5. 산야사 요가 - कर्मसंन्यासयोग 바가바드 기타 Bhagavad-gītā

1. BHAGAVAD-GITA - CHAPTER 05 - SANSKRIT BY ANURADHA PAUDWAL.mp3

Bg 5.1

अर्जुन उवाच (Arjun Said):

संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि।

यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम्॥५- १॥

arjuna uvāca

sannyāsaṁ karmaṇāṁ kṛṣṇa

punar yogaṁ ca śaṁsasi

yac chreya etayor ekaṁ

tan me brūhi su-niścitam

아르주나가 말했다.

오 크리슈나시여! 당신은 행위의 포기를 찬미하시면서 또한 행위의 요가도 찬미하십니다. 그 둘 중에 어느 것이 좋은 것인지 분명히 말씀하여 주십시오.

word for word: 

arjunaḥ uvāca — Arjuna said; sannyāsam — renunciation; karmaṇām — of all activities; kṛṣṇa — O Kṛṣṇa; punaḥ — again; yogam — devotional service; ca — also; śaṁsasi — You are praising; yat — which; śreyaḥ — is more beneficial; etayoḥ — of these two; ekam — one; tat — that; me — unto me; brūhi — please tell; su-niścitam — definitely.

Translation: 

Arjuna said: O Kṛṣṇa, first of all You ask me to renounce work, and then again You recommend work with devotion. Now will You kindly tell me definitely which of the two is more beneficial?

Bg 5.2

श्रीभगवानुवाच (THE LORD SAID):

संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ।

तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते॥५- २॥

śrī-bhagavān uvāca

sannyāsaḥ karma-yogaś ca

niḥśreyasa-karāv ubhau

tayos tu karma-sannyāsāt

karma-yogo viśiṣyate

슈리 바가반이 말했다.

행위의 포기와 사심 없는 행위 둘 다 해방에 이르게 한다. 그러나 둘 중에서 행위의 요가가 행위의 포기보다 낫다.

Word for word: 

śrī-bhagavān uvāca — the Personality of Godhead said; sannyāsaḥ — renunciation of work; karma-yogaḥ — work in devotion; ca — also; niḥśreyasa-karau — leading to the path of liberation; ubhau — both; tayoḥ — of the two; tu — but; karma-sannyāsāt — in comparison to the renunciation of fruitive work; karma-yogaḥ — work in devotion; viśiṣyate — is better.

Translation: 

The Personality of Godhead replied: The renunciation of work and work in devotion are both good for liberation. But, of the two, work in devotional service is better than renunciation of work.

Bg 5.3

ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति।

निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते॥५- ३॥

jñeyaḥ sa nitya-sannyāsī

yo na dveṣṭi na kāṅkṣati

nirdvandvo hi mahā-bāho

sukhaṁ bandhāt pramucyate

좋아하는 것도 없고 싫어하는 것도 없는 사람은 포기의 사람(산야신)이다. 왜냐하면, 오, 마하바호(아르주나)여! 서로 반대되는 양극을 넘어선 사람은 쉽게 속박에서 풀려나기 때문이다.

Word for word: 

jñeyaḥ — should be known; saḥ — he; nitya — always; sannyāsī — renouncer; yaḥ — who; na — never; dveṣṭi — abhors; na — nor; kāṅkṣati — desires; nirdvandvaḥ — free from all dualities; hi — certainly; mahā-bāho — O mighty—armed one; sukham — happily; bandhāt — from bondage; pramucyate — is completely liberated.

Translation: 

One who neither hates nor desires the fruits of his activities is known to be always renounced. Such a person, free from all dualities, easily overcomes material bondage and is completely liberated, O mighty-armed Arjuna.

Bg 5.4

सांख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः।

एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम्॥५- ४॥

sāṅkhya-yogau pṛthag bālāḥ

pravadanti na paṇḍitāḥ

ekam apy āsthitaḥ samyag

ubhayor vindate phalam

포기의 길과 행위의 길이 다르다고 말하는 사람은 지혜로운 사람이 아니라 어린아이 같은 사람이다. 둘 가운데 어느 하나라도 올바르게 헌신하는 사람은 둘의 결과인 해방에 이른다.

Word for word: 

sāṅkhya — analytical study of the material world; yogau — work in devotional service; pṛthak — different; bālāḥ — the less intelligent; pravadanti — say; na — never; paṇḍitāḥ — the learned; ekam — in one; api — even; āsthitaḥ — being situated; samyak — complete; ubhayoḥ — of both; vindate — enjoys; phalam — the result.

Translation: 

Only the ignorant speak of devotional service [karma-yoga] as being different from the analytical study of the material world [Sāṅkhya]. Those who are actually learned say that he who applies himself well to one of these paths achieves the results of both.

Bg 5.5

यत्सांख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते।

एकं सांख्यं च योगं च यः पश्यति स: पश्यति॥५- ५॥

yat sāṅkhyaiḥ prāpyate sthānaṁ

tad yogair api gamyate

ekaṁ sāṅkhyaṁ ca yogaṁ ca

yaḥ paśyati sa paśyati

포기의 사람들이 도달할 수 있는 경지를 행위의 사람들 역시 도달할 수 있다. 포기의 길과 행위의 길을 하나로 보는 사람이 바르게 보고 있는 사람이다.

Word for word: 

yat — what; sāṅkhyaiḥ — by means of Sāṅkhya philosophy; prāpyate — is achieved; sthānam — place; tat — that; yogaiḥ — by devotional service; api — also; gamyate — one can attain; ekam — one; sāṅkhyam — analytical study; ca — and; yogam — action in devotion; ca — and; yaḥ — one who; paśyati — sees; saḥ — he; paśyati — actually sees.

Translation: 

One who knows that the position reached by means of analytical study can also be attained by devotional service, and who therefore sees analytical study and devotional service to be on the same level, sees things as they are.

Bg 5.6

संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः।

योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति॥५- ६॥

sannyāsas tu mahā-bāho

duḥkham āptum ayogataḥ

yoga-yukto munir brahma

na cireṇādhigacchati

그러나 오, 마하바호(아르주나)여! 행위의 요가를 하지 않고는 행위의 완전한 포기에 이르기 어렵다. 행위의 요가에 전념하는 현자는 머지 않아 브라만에 도달한다.

Word for word: 

sannyāsaḥ — the renounced order of life; tu — but; mahā-bāho — O mighty—armed one; duḥkham — distress; āptum — afflicts one with; ayogataḥ — without devotional service; yoga-yuktaḥ — one engaged in devotional service; muniḥ — a thinker; brahma — the Supreme; na cireṇa — without delay; adhigacchati — attains.

Translation: 

Merely renouncing all activities yet not engaging in the devotional service of the Lord cannot make one happy. But a thoughtful person engaged in devotional service can achieve the Supreme without delay.

Bg 5.7

योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः।

सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते॥५- ७॥

yoga-yukto viśuddhātmā

vijitātmā jitendriyaḥ

sarva-bhūtātma-bhūtātmā

kurvann api na lipyate

사심 없는 행위의 요가에 전념하며, 마음이 정화되었고, 자신의 몸과 감각들을 정복하였으며, 그리하여 자신의 참나가 만물의 참나와 하나라는 사실을 깨달은 사람은 행위를 하더라도 더럽혀지지 않는다.

Word for word: 

yoga-yuktaḥ — engaged in devotional service; viśuddha-ātmā — a purified soul; vijita-ātmā — self—controlled; jita-indriyaḥ — having conquered the senses; sarva-bhūta — to all living entities; ātma-bhūta-ātmā — compassionate; kurvan api — although engaged in work; na — never; lipyate — is entangled.

Translation: 

One who works in devotion, who is a pure soul, and who controls his mind and senses is dear to everyone, and everyone is dear to him. Though always working, such a man is never entangled.

Bg 5.8-9

नैव किंचित्करोमीति युक्तो मन्येत तत्त्ववित्।

पश्यञ्श्रृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन्॥५- ८॥
 

प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि।

इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन्॥५- ९॥

naiva kiñcit karomīti

yukto manyeta tattva-vit

paśyañ śṛṇvan spṛśañ jighrann

aśnan gacchan svapan śvasan

pralapan visṛjan gṛhṇann

unmiṣan nimiṣann api

indriyāṇīndriyārtheṣu

vartanta iti dhārayan

진리를 깨달은 사람은  "나는 아무것도 행하지 않고 있다." 라고 생각한다. 왜냐하면 보고, 듣고, 만지고, 냄새 맡고, 먹고, 걷고, 자고, 숨 쉬고, 말하고, 배설하고, 쥐고, 눈을 뜨거나 감는 행위를 할지라도 그것들은 감각 기관들이 감각 대상들 사이를 움직이는 것임을 확실히 알기 때문이다.

Word for word: 

na — never; eva — certainly; kiñcit — anything; karomi — I do; iti — thus; yuktaḥ — engaged in the divine consciousness; manyeta — thinks; tattva-vit — one who knows the truth; paśyan — seeing; śṛṇvan — hearing; spṛśan — touching; jighran — smelling; aśnan — eating; gacchan — going; svapan — dreaming; śvasan — breathing; pralapan — talking; visṛjan — giving up; gṛhṇan — accepting; unmiṣan — opening; nimiṣan — closing; api — in spite of; indriyāṇi — the senses; indriya-artheṣu — in sense gratification; vartante — let them be so engaged; iti — thus; dhārayan — considering.

Translation: 

A person in the divine consciousness, although engaged in seeing, hearing, touching, smelling, eating, moving about, sleeping and breathing, always knows within himself that he actually does nothing at all. Because while speaking, evacuating, receiving, or opening or closing his eyes, he always knows that only the material senses are engaged with their objects and that he is aloof from them.

Bg 5.10

ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः।

लिप्यते न स पापेन पद्मपत्रमिवाम्भसा॥५- १०॥

brahmaṇy ādhāya karmāṇi

saṅgaṁ tyaktvā karoti yaḥ

lipyate na sa pāpena

padma-patram ivāmbhasā

마치 연잎이 물에 젖지 않듯이, 자신의 모든 행위들을 브라만에 바치고 집착이 없이 행위를 하는 사람은 죄에 물들지 않는다.

Word for word: 

brahmaṇi — unto the Supreme Personality of Godhead; ādhāya — resigning; karmāṇi — all works; saṅgam — attachment; tyaktvā — giving up; karoti — performs; yaḥ — who; lipyate — is affected; na — never; saḥ — he; pāpena — by sin; padma-patram — a lotus leaf; iva — like; ambhasā — by the water.

Translation: 

One who performs his duty without attachment, surrendering the results unto the Supreme Lord, is unaffected by sinful action, as the lotus leaf is untouched by water.

Bg 5.11

कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि।

योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये॥५- ११॥

kāyena manasā buddhyā

kevalair indriyair api

yoginaḥ karma kurvanti

saṅgaṁ tyaktvātma-śuddhaye

카르마 요기들은 오직 몸, 마음, 지성 및 감각으로 결과에 대한 집착이 없이, 가슴을 정화하기 위하여 행위를 한다.

Word for word: 

kāyena — with the body; manasā — with the mind; buddhyā — with the intelligence; kevalaiḥ — purified; indriyaiḥ — with the senses; api — even; yoginaḥ — Kṛṣṇa conscious persons; karma — actions; kurvanti — they perform; saṅgam — attachment; tyaktvā — giving up; ātma — of the self; śuddhaye — for the purpose of purification.

Translation: 

The yogīs, abandoning attachment, act with body, mind, intelligence and even with the senses, only for the purpose of purification.

Bg 5.12

युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम्।

अयुक्तः कामकारेण फले सक्तो निबध्यते॥५- १२॥

yuktaḥ karma-phalaṁ tyaktvā

śāntim āpnoti naiṣṭhikīm

ayuktaḥ kāma-kāreṇa

phale sakto nibadhyate

자신의 행위의 결과를 버린 사심 없는 요기는 평화를 얻는다. 그와는 달리 이기적이고 행위의 결과에 집착하는 사람은 묶인다.

Word for word: 

yuktaḥ — one who is engaged in devotional service; karma-phalam — the results of all activities; tyaktvā — giving up; śāntim — perfect peace; āpnoti — achieves; naiṣṭhikīm — unflinching; ayuktaḥ — one who is not in Kṛṣṇa consciousness; kāma-kāreṇa — for enjoying the result of work; phale — in the result; saktaḥ — attached; nibadhyate — becomes entangled.

Translation: 

The steadily devoted soul attains unadulterated peace because he offers the result of all activities to Me; whereas a person who is not in union with the Divine, who is greedy for the fruits of his labor, becomes entangled.

Bg 5.13

सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी।

नवद्वारे पुरे देही नैव कुर्वन्न कारयन्॥५- १३॥

sarva-karmāṇi manasā

sannyasyāste sukhaṁ vaśī

nava-dvāre pure dehī

naiva kurvan na kārayan

자신의 감각들을 제어하였으며 식별력이 있는 마음으로 모든 행위들을 포기한 사람은 아홉 문이 있는 성(몸) 안에서 행위를 하지도 않고 행위를 일으키지도 않은 채 행복하게 거주한다.

Word for word: 

sarva — all; karmāṇi — activities; manasā — by the mind; sannyasya — giving up; āste — remains; sukham — in happiness; vaśī — one who is controlled; nava-dvāre — in the place where there are nine gates; pure — in the city; dehī — the embodied soul; na — never; eva — certainly; kurvan — doing anything; na — not; kārayan — causing to be done.

Translation: 

When the embodied living being controls his nature and mentally renounces all actions, he resides happily in the city of nine gates [the material body], neither working nor causing work to be done.

Bg 5.14

न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः।

न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते॥५- १४॥

na kartṛtvaṁ na karmāṇi

lokasya sṛjati prabhuḥ

na karma-phala-saṁyogaṁ

svabhāvas tu pravartate

몸의 주인인 참나는 행위를 하지 않으며, 행위를 하도록 하지도 않으며, 행위와 행위의 결과의 연결도 만들지 않는다. 이 모든것을 하는 것은 프라크리티이다.

Word for word: 

na — never; kartṛtvam — proprietorship; na — nor; karmāṇi — activities; lokasya — of the people; sṛjati — creates; prabhuḥ — the master of the city of the body; na — nor; karma-phala — with the results of activities; saṁyogam — connection; svabhāvaḥ — the modes of material nature; tu — but; pravartate — act.

Translation: 

The embodied spirit, master of the city of his body, does not create activities, nor does he induce people to act, nor does he create the fruits of action. All this is enacted by the modes of material nature.

Bg 5.15

नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः।

अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः॥५- १५॥

nādatte kasyacit pāpaṁ

na caiva sukṛtaṁ vibhuḥ

ajñānenāvṛtaṁ jñānaṁ

tena muhyanti jantavaḥ

어디에나 있는 신은 어떤 사람의 악행이나 선행도 받아들이지 않는다. 지식이 무지에 의해 덮여 있어서 사람들은 미혹된다.

Word for word: 

na — never; ādatte — accepts; kasyacit — anyone's; pāpam — sin; na — nor; ca — also; eva — certainly; su-kṛtam — pious activities; vibhuḥ — the Supreme Lord; ajñānena — by ignorance; āvṛtam — covered; jñānam — knowledge; tena — by that; muhyanti — are bewildered; jantavaḥ — the living entities.

Translation: 

Nor does the Supreme Lord assume anyone's sinful or pious activities. Embodied beings, however, are bewildered because of the ignorance which covers their real knowledge.

Bg 5.16

ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः।

तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम्॥५- १६॥

jñānena tu tad ajñānaṁ

yeṣāṁ nāśitam ātmanaḥ

teṣām āditya-vaj jñānaṁ

prakāśayati tat param

그러나 참나 지식으로 무지가 소멸된 사람에게 지식이 태양처럼 지고의 존재를 드러나게 한다.

Word for word: 

jñānena — by knowledge; tu — but; tat — that; ajñānam — nescience; yeṣām — whose; nāśitam — is destroyed; ātmanaḥ — of the living entity; teṣām — their; āditya-vat — like the rising sun; jñānam — knowledge; prakāśayati — discloses; tat param — Kṛṣṇa consciousness.

Translation: 

When, however, one is enlightened with the knowledge by which nescience is destroyed, then his knowledge reveals everything, as the sun lights up everything in the daytime.

Bg 5.17

तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः।

गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः॥५- १७॥

tad-buddhayas tad-ātmānas

tan-niṣṭhās tat-parāyaṇāḥ

gacchanty apunar-āvṛttiṁ

jñāna-nirdhūta-kalmaṣāḥ

지성과 마음을 브라만에 고정시키고 있으며, 브라만과 하나로 있으며, 브라만 안에 머물고 있으며, 브라만이 최고의 목표인 사람들은 지식으로 모든 더러움이 소멸되었기에 돌아옴이 없는 경지에 이른다.

Word for word: 

tat-buddhayaḥ — those whose intelligence is always in the Supreme; tat-ātmānaḥ — those whose minds are always in the Supreme; tat-niṣṭhāḥ — those whose faith is only meant for the Supreme; tat-parāyaṇāḥ — who have completely taken shelter of Him; gacchanti — go; apunaḥ-āvṛttim — to liberation; jñāna — by knowledge; nirdhūta — cleansed; kalmaṣāḥ — misgivings.

Translation: 

When one's intelligence, mind, faith and refuge are all fixed in the Supreme, then one becomes fully cleansed of misgivings through complete knowledge and thus proceeds straight on the path of liberation.

Bg 5.18

विद्याविनयसंपन्ने ब्राह्मणे गवि हस्तिनि।

शुनि चैव श्वपाके च पण्डिताः समदर्शिनः॥५- १८॥

vidyā-vinaya-sampanne

brāhmaṇe gavi hastini

śuni caiva śva-pāke ca

paṇḍitāḥ sama-darśinaḥ

현자들은 지식과 겸손을 구비한 브라민, 소, 코끼리, 개 혹은 천민 등과 같은 만물 안에서 평등한 것을 본다.

Word for word: 

vidyā — with education; vinaya — and gentleness; sampanne — fully equipped; brāhmaṇe — in the brāhmaṇa; gavi — in the cow; hastini — in the elephant; śuni — in the dog; ca — and; eva — certainly; śva-pāke — in the dog—eater (the outcaste); ca — respectively; paṇḍitāḥ — those who are wise; sama-darśinaḥ — who see with equal vision.

Translation: 

The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater [outcaste].

Bg 5.19

इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः।

निर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः॥५- १९॥

ihaiva tair jitaḥ sargo

yeṣāṁ sāmye sthitaṁ manaḥ

nirdoṣaṁ hi samaṁ brahma

tasmād brahmaṇi te sthitāḥ

이렇게 만물을 평등하게 보는 사람은 여기에서조차 태어남이 정복되었다. 그들은 모든 것 안에 하나로 있는 흠이 없는 브라만 안에 이미 있기 때문이다.

Word for word: 

iha — in this life; eva — certainly; taiḥ — by them; jitaḥ — conquered; sargaḥ — birth and death; yeṣām — whose; sāmye — in equanimity; sthitam — situated; manaḥ — mind; nirdoṣam — flawless; hi — certainly; samam — in equanimity; brahma — like the Supreme; tasmāt — therefore; brahmaṇi — in the Supreme; te — they; sthitāḥ — are situated.

Translation: 

Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. They are flawless like Brahman, and thus they are already situated in Brahman.

Bg 5.20

न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम्।

स्थिरबुद्धिरसंमूढो ब्रह्मविद्ब्रह्मणि स्थितः॥५- २०॥

na prahṛṣyet priyaṁ prāpya

nodvijet prāpya cāpriyam

sthira-buddhir asammūḍho

brahma-vid brahmaṇi sthitaḥ

브라만을 깨닫고 있으며, 브라만 안에 머무르고 있으며, 미혹되지 않고 한결같은 지성을 갖고 있는 사람은 좋은 것을 경험해도 기뻐하지 않고, 좋지 않은 것을 경험해도 낙심하지 않는다.

Word for word: 

na — never; prahṛṣyet — rejoices; priyam — the pleasant; prāpya — achieving; na — does not; udvijet — become agitated; prāpya — obtaining; ca — also; apriyam — the unpleasant; sthira-buddhiḥ — self-intelligent; asammūḍhaḥ — unbewildered; brahma-vit — one who knows the Supreme perfectly; brahmaṇi — in the transcendence; sthitaḥ — situated.

Translation: 

A person who neither rejoices upon achieving something pleasant nor laments upon obtaining something unpleasant, who is self-intelligent, who is unbewildered, and who knows the science of God, is already situated in transcendence.

Bg 5.21

बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत् सुखम्।

स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते॥५- २१॥

bāhya-sparśeṣv asaktātmā

vindaty ātmani yat sukham

sa brahma-yoga-yuktātmā

sukham akṣayam aśnute

가슴이 감각 대상들에 집착하지 않기 때문에, 그는 참나 안에 있는 희열을 발견한다. 가슴이 브라만에 대한 명상에 몰입되어 있기 때문에, 그는 한없는 희열을 즐긴다.

Word for word: 

bāhya-sparśeṣu — in external sense pleasure; asakta-ātmā — one who is not attached; vindati — enjoys; ātmani — in the self; yat — that which; sukham — happiness; saḥ — he; brahma-yoga — by concentration in Brahman; yukta-ātmā — self—connected; sukham — happiness; akṣayam — unlimited; aśnute — enjoys.

Translation: 

Such a liberated person is not attracted to material sense pleasure but is always in trance, enjoying the pleasure within. In this way the self-realized person enjoys unlimited happiness, for he concentrates on the Supreme.

Bg 5.22

ये हि संस्पर्शजा भोगा दुःखयोनय एव ते।

आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः॥५- २२॥

ye hi saṁsparśa-jā bhogā

duḥkha-yonaya eva te

ādy-antavantaḥ kaunteya

na teṣu ramate budhaḥ

오, 카운테야(아르주나)여! 왜냐하면 감각 대상들과의 접촉으로 오는 즐거움은 오로지 고통의 원천이기 때문이다. 그것들은 시작이 있고 끝이 있다. 그러므로 지혜로운 사람들은 그런 것들로 부터 기쁨을 구하지 않는다.

Word for word: 

ye — those; hi — certainly; saṁsparśa-jāḥ — by contact with the material senses; bhogāḥ — enjoyments; duḥkha — distress; yonayaḥ — sources of; eva — certainly; te — they are; ādi — beginning; anta — end; vantaḥ — subject to; kaunteya — O son of Kuntī; na — never; teṣu — in those; ramate — takes delight; budhaḥ — the intelligent person.

Translation: 

An intelligent person does not take part in the sources of misery, which are due to contact with the material senses. O son of Kuntī, such pleasures have a beginning and an end, and so the wise man does not delight in them.

Bg 5.23

शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात्।

कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः॥५- २३॥

śaknotīhaiva yaḥ soḍhuṁ

prāk śarīra-vimokṣaṇāt

kāma-krodhodbhavaṁ vegaṁ

sa yuktaḥ sa sukhī naraḥ

이 몸안에서 욕망과 화에서 오는 충동을 참을 수 있는 사람은 진정한 요기이며 행복한 사람이다.

Word for word: 

śaknoti — is able; iha eva — in the present body; yaḥ — one who; soḍhum — to tolerate; prāk — before; śarīra — the body; vimokṣaṇāt — giving up; kāma — desire; krodha — and anger; udbhavam — generated from; vegam — urges; saḥ — he; yuktaḥ — in trance; saḥ — he; sukhī — happy; naraḥ — human being.

Translation: 

Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is well situated and is happy in this world.

Bg 5.24

योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः।

स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति॥५- २४॥

yo 'ntaḥ-sukho 'ntar-ārāmas

tathāntar-jyotir eva yaḥ

sa yogī brahma-nirvāṇaṁ

brahma-bhūto 'dhigacchati

행복이 자신 안에 있으며, 평온이 자신 안에서 나오며, 안에서 빛을 내는 요기는 브라만의 희열을 얻으며, 브라만과 하나가 된다.

Word for word: 

yaḥ — one who; antaḥ-sukhaḥ — happy from within; antaḥ-ārāmaḥ — actively enjoying within; tathā — as well as; antaḥ-jyotiḥ — aiming within; eva — certainly; yaḥ — anyone; saḥ — he; yogī — a mystic; brahma-nirvāṇam — liberation in the Supreme; brahma-bhūtaḥ — being self—realized; adhigacchati — attains.

Translation: 

One whose happiness is within, who is active and rejoices within, and whose aim is inward is actually the perfect mystic. He is liberated in the Supreme, and ultimately he attains the Supreme.

Bg 5.25

लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः।

छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः॥५- २५॥

labhante brahma-nirvāṇam

ṛṣayaḥ kṣīṇa-kalmaṣāḥ

chinna-dvaidhā yatātmānaḥ

sarva-bhūta-hite ratāḥ

죄가 씻어졌으며, 의심이 사라졌으며, 스스로 다스려졌으며, 모든 존재들의 안녕에 자신을 바치는 현자들은 브라만 안에서 완전한 자유를 얻는다.

Word for word: 

labhante — achieve; brahma-nirvāṇam — liberation in the Supreme; ṛṣayaḥ — those who are active within; kṣīṇa-kalmaṣāḥ — who are devoid of all sins; chinna — having torn off; dvaidhāḥ — duality; yata-ātmānaḥ — engaged in self—realization; sarva-bhūta — for all living entities; hite — in welfare work; ratāḥ — engaged.

Translation: 

Those who are beyond the dualities that arise from doubts, whose minds are engaged within, who are always busy working for the welfare of all living beings, and who are free from all sins achieve liberation in the Supreme.

Bg 5.26

कामक्रोधवियुक्तानां यतीनां यतचेतसाम्।

अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम्॥५- २६॥

kāma-krodha-vimuktānāṁ

yatīnāṁ yata-cetasām

abhito brahma-nirvāṇaṁ

vartate viditātmanām

욕망과 화를 벗어났고, 마음이 다스려졌으며, 참나를 깨달은 사람들은 살아 있든 죽었든지 간에 자유롭다.

Word for word: 

kāma — from desires; krodha — and anger; vimuktānām — of those who are liberated; yatīnām — of the saintly persons; yata-cetasām — who have full control over the mind; abhitaḥ — assured in the near future; brahma-nirvāṇam — liberation in the Supreme; vartate — is there; vidita-ātmanām — of those who are self—realized.

Translation: 

Those who are free from anger and all material desires, who are self-realized, self-disciplined and constantly endeavoring for perfection, are assured of liberation in the Supreme in the very near future.

Bg 5.27-28

स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः।

प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ॥५- २७॥

यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः।

विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः॥५- २८॥

sparśān kṛtvā bahir bāhyāṁś

cakṣuś caivāntare bhruvoḥ

prāṇāpānau samau kṛtvā

nāsābhyantara-cāriṇau

yatendriya-mano-buddhir

munir mokṣa-parāyaṇaḥ

vigatecchā-bhaya-krodho

yaḥ sadā mukta eva saḥ

외부의 모든 대상들을 차단하고, 미간에 집중하며, 콧구멍을 거쳐 나가고 들어오는 숨을 고르게 하고, 감각과 마음과 지성을 제어하며, 해방을 얻는 것을 목표로 삼고, 욕망과 두려움과 화를 없앤 명상의 사람은 정말이지 늘 자유로운 사람이다.

Word for word: 

sparśān — sense objects, such as sound; kṛtvā — keeping; bahiḥ — external; bāhyān — unnecessary; cakṣuḥ — eyes; ca — also; eva — certainly; antare — between; bhruvoḥ — the eyebrows; prāṇa-apānau — up-and down-moving air; samau — in suspension; kṛtvā — keeping; nāsa-abhyantara — within the nostrils; cāriṇau — blowing; yata — controlled; indriya — senses; manaḥ — mind; buddhiḥ — intelligence; muniḥ — the transcendentalist; mokṣa — for liberation; parāyaṇaḥ — being so destined; vigata — having discarded; icchā — wishes; bhaya — fear; krodhaḥ — anger; yaḥ — one who; sadā — always; muktaḥ — liberated; eva — certainly; saḥ — he is.

Translation: 

Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils, and thus controlling the mind, senses and intelligence, the transcendentalist aiming at liberation becomes free from desire, fear and anger. One who is always in this state is certainly liberated.

Bg 5.29

भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम्।

सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति॥५- २९॥

bhoktāraṁ yajña-tapasāṁ

sarva-loka-maheśvaram

suhṛdaṁ sarva-bhūtānāṁ

jñātvā māṁ śāntim ṛcchati

나를 모든 희생 제의와 고행을 즐기는 자로, 온 세상의 위대한 주인으로, 모든 피조물들의 유일한 벗으로 아는 사람은 평화에 이른다.

Word for word: 

bhoktāram — the beneficiary; yajña — of sacrifices; tapasām — and penances and austerities; sarva-loka — of all planets and the demigods thereof; mahā-īśvaram — the Supreme Lord; su-hṛdam — the benefactor; sarva — of all; bhūtānām — the living entities; jñātvā — thus knowing; mām — Me (Lord Kṛṣṇa); śāntim — relief from material pangs; ṛcchati — one achieves.

Translation: 

A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries.


한역참조:바가바드기타-알라디 마하데바샤스트리 영역/김병채 옮김