티스토리 뷰
Bg 2.1
संजय बोले (Sanjay Said):
तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम्।
विषीदन्तमिदं वाक्यमुवाच मधुसूदनः॥२- १॥
sañjaya uvāca
taṁ tathā kṛpayāviṣṭam
aśru-pūrṇākulekṣaṇam
viṣīdantam idaṁ vākyam
uvāca madhusūdanaḥ
산자야가 말했다.
연민에 사로잡혀 낙담하고 있으며, 두눈에는 눈물이 가득 고인채 어찌할 바를 모르는 그에게, 마두수다나(크리슈나)는 이렇게 말했습니다.
연민에 사로잡혀 낙담하고 있으며, 두눈에는 눈물이 가득 고인채 어찌할 바를 모르는 그에게, 마두수다나(크리슈나)는 이렇게 말했습니다.
Word for word:
sañjayaḥ uvāca — Sañjaya said; tam — unto Arjuna; tathā — thus; kṛpayā — by compassion; āviṣṭam — overwhelmed; aśru-pūrṇa-ākula — full of tears; īkṣaṇam — eyes; viṣīdantam — lamenting; idam — these; vākyam — words; uvāca — said; madhu-sūdanaḥ — the killer of Madhu.
Translation:
Sañjaya said: Seeing Arjuna full of compassion, his mind depressed, his eyes full of tears, Madhusūdana, Kṛṣṇa, spoke the following words.
Bg 2.2
श्रीभगवान बोले (The Lord said):
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्।
अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन॥२- २॥
śrī-bhagavān uvāca
kutas tvā kaśmalam idaṁ
viṣame samupasthitam
anārya-juṣṭam asvargyam
akīrti-karam arjuna
슈리 바가반이 말했다.
(이처럼)위급한 상황에서, 하찮은 사람들이 품는 이런 나약함이 어떻게 그대에게 왔단 말인가? 오, 아르주나여! 이것은 천국에 들어가지 못하게 할 뿐만 아니라 명예롭지도 않을 뿐이다.
(이처럼)위급한 상황에서, 하찮은 사람들이 품는 이런 나약함이 어떻게 그대에게 왔단 말인가? 오, 아르주나여! 이것은 천국에 들어가지 못하게 할 뿐만 아니라 명예롭지도 않을 뿐이다.
Word for word:
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; kutaḥ — wherefrom; tvā — unto you; kaśmalam — dirtiness; idam — this lamentation; viṣame — in this hour of crisis; samupasthitam — arrived; anārya — persons who do not know the value of life; juṣṭam — practiced by; asvargyam — which does not lead to higher planets; akīrti — infamy; karam — the cause of; arjuna — O Arjuna.
Translation:
The Supreme Personality of Godhead said: My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the value of life. They lead not to higher planets but to infamy.
Bg 2.3
क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते।
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप॥२- ३॥
klaibyaṁ mā sma gamaḥ pārtha
naitat tvayy upapadyate
kṣudraṁ hṛdaya-daurbalyaṁ
tyaktvottiṣṭha parantapa
무기력에 굴복하지 말라, 오, 파르타(아르주나)여! 이것은 그대에게 어룰리지 않는다. 마음의 유약함을 던져 버리고 일어나라, 오, 파란타파(아르주나)여!
Word for word:
klaibyam — impotence; mā sma — do not; gamaḥ — take to; pārtha — O son of Pṛthā; na — never; etat — this; tvayi — unto you; upapadyate — is befitting; kṣudram — petty; hṛdaya — of the heart; daurbalyam — weakness; tyaktvā — giving up; uttiṣṭha — get up; param-tapa — O chastiser of the enemies.
Translation:
O son of Pṛthā, do not yield to this degrading impotence. It does not become you. Give up such petty weakness of heart and arise, O chastiser of the enemy.
Bg 2.4
अर्जुन बोले (Arjun Said):
कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन।
इषुभिः प्रति योत्स्यामि पूजार्हावरिसूदन॥२- ४॥
arjuna uvāca
kathaṁ bhīṣmam ahaṁ saṅkhye
droṇaṁ ca madhusūdana
iṣubhiḥ pratiyotsyāmi
pūjārhāv ari-sūdana
아르주나가 말했다.
오, 마두수다나시여! 제가 어떻게 존경받아야 할 두 어른인 비슈마와 드로나에게 화살을 겨눌 수 있겠습니까? 오, 아리수다나(크리슈나)시여!
오, 마두수다나시여! 제가 어떻게 존경받아야 할 두 어른인 비슈마와 드로나에게 화살을 겨눌 수 있겠습니까? 오, 아리수다나(크리슈나)시여!
Word for word:
arjunaḥ uvāca — Arjuna said; katham — how; bhīṣmam — Bhīṣma; aham — I; saṅkhye — in the fight; droṇam — Droṇa; ca — also; madhu-sūdana — O killer of Madhu; iṣubhiḥ — with arrows; pratiyotsyāmi — shall counterattack; pūjā-arhau — those who are worshipable; ari-sūdana — O killer of the enemies.
Translation:
Arjuna said: O killer of enemies, O killer of Madhu, how can I counterattack with arrows in battle men like Bhīṣma and Droṇa, who are worthy of my worship?
Bg 2.5
गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके।
हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान्॥२- ५॥
gurūn ahatvā hi mahānubhāvān
śreyo bhoktuṁ bhaikṣyam apīha loke
hatvārtha-kāmāṁs tu gurūn ihaiva
bhuñjīya bhogān rudhira-pradigdhān
존경스런 훌륭한 스승들을 죽이느니 차라리 이 세상에서 빌어먹는 것이 더 나을 것입니다. 제가 이 고귀한 스승들을 죽인다면, 제가 누리는 즐거움과 행복은 피로 얼룩질 것입니다.
Word for word:
gurūn — the superiors; ahatvā — not killing; hi — certainly; mahā-anubhāvān — great souls; śreyaḥ — it is better; bhoktum — to enjoy life; bhaikṣyam — by begging; api — even; iha — in this life; loke — in this world; hatvā — killing; artha — gain; kāmān — desiring; tu — but; gurūn — superiors; iha — in this world; eva — certainly; bhuñjīya — one has to enjoy; bhogān — enjoyable things; rudhira — blood; pradigdhān — tainted with.
Translation:
It would be better to live in this world by begging than to live at the cost of the lives of great souls who are my teachers. Even though desiring worldly gain, they are superiors. If they are killed, everything we enjoy will be tainted with blood.
Bg 2.6
न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः।
यानेव हत्वा न जिजीविषाम- स्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः॥२- ६॥
na caitad vidmaḥ kataran no garīyo
yad vā jayema yadi vā no jayeyuḥ
yān eva hatvā na jijīviṣāmas
te 'vasthitāḥ pramukhe dhārtarāṣṭrāḥ
그리고 우리가 저들을 정복하는 것이 나은지, 아니면 저들이 우리를 정복하는 것이 나은지, 어느쪽이 더 나은지 알지 못하겠습니다. 저들을 죽이고서 우리가 살고 싶지 않은데, 드리타라슈트라의 아들들이 우리에게 대항하고자 저기에 진을 치고 있습니다.
Word for word:
na — nor; ca — also; etat — this; vidmaḥ — do we know; katarat — which; naḥ — for us; garīyaḥ — better; yat vā — whether; jayema — we may conquer; yadi — if; vā — or; naḥ — us; jayeyuḥ — they conquer; yān — those who; eva — certainly; hatvā — by killing; na — never; jijīviṣāmaḥ — we would want to live; te — all of them; avasthitāḥ — are situated; pramukhe — in the front; dhārtarāṣṭrāḥ — the sons of Dhṛtarāṣṭra.
Translation:
Nor do we know which is better—conquering them or being conquered by them. If we killed the sons of Dhṛtarāṣṭra, we should not care to live. Yet they are now standing before us on the battlefield.
Bg 2.7
कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः।
यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम्॥२- ७॥
kārpaṇya-doṣopahata-svabhāvaḥ
pṛcchāmi tvāṁ dharma-sammūḍha-cetāḥ
yac chreyaḥ syān niścitaṁ brūhi tan me
śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam
제가슴은 슬픔으로 얼룩져 있으며, 저는 저의 다르마에 혼란스럽습니다. 저는 당신께 묻습니다. 무엇이 저에게 좋은 지를 말씀해 주십시오, 저는 당신의 제자입니다. 당신에게로 은신하는 저에게 가르침을 주십시오.
Word for word:
kārpaṇya — of miserliness; doṣa — by the weakness; upahata — being afflicted; sva-bhāvaḥ — characteristics; pṛcchāmi — I am asking; tvām — unto You; dharma — religion; sammūḍha — bewildered; cetāḥ — in heart; yat — what; śreyaḥ — all-good; syāt — may be; niścitam — confidently; brūhi — tell; tat — that; me — unto me; śiṣyaḥ — disciple; te — Your; aham — I am; śādhi — just instruct; mām — me; tvām — unto You; prapannam — surrendered.
Translation:
Now I am confused about my duty and have lost all composure because of miserly weakness. In this condition I am asking You to tell me for certain what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.
Bg 2.8
न हि प्रपश्यामि ममापनुद्याद् यच्छोकमुच्छोषणमिन्द्रियाणाम्।
अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम्॥२- ८॥
na hi prapaśyāmi mamāpanudyād
yac chokam ucchoṣaṇam indriyāṇām
avāpya bhūmāv asapatnam ṛddhaṁ
rājyaṁ surāṇām api cādhipatyam
비록 제가 이 지상에 비길 데 없는 번영하는 왕국을 얻거나 심지어 신들의 우두머리가 된다 할지라도, 그것이 저의 감각을 불태우고 있는 이 슬픔을 없애 줄 것이라고는 생각하지 않습니다.
Word for word:
na — do not; hi — certainly; prapaśyāmi — I see; mama — my; apanudyāt — can drive away; yat — that which; śokam — lamentation; ucchoṣaṇam — drying up; indriyāṇām — of the senses; avāpya — achieving; bhūmau — on the earth; asapatnam — without rival; ṛddham — prosperous; rājyam — kingdom; surāṇām — of the demigods; api — even; ca — also; ādhipatyam — supremacy.
Translation:
I can find no means to drive away this grief which is drying up my senses. I will not be able to dispel it even if I win a prosperous, unrivaled kingdom on earth with sovereignty like that of the demigods in heaven.
Bg 2.9
संजय बोले (Sanjay Said):
एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप।
न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह॥२- ९॥
sañjaya uvāca
evam uktvā hṛṣīkeśaṁ
guḍākeśaḥ parantapaḥ
na yotsya iti govindam
uktvā tūṣṇīṁ babhūva ha
산자야가 말했다.
이렇게 말한 뒤, 구다케사(아르주나)는 흐리쉬케사(크리슈나)에게 " 저는 싸우지 않겠습니다." 라고 말하고는 정말로 입을 다물었습니다.
이렇게 말한 뒤, 구다케사(아르주나)는 흐리쉬케사(크리슈나)에게 " 저는 싸우지 않겠습니다." 라고 말하고는 정말로 입을 다물었습니다.
Word for word:
sañjayaḥ uvāca — Sañjaya said; evam — thus; uktvā — speaking; hṛṣīkeśam — unto Kṛṣṇa, the master of the senses; guḍākeśaḥ — Arjuna, the master of curbing ignorance; parantapaḥ — the chastiser of the enemies파란타파:대적을 억누르는 이, 아르주나; na yotsye — I shall not fight; iti — thus; govindam — unto Kṛṣṇa고빈다:모든 것을 아시는 주, 크리슈나, the giver of pleasure to the senses; uktvā — saying; tūṣṇīm — silent; babhūva — became; ha — certainly.
Translation:
Sañjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Kṛṣṇa, "Govinda, I shall not fight," and fell silent.
Bg 2.10
तमुवाच हृषीकेशः प्रहसन्निव भारत।
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः॥२- १०॥
tam uvāca hṛṣīkeśaḥ
prahasann iva bhārata
senayor ubhayor madhye
viṣīdantam idaṁ vacaḥ
두 군대 사이에서 낙담하고 있는 그에게 흐리쉬케사(크리슈나)는 미소를 지으며 이렇게 말했습니다. 오, 바라타(드리타라슈트라)시여!
Word for word:
tam — unto him; uvāca — said; hṛṣīkeśaḥ — the master of the senses, Kṛṣṇa; prahasan — smiling; iva — like that; bhārata — O Dhṛtarāṣṭra, descendant of Bharata; senayoḥ — of the armies; ubhayoḥ — of both parties; madhye — between; viṣīdantam — unto the lamenting one; idam — the following; vacaḥ — words.
Translation:
O descendant of Bharata, at that time Kṛṣṇa, smiling, in the midst of both the armies, spoke the following words to the grief-stricken Arjuna.
Bg 2.11
श्रीभगवान बोले (THE LORD SAID):
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः॥२- ११॥
śrī-bhagavān uvāca
aśocyān anvaśocas tvaṁ
prajñā-vādāṁś ca bhāṣase
gatāsūn agatāsūṁś ca
nānuśocanti paṇḍitāḥ
슈리 바가반이 말했다.
그대는 슬퍼할 필요가 없는 사람들을 위해 슬퍼하면서도 지혜로운 사람처럼 말하고 있다. 지혜로운 사람은 살아있는 사람들에 대해서도, 죽은 사람들에 대해서도 슬퍼하지 않는다.
그대는 슬퍼할 필요가 없는 사람들을 위해 슬퍼하면서도 지혜로운 사람처럼 말하고 있다. 지혜로운 사람은 살아있는 사람들에 대해서도, 죽은 사람들에 대해서도 슬퍼하지 않는다.
Word for word:
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; aśocyān — not worthy of lamentation; anvaśocaḥ — you are lamenting; tvam — you; prajñā-vādān — learned talks; ca — also; bhāṣase — speaking; gata — lost; asūn — life; agata — not passed; asūn — life; ca — also; na — never; anuśocanti — lament; paṇḍitāḥ — the learned.
Translation:
The Supreme Personality of Godhead said: While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor for the dead.
Bg 2.12
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः।
न चैव न भविष्यामः सर्वे वयमतः परम्॥२- १२॥
na tv evāhaṁ jātu nāsaṁ
na tvaṁ neme janādhipāḥ
na caiva na bhaviṣyāmaḥ
sarve vayam ataḥ param
내가 존재하지 않았던 적은 결코 없었으며, 그대와 저 왕들도 마찬가지이다. 우리들 중 어느 누구라도 이 다음에 결코 존재하기를 그칠 때가 없을 것이다.
Word for word:
na — never; tu — but; eva — certainly; aham — I; jātu — at any time; na — did not; āsam — exist; na — not; tvam — you; na — not; ime — all these; jana-adhipāḥ — kings; na — never; ca — also; eva — certainly; na — not; bhaviṣyāmaḥ — shall exist; sarve vayam — all of us; ataḥ param — hereafter.
Translation:
Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.
Bg 2.13
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति॥२- १३॥
dehino 'smin yathā dehe
kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati
몸을 입고 있는 참나가 소년기, 청년기, 노년기를 거쳐가듯이, 참나는 새로운 몸을 입는다. 그러므로 현자는 이것에 대해 슬퍼하지 않는다.
Word for word:
dehinaḥ — of the embodied; asmin — in this; yathā — as; dehe — in the body; kaumāram — boyhood; yauvanam — youth; jarā — old age; tathā — similarly; deha-antara — of transference of the body; prāptiḥ — achievement; dhīraḥ — the sober; tatra — thereupon; na — never; muhyati — is deluded.
Translation:
As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change.
Bg 2.14
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत॥२- १४॥
mātrā-sparśās tu kaunteya
śītoṣṇa-sukha-duḥkha-dāḥ
āgamāpāyino 'nityās
tāṁs titikṣasva bhārata
오, 카운테야(아르주나)여! 감각이 감각 대상에 닿으면 뜨거움과 차가움, 즐거움과 고통이 일어난다. 그것들은 오고 가는 무상한 것들이다. 그것을 참고 견디어라, 오, 바라타(아르주나)여!
Word for word:
mātrā-sparśāḥ — sensory perception; tu — only; kaunteya — O son of Kuntī; śīta — winter; uṣṇa — summer; sukha — happiness; duḥkha — and pain; dāḥ — giving; āgama — appearing; apāyinaḥ — disappearing; anityāḥ — nonpermanent; tān — all of them; titikṣasva — just try to tolerate; bhārata — O descendant of the Bharata dynasty.
Translation:
O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.
Bg 2.15
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते॥२- १५॥
yaṁ hi na vyathayanty ete
puruṣaṁ puruṣarṣabha
sama-duḥkha-sukhaṁ dhīraṁ
so 'mṛtatvāya kalpate
오, 푸루샤르샤바여(아르주나)! 정말이지 이것들로 말미암아 괴롭지 않은 사람, 즐거움과 고통을 평등하게 여기는 현명한 사람은 불멸에 이르는 데 적합하다.
Word for word:
yam — one to whom; hi — certainly; na — never; vyathayanti — are distressing; ete — all these; puruṣam — to a person; puruṣa-ṛṣabha — O best among men; sama — unaltered; duḥkha — in distress; sukham — and happiness; dhīram — patient; saḥ — he; amṛtatvāya — for liberation; kalpate — is considered eligible.
Translation:
O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation.
Bg 2.16
नासतो विद्यते भावो नाभावो विद्यते सतः।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः॥२- १६॥
nāsato vidyate bhāvo
nābhāvo vidyate sataḥ
ubhayor api dṛṣṭo 'ntas
tv anayos tattva-darśibhiḥ
비실재는 결코 존재할 수 없으며, 실재는 결코 존재하지 않을 수 없다. 진리를 보는 사람들은 이 둘의 비밀을 알고 있다.
Word for word:
na — never; asataḥ — of the nonexistent; vidyate — there is; bhāvaḥ — endurance; na — never; abhāvaḥ — changing quality; vidyate — there is; sataḥ — of the eternal; ubhayoḥ — of the two; api — verily; dṛṣṭaḥ — observed; antaḥ — conclusion; tu — indeed; anayoḥ — of them; tattva — of the truth; darśibhiḥ — by the seers.
Translation:
Those who are seers of the truth have concluded that of the nonexistent [the material body] there is no endurance and of the eternal [the soul] there is no change. This they have concluded by studying the nature of both.
Bg 2.17
अविनाशि तु तद्विद्धि येन सर्वमिदं ततम्।
विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति॥२- १७॥
avināśi tu tad viddhi
yena sarvam idaṁ tatam
vināśam avyayasyāsya
na kaścit kartum arhati
이 모든 것에 편재하고 있는 불변하는 것이 있음을 알아라. 어느 누구도 이 불변하는 것을 파멸시킬 수 없다.
Word for word:
avināśi — imperishable; tu — but; tat — that; viddhi — know it; yena — by whom; sarvam — all of the body; idam — this; tatam — pervaded; vināśam — destruction; avyayasya — of the imperishable; asya — of it; na kaścit — no one; kartum — to do; arhati — is able.
Translation:
That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul.
Bg 2.18
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः।
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत॥२- १८॥
antavanta ime dehā
nityasyoktāḥ śarīriṇaḥ
anāśino 'prameyasya
tasmād yudhyasva bhārata
영원하고 파괴될 수 없고 깊이를 헤아릴 수 없는 것이 거주하고 있는 이 몸은 유한하다. 오, 바라타여! 그러니 싸워라.
Word for word:
anta-vantaḥ — perishable; ime — all these; dehāḥ — material bodies; nityasya — eternal in existence; uktāḥ — are said; śarīriṇaḥ — of the embodied soul; anāśinaḥ — never to be destroyed; aprameyasya — immeasurable; tasmāt — therefore; yudhyasva — fight; bhārata — O descendant of Bharata.
Translation:
The material body of the indestructible, immeasurable and eternal living entity is sure to come to an end; therefore, fight, O descendant of Bharata.
Bg 2.19
य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्।
उभौ तौ न विजानीतो नायं हन्ति न हन्यते॥२- १९॥
ya enaṁ vetti hantāraṁ
yaś cainaṁ manyate hatam
ubhau tau na vijānīto
nāyaṁ hanti na hanyate
참나를 살해자로 생각하거나 이것이 살해될 수 있다고 보는 사람은 둘 다 모르는 사람이다. 이것은 죽이지도 않으며 죽임을 당하지도 않는다.
Word for word:
yaḥ — anyone who; enam — this; vetti — knows; hantāram — the killer; yaḥ — anyone who; ca — also; enam — this; manyate — thinks; hatam — killed; ubhau — both; tau — they; na — never; vijānītaḥ — are in knowledge; na — never; ayam — this; hanti — kills; na — nor; hanyate — is killed.
Translation:
Neither he who thinks the living entity the slayer nor he who thinks it slain is in knowledge, for the self slays not nor is slain.
Bg 2.20
न जायते म्रियते वा कदाचि- न्नायं भूत्वा भविता वा न भूयः।
अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे॥२- २०॥
na jāyate mriyate vā kadācin
nāyaṁ bhūtvā bhavitā vā na bhūyaḥ
ajo nityaḥ śāśvato 'yaṁ purāṇo
na hanyate hanyamāne śarīre
참나는 태어나지도 않고 죽지도 않는다. 과거에 생긴 것이 아니며 미래에 존재하기를 그치지도 않는다. 태어난 적이 없으며, 영원하고, 불변하며, 오래된 것인 참나는 몸이 죽어도 죽지않는다.
Word for word:
na — never; jāyate — takes birth; mriyate — dies; vā — either; kadācit — at any time (past, present or future); na — never; ayam — this; bhūtvā — having come into being; bhavitā — will come to be; vā — or; na — not; bhūyaḥ — or is again coming to be; ajaḥ — unborn; nityaḥ — eternal; śāśvataḥ — permanent; ayam — this; purāṇaḥ — the oldest; na — never; hanyate — is killed; hanyamāne — being killed; śarīre — the body.
Translation:
For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain.
Bg 2.21
वेदाविनाशिनं नित्यं य एनमजमव्ययम्।
कथं स पुरुषः पार्थ कं घातयति हन्ति कम्॥२- २१॥
vedāvināśinaṁ nityaṁ
ya enam ajam avyayam
kathaṁ sa puruṣaḥ pārtha
kaṁ ghātayati hanti kam
없어지지 않으며, 영원하며, 태어나지 않았으며, 불멸로 있는 참나를 아는 사람이 어떻게 누구를 죽이거나 죽게끔 할 수 있겠는가? 오, 파르타(아르주나)여!
Word for word:
veda — knows; avināśinam — indestructible; nityam — always existing; yaḥ — one who; enam — this (soul); ajam — unborn; avyayam — immutable; katham — how; saḥ — that; puruṣaḥ — person; pārtha — O Pārtha (Arjuna); kam — whom; ghātayati — causes to hurt; hanti — kills; kam — whom.
Translation:
O Pārtha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill?
Bg 2.22
वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि।
तथा शरीराणि विहाय जीर्णा न्यन्यानि संयाति नवानि देही॥२- २२॥
vāsāṁsi jīrṇāni yathā vihāya
navāni gṛhṇāti naro 'parāṇi
tathā śarīrāṇi vihāya jīrṇāny
anyāni saṁyāti navāni dehī
사람이 낡은 옷을 버리고 새옷을 갈아입듯이, 몸을 입은 참나도 낡은 몸을 버리고 새로운 몸으로 옮겨간다.
Word for word:
vāsāṁsi — garments; jīrṇāni — old and worn out; yathā — just as; vihāya — giving up; navāni — new garments; gṛhṇāti — does accept; naraḥ — a man; aparāṇi — others; tathā — in the same way; śarīrāṇi — bodies; vihāya — giving up; jirṇāni — old and useless; anyāni — different; saṁyāti — verily accepts; navāni — new sets; dehī — the embodied.
Translation:
As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones.
Bg 2.23
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः।
न चैनं क्लेदयन्त्यापो न शोषयति मारुतः॥२- २३॥
nainaṁ chindanti śastrāṇi
nainaṁ dahati pāvakaḥ
na cainaṁ kledayanty āpo
na śoṣayati mārutaḥ
이것은 무가가 상처를 입히지 못하고, 이것은 불이 태우지 못하고, 이것은 물이 적시지 못하고, 이것은 바람이 말리지 못한다.
Word for word:
na — never; enam — this soul; chindanti — can cut to pieces; śastrāṇi — weapons; na — never; enam — this soul; dahati — burns; pāvakaḥ — fire; na — never; ca — also; enam — this soul; kledayanti — moistens; āpaḥ — water; na — never; śoṣayati — dries; mārutaḥ — wind.
Translation:
The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind.
Bg 2.24
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च।
नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः॥२- २४॥
acchedyo 'yam adāhyo 'yam
akledyo 'śoṣya eva ca
nityaḥ sarva-gataḥ sthāṇur
acalo 'yaṁ sanātanaḥ
참나는 베일 수 없고, 태울 수 없고, 적실 수 없고, 말릴 수 없다. 이것은 다함이 없고, 모든 곳에 있으며, 견고하고, 확고하고, 영원하다.
Word for word:
acchedyaḥ — unbreakable; ayam — this soul; adāhyaḥ — unable to be burned; ayam — this soul; akledyaḥ — insoluble; aśoṣyaḥ — not able to be dried; eva — certainly; ca — and; nityaḥ — everlasting; sarva-gataḥ — all—pervading; sthāṇuḥ — unchangeable; acalaḥ — immovable; ayam — this soul; sanātanaḥ — eternally the same.
Translation:
This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same.
Bg 2.25
अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते।
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि॥२- २५॥
avyakto 'yam acintyo 'yam
avikāryo 'yam ucyate
tasmād evaṁ viditvainaṁ
nānuśocitum arhasi
참나는 감각으로도 잡을 수 없고, 생각으로도 헤아릴 수 없고, 불변하고 있다고 한다. 그러므로 그것이 그러함을 알고서 그대는 슬퍼하지 말라.
Word for word:
avyaktaḥ — invisible; ayam — this soul; acintyaḥ — inconceivable; ayam — this soul; avikāryaḥ — unchangeable; ayam — this soul; ucyate — is said; tasmāt — therefore; evam — like this; viditvā — knowing it well; enam — this soul; na — do not; anuśocitum — to lament; arhasi — you deserve.
Translation:
It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the body.
Bg 2.26
अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम्।
तथापि त्वं महाबाहो नैवं शोचितुमर्हसि॥२- २६॥
atha cainaṁ nitya-jātaṁ
nityaṁ vā manyase mṛtam
tathāpi tvaṁ mahā-bāho
nainaṁ śocitum arhasi
참나가 태어나고 죽기를 끊임없이 한다고 하더라도, 오, 마하바호(아르주나)여! 그대는 슬퍼하지 말아야 한다.
Word for word:
atha — if, however; ca — also; enam — this soul; nitya-jātam — always born; nityam — forever; vā — either; manyase — you so think; mṛtam — dead; tathā api — still; tvam — you; mahā-bāho — O mighty—armed one; na — never; enam — about the soul; śocitum — to lament; arhasi — deserve.
Translation:
If, however, you think that the soul [or the symptoms of life] is always born and dies forever, you still have no reason to lament, O mighty-armed.
Bg 2.27
जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च।
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि॥२- २७॥
jātasya hi dhruvo mṛtyur
dhruvaṁ janma mṛtasya ca
tasmād aparihārye 'rthe
na tvaṁ śocitum arhasi
태어난 것은 반드시 죽고, 죽는 것은 반드시 태어나기 때문이다. 그러므로 그대는 피할 수 없는 것에 대해 슬퍼하지 말라.
Word for word:
jātasya — of one who has taken his birth; hi — certainly; dhruvaḥ — a fact; mṛtyuḥ — death; dhruvam — it is also a fact; janma — birth; mṛtasya — of the dead; ca — also; tasmāt — therefore; aparihārye — of that which is unavoidable; arthe — in the matter; na — do not; tvam — you; śocitum — to lament; arhasi — deserve.
Translation:
One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament.
Bg 2.28
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत।
अव्यक्तनिधनान्येव तत्र का परिदेवना॥२- २८॥
avyaktādīni bhūtāni
vyakta-madhyāni bhārata
avyakta-nidhanāny eva
tatra kā paridevanā
모든 존재들은 태어나기 전에는 보이지 않고, 중간 상태에는 보이고, 죽은 뒤에는 다시 보이지 않는다. 여기에 슬퍼할 무엇이 있는가?
Word for word:
avyakta-ādīni — in the beginning unmanifested; bhūtāni — all that are created; vyakta — manifested; madhyāni — in the middle; bhārata — O descendant of Bharata; avyakta — nonmanifested; nidhanāni — when vanquished; eva — it is all like that; tatra — therefore; kā — what; paridevanā — lamentation.
Translation:
All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when annihilated. So what need is there for lamentation?
Bg 2.29
आश्चर्यवत्पश्यति कश्चिदेन- माश्चर्यवद्वदति तथैव चान्यः।
आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाप्येनं वेद न चैव कश्चित्॥२- २९॥
āścarya-vat paśyati kaścid enam
āścarya-vad vadati tathaiva cānyaḥ
āścarya-vac cainam anyaḥ śṛṇoti
śrutvāpy enaṁ veda na caiva kaścit
어떤 사람은 참나를 놀랍다고 보고, 어떤 사람은 참나를 놀랍다고 말하며, 어떤 사람은 참나를 놀라운 존재라고 듣는다. 그렇다 하더라도 참나를 아는 사람은 아무도 없다.
Word for word:
āścarya-vat — as amazing; paśyati — sees; kaścit — someone; enam — this soul; āścarya-vat — as amazing; vadati — speaks of; tathā — thus; eva — certainly; ca — also; anyaḥ — another; āścarya-vat — similarly amazing; ca — also; enam — this soul; anyaḥ — another; śṛṇoti — hears of; śrutvā — having heard; api — even; enam — this soul; veda — knows; na — never; ca — and; eva — certainly; kaścit — someone.
Translation:
Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all.
Bg 2.30
देही नित्यमवध्योऽयं देहे सर्वस्य भारत।
तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि॥२- ३०॥
dehī nityam avadhyo 'yaṁ
dehe sarvasya bhārata
tasmāt sarvāṇi bhūtāni
na tvaṁ śocitum arhasi
모든 존재의 몸 속에 머물고 있는 참나는 없어지지 않는다. 오, 바라타(아르주나)여! 그러므로 그대는 어떤 사람에 대해서도 슬퍼할 필요가 없다.
Word for word:
dehī — the owner of the material body; nityam — eternally; avadhyaḥ — cannot be killed; ayam — this soul; dehe — in the body; sarvasya — of everyone; bhārata — O descendant of Bharata; tasmāt — therefore; sarvāṇi — all; bhūtāni — living entities (that are born); na — never; tvam — you; śocitum — to lament; arhasi — deserve.
Translation:
O descendant of Bharata, he who dwells in the body can never be slain. Therefore you need not grieve for any living being.
Bg 2.31
श्रीभगवान बोले (THE LORD SAID):
स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि।
धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते॥२- ३१॥
sva-dharmam api cāvekṣya
na vikampitum arhasi
dharmyād dhi yuddhāc chreyo 'nyat
kṣatriyasya na vidyate
그대의 다르마를 생각해보더라도 그대는 머뭇거리지 않아야 한다. 크샤트리야에게는 정의로운 전쟁보다 더 나은 것은 없기 때문이다.
Word for word:
sva-dharmam — one's own religious principles; api — also; ca — indeed; avekṣya — considering; na — never; vikampitum — to hesitate; arhasi — you deserve; dharmyāt — for religious principles; hi — indeed; yuddhāt — than fighting; śreyaḥ — better engagement; anyat — any other; kṣatriyasya — of the kṣatriya; na — does not; vidyate — exist.
Translation:
Considering your specific duty as a kṣatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation.
Bg 2.32
यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्।
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम्॥२- ३२॥
yadṛcchayā copapannaṁ
svarga-dvāram apāvṛtam
sukhinaḥ kṣatriyāḥ pārtha
labhante yuddham īdṛśam
오, 파르다(아르주나)여! 천국으로 가는 문을 열어 줄 싸움터를 맞이하게 된 크샤트리야들은 정말로 운이 좋다.
Word for word:
yadṛcchayā — by its own accord; ca — also; upapannam — arrived at; svarga — of the heavenly planets; dvāram — door; apāvṛtam — wide open; sukhinaḥ — very happy; kṣatriyāḥ — the members of the royal order; pārtha — O son of Pṛthā; labhante — do achieve; yuddham — war; īdṛśam — like this.
Translation:
O Pārtha, happy are the kṣatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets.
Bg 2.33
अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि।
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि॥२- ३३॥
atha cet tvam imaṁ dharmyaṁ
saṅgrāmaṁ na kariṣyasi
tataḥ sva-dharmaṁ kīrtiṁ ca
hitvā pāpam avāpsyasi
그러나 만약 그대가 이 의로운 전쟁에서 의무와 명예를 저버리고 싸우기를 거부한다면, 그대는 죄를 짓게 될 것이다.
Word for word:
atha — therefore; cet — if; tvam — you; imam — this; dharmyam — as a religious duty; saṅgrāmam — fighting; na — do not; kariṣyasi — perform; tataḥ — then; sva-dharmam — your religious duty; kīrtim — reputation; ca — also; hitvā — losing; pāpam — sinful reaction; avāpsyasi — will gain.
Translation:
If, however, you do not perform your religious duty of fighting, then you will certainly incur sins for neglecting your duties and thus lose your reputation as a fighter.
Bg 2.34
अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्।
सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते॥२- ३४॥
akīrtiṁ cāpi bhūtāni
kathayiṣyanti te 'vyayām
sambhāvitasya cākīrtir
maraṇād atiricyate
사람들도 그대의 씻을 수 없는 불명예를 두고 끊임없이 되풀이 하여 말할 것이다. 명예를 아는 사람에게 불명예란 죽음보다 더 괴로운 것이다.
Word for word:
akīrtim — infamy; ca — also; api — over and above; bhūtāni — all people; kathayiṣyanti — will speak; te — of you; avyayām — forever; sambhāvitasya — for a respectable man; ca — also; akīrtiḥ — ill fame; maraṇāt — than death; atiricyate — becomes more.
Translation:
People will always speak of your infamy, and for a respectable person, dishonor is worse than death.
Bg 2.35
भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः।
येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम्॥२- ३५॥
bhayād raṇād uparataṁ
maṁsyante tvāṁ mahā-rathāḥ
yeṣāṁ ca tvaṁ bahu-mato
bhūtvā yāsyasi lāghavam
장수들은 그대가 겁이 나서 전쟁터에서 도망쳤다고 생각할 것이다. 지금까지 그대를 존경하던 사람들은 그대를 경멸할 것이다.
Word for word:
bhayāt — out of fear; raṇāt — from the battlefield; uparatam — ceased; maṁsyante — they will consider; tvām — you; mahā-rathāḥ — the great generals; yeṣām — for whom; ca — also; tvam — you; bahu-mataḥ — in great estimation; bhūtvā — having been; yāsyasi — you will go; lāghavam — decreased in value.
Translation:
The great generals who have highly esteemed your name and fame will think that you have left the battlefield out of fear only, and thus they will consider you insignificant.
Bg 2.36
अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः।
निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम्॥२- ३६॥
avācya-vādāṁś ca bahūn
vadiṣyanti tavāhitāḥ
nindantas tava sāmarthyaṁ
tato duḥkhataraṁ nu kim
그대의 적들 또한 그대의 능력을 비웃으며 온갖 욕설을 퍼부을 것이다. 이보다 더한 고통이 어디에 있겠는가?
Word for word:
avācya — unkind; vādān — fabricated words; ca — also; bahūn — many; vadiṣyanti — will say; tava — your; ahitāḥ — enemies; nindantaḥ — while vilifying; tava — your; sāmarthyam — ability; tataḥ — than that; duḥkha-taram — more painful; nu — of course; kim — what is there.
Translation:
Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you?
Bg 2.37
हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः॥२- ३७॥
hato vā prāpsyasi svargaṁ
jitvā vā bhokṣyase mahīm
tasmād uttiṣṭha kaunteya
yuddhāya kṛta-niścayaḥ
죽음을 당한다면 그대는 천국으로 오를 것이다. 승리한다면 그대는 땅의 즐거움을 누릴 것이다. 그러므로 오, 카운테야(아르주나)여! 일어나서 싸우기를 결심하여라.
Word for word:
hataḥ — being killed; vā — either; prāpsyasi — you gain; svargam — the heavenly kingdom; jitvā — by conquering; vā — or; bhokṣyase — you enjoy; mahīm — the world; tasmāt — therefore; uttiṣṭha — get up; kaunteya — O son of Kuntī; yuddhāya — to fight; kṛta — determined; niścayaḥ — in certainty.
Translation:
O son of Kuntī, either you will be killed on the battlefield and attain the heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore, get up with determination and fight.
Bg 2.38
सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ।
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि॥२- ३८॥
sukha-duḥkhe same kṛtvā
lābhālābhau jayājayau
tato yuddhāya yujyasva
naivaṁ pāpam avāpsyasi
즐거움과 고통, 얻음과 잃음, 승리와 패배를 같은 것으로 여기면서 싸울 준비를 하여라. 그리하면 그대는 죄를 짓지 않게 될 것이다.
Word for word:
sukha — happiness; duḥkhe — and distress; same — in equanimity; kṛtvā — doing so; lābha-alābhau — both profit and loss; jaya-ajayau — both victory and defeat; tataḥ — thereafter; yuddhāya — for the sake of fighting; yujyasva — engage (fight); na — never; evam — in this way; pāpam — sinful reaction; avāpsyasi — you will gain.
Translation:
Do thou fight for the sake of fighting, without considering happiness or distress, loss or gain, victory or defeat—and by so doing you shall never incur sin.
Bg 2.39
एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां शृणु।
बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि॥२- ३९॥
eṣā te 'bhihitā sāṅkhye
buddhir yoge tv imāṁ śṛṇu
buddhyā yukto yayā pārtha
karma-bandhaṁ prahāsyasi
지금까지 나는 그대에게 지식의 요가(샹키야, 갸나요가)에 대하여 말하였다. 이제 카르마(행위의)요가에 관한 지혜를 들어라. 이 요가를 지닌다면 그대는 행위의 속박에서 벗어나게 될 것이다.
Word for word:
eṣā — all this; te — unto you; abhihitā — described; sāṅkhye — in analytical study; buddhiḥ — intelligence; yoge — in work without fruitive result; tu — but; imām — this; śṛṇu — just hear; buddhyā — by intelligence; yuktaḥ — dovetailed; yayā — by which; pārtha — O son of Pṛthā; karma-bandham — bondage of reaction; prahāsyasi — you can be released from.
Translation:
Thus far I have described this knowledge to you through analytical study. Now listen as I explain it in terms of working without fruitive results. O son of Pṛthā, when you act in such knowledge you can free yourself from the bondage of works.
Bg 2.40
नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते।
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्॥२- ४०॥
nehābhikrama-nāśo 'sti
pratyavāyo na vidyate
sv-alpam apy asya dharmasya
trāyate mahato bhayāt
이 길에서는 아무리 하찮은 노력이라도 헛되게 사라지지 않으며 아무런 해로움도 없을 것이다. 이 길에서 아무리 사소한 노력을 하더라도 큰 두려움에서 놓여날 것이다.
Word for word:
na — there is not; iha — in this yoga; abhikrama — in endeavoring; nāśaḥ — loss; asti — there is; pratyavāyaḥ — diminution; na — never; vidyate — there is; su-alpam — a little; api — although; asya — of this; dharmasya — occupation; trāyate — releases; mahataḥ — from very great; bhayāt — danger.
Translation:
In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.
Bg 2.41
व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन।
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम्॥२- ४१॥
vyavasāyātmikā buddhir
ekeha kuru-nandana
bahu-śākhā hy anantāś ca
buddhayo 'vyavasāyinām
오, 쿠루난다나(아르주나)여! 이 길에서는 식별력에서 생긴 단 하나의 생각을 지녀야 한다. 단호한 결심을 내리지 못한 사람들의 지성은 수없이 흩어지며, 이것들에는 끝이 없다.
Word for word:
vyavasāya-ātmikā — resolute in Kṛṣṇa consciousness; buddhiḥ — intelligence; ekā — only one; iha — in this world; kuru-nandana — O beloved child of the Kurus; bahu-śākhāḥ — having various branches; hi — indeed; anantāḥ — unlimited; ca — also; buddhayaḥ — intelligence; avyavasāyinām — of those who are not in Kṛṣṇa consciousness.
Translation:
Those who are on this path are resolute in purpose, and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched.
Bg 2.42-43
यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः।
वेदवादरताः पार्थ नान्यदस्तीति वादिनः॥२- ४२॥
कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्।
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति॥२- ४३॥
yām imāṁ puṣpitāṁ vācaṁ
pravadanty avipaścitaḥ
veda-vāda-ratāḥ pārtha
nānyad astīti vādinaḥ
kāmātmānaḥ svarga-parā
janma-karma-phala-pradām
kriyā-viśeṣa-bahulāṁ
bhogaiśvarya-gatiṁ prati
베다 경전의 문자에 얽매여 있으며 또 욕망에 압도당하여 천국(스와르가)을 지고의 목표로 삼고 이것밖에 없다고 주장하는 사람들은 현명하지 못한 사람들이다. 베다의 화려한 말들은 쾌락과 번영을 얻기 위한 갖가지 의식을 늘어놓고 있는데, 이러한 것들은 다시 태어나게만 할 뿐이다.
Word for word:
yām imām — all these; puṣpitām — flowery; vācam — words; pravadanti — say; avipaścitaḥ — men with a poor fund of knowledge; veda-vāda-ratāḥ — supposed followers of the Vedas; pārtha — O son of Pṛthā; na — never; anyat — anything else; asti — there is; iti — thus; vādinaḥ — the advocates; kāma-ātmānaḥ — desirous of sense gratification; svarga-parāḥ — aiming to achieve heavenly planets; janma-karma-phala-pradām — resulting in good birth and other fruitive reactions; kriyā-viśeṣa — pompous ceremonies; bahulām — various; bhoga — in sense enjoyment; aiśvarya — and opulence; gatim — progress; prati — towards.
Translation:
Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this.
Bg 2.44
भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्।
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते॥२- ४४॥
bhogaiśvarya-prasaktānāṁ
tayāpahṛta-cetasām
vyavasāyātmikā buddhiḥ
samādhau na vidhīyate
쾌락과 권력에 마음을 배앗긴 사람들의 마음에는 샹키야 혹은 요가에 관한 지혜가 생겨나지 않는다.
Word for word:
bhoga — to material enjoyment; aiśvarya — and opulence; prasaktānām — for those who are attached; tayā — by such things; apahṛta-cetasām — bewildered in mind; vyavasāya-ātmikā — fixed in determination; buddhiḥ — devotional service to the Lord; samādhau — in the controlled mind; na — never; vidhīyate — does take place.
Translation:
In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination for devotional service to the Supreme Lord does not take place.
Bg 2.45
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन।
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान्॥२- ४५॥
trai-guṇya-viṣayā vedā
nistrai-guṇyo bhavārjuna
nirdvandvo nitya-sattva-stho
niryoga-kṣema ātmavān
베다들은 세 구나들을 다루고 있다. 오, 아르주나여! 그것들을 벗어나라. 상반되는 것들의 양극을 벗어나라. 언제나 사트바안에 머물러라. 얻고자 하는 마음과 이미 얻은 것을 지키려 하지 말라. 늘 참나 안에 머물러라.
Word for word:
trai-guṇya — pertaining to the three modes of material nature; viṣayāḥ — on the subject matter; vedāḥ — Vedic literatures; nistrai-guṇyaḥ — transcendental to the three modes of material nature; bhava — be; arjuna — O Arjuna; nirdvandvaḥ — without duality; nitya-sattva-sthaḥ — in a pure state of spiritual existence; niryoga-kṣemaḥ — free from ideas of gain and protection; ātma-vān — established in the self.
Translation:
The Vedas deal mainly with the subject of the three modes of material nature. O Arjuna, become transcendental to these three modes. Be free from all dualities and from all anxieties for gain and safety, and be established in the self.
Bg 2.46
यावानर्थ उदपाने सर्वतः संप्लुतोदके।
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः॥२- ४६॥
yāvān artha udapāne
sarvataḥ samplutodake
tāvān sarveṣu vedeṣu
brāhmaṇasya vijānataḥ
깨달은 브라민에게는 모든 베다들은 사방에 홍수가 났을때 조그만 저수지 만큼의 쓸모밖에 없는 것이다.
Word for word:
yāvān — all that; arthaḥ — is meant; uda-pāne — in a well of water; sarvataḥ — in all respects; sampluta-udake — in a great reservoir of water; tāvān — similarly; sarveṣu — in all; vedeṣu — Vedic literatures; brāhmaṇasya — of the man who knows the Supreme Brahman; vijānataḥ — who is in complete knowledge.
Translation:
All purposes served by a small well can at once be served by a great reservoir of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them.
Bg 2.47
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि॥२- ४७॥
karmaṇy evādhikāras te
mā phaleṣu kadācana
mā karma-phala-hetur bhūr
mā te saṅgo 'stv akarmaṇi
그대의 행위에만 관심을 가져야지, 행위의 결과에는 관심을 가지지 말아야 한다. 행위의 결과를 동기로 삼지 말아야 하며, 또한 행위를 하지 않으려고도 하지 말아야 한다.
Word for word:
karmaṇi — in prescribed duties; eva — certainly; adhikāraḥ — right; te — of you; mā — never; phaleṣu — in the fruits; kadācana — at any time; mā — never; karma-phala — in the result of the work; hetuḥ — cause; bhūḥ — become; mā — never; te — of you; saṅgaḥ — attachment; astu — there should be; akarmaṇi — in not doing prescribed duties.
Translation:
You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty.
Bg 2.48
योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनंजय।
सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते॥२- ४८॥
yoga-sthaḥ kuru karmāṇi
saṅgaṁ tyaktvā dhanañjaya
siddhy-asiddhyoḥ samo bhūtvā
samatvaṁ yoga ucyate
확고한 헌신으로 그대의 일을 하라. 오, 다난자야(아르주나)여! 집착을 버리고, 성공과 실패를 같은 것으로 여겨라. 이 평등한 마음을 요가라 한다.
Word for word:
yoga-sthaḥ — equipoised; kuru — perform; karmāṇi — your duties; saṅgam — attachment; tyaktvā — giving up; dhanañjaya — O Arjuna; siddhi-asiddhyoḥ — in success and failure; samaḥ — equipoised; bhūtvā — becoming; samatvam — equanimity; yogaḥ — yoga; ucyate — is called.
Translation:
Perform your duty equipoised, O Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga.
Bg 2.49
दूरेण ह्यवरं कर्म बुद्धियोगाद्धनंजय।
बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः॥२- ४९॥
dūreṇa hy avaraṁ karma
buddhi-yogād dhanañjaya
buddhau śaraṇam anviccha
kṛpaṇāḥ phala-hetavaḥ
오, 다난자야여! 동기를 지닌 행위는 지성의 요가에 바탕을 둔 사심없는 행위보다 훨씬 못한 것이다. 그러므로 지성 안에 그대의 안식처를 구하여라. 결과를 바라고 행위를 하는 사람들은 가련한 사람들이다.
Word for word:
dūreṇa — discard it at a long distance; hi — certainly; avaram — abominable; karma — activity; buddhi-yogāt — on the strength of Kṛṣṇa consciousness; dhanañjaya — O conqueror of wealth; buddhau — in such consciousness; śaraṇam — full surrender; anviccha — try for; kṛpaṇāḥ — misers; phala-hetavaḥ — those desiring fruitive results.
Translation:
O Dhanañjaya, keep all abominable activities far distant by devotional service, and in that consciousness surrender unto the Lord. Those who want to enjoy the fruits of their work are misers.
Bg 2.50
बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते।
तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्॥२- ५०॥
buddhi-yukto jahātīha
ubhe sukṛta-duṣkṛte
tasmād yogāya yujyasva
yogaḥ karmasu kauśalam
평등에 자리잡은 사람들은 이 세상에서 선한 행위와 악한 행위 둘 다를 버린다. 그러므로 오로지 이 요가에 전념하라. 요가는 행위의 능숙함이다.
Word for word:
buddhi-yuktaḥ — one who is engaged in devotional service; jahāti — can get rid of; iha — in this life; ubhe — both; sukṛta-duṣkṛte — good and bad results; tasmāt — therefore; yogāya — for the sake of devotional service; yujyasva — be so engaged; yogaḥ — Kṛṣṇa consciousness; karmasu — in all activities; kauśalam — art.
Translation:
A man engaged in devotional service rids himself of both good and bad reactions even in this life. Therefore strive for yoga, which is the art of all work.
Bg 2.51
कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः।
जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम्॥२- ५१॥
karma-jaṁ buddhi-yuktā hi
phalaṁ tyaktvā manīṣiṇaḥ
janma-bandha-vinirmuktāḥ
padaṁ gacchanty anāmayam
마음의 평등을 수행하며 행위의 결과를 포기한 지혜로운 사람들은 태어남과 죽음의 굴레에서 풀려나며 괴로움이 없는 경지에 이른다.
Word for word:
karma-jam — due to fruitive activities; buddhi-yuktāḥ — being engaged in devotional service; hi — certainly; phalam — results; tyaktvā — giving up; manīṣiṇaḥ — great sages or devotees; janma-bandha — from the bondage of birth and death; vinirmuktāḥ — liberated; padam — position; gacchanti — they reach; anāmayam — without miseries.
Translation:
By thus engaging in devotional service to the Lord, great sages or devotees free themselves from the results of work in the material world. In this way they become free from the cycle of birth and death and attain the state beyond all miseries [by going back to Godhead].
Bg 2.52
यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति।
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च॥२- ५२॥
yadā te moha-kalilaṁ
buddhir vyatitariṣyati
tadā gantāsi nirvedaṁ
śrotavyasya śrutasya ca
그대의 지성이 미혹의 수렁을 건너게 되면, 그대는 이미 들은 것과 앞으로 듣게 될 것에 대해 무심해질 것이다.
Word for word:
yadā — when; te — your; moha — of illusion; kalilam — dense forest; buddhiḥ — transcendental service with intelligence; vyatitariṣyati — surpasses; tadā — at that time; gantā asi — you shall go; nirvedam — callousness; śrotavyasya — toward all that is to be heard; śrutasya — all that is already heard; ca — also.
Translation:
When your intelligence has passed out of the dense forest of delusion, you shall become indifferent to all that has been heard and all that is to be heard.
Bg 2.53
श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला।
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि॥२- ५३॥
śruti-vipratipannā te
yadā sthāsyati niścalā
samādhāv acalā buddhis
tadā yogam avāpsyasi
그동안 들은 잡다한 것들로 혼란스러워진 그대의 지성이 참나 안에 확고히 설 때, 그대는 요가의 상태 안에 있다.
Word for word:
śruti — of Vedic revelation; vipratipannā — without being influenced by the fruitive results; te — your; yadā — when; sthāsyati — remains; niścalā — unmoved; samādhau — in transcendental consciousness, or Kṛṣṇa consciousness; acalā — unflinching; buddhiḥ — intelligence; tadā — at that time; yogam — self-realization; avāpsyasi — you will achieve.
Translation:
When your mind is no longer disturbed by the flowery language of the Vedas, and when it remains fixed in the trance of self-realization, then you will have attained the divine consciousness.
Bg 2.54
अर्जुन बोले (Arjun Said):
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव।
स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम्॥२- ५४॥
arjuna uvāca
sthita-prajñasya kā bhāṣā
samādhi-sthasya keśava
sthita-dhīḥ kiṁ prabhāṣeta
kim āsīta vrajeta kim
아르주나가 말했다.
오, 케샤바시여! 사마디에 들어 있는 확고한 지식을 가진 사람들의 특성들은 어떠합니까? 그러한 사람들은 어떻게 말하고, 어떻게 앉고, 어떻게 걷습니까?
오, 케샤바시여! 사마디에 들어 있는 확고한 지식을 가진 사람들의 특성들은 어떠합니까? 그러한 사람들은 어떻게 말하고, 어떻게 앉고, 어떻게 걷습니까?
Word for word:
arjunaḥ uvāca — Arjuna said; sthita-prajñasya — of one who is situated in fixed Kṛṣṇa consciousness; kā — what; bhāṣā — language; samādhi-sthasya — of one situated in trance; keśava — O Kṛṣṇa; sthita-dhīḥ — one fixed in Kṛṣṇa consciousness; kim — what; prabhāṣeta — speaks; kim — how; āsīta — does remain still; vrajeta — walks; kim — how.
Translation:
Arjuna said: O Kṛṣṇa, what are the symptoms of one whose consciousness is thus merged in transcendence? How does he speak, and what is his language? How does he sit, and how does he walk?
Bg 2.55
श्रीभगवान बोले (THE LORD SAID):
प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान्।
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते॥२- ५५॥
śrī-bhagavān uvāca
prajahāti yadā kāmān
sarvān pārtha mano-gatān
ātmany evātmanā tuṣṭaḥ
sthita-prajñas tadocyate
슈리 바가반이 말했다.
마음에서 생겨난 모든 욕망을 물리치고 오직 참나 안에서만 만족을 찾을 때, 그런 사람을 확고한 지식을 지닌 사람이라고 한다.
마음에서 생겨난 모든 욕망을 물리치고 오직 참나 안에서만 만족을 찾을 때, 그런 사람을 확고한 지식을 지닌 사람이라고 한다.
Word for word:
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; prajahāti — gives up; yadā — when; kāmān — desires for sense gratification; sarvān — of all varieties; pārtha — O son of Pṛthā; manaḥ-gatān — of mental concoction; ātmani — in the pure state of the soul; eva — certainly; ātmanā — by the purified mind; tuṣṭaḥ — satisfied; sthita-prajñaḥ — transcendentally situated; tadā — at that time; ucyate — is said.
Translation:
The Supreme Personality of Godhead said: O Pārtha, when a man gives up all varieties of desire for sense gratification, which arise from mental concoction, and when his mind, thus purified, finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness.
Bg 2.56
दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः।
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते॥२- ५६॥
duḥkheṣv anudvigna-manāḥ
sukheṣu vigata-spṛhaḥ
vīta-rāga-bhaya-krodhaḥ
sthita-dhīr munir ucyate
불행중에도 마음이 흔들리지 않으며, 즐거움에 대한 갈망이 없으며, 갈망과 두려움과 분노를 벗어난 자유로운 사람은 확고한 지성을 가진 사람이다.
Word for word:
duḥkheṣu — in the threefold miseries; anudvigna-manāḥ — without being agitated in mind; sukheṣu — in happiness; vigata-spṛhaḥ — without being interested; vīta — free from; rāga — attachment; bhaya — fear; krodhaḥ — and anger; sthita-dhīḥ — whose mind is steady; muniḥ — a sage; ucyate — is called.
Translation:
One who is not disturbed in mind even amidst the threefold miseries or elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.
Bg 2.57
यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्।
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता॥२- ५७॥
yaḥ sarvatrānabhisnehas
tat tat prāpya śubhāśubham
nābhinandati na dveṣṭi
tasya prajñā pratiṣṭhitā
그 어디도 집착하지 않으며, 좋은 것을 얻어도 크게 기뻐하지 않으며 나쁜 것을 얻어도 크게 원망하지 않는 사람은 확고한 지성을 가진 사람이다.
Word for word:
yaḥ — one who; sarvatra — everywhere; anabhisnehaḥ — without affection; tat — that; tat — that; prāpya — achieving; śubha — good; aśubham — evil; na — never; abhinandati — praises; na — never; dveṣṭi — envies; tasya — his; prajñā — perfect knowledge; pratiṣṭhitā — fixed.
Translation:
In the material world, one who is unaffected by whatever good or evil he may obtain, neither praising it nor despising it, is firmly fixed in perfect knowledge.
Bg 2.58
यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता॥२- ५८॥
yadā saṁharate cāyaṁ
kūrmo 'ṅgānīva sarvaśaḥ
indriyāṇīndriyārthebhyas
tasya prajñā pratiṣṭhitā
거북이가 사방으로부터 네 발을 거두어들이듯이, 감각의 대상들로부터 자신의 감각들을 완전히 거두어들일 수 있는 사람은 확고한 지성을 가진 사람이다.
Word for word:
yadā — when; saṁharate — winds up; ca — also; ayam — he; kūrmaḥ — tortoise; aṅgāni — limbs; iva — like; sarvaśaḥ — altogether; indriyāṇi — senses; indriya-arthebhyaḥ — from the sense objects; tasya — his; prajñā — consciousness; pratiṣṭhitā — fixed.
Translation:
One who is able to withdraw his senses from sense objects, as the tortoise draws its limbs within the shell, is firmly fixed in perfect consciousness.
Bg 2.59
विषया विनिवर्तन्ते निराहारस्य देहिनः।
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते॥२- ५९॥
viṣayā vinivartante
nirāhārasya dehinaḥ
rasa-varjaṁ raso 'py asya
paraṁ dṛṣṭvā nivartate
절제하는 사람에게 감각의 대상들은 떨어져 나가겠지만, 그것들에 대한 기호는 남아 있을 것이다. 지고의 존재를 보게 되면 이 미묘한 집착조차도 그칠 것이다.
Word for word:
viṣayāḥ — objects for sense enjoyment; vinivartante — are practiced to be refrained from; nirāhārasya — by negative restrictions; dehinaḥ — for the embodied; rasa-varjam — giving up the taste; rasaḥ — sense of enjoyment; api — although there is; asya — his; param — far superior things; dṛṣṭvā — by experiencing; nivartate — he ceases from.
Translation:
The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.
Bg 2.60
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः।
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः॥२- ६०॥
yatato hy api kaunteya
puruṣasya vipaścitaḥ
indriyāṇi pramāthīni
haranti prasabhaṁ manaḥ
감각들은, 오, 카운테야여! 너무나 난폭하여 지혜로운 사람이 그것들을 통제하려고 해도 강력한 힘으로 마음을 휩쓸어 버릴 것이다.
Word for word:
yatataḥ — while endeavoring; hi — certainly; api — in spite of; kaunteya — O son of Kuntī; puruṣasya — of a man; vipaścitaḥ — full of discriminating knowledge; indriyāṇi — the senses; pramāthīni — agitating; haranti — throw; prasabham — by force; manaḥ — the mind.
Translation:
The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the mind even of a man of discrimination who is endeavoring to control them.
Bg 2.61
तानि सर्वाणि संयम्य युक्त आसीत मत्परः।
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता॥२- ६१॥
tāni sarvāṇi saṁyamya
yukta āsīta mat-paraḥ
vaśe hi yasyendriyāṇi
tasya prajñā pratiṣṭhitā
모든 감각들을 통제하고는 오로지 나 안에 마음을 몰입시켜야 한다. 자신의 감각들을 완전히 다스리고 있는 사람은 확고한 지식에 서 있을 수 있다.
Word for word:
tāni — those senses; sarvāṇi — all; saṁyamya — keeping under control; yuktaḥ — engaged; āsīta — should be situated; mat-paraḥ — in relationship with Me; vaśe — in full subjugation; hi — certainly; yasya — one whose; indriyāṇi — senses; tasya — his; prajñā — consciousness; pratiṣṭhitā — fixed.
Translation:
One who restrains his senses, keeping them under full control, and fixes his consciousness upon Me, is known as a man of steady intelligence.
Bg 2.62
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते।
सङ्गात्संजायते कामः कामात्क्रोधोऽभिजायते॥२- ६२॥
dhyāyato viṣayān puṁsaḥ
saṅgas teṣūpajāyate
saṅgāt sañjāyate kāmaḥ
kāmāt krodho 'bhijāyate
감각의 대상들을 생각하면 그것들에 대한 집착이 일어난다. 집착은 욕망을 낳고 욕망은 분노를 낳는다.
Word for word:
dhyāyataḥ — while contemplating; viṣayān — sense objects; puṁsaḥ — of a person; saṅgaḥ — attachment; teṣu — in the sense objects; upajāyate — develops; saṅgāt — from attachment; sañjāyate — develops; kāmaḥ — desire; kāmāt — from desire; krodhaḥ — anger; abhijāyate — becomes manifest.
Translation:
While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.
Bg 2.63
क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः।
स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति॥२- ६३॥
krodhād bhavati sammohaḥ
sammohāt smṛti-vibhramaḥ
smṛti-bhraṁśād buddhi-nāśo
buddhi-nāśāt praṇaśyati
분노는 미혹을 낳고, 미혹으로부터 기억의 상실이 일어나며, 기억의 상실로부터 이성의 파괴가 일어나고, 이성의 파괴로부터 그는 완전히 파멸하게 된다.
Word for word:
krodhāt — from anger; bhavati — takes place; sammohaḥ — perfect illusion; sammohāt — from illusion; smṛti — of memory; vibhramaḥ — bewilderment; smṛti-bhraṁśāt — after bewilderment of memory; buddhi-nāśaḥ — loss of intelligence; buddhi-nāśāt — and from loss of intelligence; praṇaśyati — one falls down.
Translation:
From anger, complete delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost one falls down again into the material pool.
Bg 2.64
रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्।
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति॥२- ६४॥
rāga-dveṣa-vimuktais tu
viṣayān indriyaiś caran
ātma-vaśyair vidheyātmā
prasādam adhigacchati
그러나 감각을 다스려 좋아함과 싫어함으로부터 자유로운채 있는 성자는 감각 대상들 사이를 걷더라도 마음의 평화 속에 걷는다.
Word for word:
rāga — attachment; dveṣa — and detachment; vimuktaiḥ — by one who has become free from; tu — but; viṣayān — sense objects; indriyaiḥ — by the senses; caran — acting upon; ātma-vaśyaiḥ — under one's control; vidheya-ātmā — one who follows regulated freedom; prasādam — the mercy of the Lord; adhigacchati — attains.
Translation:
But a person free from all attachment and aversion and able to control his senses through regulative principles of freedom can obtain the complete mercy of the Lord.
Bg 2.65
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते।
सङ्गात्संजायते कामः कामात्क्रोधोऽभिजायते॥२- ६२॥
prasāde sarva-duḥkhānāṁ
hānir asyopajāyate
prasanna-cetaso hy āśu
buddhiḥ paryavatiṣṭhate
마음의 평화를 얻으면 모든 슬픔이 끝난다. 마음이 평온한 사람의 지성은 흔들리지 않기 때문이다.
Word for word:
prasāde — on achievement of the causeless mercy of the Lord; sarva — of all; duḥkhānām — material miseries; hāniḥ — destruction; asya — his; upajāyate — takes place; prasanna-cetasaḥ — of the happy—minded; hi — certainly; āśu — very soon; buddhiḥ — intelligence; pari — sufficiently; avatiṣṭhate — becomes established.
Translation:
For one thus satisfied [in Kṛṣṇa consciousness], the threefold miseries of material existence exist no longer; in such satisfied consciousness, one's intelligence is soon well established.
Bg 2.66
नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना।
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्॥२- ६६॥
nāsti buddhir ayuktasya
na cāyuktasya bhāvanā
na cābhāvayataḥ śāntir
aśāntasya kutaḥ sukham
지성이 고정되어 있지 않은 사람에게는 집중이 없고, 집중이 없는 사람에게는 명상이 없으며, 명상이 없는 사람에게는 평화가 없다. 평화가 없는 사람에게 어떻게 행복이 있을 수 있겠는가?
Word for word:
na asti — there cannot be; buddhiḥ — transcendental intelligence; ayuktasya — of one who is not connected (with Kṛṣṇa consciousness); na — not; ca — and; ayuktasya — of one devoid of Kṛṣṇa consciousness; bhāvanā — fixed mind (in happiness); na — not; ca — and; abhāvayataḥ — of one who is not fixed; śāntiḥ — peace; aśāntasya — of the unpeaceful; kutaḥ — where is; sukham — happiness.
Translation:
One who is not connected with the Supreme [in Kṛṣṇa consciousness] can have neither transcendental intelligence nor a steady mind, without which there is no possibility of peace. And how can there be any happiness without peace?
Bg 2.67
इन्द्रियाणां हि चरतां यन्मनोऽनु विधीयते।
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि॥२- ६७॥
indriyāṇāṁ hi caratāṁ
yan mano 'nuvidhīyate
tad asya harati prajñāṁ
vāyur nāvam ivāmbhasi
바람이 바다 위의 배를 휩쓸어 가 버리듯이, 감각들을 좇는 마음은 지성을 휩쓸어 가 버린다.
Word for word:
indriyāṇām — of the senses; hi — certainly; caratām — while roaming; yat — with which; manaḥ — the mind; anuvidhīyate — becomes constantly engaged; tat — that; asya — his; harati — takes away; prajñām — intelligence; vāyuḥ — wind; nāvam — a boat; iva — like; ambhasi — on the water.
Translation:
As a strong wind sweeps away a boat on the water, even one of the roaming senses on which the mind focuses can carry away a man's intelligence.
Bg 2.68
तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता॥२- ६८॥
tasmād yasya mahā-bāho
nigṛhītāni sarvaśaḥ
indriyāṇīndriyārthebhyas
tasya prajñā pratiṣṭhitā
그러므로 오, 마하바호여(아르주나)! 지성이 확고한 사람은 감각 대상들로부터 감각들을 완전히 거두어들이고 있는 사람이다.
Word for word:
tasmāt — therefore; yasya — whose; mahā-bāho — O mighty—armed one; nigṛhītāni — so curbed down; sarvaśaḥ — all around; indriyāṇi — the senses; indriya-arthebhyaḥ — from sense objects; tasya — his; prajñā — intelligence; pratiṣṭhitā — fixed.
Translation:
Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.
Bg 2.69
या निशा सर्वभूतानां तस्यां जागर्ति संयमी।
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः॥२- ६९॥
yā niśā sarva-bhūtānāṁ
tasyāṁ jāgarti saṁyamī
yasyāṁ jāgrati bhūtāni
sā niśā paśyato muneḥ
모든 존재들이 밤일 때, 자신을 다스리고 있는 사람은 잠자지 않고 깨어있다. 모든 존재들이 깨어 있을 때, 진리를 보는 현자들은 잠자고 있다.
Word for word:
yā — what; niśā — is night; sarva — all; bhūtānām — of living entities; tasyām — in that; jāgarti — is wakeful; saṁyamī — the self-controlled; yasyām — in which; jāgrati — are awake; bhūtāni — all beings; sā — that is; niśā — night; paśyataḥ — for the introspective; muneḥ — sage.
Translation:
What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.
Bg 2.70
आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत्।
तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी॥२- ७०॥
āpūryamāṇam acala-pratiṣṭhaṁ
samudram āpaḥ praviśanti yadvat
tadvat kāmā yaṁ praviśanti sarve
sa śāntim āpnoti na kāma-kāmī
사방에서 강물이 흘러 들어와도 바다는 변함이 없이 있는 것처럼, 모든 욕망들이 들어오더라도 성자들은 평화에 있다. 욕망의 대상들을 뒤좇는 사람은 그렇지 않다.
Word for word:
āpūryamāṇam — always being filled; acala-pratiṣṭham — steadily situated; samudram — the ocean; āpaḥ — waters; praviśanti — enter; yadvat — as; tadvat — so; kāmāḥ — desires; yam — unto whom; praviśanti — enter; sarve — all; saḥ — that person; śāntim — peace; āpnoti — achieves; na — not; kāma-kāmī — one who desires to fulfill desires.
Translation:
A person who is not disturbed by the incessant flow of desires—that enter like rivers into the ocean, which is ever being filled but is always still—can alone achieve peace, and not the man who strives to satisfy such desires.
Bg 2.71
विहाय कामान्यः सर्वान् पुमांश्चरति निःस्पृहः।
निर्ममो निरहंकारः स शान्तिमधिगच्छति॥२- ७१॥
vihāya kāmān yaḥ sarvān
pumāṁś carati niḥspṛhaḥ
nirmamo nirahaṅkāraḥ
sa śāntim adhigacchati
모든 욕망을 버리고 나라는 것과 소유물에 대한 갈망을 버린 사람은 지고의 평화를 얻는다.
Word for word:
vihāya — giving up; kāmān — material desires for sense gratification; yaḥ — who; sarvān — all; pumān — a person; carati — lives; niḥspṛhaḥ — desireless; nirmamaḥ — without a sense of proprietorship; nirahaṅkāraḥ — without false ego; saḥ — he; śāntim — perfect peace; adhigacchati — attains.
Translation:
A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego—he alone can attain real peace.
Bg 2.72
एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति।
स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति॥२- ७२॥
eṣā brāhmī sthitiḥ pārtha
naināṁ prāpya vimuhyati
sthitvāsyām anta-kāle 'pi
brahma-nirvāṇam ṛcchati
오, 파르타(아르주나)여! 이것이 브라만의 경지이다. 이 경지에 이른 사람은 미혹되지 않는다. 이 경지에 머물러 있는 사람은 죽는 순간에도 브라만과 하나로 있다.
Word for word:
eṣā — this; brāhmī — spiritual; sthitiḥ — situation; pārtha — O son of Pṛthā; na — never; enām — this; prāpya — achieving; vimuhyati — one is bewildered; sthitvā — being situated; asyām — in this; anta-kāle — at the end of life; api — also; brahma-nirvāṇam — the spiritual kingdom of God; ṛcchati — one attains.
Translation:
That is the way of the spiritual and godly life, after attaining which a man is not bewildered. If one is thus situated even at the hour of death, one can enter into the kingdom of God.
한역참조:바가바드기타-알라디 마하데바샤스트리 영역/김병채 옮김
한역참조:바가바드기타-알라디 마하데바샤스트리 영역/김병채 옮김
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