薄伽梵歌 / 章 15 / 颂 3

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薄伽梵歌 15.3

梵文

印地语

梵文

न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च सम्प्रतिष्ठा | अश्वत्थमेनं सुविरूढमूलं असङ्गशस्त्रेण दृढेन छित्त्वा

音译

na rūpamasyeha tathopalabhyate nānto na cādirna ca sampratiṣṭhā . aśvatthamenaṃ suvirūḍhamūlaṃ asaṅgaśastreṇa dṛḍhena chittvā

简体中文

此树的真实形态在此世无法被如此感知；它的终点、起点和延续亦不可知。斩断这根深蒂固的菩提树（Asvattha），需以坚韧的无执（Asanga）之剑——

English

Its form is not perceived here in that way; nor its end, nor beginning, nor continuance, After felling this Peepul whose roots are well developed, with the strong sword of detachment-;

释义 — 简体中文

世间之树的真实形态、其始末与根基，凡夫俗子皆无法洞悉。唯有以坚定的无执（Asanga）之剑，方能斩断这根深蒂固的幻象之树，从而超越世间的束缚。

释义 — English

The idea is continued in the next verse.So long as one is under the sway of ignorance? he cannot understand the form of this tree? its end? origin and foundation (middle). O Arjuna Thou mayest perhaps consider that such a huge tree cannot be uprooted by any means whatever. It is not so. However firmly rooted it may be? it can be cut by the powerful axe of nnattachment or dispassion within the twinkling of an eye.After cutting this tree you will have to look within? meditate on the Self and behold the Supreme.Tatha As such As described above. Is it necessary to pull down castles in the air or to break the horns of a hare or to pluck a flower growing in the sky or to get butter from the milk of a tortoise or oil from stone Similarly? O Arjuna? there is no reality in this tree. Therefore why should you entertain any fear as to whether it may be uprooted or not Its form as such is not perceived by anybody here it is like a dream or a mirage or an imaginary city in the sky formed by the clouds or caused by a juggler. It appears and disappears. This tree has DrishtaNashtaSvarupa like the mirage. That object which is destroyed when one beholds it is DrishtaNashta. Nobody has perceived the end? the origin or the foundation of this illusory tree. No one can say that it has arisen from such and such a place or point.Samsara or the peepul tree is inveterately deeprooted. You will have to struggle hard to uproot it with its seed or the selfreproducing deep root.Asanga Dispassion? freedom from attachment to children? wealth and the world.Dridhena Strong. You will have to cut the tree with a strong axe which is sharpened again and again on the whetstone of the practice of discrimination. Further your mind should be turned towards the Supreme Being with the strong determination that you can attain eternal bliss only in Him and that He is the ony Reality.The desire for sensual pleasure is Sanga. Its opposite (dispassion) is Asanga. Renunciation of the three kinds of Eshanas (desires)? viz.? children? wealth and the world (PutraVittaLokeshana) is Asanga. Just as the axe cuts the tree? so also dispassion cuts this tree of Samsara. Hence dispassion is termed an axe. Cutting the tree of Samsara is annihilation of egoism? ignorance? latent tendencies? and renunciation of the fruits of all actions? through the practice of dispassion? control of the mind and the senses? etc. (Cf.VII.14)

梵文
简体中文
English

न

不；रूपम् — 形态；अस्य — 它的；इह — 在此；तथा — 如此；उपलभ्यते — 被感知；न — 不；अन्तः (its) — （它的）终点；न — 不；च — 和；आदिः (its) — （它的）起点；न — 不；च — 和；संप्रतिष्ठा — 根基或立足点；अश्वत्थम् — 菩提树（Asvattha）；एनम् — 这；सुविरूढमूलम् — 根深蒂固的；असङ्गशस्त्रेण — 以无执（Asanga）之剑；दृढेन — 坚韧的；छित्त्वा — 斩断。

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15.1至尊主说：他们说，那根向上、枝向下、以《吠陀》（Vedas）为叶的菩提树（Asvattha），是不可摧毁的。了悟此树者，即是《吠陀》的知者。15.2那棵树的枝条，或向下或向上伸展，因三性（Gunas）而滋长，以感官对象为嫩芽。而那些根，因业（Karma）而生，向下蔓延于人间（manusya-loke）。15.4此后，应寻求那至高之境，一旦抵达便不再返回。我皈依于那原始的至高者（Purusha），永恒的显化皆源自于祂。15.5那些摆脱了骄傲与妄执（Moha）、战胜了执着之恶、恒常致力于灵性修行、彻底摆脱了欲望、并超脱了名为苦乐的二元对立的智者，方能抵达那不朽之境。15.6太阳、月亮和火焰都无法照亮那至高之境。那是我的至上居所，抵达那里的人将不再返回。15.7在众生界中，那成为永恒个体灵魂（Jiva）的，确实是我的一个部分，它吸引着以心意（Manas）为第六的感官，这些感官安住于原质（Prakriti）之中。15.8当主宰者（Jiva）舍弃此身或再入新身时，他会带走这些感官，如同风将气味从花朵中带走一般。15.9这个（灵魂）通过主宰耳、眼、皮肤、舌头以及鼻子和心意（Manas），来享受感官对象。15.10无论它（灵魂）是离去、安住于此身，抑或感受（感官对象），或与三德（Gunas）相合，迷惑之人皆不能得见，唯有具智慧之眼者方能得见。15.11勤勉的瑜伽士（Yogis）能见此（真我）安住于自身。即使勤勉，那些缺乏自制、不明辨者亦不能得见。