भजति मां सर्वभावेन भारत॥१५- १९॥

yo mām evam asammūḍho

jānāti puruṣottamam

sa sarva-vid bhajati māṁ

sarva-bhāvena bhārata

오, 바라타여! 미혹에서 벗어난 사람은 나를 지고의 영(푸루쇼타마)으로 안다. 그런 사람이 모든 것을 아는 사람이며, 그는 그의 온 존재로 나를 숭배한다.

Word for word: 

yaḥ — anyone who; mām — Me; evam — thus; asammūḍhaḥ — without a doubt; jānāti — knows; puruṣa-uttamam — the Supreme Personality of Godhead; saḥ — he; sarva-vit — the knower of everything; bhajati — renders devotional service; mām — unto Me; sarva-bhāvena — in all respects; bhārata — O son of Bharata.

Translation: 

Whoever knows Me as the Supreme Personality of Godhead, without doubting, is the knower of everything. He therefore engages himself in full devotional service to Me, O son of Bharata.

Bg 15.20

इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ।

एतद्‌बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत॥१५- २०॥

iti guhyatamaṁ śāstram

idam uktaṁ mayānagha

etad buddhvā buddhimān syāt

kṛta-kṛtyaś ca bhārata

오, 아나가(아르주나)여! 이렇게 나는 그대에게 가장 비밀스러운 가르침을 전하였다. 오, 바라타(아르주나)여! 이것을 이해하는 사람은 진정으로 지혜로워지며 이번 생애에 해야 할 모든 일을 마쳤다.

Word for word: 

iti — thus; guhya-tamam — the most confidential; śāstram — revealed scripture; idam — this; uktam — disclosed; mayā — by Me; anagha — O sinless one; etat — this; buddhvā — understanding; buddhi-mān — intelligent; syāt — one becomes; kṛta-kṛtyaḥ — the most perfect in his endeavors; ca — and; bhārata — O son of Bharata.

Translation: 

This is the most confidential part of the Vedic scriptures, O sinless one, and it is disclosed now by Me. Whoever understands this will become wise, and his endeavors will know perfection.


한역참조:바가바드기타-알라디 마하데바샤스트리 영역/김병채 옮김