薄伽梵歌 / 章 18 / 颂 51

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薄伽梵歌 18.51

梵文

印地语

梵文

बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च | शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च

音译

buddhyā viśuddhayā yukto dhṛtyātmānaṃ niyamya ca . śabdādīnviṣayāṃstyaktvā rāgadveṣau vyudasya ca

简体中文

拥有纯净的心智，以坚韧控制自我，舍弃以声音为始的感官对象（声音、触觉、形色、味觉和嗅觉），并消除执著与憎恶；

English

Being endowed with a pure intellect, and controlling oneself with fortitude, rejecting the objects-beginning from sound [Sound, touch, form and colour, taste and smell.-Tr.], and eliminating attachment and hatred;

释义 — 简体中文

较低的自我应由纯净心智的真我（Atman）坚定地控制。骚动的感官和心智应借助纯净的心智或理性来制服。纯粹的理性是一种强大的力量。每当感官抬头嘶鸣时，就应以纯粹心智或理性的强大棍棒将其击打。理性是决断的能力。纯净心智：指摆脱了贪欲、愤怒、贪婪、傲慢、怀疑、误解等的心智。它像一面明镜。纯净的心智本身就是梵（Brahman）。它能轻易融入梵（Brahman）。当纯净的心智融入梵（Brahman）时，反射的智慧，即奇达巴萨（Chidabhasa）或吉瓦（Jiva），也融入梵（Brahman）。吉瓦（Jiva）与梵（Brahman）合一，就像当罐子打破时，罐中的以太与宇宙以太合一一样。自我：身体和感官的集合。求道者通过反复练习制感（Pratyahara）和调伏（Dama），一次又一次地将感官从其各自的对象中抽离。感官逐渐固定在真我（Atman）中，其外向的倾向被完全遏制。求道者通过持续冥想获得对感官的至高控制，通过离欲的练习征服拉加（Raga）（执著），并通过纯粹的爱、宇宙之爱或神圣之爱征服憎恨。他放弃所有奢侈品，只保留维持身体所需的基本物品。即使对于这些必需品，他也没有执著或憎恨。

释义 — English

The lower self should be controlled with firmness by the Self of pure intellect. The turbulent senses and the mind should be subdued with the help of the pure intellect or reason. Pure reason is a great power. Whenever the senses raise their heads and hiss? they should be hammered by the powerful rod of pure intellect or reason. Reason is the faculty of determination.Pure intellect The intellect that is free from lust? anger? greed? pride? doubt? misconception? etc. It is like a clear mirror. A pure intellect is Brahman Itself. It can be easily merged in Brahman. When the pure intellect is merged in Brahman? the reflected intelligence? Chidabhasa or Jiva? is also absorbed in Brahman. The Jiva becomes identical with Brahman? just as the ether in the pot becomes one with the universal ether when the pot is broken.The self The aggregate of the body and the senses.The aspirant withdraws the senses from their respective objects again and again through the repeated practice of Pratyahara (abstraction) and Dama (selfrestraint). Gradually the senses are fixed in the Self. Their outgoing tendencies are totally curbed. The aspirant attains supreme control of the senses by constant meditation? by the practice of dispassion he coners Raga (attachment)? and through the practice of pure love or cosmic love or divine Preme he coners hatred.He abandons all luxuries. He keeps only those objects which are necessary for the bare maintenance of the body. He has neither attachment nor hatred even for those objects which are necessary for that purpose.

梵文
简体中文
English

बुद्ध्या

布迪亚 — 以心智；विशुद्धया — 维舒达亚 — 纯净的；युक्तः — 尤克塔哈 — 具有的；धृत्या — 德里提亚 — 以坚韧；आत्मानम् — 阿特玛南 — 自我；नियम्य — 尼亚马亚 — 控制着；च — 查 — 和；शब्दादीन् — 沙布达丁 — 声音及其他；विषयान् — 维沙扬 — 感官对象；त्यक्त्वा — 提亚克特瓦 — 舍弃；रागद्वेषौ — 拉加德维绍 — 吸引与憎恨；व्युदस्य — 维尤达西亚 — 抛弃；च — 查 — 和

with an intellect

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18.1阿周那说：哦，臂力强大的赫利希凯沙啊，哦，凯西（恶魔）的毁灭者啊，我希望分别了解僧尼亚萨（Sannyasa，弃绝）和提亚伽（Tyaga，舍弃）的真谛。18.2至尊主说：智者们将僧尼亚萨（Sannyasa）理解为放弃那些带有回报欲望的行动。而那些明智之人则称舍弃所有行动的结果为提亚伽（Tyaga）。18.3一些智者说，行动（因其伴随的罪恶）应该被放弃；而另一些人则说，献祭、布施和苦行的实践不应被放弃。18.4哦，婆罗多后裔中最优秀者啊，请听我关于提亚伽（舍弃）的坚定结论。因为，哦，人中之雄啊，提亚伽已被明确宣称为三种类型。18.5献祭、布施和苦行的实践不应被放弃；它们确实应该被执行。献祭、布施和苦行确实是智者的净化剂。18.6但是，普利塔之子啊，即使是这些行动，也必须通过放弃执着和对结果的渴望来执行。这是我坚定而最佳的结论。18.7放弃日常义务性行动（尼雅塔业，nityakamas）是不正当的。因错觉而放弃这些行动，被宣称为基于惰性（塔摩，Tamas）。18.8凡因惧怕身体之苦，仅以行动痛苦为由而舍弃者，此乃激性（rajas）之弃绝，彼绝不能获得弃绝之果报。18.9阿周那啊，凡是作为应尽之责而履行的规定性义务，若能舍弃执着和其结果，那种弃绝被认为是悦性（sattva）的。18.10那充满悦性（sattva）、智慧且疑虑尽除的弃绝者，既不憎恶不合宜的行动，也不执着于合宜的行动。