18. 결론 - मोक्षसंन्यासयोग 바가바드 기타 Bhagavad-gītā

1. BHAGAVAD-GITA - CHAPTER 18 - SANSKRIT BY ANURADHA PAUDWAL.mp3

Bg 18.1

अर्जुन बोले (Arjun Said):

संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्।

त्यागस्य च हृषीकेश पृथक्केशिनिषूदन॥१८- १॥

arjuna uvāca

sannyāsasya mahā-bāho

tattvam icchāmi veditum

tyāgasya ca hṛṣīkeśa

pṛthak keśi-niṣūdana

아르주나가 말했다.

오, 마하바호(크리슈나)시여! 저는 '산야사(포기)'와 '티야가(단념)'의 진정한 의미를 각각 구별하여 알고 싶습니다. 오, 흐리쉬케사(크리슈나)시여! 오, 케쉬니수다나(크리슈나)시여!

Word for word: 

arjunaḥ uvāca — Arjuna said; sannyāsasya — of renunciation; mahā-bāho — O mighty-armed one; tattvam — the truth; icchāmi — I wish; veditum — to understand; tyāgasya — of renunciation; ca — also; hṛṣīkeśa — O master of the senses; pṛthak — differently; keśī-niṣūdana — O killer of the Keśi demon.

Translation: 

Arjuna said: O mighty-armed one, I wish to understand the purpose of renunciation [tyāga] and of the renounced order of life [sannyāsa], O killer of the Keśi demon, master of the senses.

Bg 18.2

श्री भगवान बोले (THE LORD SAID):

काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः।

सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः॥१८- २॥

śrī-bhagavān uvāca

kāmyānāṁ karmaṇāṁ nyāsaṁ

sannyāsaṁ kavayo viduḥ

sarva-karma-phala-tyāgaṁ

prāhus tyāgaṁ vicakṣaṇāḥ

슈리 바가반이 말했다.

현자들은 이기적인 욕망에서 나오는 행위를 포기하는 것을 '산야사'라 하며, 지혜로운 사람들은 모든 행위의 결과들을 버리는 것을 '티야가'라 한다.

Word for word: 

śrī-bhagavān uvāca — the Supreme Personality of Godhead said; kāmyānām — with desire; karmaṇām — of activities; nyāsam — renunciation; sannyāsam — the renounced order of life; kavayaḥ — the learned; viduḥ — know; sarva — of all; karma — activities; phala — of results; tyāgam — renunciation; prāhuḥ — call; tyāgam — renunciation; vicakṣaṇāḥ — the experienced.

Translation: 

The Supreme Personality of Godhead said: The giving up of activities that are based on material desire is what great learned men call the renounced order of life [sannyāsa]. And giving up the results of all activities is what the wise call renunciation [tyāga].

Bg 18.3
त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः।

यज्ञदानतपःकर्म न त्याज्यमिति चापरे॥१८- ३॥

tyājyaṁ doṣa-vad ity eke

karma prāhur manīṣiṇaḥ

yajña-dāna-tapaḥ-karma

na tyājyam iti cāpare

어떤 사람들은 모든 행위들이 유해하므로 단념해야 한다고 말한다. 반면에 다른 사람들은 희생 제의, 선물, 고행의 행위는 그만 두지 않아야 한다고 말한다.

Word for word: 

tyājyam — must be given up; doṣa-vat — as an evil; iti — thus; eke — one group; karma — work; prāhuḥ — they say; manīṣiṇaḥ — great thinkers; yajña — of sacrifice; dāna — charity; tapaḥ — and penance; karma — works; na — never; tyājyam — are to be given up; iti — thus; ca — and; apare — others.

Translation: 

Some learned men declare that all kinds of fruitive activities should be given up as faulty, yet other sages maintain that acts of sacrifice, charity and penance should never be abandoned.

Bg 18.4

निश्चयं शृणु मे तत्र त्यागे भरतसत्तम।

त्यागो हि पुरुषव्याघ्र त्रिविधः संप्रकीर्तितः॥१८- ४॥ 

niścayaṁ śṛṇu me tatra

tyāge bharata-sattama

tyāgo hi puruṣa-vyāghra

tri-vidhaḥ samprakīrtitaḥ

오, 바라타사타마(아르주나)여! 단념에 관한 나의 설명을 들어라. 참으로 단념은, 오, 푸루사비야그라하(아르주나)여! 세 가지 종류로 설명되고 있다.

Word for word: 

niścayam — certainty; śṛṇu — hear; me — from Me; tatra — therein; tyāge — in the matter of renunciation; bharata-sat-tama — O best of the Bhāratas; tyāgaḥ — renunciation; hi — certainly; puruṣa-vyāghra — O tiger among human beings; tri-vidhaḥ — of three kinds; samprakīrtitaḥ — is declared.

Translation: 

O best of the Bhāratas, now hear My judgment about renunciation. O tiger among men, renunciation is declared in the scriptures to be of three kinds.

Bg 18.5
यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत्।

यज्ञो दानं तपश्चैव पावनानि मनीषिणाम्॥१८- ५॥

yajña-dāna-tapaḥ-karma

na tyājyaṁ kāryam eva tat

yajño dānaṁ tapaś caiva

pāvanāni manīṣiṇām

희생 제의를 하고, 선물을 나누고, 고행을 하는 행위는 버리지 말아야 하며, 오히려 그것들을 해야 한다. 희생 제의와 선물과 고행은 지혜로운 사람들조차 정화시킨다.

Word for word: 

yajña — of sacrifice; dāna — charity; tapaḥ — and penance; karma — activity; na — never; tyājyam — to be given up; kāryam — must be done; eva — certainly; tat — that; yajñaḥ — sacrifice; dānam — charity; tapaḥ — penance; ca — also; eva — certainly; pāvanāni — purifying; manīṣiṇām — even for the great souls.

Translation: 

Acts of sacrifice, charity and penance are not to be given up; they must be performed. Indeed, sacrifice, charity and penance purify even the great souls.

Bg 18.6
एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च।

कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम्॥१८- ६॥

etāny api tu karmāṇi

saṅgaṁ tyaktvā phalāni ca

kartavyānīti me pārtha

niścitaṁ matam uttamam

그러나, 이 세 행위들조차도 집착과 결과에 대한 기대 없이 행해져야 한다. 오, 파르타(아르주나)여! 이것은 나의 확고한 믿음이다.

Word for word: 

etāni — all these; api — certainly; tu — but; karmāṇi — activities; saṅgam — association; tyaktvā — renouncing; phalāni — results; ca — also; kartavyāni — should be done as duty; iti — thus; me — My; pārtha — O son of Pṛthā; niścitam — definite; matam — opinion; uttamam — the best.

Translation: 

All these activities should be performed without attachment or any expectation of result. They should be performed as a matter of duty, O son of Pṛthā. That is My final opinion.

Bg 18.7
नियतस्य तु संन्यासः कर्मणो नोपपद्यते।

मोहात्तस्य परित्यागस्तामसः परिकीर्तितः॥१८- ७॥

niyatasya tu sannyāsaḥ

karmaṇo nopapadyate

mohāt tasya parityāgas

tāmasaḥ parikīrtitaḥ

참으로 의무적인 행위를 포기하는 것은 옳지 않다. 무지로 인하여 그것을 단념하는 것은 타마스적이라고 말해진다.

Word for word: 

niyatasya — prescribed; tu — but; sannyāsaḥ — renunciation; karmaṇaḥ — of activities; na — never; upapadyate — is deserved; mohāt — by illusion; tasya — of them; parityāgaḥ — renunciation; tāmasaḥ — in the mode of ignorance; parikīrtitaḥ — is declared.

Translation: 

Prescribed duties should never be renounced. If one gives up his prescribed duties because of illusion, such renunciation is said to be in the mode of ignorance.

Bg 18.8
दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत्।

स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत्॥१८- ८॥

duḥkham ity eva yat karma

kāya-kleśa-bhayāt tyajet

sa kṛtvā rājasaṁ tyāgaṁ

naiva tyāga-phalaṁ labhet

어떤 의무를 고통스럽다는 이유로 또는 육체에 상처를 입는 것이 두려워 단념한다면, 그는 라자스적인 단념을 행하는 것이며, 그는 어떠한 단념의 결실도 거두지 못할 것이다.

Word for word: 

duḥkham — unhappy; iti — thus; eva — certainly; yat — which; karma — work; kāya — for the body; kleśa — trouble; bhayāt — out of fear; tyajet — gives up; saḥ — he; kṛtvā — after doing; rājasam — in the mode of passion; tyāgam — renunciation; na — not; eva — certainly; tyāga — of renunciation; phalam — the results; labhet — gains.

Translation: 

Anyone who gives up prescribed duties as troublesome or out of fear of bodily discomfort is said to have renounced in the mode of passion. Such action never leads to the elevation of renunciation.

Bg 18.9

कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन।

सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः॥१८- ९॥ 

kāryam ity eva yat karma

niyataṁ kriyate 'rjuna

saṅgaṁ tyaktvā phalaṁ caiva

sa tyāgaḥ sāttviko mataḥ

오, 아르주나여! 그러나 어떤 의무적인 행위라도 단지 해야 하기 때문에 행하며, 그것도 집착과 그 결과에 대한 기대를 단념한 채 행한다면 그것은 사트바적인 단념이다.

Word for word: 

kāryam — it must be done; iti — thus; eva — indeed; yat — which; karma — work; niyatam — prescribed; kriyate — is performed; arjuna — O Arjuna; saṅgam — association; tyaktvā — giving up; phalam — the result; ca — also; eva — certainly; saḥ — that; tyāgaḥ — renunciation; sāttvikaḥ — in the mode of goodness; mataḥ — in My opinion.

Translation: 

O Arjuna, when one performs his prescribed duty only because it ought to be done, and renounces all material association and all attachment to the fruit, his renunciation is said to be in the mode of goodness.

Bg 18.10

न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते।

त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः॥१८- १०॥ 

na dveṣṭy akuśalaṁ karma

kuśale nānuṣajjate

tyāgī sattva-samāviṣṭo

medhāvī chinna-saṁśayaḥ

사트바로 가득하며, 의심이 산산이 부서진 지혜로운 포기의 사람은 즐겁지 않은 행위를 싫어하지 않고 선한 행위에도 집착하지 않는다.

Word for word: 

na — never; dveṣṭi — hates; akuśalam — inauspicious; karma — work; kuśale — in the auspicious; na — nor; anuṣajjate — becomes attached; tyāgī — the renouncer; sattva — in goodness; samāviṣṭaḥ — absorbed; medhāvī — intelligent; chinna — having cut off; saṁśayaḥ — all doubts.

Translation: 

The intelligent renouncer situated in the mode of goodness, neither hateful of inauspicious work nor attached to auspicious work, has no doubts about work.

Bg 18.11

न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः।

यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते॥१८- ११॥ 

na hi deha-bhṛtā śakyaṁ

tyaktuṁ karmāṇy aśeṣataḥ

yas tu karma-phala-tyāgī

sa tyāgīty abhidhīyate

육신을 가진 사람이 행위를 완전히 포기한다는 것은 불가능하다. 그래서 행위의 결실을 단념하는 사람을 티야기(단념의 사람)라 한다.

Word for word: 

na — never; hi — certainly; deha-bhṛtā — by the embodied; śakyam — is possible; tyaktum — to be renounced; karmāṇi — activities; aśeṣataḥ — altogether; yaḥ — anyone who; tu — but; karma — of work; phala — of the result; tyāgī — the renouncer; saḥ — he; tyāgī — the renouncer; iti — thus; abhidhīyate — is said.

Translation: 

It is indeed impossible for an embodied being to give up all activities. But he who renounces the fruits of action is called one who has truly renounced.

Bg 18.12
अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्।

भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित्॥१८- १२॥ 

aniṣṭam iṣṭaṁ miśraṁ ca

tri-vidhaṁ karmaṇaḥ phalam

bhavaty atyāgināṁ pretya

na tu sannyāsināṁ kvacit

행위의 결과를 포기하지 못한 사람에게는 사후에, 나쁘거나 좋은 혹은 이 양자가 혼합된 세 가지 결과가 주어진다. 그러나 산야신(포기자)들에게는 주어지지 않는다.

Word for word: 

aniṣṭam — leading to hell; iṣṭam — leading to heaven; miśram — mixed; ca — and; tri-vidham — of three kinds; karmaṇaḥ — of work; phalam — the result; bhavati — comes; atyāginām — for those who are not renounced; pretya — after death; na — not; tu — but; sannyāsinām — for the renounced order; kvacit — at any time.

Translation: 

For one who is not renounced, the threefold fruits of action—desirable, undesirable and mixed—accrue after death. But those who are in the renounced order of life have no such result to suffer or enjoy.

Bg 18.13

पञ्चैतानि महाबाहो कारणानि निबोध मे।

सांख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम्॥१८- १३॥

pañcaitāni mahā-bāho

kāraṇāni nibodha me

sāṅkhye kṛtānte proktāni

siddhaye sarva-karmaṇām

오, 마하바호(아르주나)여! 샹키야에서 설명되고 있는 행위의 완성을 위해 필요한 다섯 가지 요인들을 나에게서 배워라.

Word for word: 

pañca — five; etāni — these; mahā-bāho — O mighty—armed one; kāraṇāni — causes; nibodha — just understand; me — from Me; sāṅkhye — in the Vedānta; kṛta-ante — in the conclusion; proktāni — said; siddhaye — for the perfection; sarva — of all; karmaṇām — activities.

Translation: 

O mighty-armed Arjuna, according to the Vedānta there are five causes for the accomplishment of all action. Now learn of these from Me.

Bg 18.14
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्।

विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम्॥१८- १४॥

adhiṣṭhānaṁ tathā kartā

karaṇaṁ ca pṛthag-vidham

vividhāś ca pṛthak ceṣṭā

daivaṁ caivātra pañcamam

이 다섯 가지는 몸, 행위자, 감각 기관들, 호흡 기능들, (눈 등에) 주재하는 신들이다.

Word for word: 

adhiṣṭhānam — the place; tathā — also; kartā — the worker; karaṇam — instruments; ca — and; pṛthak-vidham — of different kinds; vividhāḥ — various; ca — and; pṛthak — separate; ceṣṭāḥ — the endeavors; daivam — the Supreme; ca — also; eva — certainly; atra — here; pañcamam — the fifth.

Translation: 

The place of action [the body], the performer, the various senses, the many different kinds of endeavor, and ultimately the Supersoul—these are the five factors of action.

Bg 18.15
शरीरवाङ्‌मनोभिर्यत्कर्म प्रारभते नरः।

न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः॥१८- १५॥

śarīra-vāṅ-manobhir yat

karma prārabhate naraḥ

nyāyyaṁ vā viparītaṁ vā

pañcaite tasya hetavaḥ

몸과 말과 마음으로 무슨 행위를 하건, 그 행위가 바른 일이건 그른 일이건, 이 다섯 가지가 그것의 원인이다.

Word for word: 

śarīra — by the body; vāk — speech; manobhiḥ — and mind; yat — which; karma — work; prārabhate — begins; naraḥ — a person; nyāyyam — right; vā — or; viparītam — the opposite; vā — or; pañca — five; ete — all these; tasya — its; hetavaḥ — causes.

Translation: 

Whatever right or wrong action a man performs by body, mind or speech is caused by these five factors.

Bg 18.16
तत्रैवं सति कर्तारमात्मानं केवलं तु यः।

पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः॥१८- १६॥

tatraivaṁ sati kartāram

ātmānaṁ kevalaṁ tu yaḥ

paśyaty akṛta-buddhitvān

na sa paśyati durmatiḥ

그러한데도, 이해가 부족한 사람들은 절대자인 참나를 행위자로 본다. 그러한 사람은 바르게 보지 못하고 있다.

Word for word: 

tatra — there; evam — thus; sati — being; kartāram — the worker; ātmānam — himself; kevalam — only; tu — but; yaḥ — anyone who; paśyati — sees; akṛta-buddhitvāt — due to unintelligence; na — never; saḥ — he; paśyati — sees; durmatiḥ — foolish.

Translation: 

Therefore one who thinks himself the only doer, not considering the five factors, is certainly not very intelligent and cannot see things as they are.

Bg 18.17
यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते।

हत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते॥१८- १७॥

yasya nāhaṅkṛto bhāvo

buddhir yasya na lipyate

hatvāpi sa imāḹ lokān

na hanti na nibadhyate

자아 의식을 벗어난 사람, 지성이 오염되지 않은 사람은 비록 이 모든 살아 있는 사람들을 죽일지라도 죽일지라도 죽인 것이 아니며, 그것으로 인하여 속박되지도 않는다.

Word for word: 

yasya — one whose; na — never; ahaṅkṛtaḥ — of false ego; bhāvaḥ — nature; buddhiḥ — intelligence; yasya — one whose; na — never; lipyate — is attached; hatvā — killing; api — even; saḥ — he; imān — this; lokān — world; na — never; hanti — kills; na — never; nibadhyate — becomes entangled.

Translation: 

One who is not motivated by false ego, whose intelligence is not entangled, though he kills men in this world, does not kill. Nor is he bound by his actions.

Bg 18.18
ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना।

करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः॥१८- १८॥

jñānaṁ jñeyaṁ parijñātā

tri-vidhā karma-codanā

karaṇaṁ karma karteti

tri-vidhaḥ karma-saṅgrahaḥ

지식, 지식의 대상, 지식의 주체는 행위를 유발하는 세 가지 충동이요, 행위 기관, 추구하는 대상, 행위자는 행위를 이루는 세가지 요소이다.

Word for word: 

jñānam — knowledge; jñeyam — the objective of knowledge; parijñātā — the knower; tri-vidhā — of three kinds; karma — of work; codanā — the impetus; karaṇam — the senses; karma — the work; kartā — the doer; iti — thus; tri-vidhaḥ — of three kinds; karma — of work; saṅgrahaḥ — the accumulation.

Translation: 

Knowledge, the object of knowledge, and the knower are the three factors that motivate action; the senses, the work and the doer are the three constituents of action.

Bg 18.19
ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः।

प्रोच्यते गुणसंख्याने यथावच्छृणु तान्यपि॥१८- १९॥

jñānaṁ karma ca kartā ca

tridhaiva guṇa-bhedataḥ

procyate guṇa-saṅkhyāne

yathāvac chṛṇu tāny api

지식과 행위와 행위자는 구나들의 과학에서 구나들의 구분에 따라 세 가지가 있다고 한다. 그것들을 잘 들어 보아라.

Word for word: 

jñānam — knowledge; karma — work; ca — also; kartā — worker; ca — also; tridhā — of three kinds; eva — certainly; guṇa-bhedataḥ — in terms of different modes of material nature; procyate — are said; guṇa-saṅkhyāne — in terms of different modes; yathā-vat — as they are; śṛṇu — hear; tāni — all of them; api — also.

Translation: 

According to the three different modes of material nature, there are three kinds of knowledge, action and performer of action. Now hear of them from Me.

Bg 18.20
सर्वभूतेषु येनैकं भावमव्ययमीक्षते।

अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम्॥१८- २०॥

sarva-bhūteṣu yenaikaṁ

bhāvam avyayam īkṣate

avibhaktaṁ vibhakteṣu

taj jñānaṁ viddhi sāttvikam

존재하는 모든 것들 속에서 하나의 불멸의 실재를 보고, 다양함 속에서 통일을 보는 지식은 사트바적인 지식이다.

Word for word: 

sarva-bhūteṣu — in all living entities; yena — by which; ekam — one; bhāvam — situation; avyayam — imperishable; īkṣate — one sees; avibhaktam — undivided; vibhakteṣu — in the numberless divided; tat — that; jñānam — knowledge; viddhi — know; sāttvikam — in the mode of goodness.

Translation: 

That knowledge by which one undivided spiritual nature is seen in all living entities, though they are divided into innumerable forms, you should understand to be in the mode of goodness.

Bg 18.21
पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान्।

वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम्॥१८- २१॥

pṛthaktvena tu yaj jñānaṁ

nānā-bhāvān pṛthag-vidhān

vetti sarveṣu bhūteṣu

taj jñānaṁ viddhi rājasam

그러나 존재하는 모든 것들 안에서 다양한 종류의 존재들을 분별하여 보는 지식은 라자스적인 지식이다.

Word for word: 

pṛthaktvena — because of division; tu — but; yat — which; jñānam — knowledge; nānā-bhāvān — multifarious situations; pṛthak-vidhān — different; vetti — knows; sarveṣu — in all; bhūteṣu — living entities; tat — that; jñānam — knowledge; viddhi — must be known; rājasam — in terms of passion.

Translation: 

That knowledge by which one sees that in every different body there is a different type of living entity you should understand to be in the mode of passion.

Bg 18.22
यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम्।

अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम्॥१८- २२॥

yat tu kṛtsna-vad ekasmin

kārye saktam ahaitukam

atattvārtha-vad alpaṁ ca

tat tāmasam udāhṛtam

그러나 지성이 없고, 있는 그대로 보지도 못하고, 협소하며, 하나의 결과가 마치 전부인 양 그것에 집착하는 지식은 타마스적인 지식이다.

Word for word: 

yat — that which; tu — but; kṛtsna-vat — as all in all; ekasmin — in one; kārye — work; saktam — attached; ahaitukam — without cause; atattva-artha-vat — without knowledge of reality; alpam — very meager; ca — and; tat — that; tāmasam — in the mode of darkness; udāhṛtam — is said to be.

Translation: 

And that knowledge by which one is attached to one kind of work as the all in all, without knowledge of the truth, and which is very meager, is said to be in the mode of darkness.

Bg 18.23
नियतं सङ्गरहितमरागद्वेषतः कृतम्।

अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते॥१८- २३॥

niyataṁ saṅga-rahitam

arāga-dveṣataḥ kṛtam

aphala-prepsunā karma

yat tat sāttvikam ucyate

자기에게 맡겨진 일을 집착하지 않고, 싫어하거나 좋아하지 않고, 결과를 바라지 않고 행하는 행위를 사트바적인 행위라 한다.

Word for word: 

niyatam — regulated; saṅga-rahitam — without attachment; arāga-dveṣataḥ — without love or hatred; kṛtam — done; aphala-prepsunā — by one without desire for fruitive result; karma — action; yat — which; tat — that; sāttvikam — in the mode of goodness; ucyate — is called.

Translation: 

That action which is regulated and which is performed without attachment, without love or hatred, and without desire for fruitive results is said to be in the mode of goodness.

Bg 18.24
यत्तु कामेप्सुना कर्म साहंकारेण वा पुनः।

क्रियते बहुलायासं तद्राजसमुदाहृतम्॥१८- २४॥

yat tu kāmepsunā karma

sāhaṅkāreṇa vā punaḥ

kriyate bahulāyāsaṁ

tad rājasam udāhṛtam

그러나 나라는 생각을 가지고, 결과를 기대하면서, 에너지를 많이 써서 행해지는 행해지는 행위를 라자스적인 행위라 한다.

Word for word: 

yat — that which; tu — but; kāma-īpsunā — by one with desires for fruitive results; karma — work; sa-ahaṅkāreṇa — with ego; vā — or; punaḥ — again; kriyate — is performed; bahula-āyāsam — with great labor; tat — that; rājasam — in the mode of passion; udāhṛtam — is said to be.

Translation: 

But action performed with great effort by one seeking to gratify his desires, and enacted from a sense of false ego, is called action in the mode of passion.

Bg 18.25

अनुबन्धं क्षयं हिंसामनवेक्ष्य च पौरुषम्।

मोहादारभ्यते कर्म यत्तत्तामसमुच्यते॥१८- २५॥ 

anubandhaṁ kṣayaṁ hiṁsām

anapekṣya ca pauruṣam

mohād ārabhyate karma

yat tat tāmasam ucyate

일의 결과, 손실, 다른 존재에게 주는 해로움과 자신의 능력을 고려하지 않고 무지로 행해지는 행위를  타마스적인 행위라 한다.

Word for word: 

anubandham — of future bondage; kṣayam — destruction; hiṁsām — and distress to others; anapekṣya — without considering the consequences; ca — also; pauruṣam — self-sanctioned; mohāt — by illusion; ārabhyate — is begun; karma — work; yat — which; tat — that; tāmasam — in the mode of ignorance; ucyate — is said to be.

Translation: 

That action performed in illusion, in disregard of scriptural injunctions, and without concern for future bondage or for violence or distress caused to others is said to be in the mode of ignorance.

Bg 18.26

मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः।

सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते॥१८- २६॥ 

mukta-saṅgo 'nahaṁ-vādī

dhṛty-utsāha-samanvitaḥ

siddhy-asiddhyor nirvikāraḥ

kartā sāttvika ucyate

초연하고, 이기적이지 않고, 단호하고, 열정적이고, 성공과 실패에 영향을 받지 않는 사람을 사트바적이 행위자라 한다.

Word for word: 

mukta-saṅgaḥ — liberated from all material association; anaham-vādī — without false ego; dhṛti — with determination; utsāha — and great enthusiasm; samanvitaḥ — qualified; siddhi — in perfection; asiddhyoḥ — and failure; nirvikāraḥ — without change; kartā — worker; sāttvikaḥ — in the mode of goodness; ucyate — is said to be.

Translation: 

One who performs his duty without association with the modes of material nature, without false ego, with great determination and enthusiasm, and without wavering in success or failure is said to be a worker in the mode of goodness.

Bg 18.27
रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः।

हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः॥१८- २७॥

rāgī karma-phala-prepsur

lubdho hiṁsātmako 'śuciḥ

harṣa-śokānvitaḥ kartā

rājasaḥ parikīrtitaḥ

강한 열망을 지니고 있고, 행위의 결과를 갈망하며, 탐욕스럽고, 폭력적이고, 불순하고, (성공과 실패로) 기쁨과 슬픔에 쉽게 휘둘리는 사람을 라자스적인 행위자라 한다.

Word for word: 

rāgī — very much attached; karma-phala — the fruit of the work; prepsuḥ — desiring; lubdhaḥ — greedy; hiṁsā-ātmakaḥ — always envious; aśuciḥ — unclean; harṣa-śoka-anvitaḥ — subject to joy and sorrow; kartā — such a worker; rājasaḥ — in the mode of passion; parikīrtitaḥ — is declared.

Translation: 

The worker who is attached to work and the fruits of work, desiring to enjoy those fruits, and who is greedy, always envious, impure, and moved by joy and sorrow, is said to be in the mode of passion.

Bg 18.28

अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः।

विषादी दीर्घसूत्री च कर्ता तामस उच्यते॥१८- २८॥ 

ayuktaḥ prākṛtaḥ stabdhaḥ

śaṭho naiṣkṛtiko 'lasaḥ

viṣādī dīrgha-sūtrī ca

kartā tāmasa ucyate

신뢰할 수 없고, 저속하고, 완고하며, 속이고, 부정하고, 게으르며, 쉽게 낙담하고, 미루는 사람을 타마스적인 행위자라 한다.

Word for word: 

ayuktaḥ — not referring to the scriptural injunctions; prākṛtaḥ — materialistic; stabdhaḥ — obstinate; śaṭhaḥ — deceitful; naiṣkṛtikaḥ — expert in insulting others; alasaḥ — lazy; viṣādī — morose; dīrgha-sūtrī — procrastinating; ca — also; kartā — worker; tāmasaḥ — in the mode of ignorance; ucyate — is said to be.

Translation: 

The worker who is always engaged in work against the injunctions of the scripture, who is materialistic, obstinate, cheating and expert in insulting others, and who is lazy, always morose and procrastinating is said to be a worker in the mode of ignorance.

Bg 18.29

बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु।

प्रोच्यमानमशेषेण पृथक्त्वेन धनंजय॥१८- २९॥ 

buddher bhedaṁ dhṛteś caiva

guṇatas tri-vidhaṁ śṛṇu

procyamānam aśeṣeṇa

pṛthaktvena dhanañjaya

오, 다난자야(아르주나)여! 지성과 확고함을 구나들에 따라 세 가지로 구별하여 상세하게 설명해 줄 터이니 들어 보아라.

Word for word: 

buddheḥ — of intelligence; bhedam — the differences; dhṛteḥ — of steadiness; ca — also; eva — certainly; guṇataḥ — by the modes of material nature; tri-vidham — of three kinds; śṛṇu — just hear; procyamānam — as described by Me; aśeṣeṇa — in detail; pṛthaktvena — differently; dhanañjaya — O winner of wealth.

Translation: 

O winner of wealth, now please listen as I tell you in detail of the different kinds of understanding and determination, according to the three modes of material nature.

Bg 18.30

प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये।

बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी॥१८- ३०॥ 

pravṛttiṁ ca nivṛttiṁ ca

kāryākārye bhayābhaye

bandhaṁ mokṣaṁ ca yā vetti

buddhiḥ sā pārtha sāttvikī

행위와 포기, 해야 할 일과 해서는 안 되는 일, 두려워해야 할것과 두려워하지 말아야 할 것, 속박과 해방이 무엇인지를 아는 지성을, 오, 파르타(아르주나)여! 사트바적인 지성이라 한다.

Word for word: 

pravṛttim — doing; ca — also; nivṛttim — not doing; ca — and; kārya — what ought to be done; akārye — and what ought not to be done; bhaya — fear; abhaye — and fearlessness; bandham — bondage; mokṣam — liberation; ca — and; yā — that which; vetti — knows; buddhiḥ — understanding; sā — that; pārtha — O son of Pṛthā; sāttvikī — in the mode of goodness.

Translation: 

O son of Pṛthā, that understanding by which one knows what ought to be done and what ought not to be done, what is to be feared and what is not to be feared, what is binding and what is liberating, is in the mode of goodness.

Bg 18.31

यया धर्ममधर्मं च कार्यं चाकार्यमेव च।

अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी॥१८- ३१॥ 

yayā dharmam adharmaṁ ca

kāryaṁ cākāryam eva ca

ayathāvat prajānāti

buddhiḥ sā pārtha rājasī

옳은 것과 그른 것(다르마와 아다르마), 해야 할 일과 해서는 안되는 일을 그릇되게 이해하는 지성은, 오, 파르타(아르주나)여! 라자스적인 지성이라 한다.

Word for word: 

yayā — by which; dharmam — the principles of religion; adharmam — irreligion; ca — and; kāryam — what ought to be done; ca — also; akāryam — what ought not to be done; eva — certainly; ca — also; ayathā-vat — imperfectly; prajānāti — knows; buddhiḥ — intelligence; sā — that; pārtha — O son of Pṛthā; rājasī — in the mode of passion.

Translation: 

O son of Pṛthā, that understanding which cannot distinguish between religion and irreligion, between action that should be done and action that should not be done, is in the mode of passion.

Bg 18.32

अधर्मं धर्ममिति या मन्यते तमसावृता।

सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी॥१८- ३२॥ 

adharmaṁ dharmam iti yā

manyate tamasāvṛtā

sarvārthān viparītāṁś ca

buddhiḥ sā pārtha tāmasī

어두움에 덮여서 그른 것(아다르마)을 옳은 것(다르마)으로 알고, 모든 것을 왜곡하여 보는 지성은, 오, 파르타(아르주나)여! 타마스적인 지성이라 한다.

Word for word: 

adharmam — irreligion; dharmam — religion; iti — thus; yā — which; manyate — thinks; tamasā — by illusion; āvṛtā — covered; sarva-arthān — all things; viparītān — in the wrong direction; ca — also; buddhiḥ — intelligence; sā — that; pārtha — O son of Pṛthā; tāmasī — in the mode of ignorance.

Translation: 

That understanding which considers irreligion to be religion and religion to be irreligion, under the spell of illusion and darkness, and strives always in the wrong direction, O Pārtha, is in the mode of ignorance.

Bg 18.33
धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः।

योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी॥१८- ३३॥

dhṛtyā yayā dhārayate

manaḥ-prāṇendriya-kriyāḥ

yogenāvyabhicāriṇyā

dhṛtiḥ sā pārtha sāttvikī

요가로 마음과 호흡과 감각의 기능들을 제어하여 그것들을 굳게 유지하게 하는 확고함을, 오, 파르타(아르주나)여! 사트바적인 확고함이라한다.

Word for word: 

dhṛtyā — determination; yayā — by which; dhārayate — one sustains; manaḥ — of the mind; prāṇa — life; indriya — and senses; kriyāḥ — the activities; yogena — by yoga practice; avyabhicāriṇyā — without any break; dhṛtiḥ — determination; sā — that; pārtha — O son of Pṛthā; sāttvikī — in the mode of goodness.

Translation: 

O son of Pṛthā, that determination which is unbreakable, which is sustained with steadfastness by yoga practice, and which thus controls the activities of the mind, life and senses is determination in the mode of goodness.

Bg 18.34

यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन।

प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी॥१८- ३४॥ 

yayā tu dharma-kāmārthān

dhṛtyā dhārayate 'rjuna

prasaṅgena phalākāṅkṣī

dhṛtiḥ sā pārtha rājasī

그러나 행위의 결과에 집착하여 옳은 것(다르마)과 쾌락과 재산에 강하게 매달리는 사람의 확고함을, 오, 파르타(아르주나)여! 라자스적인 확고함이라 한다.

Word for word: 

yayā — by which; tu — but; dharma — religiosity; kāma — sense gratification; arthān — and economic development; dhṛtyā — by determination; dhārayate — one sustains; arjuna — O Arjuna; prasaṅgena — because of attachment; phala-ākāṅkṣī — desiring fruitive results; dhṛtiḥ — determination; sā — that; pārtha — O son of Pṛthā; rājasī — in the mode of passion.

Translation: 

But that determination by which one holds fast to fruitive results in religion, economic development and sense gratification is of the nature of passion, O Arjuna.

Bg 18.35
यया स्वप्नं भयं शोकं विषादं मदमेव च।

न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी॥१८- ३५॥

yayā svapnaṁ bhayaṁ śokaṁ

viṣādaṁ madam eva ca

na vimuñcati durmedhā

dhṛtiḥ sā pārtha tāmasī

잠, 두려움, 슬픔, 낙담, 자만, 정욕을 포기하지 못하는 어리석은 사람의 확고함을, 오, 파르타(아르주나)여! 타마스적인 확고함이라 한다.

Word for word: 

yayā — by which; svapnam — dreaming; bhayam — fearfulness; śokam — lamentation; viṣādam — moroseness; madam — illusion; eva — certainly; ca — also; na — never; vimuñcati — one gives up; durmedhā — unintelligent; dhṛtiḥ — determination; sā — that; pārtha — O son of Pṛthā; tāmasī — in the mode of ignorance.

Translation: 

And that determination which cannot go beyond dreaming, fearfulness, lamentation, moroseness and illusion—such unintelligent determination, O son of Pṛthā, is in the mode of darkness.

Bg 18.36

सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ।

अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति॥१८- ३६॥ 

sukhaṁ tv idānīṁ tri-vidhaṁ

śṛṇu me bharatarṣabha

abhyāsād ramate yatra

duḥkhāntaṁ ca nigacchati

오, 바라타르샤바(아르주나)여! 이제는 세 가지 행복에 관하여 설명할 터이니 들어 보아라. 수행을 함으로 즐거움을 얻으며 고통이 끝난다.

Word for word: 

sukham — happiness; tu — but; idānīm — now; tri-vidham — of three kinds; śṛṇu — hear; me — from Me; bharata-ṛṣabha — O best amongst the Bhāratas; abhyāsāt — by practice; ramate — one enjoys; yatra — where; duḥkha — of distress; antam — the end; ca — also; nigacchati — gains.

Translation: 

O best of the Bhāratas, now please hear from Me about the three kinds of happiness by which the conditioned soul enjoys, and by which he sometimes comes to the end of all distress.

Bg 18.37

यत्तदग्रे विषमिव परिणामेऽमृतोपमम्।

तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम्॥१८- ३७॥ 

yat tad agre viṣam iva

pariṇāme 'mṛtopamam

tat sukhaṁ sāttvikaṁ proktam

ātma-buddhi-prasāda-jam

처음에는 독약과 같으나 마지막에는 감로와 같은 행복, 참나를 분명하게 아는 지식에서 생겨나는 행복을 사트바적인 행복이라한다.

Word for word: 

yat — which; tat — that; agre — in the beginning; viṣam iva — like poison; pariṇāme — at the end; amṛta — nectar; upamam — compared to; tat — that; sukham — happiness; sāttvikam — in the mode of goodness; proktam — is said; ātma — in the self; buddhi — of intelligence; prasāda-jam — born of the satisfaction.

Translation: 

That which in the beginning may be just like poison but at the end is just like nectar and which awakens one to self-realization is said to be happiness in the mode of goodness.

Bg 18.38

विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम्।

परिणामे विषमिव तत्सुखं राजसं स्मृतम्॥१८- ३८॥ 

viṣayendriya-saṁyogād

yat tad agre 'mṛtopamam

pariṇāme viṣam iva

tat sukhaṁ rājasaṁ smṛtam

감각 기관이 감각 대상과 접촉하여 일어나며, 처음에는 감로 같으나 마지막에는 독약 같은 행복을 라자스적인 행복이라 한다.

Word for word: 

viṣaya — of the objects of the senses; indriya — and the senses; saṁyogāt — from the combination; yat — which; tat — that; agre — in the beginning; amṛta-upamam — just like nectar; pariṇāme — at the end; viṣam iva — like poison; tat — that; sukham — happiness; rājasam — in the mode of passion; smṛtam — is considered.

Translation: 

That happiness which is derived from contact of the senses with their objects and which appears like nectar at first but poison at the end is said to be of the nature of passion.

Bg 18.39

यदग्रे चानुबन्धे च सुखं मोहनमात्मनः।

निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम्॥१८- ३९॥ 

yad agre cānubandhe ca

sukhaṁ mohanam ātmanaḥ

nidrālasya-pramādotthaṁ

tat tāmasam udāhṛtam

처음에도 이후에도 자기를 미혹시키며, 잠과 나태함과 부주의에서 일어나는 행복을 타마스적인 행복이라 한다.

Word for word: 

yat — that which; agre — in the beginning; ca — also; anubandhe — at the end; ca — also; sukham — happiness; mohanam — illusory; ātmanaḥ — of the self; nidrā — sleep; ālasya — laziness; pramāda — and illusion; uttham — produced of; tat — that; tāmasam — in the mode of ignorance; udāhṛtam — is said to be.

Translation: 

And that happiness which is blind to self-realization, which is delusion from beginning to end and which arises from sleep, laziness and illusion is said to be of the nature of ignorance.

Bg 18.40

न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः।

सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः॥१८- ४०॥ 

na tad asti pṛthivyāṁ vā

divi deveṣu vā punaḥ

sattvaṁ prakṛti-jair muktaṁ

yad ebhiḥ syāt tribhir guṇaiḥ

프라크리티에서 나온 이 세가지 구나들로부터 자유로운 존재는 지상에도 없고 하늘의 천신들에게도 없다.

Word for word: 

na — not; tat — that; asti — there is; pṛthivyām — on the earth; vā — or; divi — in the higher planetary system; deveṣu — amongst the demigods; vā — or; punaḥ — again; sattvam — existence; prakṛti-jaiḥ — born of material nature; muktam — liberated; yat — that; ebhiḥ — from the influence of these; syāt — is; tribhiḥ — three; guṇaiḥ — modes of material nature.

Translation: 

There is no being existing, either here or among the demigods in the higher planetary systems, which is freed from these three modes born of material nature.

Bg 18.41

ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप।

कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः॥१८- ४१॥ 

brāhmaṇa-kṣatriya-viśāṁ

śūdrāṇāṁ ca parantapa

karmāṇi pravibhaktāni

svabhāva-prabhavair guṇaiḥ

오, 파란타파여, 브라민, 크샤트리야, 바이샤, 그리고 수드라의 의무들은 천성에서 생겨난 구나들에 따라 배분된 것이다.

Word for word: 

brāhmaṇa — of the brāhmaṇas; kṣatriya — the kṣatriyas; viśām — and the vaiśyas; śūdrāṇām — of the śūdras; ca — and; parantapa — O subduer of the enemies; karmāṇi — the activities; pravibhaktāni — are divided; svabhāva — their own nature; prabhavaiḥ — born of; guṇaiḥ — by the modes of material nature.

Translation: 

Brāhmaṇas, kṣatriyas, vaiśyas and śūdras are distinguished by the qualities born of their own natures in accordance with the material modes, O chastiser of the enemy.

Bg 18.42

शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च।

ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम्॥१८- ४२॥ 

śamo damas tapaḥ śaucaṁ

kṣāntir ārjavam eva ca

jñānaṁ vijñānam āstikyaṁ

brahma-karma svabhāva-jam

평정, 자제, 고행, 순수, 용서, 정직, 지식과 신에 대한 믿음은 천성에서 나온 브라민의 의무들이다.

Word for word: 

śamaḥ — peacefulness; damaḥ — self-control; tapaḥ — austerity; śaucam — purity; kṣāntiḥ — tolerance; ārjavam — honesty; eva — certainly; ca — and; jñānam — knowledge; vijñānam — wisdom; āstikyam — religiousness; brahma — of a brāhmaṇa; karma — duty; svabhāva-jam — born of his own nature.

Translation: 

Peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom and religiousness—these are the natural qualities by which the brāhmaṇas work.

Bg 18.43

शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम्।

दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम्॥१८- ४३॥ 

śauryaṁ tejo dhṛtir dākṣyaṁ

yuddhe cāpy apalāyanam

dānam īśvara-bhāvaś ca

kṣātraṁ karma svabhāva-jam

용맹, 대담, 불굴, 기민함, 전투에서 물러서지 않음, 관대함과 통솔력은 천성에서 나온 크샤트리야의 의무들이다.

Word for word: 

śauryam — heroism; tejaḥ — power; dhṛtiḥ — determination; dākṣyam — resourcefulness; yuddhe — in battle; ca — and; api — also; apalāyanam — not fleeing; dānam — generosity; īśvara — of leadership; bhāvaḥ — the nature; ca — and; kṣātram — of a kṣatriya; karma — duty; svabhāva-jam — born of his own nature.

Translation: 

Heroism, power, determination, resourcefulness, courage in battle, generosity and leadership are the natural qualities of work for the kṣatriyas.

Bg 18.44

कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम्।

परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम्॥१८- ४४॥ 

kṛṣi-go-rakṣya-vāṇijyaṁ

vaiśya-karma svabhāva-jam

paricaryātmakaṁ karma

śūdrasyāpi svabhāva-jam

농사, 목축, 상업은 천성에서 나온 바이샤의 의무들이다. 그리고 천성에서 나온 수드라의 의무는 남을 섬기는 것이다.

Word for word: 

kṛṣi — plowing; go — of cows; rakṣya — protection; vāṇijyam — trade; vaiśya — of a vaiśya; karma — duty; svabhāva-jam — born of his own nature; paricaryā — service; ātmakam — consisting of; karma — duty; śūdrasya — of the śūdra; api — also; svabhāva-jam — born of his own nature.

Translation: 

Farming, cow protection and business are the natural work for the vaiśyas, and for the śūdras there is labor and service to others.

Bg 18.45
स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः।

स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु॥१८- ४५॥

sve sve karmaṇy abhirataḥ

saṁsiddhiṁ labhate naraḥ

sva-karma-nirataḥ siddhiṁ

yathā vindati tac chṛṇu

자신의 의무에 헌신함으로써 사람은 완성에 이른다. 지신의 의무에 헌신함으로써 어떻게 성공에 이르는지 들어 보아라.

Word for word: 

sve sve — each his own; karmaṇi — work; abhirataḥ — following; saṁsiddhim — perfection; labhate — achieves; naraḥ — a man; sva-karma — in his own duty; nirataḥ — engaged; siddhim — perfection; yathā — as; vindati — attains; tat — that; śṛṇu — listen.

Translation: 

By following his qualities of work, every man can become perfect. Now please hear from Me how this can be done.

Bg 18.46

यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्।

स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः॥१८- ४६॥ 

yataḥ pravṛttir bhūtānāṁ

yena sarvam idaṁ tatam

sva-karmaṇā tam abhyarcya

siddhiṁ vindati mānavaḥ

자신의 의무를 행하면서, 모든 존재가 나오는 근원이며 이 모든 것에 가득 차 있는 그 존재를 숭배함으로써 사람은 완성에 이른다.

Word for word: 

yataḥ — from whom; pravṛttiḥ — the emanation; bhūtānām — of all living entities; yena — by whom; sarvam — all; idam — this; tatam — is pervaded; sva-karmaṇā — by his own duties; tam — Him; abhyarcya — by worshiping; siddhim — perfection; vindati — achieves; mānavaḥ — a man.

Translation: 

By worship of the Lord, who is the source of all beings and who is all-pervading, a man can attain perfection through performing his own work.

Bg 18.47

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।

स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम्॥१८- ४७॥ 

śreyān sva-dharmo viguṇaḥ

para-dharmāt sv-anuṣṭhitāt

svabhāva-niyataṁ karma

kurvan nāpnoti kilbiṣam

잘 하지 못하다라도 자신의 의무를 다하는 것이 다른 사람의 의무를 잘 하는 것보다 더 낫다. 천성에 따라 정해진 의무를 행하면 죄를 짓지 않는다.

Word for word: 

śreyān — better; sva-dharmaḥ — one's own occupation; viguṇaḥ — imperfectly performed; para-dharmāt — than another's occupation; su-anuṣṭhitāt — perfectly done; svabhāva-niyatam — prescribed according to one's nature; karma — work; kurvan — performing; na — never; āpnoti — achieves; kilbiṣam — sinful reactions.

Translation: 

It is better to engage in one's own occupation, even though one may perform it imperfectly, than to accept another's occupation and perform it perfectly. Duties prescribed according to one's nature are never affected by sinful reactions.

Bg 18.48

सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्।

सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः॥१८- ४८॥ 

saha-jaṁ karma kaunteya

sa-doṣam api na tyajet

sarvārambhā hi doṣeṇa

dhūmenāgnir ivāvṛtāḥ

오! 카운테야(아르주나)여! 자신이 태어나면서 가지고 나온 의무를 잘하지 못하더라도 버리지 말아야 한다. 왜냐하면 불이 연기에 덮여있듯이, 모든 일들은 결점으로 덮여 있기 때문이다.

Word for word: 

saha-jam — born simultaneously; karma — work; kaunteya — O son of Kuntī; sa-doṣam — with fault; api — although; na — never; tyajet — one should give up; sarva-ārambhāḥ — all ventures; hi — certainly; doṣeṇa — with fault; dhūmena — with smoke; agniḥ — fire; iva — as; āvṛtāḥ — covered.

Translation: 

Every endeavor is covered by some fault, just as fire is covered by smoke. Therefore one should not give up the work born of his nature, O son of Kuntī, even if such work is full of fault.

Bg 18.49

असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः।

नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति॥१८- ४९॥ 

asakta-buddhiḥ sarvatra

jitātmā vigata-spṛhaḥ

naiṣkarmya-siddhiṁ paramāṁ

sannyāsenādhigacchati

지성이 대상들에 대한 집착에서 자유롭고, 자아를 통제할 수 있으며, 아무런 욕망이 없어진 사람은 포기(산야사)를 통하여 행위로부터 절대 자유인 지고의 완성에 이른다.

Word for word: 

asakta-buddhiḥ — having unattached intelligence; sarvatra — everywhere; jita-ātmā — having control of the mind; vigata-spṛhaḥ — without material desires; naiṣkarmya-siddhim — the perfection of nonreaction; paramām — supreme; sannyāsena — by the renounced order of life; adhigacchati — one attains.

Translation: 

One who is self-controlled and unattached and who disregards all material enjoyments can obtain, by practice of renunciation, the highest perfect stage of freedom from reaction.

Bg 18.50

सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे।

समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा॥१८- ५०॥ 

siddhiṁ prāpto yathā brahma

tathāpnoti nibodha me

samāsenaiva kaunteya

niṣṭhā jñānasya yā parā

그러한 완성에 이른 사람이 어떻게 지식의 지고의 정점인 브라만에 도달하는지를 간략히 설명할 터이니, 오, 카운테야(아르주나)여! 그대는 내게서 배워라.

Word for word: 

siddhim — perfection; prāptaḥ — achieving; yathā — as; brahma — the Supreme; tathā — so; āpnoti — one achieves; nibodha — try to understand; me — from Me; samāsena — summarily; eva — certainly; kaunteya — O son of Kuntī; niṣṭhā — the stage; jñānasya — of knowledge; yā — which; parā — transcendental.

Translation: 

O son of Kuntī, learn from Me how one who has achieved this perfection can attain to the supreme perfectional stage, Brahman, the stage of highest knowledge, by acting in the way I shall now summarize.

Bg 18.51-53

बुद्ध्या विशुद्ध्या युक्तो धृत्यात्मानं नियम्य च।

शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च॥१८- ५१॥

विविक्तसेवी लघ्वाशी यतवाक्कायमानसः।

ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः॥१८- ५२॥

अहंकारं बलं दर्पं कामं क्रोधं परिग्रहम्।

विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते॥१८- ५३॥ 

buddhyā viśuddhayā yukto

dhṛtyātmānaṁ niyamya ca

śabdādīn viṣayāṁs tyaktvā

rāga-dveṣau vyudasya ca

vivikta-sevī laghv-āśī

yata-vāk-kāya-mānasaḥ

dhyāna-yoga-paro nityaṁ

vairāgyaṁ samupāśritaḥ

ahaṅkāraṁ balaṁ darpaṁ

kāmaṁ krodhaṁ parigraham

vimucya nirmamaḥ śānto

brahma-bhūyāya kalpate

순수한 지성을 갖추고, 굳은 의지로 자아를 제어하고, 소리 등과 같은 감각의 대상들을 포기하며, 좋아함과 싫어함을 버리고,

외딴 장소에 머물면서, 적은 양의 음식을 먹고, 말과 몸과 마음을 제어하고, 언제나 명상에 잠겨 있으며, 초연함을 연마하고,

교만, 폭력, 오만, 탐욕, 분노, 소유물을 버리고, '나의 것' 이라는 개념에서 벗어나 평화로운 사람은 브라만이 되기에 적합하다.

Word for word: 

buddhyā — with the intelligence; viśuddhayā — fully purified; yuktaḥ — engaged; dhṛtyā — by determination; ātmānam — the self; niyamya — regulating; ca — also; śabda-ādīn — such as sound; viṣayān — the sense objects; tyaktvā — giving up; rāga — attachment; dveṣau — and hatred; vyudasya — laying aside; ca — also; vivikta-sevī — living in a secluded place; laghu-āśī — eating a small quantity; yata — having controlled; vāk — speech; kāya — body; mānasaḥ — and mind; dhyāna-yoga-paraḥ — absorbed in trance; nityam — twenty—four hours a day; vairāgyam — detachment; samupāśritaḥ — having taken shelter of; ahaṅkāram — false ego; balam — false strength; darpam — false pride; kāmam — lust; krodham — anger; parigraham — and acceptance of material things; vimucya — being delivered from; nirmamaḥ — without a sense of proprietorship; śāntaḥ — peaceful; brahma-bhūyāya — for self-realization; kalpate — is qualified.

Translation: 

Being purified by his intelligence and controlling the mind with determination, giving up the objects of sense gratification, being freed from attachment and hatred, one who lives in a secluded place, who eats little, who controls his body, mind and power of speech, who is always in trance and who is detached, free from false ego, false strength, false pride, lust, anger, and acceptance of material things, free from false proprietorship, and peaceful—such a person is certainly elevated to the position of self-realization.

Bg 18.54

ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति।

समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम्॥१८- ५४॥ 

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

브라만에 도달하고 자기가 고요해진 사람은 슬퍼하지도 열망하지도 않는다. 모든 존재들을 똑같이 대하는 사람은 나에 대한 지고의 헌신에 이른다.

Word for word: 

brahma-bhūtaḥ — being one with the Absolute; prasanna-ātmā — fully joyful; na — never; śocati — laments; na — never; kāṅkṣati — desires; samaḥ — equally disposed; sarveṣu — to all; bhūteṣu — living entities; mat-bhaktim — My devotional service; labhate — gains; parām — transcendental.

Translation: 

One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me.

Bg 18.55

भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः।

ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम्॥१८- ५५॥ 

bhaktyā mām abhijānāti

yāvān yaś cāsmi tattvataḥ

tato māṁ tattvato jñātvā

viśate tad-anantaram

그와 같은 헌신에 의하여 그는 내가 진실로 누구이며 무엇인지를 알게 된다. 나를 진실로 알았기에. 그는 즉시 나 안으로 들어온다.

Word for word: 

bhaktyā — by pure devotional service; mām — Me; abhijānāti — one can know; yāvān — as much as; yaḥ ca asmi — as I am; tattvataḥ — in truth; tataḥ — thereafter; mām — Me; tattvataḥ — in truth; jñātvā — knowing; viśate — he enters; tat-anantaram — thereafter.

Translation: 

One can understand Me as I am, as the Supreme Personality of Godhead, only by devotional service. And when one is in full consciousness of Me by such devotion, he can enter into the kingdom of God.

Bg 18.56

सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः।

मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम्॥१८- ५६॥ 

sarva-karmāṇy api sadā

kurvāṇo mad-vyapāśrayaḥ

mat-prasādād avāpnoti

śāśvataṁ padam avyayam

끊임없이 행위를 하는 동안에도 나 안에 안식처를 두는 사람은 나의 은총으로 영원히 불멸의 거처에 이를 것이다.

Word for word: 

sarva — all; karmāṇi — activities; api — although; sadā — always; kurvāṇaḥ — performing; mat-vyapāśrayaḥ — under My protection; mat-prasādāt — by My mercy; avāpnoti — one achieves; śāśvatam — the eternal; padam — abode; avyayam — imperishable.

Translation: 

Though engaged in all kinds of activities, My pure devotee, under My protection, reaches the eternal and imperishable abode by My grace.

Bg 18.57

चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः।

बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव॥१८- ५७॥ 

cetasā sarva-karmāṇi

mayi sannyasya mat-paraḥ

buddhi-yogam upāśritya

mac-cittaḥ satataṁ bhava

마음으로 그대의 모든 행위를 나에게 바치고, 나를 그대의 목표로 여기며, 마음을 모아 명상에 몰입하고, 언제나 그대의 가슴을 나에게로 고정시켜라.

Word for word: 

cetasā — by intelligence; sarva-karmāṇi — all kinds of activities; mayi — unto Me; sannyasya — giving up; mat-paraḥ — under My protection; buddhi-yogam — devotional activities; upāśritya — taking shelter of; mat-cittaḥ — in consciousness of Me; satatam — twenty-four hours a day; bhava — just become.

Translation: 

In all activities just depend upon Me and work always under My protection. In such devotional service, be fully conscious of Me.

Bg 18.58

मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि।

अथ चेत्त्वमहंकारान्न श्रोष्यसि विनङ्क्ष्यसि॥१८- ५८॥ 

mac-cittaḥ sarva-durgāṇi

mat-prasādāt tariṣyasi

atha cet tvam ahaṅkārān

na śroṣyasi vinaṅkṣyasi

그대의 가슴을 나에게 고정시키면, 그대는 나의 은총으로 모든 어려움을 건널 것이다. 그러나 자만에 빠져서 나의 말에 귀를 기울이지 않으면, 그대는 파멸에 이를 것이다.

Word for word: 

mat — of Me; cittaḥ — being in consciousness; sarva — all; durgāṇi — impediments; mat-prasādāt — by My mercy; tariṣyasi — you will overcome; atha — but; cet — if; tvam — you; ahaṅkārāt — by false ego; na śroṣyasi — do not hear; vinaṅkṣyasi — you will be lost.

Translation: 

If you become conscious of Me, you will pass over all the obstacles of conditioned life by My grace. If, however, you do not work in such consciousness but act through false ego, not hearing Me, you will be lost.

Bg 18.59

यदहंकारमाश्रित्य न योत्स्य इति मन्यसे।

मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति॥१८- ५९॥ 

yad ahaṅkāram āśritya

na yotsya iti manyase

mithyaiṣa vyavasāyas te

prakṛtis tvāṁ niyokṣyati

자만에 사로잡혀 "나는 싸우지 않겠다." 라고 생각한다면 그것은 그대의 헛된 결심일 뿐이다. 그대의 프라크리티가 그대를 싸우도록 만들 것이다.

Word for word: 

yat — if; ahaṅkāram — of false ego; āśritya — taking shelter; na yotsye — I shall not fight; iti — thus; manyase — you think; mithyā eṣaḥ — this is all false; vyavasāyaḥ — determination; te — your; prakṛtiḥ — material nature; tvām — you; niyokṣyati — will engage.

Translation: 

If you do not act according to My direction and do not fight, then you will be falsely directed. By your nature, you will have to be engaged in warfare.

Bg 18.60

स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा।

कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत्॥१८- ६०॥ 

svabhāva-jena kaunteya

nibaddhaḥ svena karmaṇā

kartuṁ necchasi yan mohāt

kariṣyasy avaśo 'pi tat

오, 카운테야(아르주나)여! 잘못 생각하여 지금 그대가 하려고 하지 않는 일을 그대는 어쩔 수 없이 하게 될 것이다. 그대가 가지고 태어난 그대의 카르마를 그대는 벗아날 수 없다.

Word for word: 

svabhāva-jena — born of your own nature; kaunteya — O son of Kuntī; nibaddhaḥ — conditioned; svena — by your own; karmaṇā — activities; kartum — to do; na — not; icchasi — you like; yat — that which; mohāt — by illusion; kariṣyasi — you will do; avaśaḥ — involuntarily; api — even; tat — that.

Translation: 

Under illusion you are now declining to act according to My direction. But, compelled by the work born of your own nature, you will act all the same, O son of Kuntī.

Bg 18.61

ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति।

भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया॥१८- ६१॥ 

īśvaraḥ sarva-bhūtānāṁ

hṛd-deśe 'rjuna tiṣṭhati

bhrāmayan sarva-bhūtāni

yantrārūḍhāni māyayā

오, 아르주나여! 모든 존재들의 가슴에 거주하고 계시는 신은, 그분의 마야에 의해 마치 녹로대 위에 놓인 옹기처럼 모든 존재들을 오가게 하고 있다.

Word for word: 

īśvaraḥ — the Supreme Lord; sarva-bhūtānām — of all living entities; hṛt-deśe — in the location of the heart; arjuna — O Arjuna; tiṣṭhati — resides; bhrāmayan — causing to travel; sarva-bhūtāni — all living entities; yantra — on a machine; ārūḍhani — being placed; māyayā — under the spell of material energy.

Translation: 

The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.

Bg 18.62

तमेव शरणं गच्छ सर्वभावेन भारत।

तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम्॥१८- ६२॥ 

tam eva śaraṇaṁ gaccha

sarva-bhāvena bhārata

tat-prasādāt parāṁ śāntiṁ

sthānaṁ prāpsyasi śāśvatam

오, 바라타(아르주나)여! 그대의 온 영혼을 다하여 오로지 그분 안에 안식처를 구하여라. 그분의 은총으로 그대는 지고의 평화와 영원한 거치를 얻을 것이다.

Word for word: 

tam — unto Him; eva — certainly; śaraṇam gaccha — surrender; sarva-bhāvena — in all respects; bhārata — O son of Bharata; tat-prasādāt — by His grace; parām — transcendental; śāntim — peace; sthānam — the abode; prāpsyasi — you will get; śāśvatam — eternal.

Translation: 

O scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode.

Bg 18.63

इति ते ज्ञानमाख्यातं गुह्याद्‌गुह्यतरं मया।

विमृश्यैतदशेषेण यथेच्छसि तथा कुरु॥१८- ६३॥ 

iti te jñānam ākhyātaṁ

guhyād guhyataraṁ mayā

vimṛśyaitad aśeṣeṇa

yathecchasi tathā kuru

이렇게 나는 그대에게 모든 심오한 지혜보다 더욱 심오한 지혜를 말해 주었다. 그것을 깊이 생각해보고 그대의 뜻대로 행하여라.

Word for word: 

iti — thus; te — unto you; jñānam — knowledge; ākhyātam — described; guhyāt — than confidential; guhya-taram — still more confidential; mayā — by Me; vimṛśya — deliberating; etat — on this; aśeṣeṇa — fully; yathā — as; icchasi — you like; tathā — that; kuru — perform.

Translation: 

Thus I have explained to you knowledge still more confidential. Deliberate on this fully, and then do what you wish to do.

Bg 18.64
सर्वगुह्यतमं भूयः शृणु मे परमं वचः।
इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम्॥१८- ६४॥ 

sarva-guhyatamaṁ bhūyaḥ

śṛṇu me paramaṁ vacaḥ

iṣṭo 'si me dṛḍham iti

tato vakṣyāmi te hitam

모든 심오한 것 가운데 가장 심오한 나의 비밀을 다시 한 번 들어 보아라. 그대는 내가 가장 사랑하는 친구이므로 나는 그대에게 유익한 것을 말할 것이다.

Word for word: 

sarva-guhya-tamam — the most confidential of all; bhūyaḥ — again; śṛṇu — just hear; me — from Me; paramam — the supreme; vacaḥ — instruction; iṣṭaḥ asi — you are dear; me — to Me; dṛḍham — very; iti — thus; tataḥ — therefore; vakṣyāmi — I am speaking; te — for your; hitam — benefit.

Translation: 

Because you are My very dear friend, I am speaking to you My supreme instruction, the most confidential knowledge of all. Hear this from Me, for it is for your benefit.

Bg 18.65

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु।

मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे॥१८- ६५॥ 

man-manā bhava mad-bhakto

mad-yājī māṁ namaskuru

mām evaiṣyasi satyaṁ te

pratijāne priyo 'si me

그대의 가슴을 나에게 고정시키고, 그대의 사랑을 나에게 주고, 나를 숭배하고, 나에게 경의를 표하라. 그리하면 그대는 나에게 이를 것이다. 그대는 나에게 소중하기 때문에, 나는 그대에게 이것을 엄숙히 약속한다.

Word for word: 

mat-manāḥ — thinking of Me; bhava — just become; mat-bhaktaḥ — My devotee; mat-yājī — My worshiper; mām — unto Me; namaskuru — offer your obeisances; mām — unto Me; eva — certainly; eṣyasi — you will come; satyam — truly; te — to you; pratijāne — I promise; priyaḥ — dear; asi — you are; me — to Me.

Translation: 

Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.

Bg 18.66

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज।

अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः॥१८- ६६॥ 

sarva-dharmān parityajya

mām ekaṁ śaraṇaṁ vraja

ahaṁ tvāṁ sarva-pāpebhyo

mokṣayiṣyāmi mā śucaḥ

모든 다르마를 버리고 그대의 유일한 안식처인 나에게로 오너라, 내가 그대를 모든 죄에서 구해 낼 것이다. 그대는 슬퍼하지 말라.

Word for word: 

sarva-dharmān — all varieties of religion; parityajya — abandoning; mām — unto Me; ekam — only; śaraṇam — for surrender; vraja — go; aham — I; tvām — you; sarva — all; pāpebhyaḥ — from sinful reactions; mokṣayiṣyāmi — will deliver; mā — do not; śucaḥ — worry.

Translation: 

Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.

Bg 18.67

इदं ते नातपस्काय नाभक्ताय कदाचन।

न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति॥१८- ६७॥ 

idaṁ te nātapaskāya

nābhaktāya kadācana

na cāśuśrūṣave vācyaṁ

na ca māṁ yo 'bhyasūyati

절제된 생활을 하지 않으며, 헌신적이지 않으며, 섬기는 마음이 없으며, 들으려 하지 않는 사람에게는 그대는 결코 이것을 말하지 말라.

Word for word: 

idam — this; te — by you; na — never; atapaskāya — to one who is not austere; na — never; abhaktāya — to one who is not a devotee; kadācana — at any time; na — never; ca — also; aśuśrūṣave — to one who is not engaged in devotional service; vācyam — to be spoken; na — never; ca — also; mām — toward Me; yaḥ — anyone who; abhyasūyati — is envious.

Translation: 

This confidential knowledge may never be explained to those who are not austere, or devoted, or engaged in devotional service, nor to one who is envious of Me.

Bg 18.68

य इमं परमं गुह्यं मद्भक्तेष्वभिधास्यति।

भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः॥१८- ६८॥ 

ya idaṁ paramaṁ guhyaṁ

mad-bhakteṣv abhidhāsyati

bhaktiṁ mayi parāṁ kṛtvā

mām evaiṣyaty asaṁśayaḥ

나에 대한 지고의 헌신으로 나의 헌신자들에게 이 깊고 지고의 비밀을 가르치는 사람은 반드시 나에게로 올 것이다.

Word for word: 

yaḥ — anyone who; idam — this; paramam — most; guhyam — confidential secret; mat — of Mine; bhakteṣu — amongst devotees; abhidhāsyati — explains; bhaktim — devotional service; mayi — unto Me; parām — transcendental; kṛtvā — doing; mām — unto Me; eva — certainly; eṣyati — comes; asaṁśayaḥ — without doubt.

Translation: 

For one who explains this supreme secret to the devotees, pure devotional service is guaranteed, and at the end he will come back to Me.

Bg 18.69

न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः।

भविता न च मे तस्मादन्यः प्रियतरो भुवि॥१८- ६९॥ 

na ca tasmān manuṣyeṣu

kaścin me priya-kṛttamaḥ

bhavitā na ca me tasmād

anyaḥ priyataro bhuvi

사람들 가운데 그보다 더 사랑스러운 봉사를 나에게 하는 사람은 없으며, 나에게 그보다 더 소중한 사람은 지상에 없을 것이다.

Word for word: 

na — never; ca — and; tasmāt — than him; manuṣyeṣu — among men; kaścit — anyone; me — to Me; priya-kṛt-tamaḥ — more dear; bhavitā — will become; na — nor; ca — and; me — to Me; tasmāt — than him; anyaḥ — another; priya-taraḥ — dearer; bhuvi — in this world.

Translation: 

There is no servant in this world more dear to Me than he, nor will there ever be one more dear.

Bg 18.70

अध्येष्यते च य इमं धर्म्यं संवादमावयोः।

ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः॥१८- ७०॥ 

adhyeṣyate ca ya imaṁ

dharmyaṁ saṁvādam āvayoḥ

jñāna-yajñena tenāham

iṣṭaḥ syām iti me matiḥ

우리 사이의 이 신성한 대화를 공부하는 사람은 지식의 희생 제의로 나를 숭배하는 것이라고 나는 여길 것이다.

Word for word: 

adhyeṣyate — will study; ca — also; yaḥ — he who; imam — this; dharmyam — sacred; saṁvādam — conversation; āvayoḥ — of ours; jñāna — of knowledge; yajñena — by the sacrifice; tena — by him; aham — I; iṣṭaḥ — worshiped; syām — shall be; iti — thus; me — My; matiḥ — opinion.

Translation: 

And I declare that he who studies this sacred conversation of ours worships Me by his intelligence.

Bg 18.71

श्रद्धावाननसूयश्च शृणुयादपि यो नरः।

सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम्॥१८- ७१॥ 

śraddhāvān anasūyaś ca

śṛṇuyād api yo naraḥ

so 'pi muktaḥ śubhāl lokān

prāpnuyāt puṇya-karmaṇām

충만한 믿음으로 악의 없이 듣는 사람 역시 죄에서 해방되고, 의로운 사람들이 사는 행복한 세계들에 이를 것이다.

Word for word: 

śraddhā-vān — faithful; anasūyaḥ — not envious; ca — and; śṛṇuyāt — does hear; api — certainly; yaḥ — who; naraḥ — a man; saḥ — he; api — also; muktaḥ — being liberated; śubhān — the auspicious; lokān — planets; prāpnuyāt — he attains; puṇya-karmaṇām — of the pious.

Translation: 

And one who listens with faith and without envy becomes free from sinful reactions and attains to the auspicious planets where the pious dwell.

Bg 18.72

कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा।

कच्चिदज्ञानसंमोहः प्रनष्टस्ते धनंजय॥१८- ७२॥ 

kaccid etac chrutaṁ pārtha

tvayaikāgreṇa cetasā

kaccid ajñāna-sammohaḥ

praṇaṣṭas te dhanañjaya

오, 파르타(아르주나)여! 그대는 귀를 귀울여 이것을 들었는가? 오, 다난자(아르주나)여! 무지에서 생겨난 그대의 망상이 사라졌는가?

Word for word: 

kaccit — whether; etat — this; śrutam — heard; pārtha — O son of Pṛthā; tvayā — by you; eka-agreṇa — with full attention; cetasā — by the mind; kaccit — whether; ajñāna — of ignorance; sammohaḥ — the illusion; praṇaṣṭaḥ — dispelled; te — of you; dhanañjaya — O conqueror of wealth (Arjuna).

Translation: 

O son of Pṛthā, O conqueror of wealth, have you heard this with an attentive mind? And are your ignorance and illusions now dispelled?

Bg 18.73
अर्जुन बोले (Arjun Said):

नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत।

स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव॥१८- ७३॥

arjuna uvāca

naṣṭo mohaḥ smṛtir labdhā

tvat-prasādān mayācyuta

sthito 'smi gata-sandehaḥ

kariṣye vacanaṁ tava

아르주나가 말했다.

오, 아츄타(크리슈나)시여! 망상은 사라졌습니다. 당신의 은총으로 저는 기억을 되찾았습니다. 의심은 사라졌고 저는 확실해졌습니다. 당신의 말씀을 따라 저는 행하겠습니다.

Word for word: 

arjunaḥ uvāca — Arjuna said; naṣṭaḥ — dispelled; mohaḥ — illusion; smṛtiḥ — memory; labdhā — regained; tvat-prasādāt — by Your mercy; mayā — by me; acyuta — O infallible Kṛṣṇa; sthitaḥ — situated; asmi — I am; gata — removed; sandehaḥ — all doubts; kariṣye — I shall execute; vacanam — order; tava — Your.

Translation: 

Arjuna said: My dear Kṛṣṇa, O infallible one, my illusion is now gone. I have regained my memory by Your mercy. I am now firm and free from doubt and am prepared to act according to Your instructions.

Bg 18.74

संजय बोले (Sanjay Said):

इत्यहं वासुदेवस्य पार्थस्य च महात्मनः।

संवादमिममश्रौषमद्भुतं रोमहर्षणम्॥१८- ७४॥ 

sañjaya uvāca

ity ahaṁ vāsudevasya

pārthasya ca mahātmanaḥ

saṁvādam imam aśrauṣam

adbhutaṁ roma-harṣaṇam

산자야가 말했다.

이와 같이 저는 바수데바(크리슈나)와 고귀한 영혼을 지닌 파르타(아르주나)사이의 이 놀랍고도 감동적인 대화를 들었습니다.

Word for word: 

sañjayaḥ uvāca — Sañjaya said; iti — thus; aham — I; vāsudevasya — of Kṛṣṇa; pārthasya — and Arjuna; ca — also; mahā-ātmanaḥ — of the great soul; saṁvādam — discussion; imam — this; aśrauṣam — have heard; adbhutam — wonderful; roma-harṣaṇam — making the hair stand on end.

Translation: 

Sañjaya said: Thus have I heard the conversation of two great souls, Kṛṣṇa and Arjuna. And so wonderful is that message that my hair is standing on end.

Bg 18.75

व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम्।

योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम्॥१८- ७५॥ 

vyāsa-prasādāc chrutavān

etad guhyam ahaṁ param

yogaṁ yogeśvarāt kṛṣṇāt

sākṣāt kathayataḥ svayam

비야사의 은총으로 저는 이 가장 높고 가장 비밀스러운 요가를 크리슈나의 입술로부터 직접 들었습니다. 요가의 신이신 그분 자신이 그렇게 말씀하셨습니다.

Word for word: 

vyāsa-prasādāt — by the mercy of Vyāsadeva; śrutavān — have heard; etat — this; guhyam — confidential; aham — I; param — the supreme; yogam — mysticism; yoga-īśvarāt — from the master of all mysticism; kṛṣṇāt — from Kṛṣṇa; sākṣāt — directly; kathayataḥ — speaking; svayam — personally.

Translation: 

By the mercy of Vyāsa, I have heard these most confidential talks directly from the master of all mysticism, Kṛṣṇa, who was speaking personally to Arjuna.

Bg 18.76

राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम्।

केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः॥१८- ७६॥ 

rājan saṁsmṛtya saṁsmṛtya

saṁvādam imam adbhutam

keśavārjunayoḥ puṇyaṁ

hṛṣyāmi ca muhur muhuḥ

오, 왕이시여! 케샤바(크리슈나)와 아르주나 사이의 이 경이롭고 신성한 대화를 기억할 때마다 저는 거듭거듭 기쁩니다.

Word for word: 

rājan — O King; saṁsmṛtya — remembering; saṁsmṛtya — remembering; saṁvādam — message; imam — this; adbhutam — wonderful; keśava — of Lord Kṛṣṇa; arjunayoḥ — and Arjuna; puṇyam — pious; hṛṣyāmi — I am taking pleasure; ca — also; muhuḥ muhuḥ — repeatedly.

Translation: 

O King, as I repeatedly recall this wondrous and holy dialogue between Kṛṣṇa and Arjuna, I take pleasure, being thrilled at every moment.

Bg 18.77

तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः।

विस्मयो मे महान् राजन्हृष्यामि च पुनः पुनः॥१८- ७७॥ 

tac ca saṁsmṛtya saṁsmṛtya

rūpam aty-adbhutaṁ hareḥ

vismayo me mahān rājan

hṛṣyāmi ca punaḥ punaḥ

그리고 오, 왕이시여! 하리(크리슈나)의 더없이 놀라운 모습을 회상할 때마다 저는 말할 수 없는 경이로움을 느끼며 다시 또다시 기뻐합니다.

Word for word: 

tat — that; ca — also; saṁsmṛtya — remembering; saṁsmṛtya — remembering; rūpam — form; ati — greatly; adbhutam — wonderful; hareḥ — of Lord Kṛṣṇa; vismayaḥ — wonder; me — my; mahān — great; rājan — O King; hṛṣyāmi — I am enjoying; ca — also; punaḥ punaḥ — repeatedly.

Translation: 

O King, as I remember the wonderful form of Lord Kṛṣṇa, I am struck with wonder more and more, and I rejoice again and again.

Bg 18.78

यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः।

तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम॥१८- ७८॥ 

yatra yogeśvaraḥ kṛṣṇo

yatra pārtho dhanur-dharaḥ

tatra śrīr vijayo bhūtir

dhruvā nītir matir mama

요가의 신이신 크리슈나께서 계시는 곳마다, 궁수인 파르타(아르주나)가 있는 곳마다, 그곳에는 행운, 승리, 번영과 올바른 행위가 있음을 저는 확신합니다.

Word for word: 

yatra — where; yoga-īśvaraḥ — the master of mysticism; kṛṣṇaḥ — Lord Kṛṣṇa; yatra — where; pārthaḥ — the son of Pṛthā; dhanuḥ-dharaḥ — the carrier of the bow and arrow; tatra — there; śrīḥ — opulence; vijayaḥ — victory; bhūtiḥ — exceptional power; dhruvā — certain; nītiḥ — morality; matiḥ mama — my opinion.

Translation: 

Wherever there is Kṛṣṇa, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. That is my opinion.

한역참조:바가바드기타-알라디 마하데바샤스트리 영역/김병채 옮김



 

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