薄伽梵歌 / 章 15 / 颂 5

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薄伽梵歌 15.5

梵文

印地语

梵文

निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः | द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञैर्- गच्छन्त्यमूढाः पदमव्ययं तत्

音译

nirmānamohā jitasaṅgadoṣā adhyātmanityā vinivṛttakāmāḥ . dvandvairvimuktāḥ sukhaduḥkhasaṃjñaira- gacchantyamūḍhāḥ padamavyayaṃ tat

简体中文

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。

English

The wise ones who are free from pride and non-discrimination, who have conered the evil of association, [Hatred and love arising from association with foes and friends.] who are ever devoted to spirituality, completely free from desires, free from the dualities called happiness and sorrow, reach that undecaying State.

释义 — 简体中文

摆脱骄傲、妄执（Moha）与执着之恶，恒常专注于内在自我（Atman）的修行，并彻底熄灭一切欲望，超脱苦乐等二元对立的智者，方能证得那永恒不朽的至高境界。

释义 — English

Wherever there is pride there is stiff egoism. Absence of discrimination between the Real and the unreal is Moha. Perversion is Moha. Infatuation is Moha. Those who are free from likes and dislikes even when they attain pleasant or unpleasant objects have triumphed over the,evil of attachment. Kartritva Abhimana or the idea I am the doer is Sanga. Likes and dislikes are the Doshas or the evils. Heat and cold? pleasure and pain? honour and dishonour? censure and praise? etc.? are the pairs of opposites. Only those who have destroyed ignorance and who have attained the knowledge of the Self reach the eternal goal.Adhyatmanityah Ever engaged in the contemplation of the nature of Brahman or the Supreme Being.Vinivrittakamah All the desires vanish in toto without leaving any trace or taint behind. They who have reached this stage become Yatis or Sannyasins. In the fire of wisdom all desires are burnt. As the birds fly away from a tree which has caught fire? so do desires go away from him.Tat That (the goal) described above.

梵文
简体中文
English

निर्मानमोहाः

摆脱骄傲和妄执（Moha）的；जितसङ्गदोषाः — 战胜执着之恶的；अध्यात्मनित्याः — 恒常安住于自我（Atman）的；विनिवृत्तकामाः (their) — （他们的）欲望已彻底消退的；द्वन्द्वैः — 从二元对立中；विमुक्ताः — 解脱的；सुखदुःखसंज्ञैः — 被称为苦乐的；गच्छन्ति — 抵达；अमूढाः — 不迷惑的；पदम् — 目标，境界；अव्ययम् — 不朽的；तत् — 那。

free from pride and delusion

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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）。15.3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——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。15.6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。