薄伽梵歌 / 章 18 / 颂 54

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薄伽梵歌 18.54

梵文

印地语

梵文

ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति | समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम्

音译

brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati . samaḥ sarveṣu bhūteṣu madbhaktiṃ labhate parām

简体中文

已成为梵（Brahman）并获得至福真我（Atman）者，不悲不欲。对一切众生平等相待，他便获得对我至高无上的虔诚（Bhakti）。

English

One who has become Brahman and has attained the blissful Self does not grieve or desire. Becoming the same towards all beings, he attains supreme devotion to Me.

释义 — 简体中文

梵布塔哈（Brahmabhuta）：已达到梵（Brahman）的状态。他获得完美自由或与至高存在合一的境界将在下一节中描述。他心境宁静，处于平衡和泰然自若的状态。没有什么与小我（personality）相关的事物能让他悲伤或产生欲望。当达到这种状态时，万物的多样性逐渐消失，他处处只感知到合一。产生虚假知识的清醒和梦境意识也逐渐消逝。他不为身体的需求而悲伤。如果他未能实现这些需求，他也不会悲伤。他在成功和失败中始终保持心境的平衡。他对任何未获得的对象都没有渴望。“不悲不欲”（Na sochati na kankshati）也可解释为他既不悲伤也不狂喜。“对一切众生平等”（Samah sarveshu bhuteshu）也可指他设身处地为他人着想，感受他人的痛苦。如果有人处于极度痛苦或困境中，他自己也会感到受影响。他的心非常温柔柔软，他极其富有同情心和慈悲心。他认为所有众生的快乐和痛苦都是他自己的。如果他人欢喜，他也欢喜；如果他人痛苦，他也痛苦。他的心胸如此开阔，以至于他能感受所有众生。嫉妒、心胸狭隘、小气、分离的观念、所有将人与人隔开的障碍、各种偏见以及对其他人的厌恶——所有这些都完全消失了。他拥有宇宙之爱，是宇宙的恩人，是所有人的朋友。这种扩展的状态无法言喻，必须亲自体验。这样一位奉献者或求道者，便获得对我至高无上的虔诚（Bhakti），即第七章第16节中提到的四种虔诚（Bhakti）中的第四种或最高一种，即智者的知识虔诚（Bhakti）。（参阅第二章第70节）

释义 — English

Brahmabhutah Having attained to Brahman. His attainment of perfect freedom or oneness with the Supreme is described in the next verse.He is tranilminded. He is in a state of balance and eanimity. There is nothing connected with the little personality that may cause him to grieve or prompt him to feel desire. When this state is attained? the multiplicity of objects gradually disappears and he perceives only unity everywhere. The waking and dream consciousness that gives rise to false knowledge gradually passes away.He does not grieve about his bodily wants. If he fails in his attempt to fulfil them? he does not grieve either. He always keeps evenness of mind in success and failure. He has no longing for any object that is not attained.Na sochati na kankshati can also be interpreted as he neither grieves nor exults.Samah sarveshu bhuteshu may also mean he puts himself in the position of others and feels for others. If anyone is in acute agony or distress? he himself feels that he is affected. His heart is very tender and soft. He is extremely compassionate and merciful. He considers that the pleasure and pain of all beings are his own. If others rejoice he also rejoices if others are in distress? he also is distressed. His heart is so much expanded that he feels for all. Jealousy? narrowness of heart? pettymindedness? the idea of separateness? all barriers that separate man from man? prejudices of all sorts and dislike for others -- all vanished in toto. He has cosmic love. He is a cosmic benefactor. He is the friend of all. This state of expansion is beyond description. One has to experience it for oneself. Such a devotee or aspirant attains supreme devotion to Me? the fourth or the highest of the four kinds of devotion mentioned in verse 16 of chapter VII? viz.? devotion of knowledge of the man of wisdom. (Cf.II.70)

梵文
简体中文
English

ब्रह्मभूतः

梵布塔哈 — 已成为梵的；प्रसन्नात्मा — 普拉桑纳特玛 — 心境宁静的；न — 那 — 不；शोचति (he) — 绍查提 — 他悲伤；न — 那 — 不；काङ्क्षति — 康克沙提 — 渴望；समः — 萨玛哈 — 平等的；सर्वेषु — 萨瓦舒 — 一切；भूतेषु — 布特舒 — 众生中；मद्भक्तिम् — 马德巴克提姆 — 对我的虔诚；लभते — 拉巴特 — 获得；पराम् — 帕拉姆 — 至高无上的

having become Brahman

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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。