3. 카르마 요가 - कर्मयोग 바가바드 기타 Bhagavad-gītā

1. BHAGAVAD-GITA - CHAPTER 03 - SANSKRIT BY ANURADHA PAUDWAL.mp3

Bg 3.1

अर्जुन बोले (Arjun Said):

ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन।

तत्किं कर्मणि घोरे मां नियोजयसि केशव॥३- १॥

arjuna uvāca

jyāyasī cet karmaṇas te

matā buddhir janārdana

tat kiṁ karmaṇi ghore māṁ

niyojayasi keśava

아르주나가 말했다.

오, 자나르다나(크리슈나)시여! 당신께서는 지식이 행위보다 낫다고 말씀하십니다. 오, 케샤바시(크리슈나)여! 그런데 어찌하여 당신께서는 저에게 이토록 끔찍한 행위를 하라고 말씀하십니까?



Word for word: 

arjunaḥ uvāca — Arjuna said; jyāyasī — better; cet — if; karmaṇaḥ — than fruitive action; te — by You; matā — is considered; buddhiḥ — intelligence; janārdana — O Kṛṣṇa; tat — therefore; kim — why; karmaṇi — in action; ghore — ghastly; mām — me; niyojayasi — You are engaging; keśava — O Kṛṣṇa.

Translation: 

Arjuna said: O Janārdana, O Keśava, why do You want to engage me in this ghastly warfare, if You think that intelligence is better than fruitive work?

Bg 3.2

व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव में।

तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम्॥३- २॥

vyāmiśreṇeva vākyena

buddhiṁ mohayasīva me

tad ekaṁ vada niścitya

yena śreyo 'ham āpnuyām

이 모순되게 보이는 말씀으로 당신께서는 저의 이해를 혼란스럽게 하십니다. 제가 지고의 목표에 이를 수 있는 하나의 길을 분명히게 말씀하여 주십시오.



Word for word: 

vyāmiśreṇa — by equivocal; iva — certainly; vākyena — words; buddhim — intelligence; mohayasi — You are bewildering; iva — certainly; me — my; tat — therefore; ekam — only one; vada — please tell; niścitya — ascertaining; yena — by which; śreyaḥ — real benefit; aham — I; āpnuyām — may have.

Translation: 

My intelligence is bewildered by Your equivocal instructions. Therefore, please tell me decisively which will be most beneficial for me.

Bg 3.3

श्रीभगवान बोले (THE LORD SAID):

लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ।

ज्ञानयोगेन सांख्यानां कर्मयोगेन योगिनाम्॥३- ३॥

śrī-bhagavān uvāca

loke 'smin dvi-vidhā niṣṭhā

purā proktā mayānagha

jñāna-yogena sāṅkhyānāṁ

karma-yogena yoginām

슈리 바가반이 말했다.

오, 아나가(아르주나)여! 이 세상에는 내가 가르친 두 가지 길이 있다. 하나는 지적인 사람들을 위한 지식에 헌신하는 샹키야의 길이고, 다른 하나는 행위에 헌신하는 요기들을 위한 카르마요가이다.



Word for word: 

śrī-bhagavān uvāca — the Supreme Personality of Godhead said; loke — in the world; asmin — this; dvi-vidhā — two kinds of; niṣṭhā — faith; purā — formerly; proktā — were said; mayā — by Me; anagha — O sinless one; jñāna-yogena — by the linking process of knowledge; sāṅkhyānām — of the empiric philosophers; karma-yogena — by the linking process of devotion; yoginām — of the devotees.

Translation: 

The Supreme Personality of Godhead said: O sinless Arjuna, I have already explained that there are two classes of men who try to realize the self. Some are inclined to understand it by empirical, philosophical speculation, and others by devotional service.

Bg 3.4

न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते।

न च संन्यसनादेव सिद्धिं समधिगच्छति॥३- ४॥

na karmaṇām anārambhān

naiṣkarmyaṁ puruṣo 'śnute

na ca sannyasanād eva

siddhiṁ samadhigacchati

행위를 하지 않음으로써 행위에서 벗어난 자유를 얻는 것이 아니며, 행위를 포기한다고 완전함에 이르는 것도 아니다.



Word for word: 

na — not; karmaṇām — of prescribed duties; anārambhāt — by nonperformance; naiṣkarmyam — freedom from reaction; puruṣaḥ — a man; aśnute — achieves; na — nor; ca — also; sannyasanāt — by renunciation; eva — simply; siddhim — success; samadhigacchati — attains.

Translation: 

Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection.

Bg 3.5

न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत्।

कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः॥३- ५॥

na hi kaścit kṣaṇam api

jātu tiṣṭhaty akarma-kṛt

kāryate hy avaśaḥ karma

sarvaḥ prakṛti-jair guṇaiḥ

잠시라도 행위를 하지 않고 있는 사람은 아무도 없다. 모든 사람이 프라크리티(물질)에서나오는 구나(에너지)들에 의해 행위하도록 되어 있다.



Word for word: 

na — nor; hi — certainly; kaścit — anyone; kṣaṇam — a moment; api — also; jātu — at any time; tiṣṭhati — remains; akarma-kṛt — without doing something; kāryate — is forced to do; hi — certainly; avaśaḥ — helplessly; karma — work; sarvaḥ — all; prakṛti-jaiḥ — born of the modes of material nature; guṇaiḥ — by the qualities.

Translation: 

Everyone is forced to act helplessly according to the qualities he has acquired from the modes of material nature; therefore no one can refrain from doing something, not even for a moment.

Bg 3.6

कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन्।

इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते॥३- ६॥

karmendriyāṇi saṁyamya

ya āste manasā smaran

indriyārthān vimūḍhātmā

mithyācāraḥ sa ucyate

행위의 기관들을 억제하고 있지만 감각의 대상들에 마음이 가 있는 사람은 자신을 속이고 있는 자이며 위선자라 불릴 수 있다.



Word for word: 

karma-indriyāṇi — the five working sense organs; saṁyamya — controlling; yaḥ — anyone who; āste — remains; manasā — by the mind; smaran — thinking of; indriya-arthān — sense objects; vimūḍha — foolish; ātmā — soul; mithyā-ācāraḥ — pretender; saḥ — he; ucyate — is called.

Translation: 

One who restrains the senses of action but whose mind dwells on sense objects certainly deludes himself and is called a pretender.

Bg 3.7

यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन।

कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते॥३- ७॥

yas tv indriyāṇi manasā

niyamyārabhate 'rjuna

karmendriyaiḥ karma-yogam

asaktaḥ sa viśiṣyate

그러나 오, 아르주나여! 감각 기관들을 통제하면서 집착이 없이 행위의 기관들을 행위에 관여시키는 사람이 더 훌륭한 사람이다.



Word for word: 

yaḥ — one who; tu — but; indriyāṇi — the senses; manasā — by the mind; niyamya — regulating; ārabhate — begins; arjuna — O Arjuna; karma-indriyaiḥ — by the active sense organs; karma-yogam — devotion; asaktaḥ — without attachment; saḥ — he; viśiṣyate — is by far the better.

Translation: 

On the other hand, if a sincere person tries to control the active senses by the mind and begins karma-yoga [in Kṛṣṇa consciousness] without attachment, he is by far superior.

Bg 3.8

नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः।

शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः॥३- ८॥

niyataṁ kuru karma tvaṁ

karma jyāyo hy akarmaṇaḥ

śarīra-yātrāpi ca te

na prasidhyed akarmaṇaḥ

그대에게 주어진 의무를 행하라. 행위 하는 것이 행위 하지 않는 것보다 낫다. 행위를 하지 않으면 그대의 몸조차도 유지할 수 없다.



Word for word: 

niyatam — prescribed; kuru — do; karma — duties; tvam — you; karma — work; jyāyaḥ — better; hi — certainly; akarmaṇaḥ — than no work; śarīra — bodily; yātrā — maintenance; api — even; ca — also; te — your; na — never; prasidhyet — is effected; akarmaṇaḥ — without work.

Translation: 

Perform your prescribed duty, for doing so is better than not working. One cannot even maintain one's physical body without work.

Bg 3.9

यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः।

तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर॥३- ९॥

yajñārthāt karmaṇo 'nyatra

loko 'yaṁ karma-bandhanaḥ

tad-arthaṁ karma kaunteya

mukta-saṅgaḥ samācara

이 인간 세상은 희생의 제의로서가 아니라 이기적으로 행위를 하면 묶인다. 그러므로 오, 카운테야(아르주나)여! 아무런 집착없이 그대의 행위를 희생의 제의로 하라.



Word for word: 

yajña-arthāt — done only for the sake of Yajña, or Viṣṇu; karmaṇaḥ — than work; anyatra — otherwise; lokaḥ — world; ayam — this; karma-bandhanaḥ — bondage by work; tat — of Him; artham — for the sake; karma — work; kaunteya — O son of Kuntī; mukta-saṅgaḥ — liberated from association; samācara — do perfectly.

Translation: 

Work done as a sacrifice for Viṣṇu has to be performed; otherwise work causes bondage in this material world. Therefore, O son of Kuntī, perform your prescribed duties for His satisfaction, and in that way you will always remain free from bondage.

Bg 3.10

सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः।  

अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक्॥३- १०॥

saha-yajñāḥ prajāḥ sṛṣṭvā

purovāca prajāpatiḥ

anena prasaviṣyadhvam

eṣa vo 'stv iṣṭa-kāma-dhuk

태초에 창조주 프라자파티는 희생의 제의로 인류를 창조하고난 뒤 이렇게 말하였다. "이것으로 너희는 번성할지어다. 이것이 너희에게 풍요의 젖소가 되게 하라."



Word for word: 

saha — along with; yajñāḥ — sacrifices; prajāḥ — generations; sṛṣṭvā — creating; purā — anciently; uvāca — said; prajā-patiḥ — the Lord of creatures; anena — by this; prasaviṣyadhvam — be more and more prosperous; eṣaḥ — this; vaḥ — your; astu — let it be; iṣṭa — of all desirable things; kāma-dhuk — bestower 카마두크:무엇이나 이루어주었다는 인드라 신의 신비스런 암소.

Translation: 

In the beginning of creation, the Lord of all creatures sent forth generations of men and demigods, along with sacrifices for Viṣṇu, and blessed them by saying, "Be thou happy by this yajña [sacrifice] because its performance will bestow upon you everything desirable for living happily and achieving liberation."

Bg 3.11

देवान्भावयतानेन ते देवा भावयन्तु वः।

परस्परं भावयन्तः श्रेयः परमवाप्स्यथ॥३- ११॥

devān bhāvayatānena

te devā bhāvayantu vaḥ

parasparaṁ bhāvayantaḥ

śreyaḥ param avāpsyatha

"희생 제의로 너희는 신들을 풍요롭게 하라. 그러면 신들도 너희를 풍요롭게 할 것이다. 이와 같이 서로를 풍요롭게 함으로써 너희는 지고의 선에 이를 것이다."



Word for word: 

devān — demigods; bhāvayatā — having pleased; anena — by this sacrifice; te — those; devāḥ — demigods; bhāvayantu — will please; vaḥ — you; parasparam — mutually; bhāvayantaḥ — pleasing one another; śreyaḥ — benediction; param — the supreme; avāpsyatha — you will achieve.

Translation: 

The demigods, being pleased by sacrifices, will also please you, and thus, by cooperation between men and demigods, prosperity will reign for all.

Bg 3.12

इष्टान्भोगान्हि वह देवा दास्यन्ते यज्ञभाविताः।

तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः॥३- १२॥

iṣṭān bhogān hi vo devā

dāsyante yajña-bhāvitāḥ

tair dattān apradāyaibhyo

yo bhuṅkte stena eva saḥ

"희생 제의로 풍요로워진 신들은 너희들이 원하는 즐거움들을 정말로 줄것이다." 그러나 신들의 선물을 받고 아무것도 드리지 않으면서 그 선물을 즐기기만 하는 사람은 실로 도둑이다.



Word for word: 

iṣṭān — desired; bhogān — necessities of life; hi — certainly; vaḥ — unto you; devāḥ — the demigods; dāsyante — will award; yajña-bhāvitāḥ — being satisfied by the performance of sacrifices; taiḥ — by them; dattān — things given; apradāya — without offering; ebhyaḥ — to these demigods; yaḥ — he who; bhuṅkte — enjoys; stenaḥ — thief; eva — certainly; saḥ — he.

Translation: 

In charge of the various necessities of life, the demigods, being satisfied by the performance of yajña [sacrifice], will supply all necessities to you. But he who enjoys such gifts without offering them to the demigods in return is certainly a thief.

Bg 3.13

यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः।

भुञ्जते ते त्वघं पापा यह पचन्त्यात्मकारणात्॥३- १३॥

yajña-śiṣṭāśinaḥ santo

mucyante sarva-kilbiṣaiḥ

bhuñjate te tv aghaṁ pāpā

ye pacanty ātma-kāraṇāt

희생 제의를 드리고 남은 음식을 먹는 의로운 사람들은 모든 죄에서 해방된다. 그러나 자신을 위하여 음식을 요리하는 사악한 사람들은 실로 죄를 먹고 있다.



Word for word: 

yajña-śiṣṭa — of food taken after performance of yajña; aśinaḥ — eaters; santaḥ — the devotees; mucyante — get relief; sarva — all kinds of; kilbiṣaiḥ — from sins; bhuñjate — enjoy; te — they; tu — but; agham — grievous sins; pāpāḥ — sinners; ye — who; pacanti — prepare food; ātma-kāraṇāt — for sense enjoyment.

Translation: 

The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin.

Bg 3.14

अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः।

यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः॥३- १४॥

annād bhavanti bhūtāni

parjanyād anna-sambhavaḥ

yajñād bhavati parjanyo

yajñaḥ karma-samudbhavaḥ

모든 창조물들은 음식에서 나오며, 음식은 비에서 나온다. 비는 희생 제의로부터 나오며, 희생 제의는 행위로부터 나온다.



Word for word: 

annāt — from grains; bhavanti — grow; bhūtāni — the material bodies; parjanyāt — from rains; anna — of food grains; sambhavaḥ — production; yajñāt — from the performance of sacrifice; bhavati — becomes possible; parjanyaḥ — rain; yajñaḥ — performance of yajña; karma — prescribed duties; samudbhavaḥ — born of.

Translation: 

All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajña [sacrifice], and yajña is born of prescribed duties.

Bg 3.15

कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम्।

तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम्॥३- १५॥

karma brahmodbhavaṁ viddhi

brahmākṣara-samudbhavam

tasmāt sarva-gataṁ brahma

nityaṁ yajñe pratiṣṭhitam

행위는 베다들에서 나오며, 베다들은 불멸하는 분으로부터 나옴을 알아라. 그러므로 어디에나 두루 퍼져 있는 베다들은 언제나 희생 제의 안에 머무르고 있다.



Word for word: 

karma — work; brahma — from the Vedas; udbhavam — produced; viddhi — you should know; brahma — the Vedas; akṣara — from the Supreme Brahman (Personality of Godhead); samudbhavam — directly manifested; tasmāt — therefore; sarva-gatam — all-pervading; brahma — transcendence; nityam — eternally; yajñe — in sacrifice; pratiṣṭhitam — situated.

Translation: 

Regulated activities are prescribed in the Vedas, and the Vedas are directly manifested from the Supreme Personality of Godhead. Consequently the all-pervading Transcendence is eternally situated in acts of sacrifice.

Bg 3.16

एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः।

अघायुरिन्द्रियारामो मोघं पार्थ स जीवति॥३- १६॥

evaṁ pravartitaṁ cakraṁ

nānuvartayatīha yaḥ

aghāyur indriyārāmo

moghaṁ pārtha sa jīvati

이렇게 움직이고 있는 수레바퀴를 따르지 않고 감각들을 즐기며 죄 속에서 사는 것은 인생을 헛되이 사는 것이다. 오, 파르타(아르주나)여!



Word for word: 

evam — thus; pravartitam — established by the Vedas; cakram — cycle; na — does not; anuvartayati — adopt; iha — in this life; yaḥ — one who; agha-āyuḥ — whose life is full of sins; indriya-ārāmaḥ — satisfied in sense gratification; mogham — uselessly; pārtha — O son of Pṛthā (Arjuna); saḥ — he; jīvati — lives.

Translation: 

My dear Arjuna, one who does not follow in human life the cycle of sacrifice thus established by the Vedas certainly leads a life full of sin. Living only for the satisfaction of the senses, such a person lives in vain.

Bg 3.17

यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः।

आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते॥३- १७॥

yas tv ātma-ratir eva syād

ātma-tṛptaś ca mānavaḥ

ātmany eva ca santuṣṭas

tasya kāryaṁ na vidyate

그러나 참나 안에 기뻐하고, 참나 안에 흡족하고, 참나 안에 만족하는 사람은 진실로 더이상 해야 할 것이 없다.



Word for word: 

yaḥ — one who; tu — but; ātma-ratiḥ — taking pleasure in the Self; eva — certainly; syāt — remains; ātma-tṛptaḥ — self—illuminated; ca — and; mānavaḥ — a man; ātmani — in himself; eva — only; ca — and; santuṣṭaḥ — perfectly satiated; tasya — his; kāryam — duty; na — does not; vidyate — exist.

Translation: 

But for one who takes pleasure in the Self, whose human life is one of self-realization, and who is satisfied in the Self only, fully satiated—for him there is no duty.

Bg 3.18

नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन।

न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः॥३- १८॥

naiva tasya kṛtenārtho

nākṛteneha kaścana

na cāsya sarva-bhūteṣu

kaścid artha-vyapāśrayaḥ

그러한 사람은 행위로부터 얻는 것이 없으며 행위 하지 않음으로 잃는 것이 없다. 얻을 것이 아무 것도 없음으로 그는 누군가에 의지할 필요가 없다.



Word for word: 

na — never; eva — certainly; tasya — his; kṛtena — by discharge of duty; arthaḥ — purpose; na — nor; akṛtena — without discharge of duty; iha — in this world; kaścana — whatever; na — never; ca — and; asya — of him; sarva-bhūteṣu — among all living beings; kaścit — any; artha — purpose; vyapāśrayaḥ — taking shelter of.

Translation: 

A self-realized man has no purpose to fulfill in the discharge of his prescribed duties, nor has he any reason not to perform such work. Nor has he any need to depend on any other living being.

Bg 3.19

तस्मादसक्तः सततं कार्यं कर्म समाचर।

असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः॥३- १९॥

tasmād asaktaḥ satataṁ

kāryaṁ karma samācara

asakto hy ācaran karma

param āpnoti pūruṣaḥ

그러므로 해야 하는 일을 집착하지 않고 행하여라. 집착하지 않고 행위 함으로써 사람은 지고의 상태에 이를 수 있다.



Word for word: 

tasmāt — therefore; asaktaḥ — without attachment; satatam — constantly; kāryam — as duty; karma — work; samācara — perform; asaktaḥ — unattached; hi — certainly; ācaran — performing; karma — work; param — the Supreme; āpnoti — achieves; pūruṣaḥ — a man.

Translation: 

Therefore, without being attached to the fruits of activities, one should act as a matter of duty, for by working without attachment one attains the Supreme.

Bg 3.20

कर्मणैव हि संसिद्धिमास्थिता जनकादयः।

लोकसंग्रहमेवापि संपश्यन्कर्तुमर्हसि॥३- २०॥

karmaṇaiva hi saṁsiddhim

āsthitā janakādayaḥ

loka-saṅgraham evāpi

sampaśyan kartum arhasi

자나카 왕 등도 바로 행위를 통해서 완성에 이르렀다. 인류를 올바른 길로 인도하기 위해서라도 그대는 행위를 해야 한다.



Word for word: 

karmaṇā — by work; eva — even; hi — certainly; saṁsiddhim — in perfection; āsthitāḥ — situated; janaka-ādayaḥ — Janaka and other kings; loka-saṅgraham — the people in general; eva api — also; sampaśyan — considering; kartum — to act; arhasi — you deserve.

Translation: 

Kings such as Janaka attained perfection solely by performance of prescribed duties. Therefore, just for the sake of educating the people in general, you should perform your work.

Bg 3.21

यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः।

स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते॥३- २१॥

yad yad ācarati śreṣṭhas

tat tad evetaro janaḥ

sa yat pramāṇaṁ kurute

lokas tad anuvartate

훌륭한 사람이 하는 일은 다른 사람들도 따라 하기 마련이다. 그가 보인 모범을 세상 사람들이 뒤좇는다.



Word for word: 

yat yat — whatever; ācarati — he does; śreṣṭhaḥ — a respectable leader; tat — that; tat — and that alone; eva — certainly; itaraḥ — common; janaḥ — person; saḥ — he; yat — whichever; pramāṇam — example; kurute — does perform; lokaḥ — all the world; tat — that; anuvartate — follows in the footsteps.

Translation: 

Whatever action a great man performs, common men follow. And whatever standards he sets by exemplary acts, all the world pursues.

Bg 3.22

न में पार्थास्ति कर्तव्यं त्रिषु लोकेषु किंचन।

नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि॥३- २२॥

na me pārthāsti kartavyaṁ

triṣu lokeṣu kiñcana

nānavāptam avāptavyaṁ

varta eva ca karmaṇi

오, 파르타(아르주나)여! 나는 삼계에서는 아무 할 일이 없으며, 얻지 못하고 있어서 얻어야 할 것이 없다. 그렇지만 나는 언제나 행위를 한다.



Word for word: 

na — not; me — Mine; pārtha — O son of Pṛthā; asti — there is; kartavyam — prescribed duty; triṣu — in the three; lokeṣu — planetary systems; kiñcana — any; na — nothing; anavāptam — wanted; avāptavyam — to be gained; varte — I am engaged; eva — certainly; ca — also; karmaṇi — in prescribed duty.

Translation: 

O son of Pṛthā, there is no work prescribed for Me within all the three planetary systems. Nor am I in want of anything, nor have I a need to obtain anything—and yet I am engaged in prescribed duties.

Bg 3.23

यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः।

मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः॥३- २३॥

yadi hy ahaṁ na varteyaṁ

jātu karmaṇy atandritaḥ

mama vartmānuvartante

manuṣyāḥ pārtha sarvaśaḥ

오, 파르타여! 내가 행위를 그만두면 사람들은 매사에 나의 본을 따를 것이다.



Word for word: 

yadi — if; hi — certainly; aham — I; na — do not; varteyam — thus engage; jātu — ever; karmaṇi — in the performance of prescribed duties; atandritaḥ — with great care; mama — My; vartma — path; anuvartante — would follow; manuṣyāḥ — all men; pārtha — O son of Pṛthā; sarvaśaḥ — in all respects.

Translation: 

For if I ever failed to engage in carefully performing prescribed duties, O Pārtha, certainly all men would follow My path.

Bg 3.24

उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम्।

संकरस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः॥३- २४॥

utsīdeyur ime lokā

na kuryāṁ karma ced aham

saṅkarasya ca kartā syām

upahanyām imāḥ prajāḥ

내가 행위를 그만두면, 이 세상은 파멸할 것이다. 내가 혼돈을 일으킨 원인이 되며, 결국에는 이 모든 창조물들이 파멸에 이를 것이다.



Word for word: 

utsīdeyuḥ — would be put into ruin; ime — all these; lokāḥ — worlds; na — not; kuryām — I perform; karma — prescribed duties; cet — if; aham — I; saṅkarasya — of unwanted population; ca — and; kartā — creator; syām — would be; upahanyām — would destroy; imāḥ — all these; prajāḥ — living entities.

Translation: 

If I did not perform prescribed duties, all these worlds would be put to ruination. I would be the cause of creating unwanted population, and I would thereby destroy the peace of all living beings.

Bg 3.25

सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत।

कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम्॥३- २५॥

saktāḥ karmaṇy avidvāṁso

yathā kurvanti bhārata

kuryād vidvāṁs tathāsaktaś

cikīrṣur loka-saṅgraham

오, 바라타여! 무지한 사람들이 집착하면서 행위를 하듯이, 현자들은 인류의 행복을 위하여 집착 없이 행위를 해야 한다.



Word for word: 

saktāḥ — being attached; karmaṇi — in prescribed duties; avidvāṁsaḥ — the ignorant; yathā — as much as; kurvanti — they do; bhārata — O descendant of Bharata; kuryāt — must do; vidvān — the learned; tathā — thus; asaktaḥ — without attachment; cikīrṣuḥ — desiring to lead; loka-saṅgraham — the people in general.

Translation: 

As the ignorant perform their duties with attachment to results, the learned may similarly act, but without attachment, for the sake of leading people on the right path.

Bg 3.26

न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्।

जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन्॥३- २६॥

na buddhi-bhedaṁ janayed

ajñānāṁ karma-saṅginām

joṣayet sarva-karmāṇi

vidvān yuktaḥ samācaran

현자는 행위에 집착하고 있는 무지한 사람들의 마음을 어지럽혀서는 안된다. 현자는 오히려 얽매이지 않고 행위들을 함으로써, 무지한 사람들도 그렇게 할 수 있도록 만들어야 한다.



Word for word: 

na — not; buddhi-bhedam — disruption of intelligence; janayet — he should cause; ajñānām — of the foolish; karma-saṅginām — who are attached to fruitive work; joṣayet — he should dovetail; sarva — all; karmāṇi — work; vidvān — a learned person; yuktaḥ — engaged; samācaran — practicing.

Translation: 

So as not to disrupt the minds of ignorant men attached to the fruitive results of prescribed duties, a learned person should not induce them to stop work. Rather, by working in the spirit of devotion, he should engage them in all sorts of activities [for the gradual development of Kṛṣṇa consciousness].

Bg 3.27

प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः।

अहंकारविमूढात्मा कर्ताहमिति मन्यते॥३- २७॥

prakṛteḥ kriyamāṇāni

guṇaiḥ karmāṇi sarvaśaḥ

ahaṅkāra-vimūḍhātmā

kartāham iti manyate

모든 행위들은 전적으로 프라크리티의 구나에 의하여 일어난다. 그러나 자아의식으로 마음이 미혹된 사람은 "내가 행위를 한다."고 생각한다.



Word for word: 

prakṛteḥ — of material nature; kriyamāṇāni — being done; guṇaiḥ — by the modes; karmāṇi — activities; sarvaśaḥ — all kinds of; ahaṅkāra-vimūḍha — bewildered by false ego; ātmā — the spirit soul; kartā — doer; aham — I; iti — thus; manyate — he thinks.

Translation: 

The spirit soul bewildered by the influence of false ego thinks himself the doer of activities that are in actuality carried out by the three modes of material nature.

Bg 3.28

तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः।

गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते॥३- २८॥

tattva-vit tu mahā-bāho

guṇa-karma-vibhāgayoḥ

guṇā guṇeṣu vartanta

iti matvā na sajjate

그러나 오, 마하바호(아르주나)여! 감각 기관으로 있는 구나들이 감각 대상으로 있는 구나들에 작용한다는 사실을 알고 있는 사람들은 구나들이 구나들에 작용하고 있다는 것을 알기에 자신을 행위자라고 생각하지 않는다.



Word for word: 

tattva-vit — the knower of the Absolute Truth; tu — but; mahā-bāho — O mighty—armed one; guṇa-karma — of works under material influence; vibhāgayoḥ — differences; guṇāḥ — senses; guṇeṣu — in sense gratification; vartante — are being engaged; iti — thus; matvā — thinking; na — never; sajjate — becomes attached.

Translation: 

One who is in knowledge of the Absolute Truth, O mighty-armed, does not engage himself in the senses and sense gratification, knowing well the differences between work in devotion and work for fruitive results.

Bg 3.29

प्रकृतेर्गुणसंमूढाः सज्जन्ते गुणकर्मसु।

तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत्॥३- २९॥

prakṛter guṇa-sammūḍhāḥ

sajjante guṇa-karmasu

tān akṛtsna-vido mandān

kṛtsna-vin na vicālayet

프라크리티에서 나온 구나들에 현혹된 무지한 사람들은 구나들의 활동에 집착하게 된다. 진리를 알고 있는 사람은 진리를 아직 모르고 있는 사람들을 어지럽히지 말아야 한다.



Word for word: 

prakṛteḥ — of material nature; guṇa — by the modes; sammūḍhāḥ — befooled by material identification; sajjante — they become engaged; guṇa-karmasu — in material activities; tān — those; akṛtsna-vidaḥ — persons with a poor fund of knowledge; mandān — lazy to understand self—realization; kṛtsna-vit — one who is in factual knowledge; na — not; vicālayet — should try to agitate.

Translation: 

Bewildered by the modes of material nature, the ignorant fully engage themselves in material activities and become attached. But the wise should not unsettle them, although these duties are inferior due to the performers' lack of knowledge.

Bg 3.30

मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा।

निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः॥३- ३०॥

mayi sarvāṇi karmāṇi

sannyasyādhyātma-cetasā

nirāśīr nirmamo bhūtvā

yudhyasva vigata-jvaraḥ

그대의 마음을 참나에 고정시키고, 모든 행위들을 나에게 맡기고, 결과에 대한 생각이나 이기적인 욕망이 없이, 괴로워하지 말고 싸워라.



Word for word: 

mayi — unto Me; sarvāṇi — all sorts of; karmāṇi — activities; sannyasya — giving up completely; adhyātma — with full knowledge of the self; cetasā — by consciousness; nirāśīḥ — without desire for profit; nirmamaḥ — without ownership; bhūtvā — so being; yudhyasva — fight; vigata-jvaraḥ — without being lethargic.

Translation: 

Therefore, O Arjuna, surrendering all your works unto Me, with full knowledge of Me, without desires for profit, with no claims to proprietorship, and free from lethargy, fight.

Bg 3.31

यह में मतमिदं नित्यमनुतिष्ठन्ति मानवाः।

श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः॥३- ३१॥

ye me matam idaṁ nityam

anutiṣṭhanti mānavāḥ

śraddhāvanto 'nasūyanto

mucyante te 'pi karmabhiḥ

나의 이 가르침을 트집 잡지 않고 완전히 신뢰하며 따라 하는 사람 역시 행위의 굴레에서 해방된다.



Word for word: 

ye — those who; me — My; matam — injunctions; idam — these; nityam — as an eternal function; anutiṣṭhanti — execute regularly; mānavāḥ — human beings; śraddhā-vantaḥ — with faith and devotion; anasūyantaḥ — without envy; mucyante — become free; te — all of them; api — even; karmabhiḥ — from the bondage of the law of fruitive actions.

Translation: 

Those persons who execute their duties according to My injunctions and who follow this teaching faithfully, without envy, become free from the bondage of fruitive actions.

Bg 3.32

यह त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति में मतम्।

सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः॥३- ३२॥

ye tv etad abhyasūyanto

nānutiṣṭhanti me matam

sarva-jñāna-vimūḍhāṁs tān

viddhi naṣṭān acetasaḥ

그러나 나의 가르침을 트집 잡고 따라 하지 않는 사람은 모든 지식에 눈이 먼 바보들이며, 몰락할 자들이다.



Word for word: 

ye — those; tu — however; etat — this; abhyasūyantaḥ — out of envy; na — do not; anutiṣṭhanti — regularly perform; me — My; matam — injunction; sarva-jñāna — in all sorts of knowledge; vimūḍhān — perfectly befooled; tān — they are; viddhi — know it well; naṣṭān — all ruined; acetasaḥ — without Kṛṣṇa consciousness.

Translation: 

But those who, out of envy, disregard these teachings and do not follow them regularly are to be considered bereft of all knowledge, befooled, and ruined in their endeavors for perfection.

Bg 3.33

सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि।

प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति॥३- ३३॥

sadṛśaṁ ceṣṭate svasyāḥ

prakṛter jñānavān api

prakṛtiṁ yānti bhūtāni

nigrahaḥ kiṁ kariṣyati

지식이 있는 사람들도 그들 자신의 프라크리티를 따라 행위를 한다. 모든 피조물들이 프라크리티의 충동을 본능적으로 따르고 있다. 그러니 따르지 않으려한들 무슨 소용이 있겠는가?



Word for word: 

sadṛśam — accordingly; ceṣṭate — tries; svasyāḥ — by his own; prakṛteḥ — modes of nature; jñāna-vān — learned; api — although; prakṛtim — nature; yānti — undergo; bhūtāni — all living entities; nigrahaḥ — repression; kim — what; kariṣyati — can do.

Translation: 

Even a man of knowledge acts according to his own nature, for everyone follows the nature he has acquired from the three modes. What can repression accomplish?

Bg 3.34

इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ।

तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ॥३- ३४॥

indriyasyendriyasyārthe

rāga-dveṣau vyavasthitau

tayor na vaśam āgacchet

tau hy asya paripanthinau

감각들이 감각 대상들에 대하여 좋아함과 싫어함을 느끼는 것은 당연하다. 이 둘의 지배 하에 들어가지 말라. 이것들은 그대의 적이다.



Word for word: 

indriyasya — of the senses; indriyasya arthe — in the sense objects; rāga — attachment; dveṣau — also detachment; vyavasthitau — put under regulations; tayoḥ — of them; na — never; vaśam — control; āgacchet — one should come; tau — those; hi — certainly; asya — his; paripanthinau — stumbling blocks.

Translation: 

There are principles to regulate attachment and aversion pertaining to the senses and their objects. One should not come under the control of such attachment and aversion, because they are stumbling blocks on the path of self-realization.

Bg 3.35

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।

स्वधर्मे निधनं श्रेयः परधर्मो भयावहः॥३- ३५॥

śreyān sva-dharmo viguṇaḥ

para-dharmāt sv-anuṣṭhitāt

sva-dharme nidhanaṁ śreyaḥ

para-dharmo bhayāvahaḥ

남의 다르마를 잘할 수 있을지라도, 잘하지는 못하지만 자신의 다르마를 하는 것이 더 낫다. 자신의 다르마를 다하다 죽는 것이 나으며, 남의 다르마을 행하는 것은 위험으로 인도한다.



Word for word: 

śreyān — far better; sva-dharmaḥ — one's prescribed duties; viguṇaḥ — even faulty; para-dharmāt — than duties mentioned for others; su-anuṣṭhitāt — perfectly done; sva-dharme — in one's prescribed duties; nidhanam — destruction; śreyaḥ — better; para-dharmaḥ — duties prescribed for others; bhaya-āvahaḥ — dangerous.

Translation: 

It is far better to discharge one's prescribed duties, even though faultily, than another's duties perfectly. Destruction in the course of performing one's own duty is better than engaging in another's duties, for to follow another's path is dangerous.

Bg 3.36

अर्जुन बोले (Arjun Said):

अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः।

अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः॥३- ३६॥

arjuna uvāca

atha kena prayukto 'yaṁ

pāpaṁ carati pūruṣaḥ

anicchann api vārṣṇeya

balād iva niyojitaḥ

아르주나가 말했다.

오, 바르슈네야(크리슈나)시여! 그러면 무엇이 사람으로 하여금 자신의 의지에 반하여 어떤 힘에 이끌리듯 죄를 짓도록 합니까?



Word for word: 

arjunaḥ uvāca — Arjuna said; atha — then; kena — by what; prayuktaḥ — impelled; ayam — one; pāpam — sins; carati — does; pūruṣaḥ — a man; anicchan — without desiring; api — although; vārṣṇeya — O descendant of Vṛṣṇi; balāt — by force; iva — as if; niyojitaḥ — engaged.

Translation: 

Arjuna said: O descendant of Vṛṣṇi, by what is one impelled to sinful acts, even unwillingly, as if engaged by force?

Bg 3.37

श्रीभगवान बोले (THE LORD SAID):
 

काम एष क्रोध एष रजोगुणसमुद्भवः।

महाशनो महापाप्मा विद्ध्येनमिह वैरिणम्॥३- ३७॥

śrī-bhagavān uvāca

kāma eṣa krodha eṣa

rajo-guṇa-samudbhavaḥ

mahāśano mahā-pāpmā

viddhy enam iha vairiṇam

슈리 바가반이 말했다.

그것은 라자스 구나로부터 나온 욕망이요 분노이다. 이것은 모든 것을 삼켜 버리며, 모든 죄의 원인이다. 이것이 사람의 가장 강한 적임을 알아라.



Word for word: 

śri-bhagavān uvāca — the Personality of Godhead said; kāmaḥ — lust; eṣaḥ — this; krodhaḥ — wrath; eṣaḥ — this; rajaḥ-guṇa — the mode of passion; samudbhavaḥ — born of; mahā-aśanaḥ — all—devouring; mahā-pāpmā — greatly sinful; viddhi — know; enam — this; iha — in the material world; vairiṇam — greatest enemy.

Translation: 

The Supreme Personality of Godhead said: It is lust only, Arjuna, which is born of contact with the material mode of passion and later transformed into wrath, and which is the all-devouring sinful enemy of this world.

Bg 3.38

धूमेनाव्रियते वह्निर्यथादर्शो मलेन च।

यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम्॥३- ३८॥

dhūmenāvriyate vahnir

yathādarśo malena ca

yatholbenāvṛto garbhas

tathā tenedam āvṛtam

불이 연기에 싸여 잘 보이지 않듯이, 거울이 먼지에 덮여 잘 보이지 않듯이, 태아가 자궁에 싸여 잘 보이지 않듯이, 지식 또한 이것에 가려 잘 보이지 않는다.



Word for word: 

dhūmena — by smoke; āvriyate — is covered; vahniḥ — fire; yathā — just as; ādarśaḥ — mirror; malena — by dust; ca — also; yathā — just as; ulbena — by the womb; āvṛtaḥ — is covered; garbhaḥ — embryo; tathā — so; tena — by that lust; idam — this; āvṛtam — is covered.

Translation: 

As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, the living entity is similarly covered by different degrees of this lust.

Bg 3.39

आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा।

कामरूपेण कौन्तेय दुष्पूरेणानलेन च॥३- ३९॥

āvṛtaṁ jñānam etena

jñānino nitya-vairiṇā

kāma-rūpeṇa kaunteya

duṣpūreṇānalena ca

오, 카운테야(아르주나)여! 지식은 욕망이라는 채워질 줄 모르는 불길에 가려있다. 그것은 현자들에게 영원한 적이다.



Word for word: 

āvṛtam — covered; jñānam — pure consciousness; etena — by this; jñāninaḥ — of the knower; nitya-vairiṇā — by the eternal enemy; kāma-rūpeṇa — in the form of lust; kaunteya — O son of Kuntī; duṣpūreṇa — never to be satisfied; analena — by the fire; ca — also.

Translation: 

Thus the wise living entity's pure consciousness becomes covered by his eternal enemy in the form of lust, which is never satisfied and which burns like fire.

Bg 3.40

इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते।

एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम्॥३- ४०॥

indriyāṇi mano buddhir

asyādhiṣṭhānam ucyate

etair vimohayaty eṣa

jñānam āvṛtya dehinam

감각과 마음과 지성이 욕망이 자리하는 곳이다. 욕망은 이곳에 자리잡고 지식을 가림으로써 몸을 입고 있는 영혼을 흐리게 한다.



Word for word: 

indriyāṇi — the senses; manaḥ — the mind; buddhiḥ — the intelligence; asya — of this lust; adhiṣṭhānam — sitting place; ucyate — is called; etaiḥ — by all these; vimohayati — bewilders; eṣaḥ — this lust; jñānam — knowledge; āvṛtya — covering; dehinam — of the embodied.

Translation: 

The senses, the mind and the intelligence are the sitting places of this lust. Through them lust covers the real knowledge of the living entity and bewilders him.

Bg 3.41

तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ।

पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम्॥३- ४१॥

tasmāt tvam indriyāṇy ādau

niyamya bharatarṣabha

pāpmānaṁ prajahi hy enaṁ

jñāna-vijñāna-nāśanam

그러므로 오, 바라타르샤바(아르주나)여! 먼저 감각들을 제어하라. 그 다음에 지식과 깨달음을 파괴하는 이 악한 파괴자를 없애 버려라.



Word for word: 

tasmāt — therefore; tvam — you; indriyāṇi — senses; ādau — in the beginning; niyamya — by regulating; bharata-ṛṣabha — O chief amongst the descendants of Bharata; pāpmānam — the great symbol of sin; prajahi — curb; hi — certainly; enam — this; jñāna — of knowledge; vijñāna — and scientific knowledge of the pure soul; nāśanam — the destroyer.

Translation: 

Therefore, O Arjuna, best of the Bhāratas, in the very beginning curb this great symbol of sin [lust] by regulating the senses, and slay this destroyer of knowledge and self-realization.

Bg 3.42

इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः।

मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः॥३- ४२॥

indriyāṇi parāṇy āhur

indriyebhyaḥ paraṁ manaḥ

manasas tu parā buddhir

yo buddheḥ paratas tu saḥ

사람들은 말하기를 감각이 몸보다 우수하며, 마음이 감각보다 우수하며, 지성이 마음보다 우수하다고 한다. 지성보다도 우수한 것은 참나이다.



Word for word: 

indriyāṇi — senses; parāṇi — superior; āhuḥ — are said; indriyebhyaḥ — more than the senses; param — superior; manaḥ — the mind; manasaḥ — more than the mind; tu — also; parā — superior; buddhiḥ — intelligence; yaḥ — who; buddheḥ — more than the intelligence; parataḥ — superior; tu — but; saḥ — he.

Translation: 

The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence.

Bg 3.43

एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना।

जहि शत्रुं महाबाहो कामरूपं दुरासदम्॥३- ४३॥

evaṁ buddheḥ paraṁ buddhvā

saṁstabhyātmānam ātmanā

jahi śatruṁ mahā-bāho

kāma-rūpaṁ durāsadam

그러므로 지성보다 우수한 참나를 깨달아, 참나로 자아를 다스려라. 오, 마하바호(아르주나)여! 그렇게 함으로써 욕망의 모습을 하고 있는 이 이기기 어려운 적을 베어 버려라.



Word for word: 

evam — thus; buddheḥ — to intelligence; param — superior; buddhvā — knowing; saṁstabhya — by steadying; ātmānam — the mind; ātmanā — by deliberate intelligence; jahi — conquer; śatrum — the enemy; mahā-bāho — O mighty—armed one; kāma-rūpam — in the form of lust; durāsadam — formidable.

Translation: 

Thus knowing oneself to be transcendental to the material senses, mind and intelligence, O mighty-armed Arjuna, one should steady the mind by deliberate spiritual intelligence [Kṛṣṇa consciousness] and thus—by spiritual strength-conquer this insatiable enemy known as lust.


한역참조:바가바드기타-알라디 마하데바샤스트리 영역/김병채 옮김