薄伽梵歌 / 章 5 / 颂 22

← 上一个下一个 →

薄伽梵歌 5.22

英语

梵文

印地语

梵文

ये हि संस्पर्शजा भोगा दुःखयोनय एव ते | आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः

音译

ye hi saṃsparśajā bhogā duḥkhayonaya eva te . ādyantavantaḥ kaunteya na teṣu ramate budhaḥ

简体中文

贡蒂之子啊，那些因接触（事物）而产生的享乐，确实是痛苦的根源，并且有始有终。因此，智者不乐于其中。

English

Since enjoyments that result from contact (with objects) are verily the sources of sorrow and have a beginning and an end, (therefore) O son of Kunti, the wise one does not delight in them.

释义 — 简体中文

人类追寻快乐，在外在易逝的事物中寻找幸福。他未能找到，反而背负了沉重的悲伤。你应该将感官从感官对象中抽离，因为其中没有一丝幸福的痕迹，并将心意专注于内在不朽、充满至福的自性。感官对象有始有终。与感官对象的分离会给你带来许多痛苦。在开始和结束之间的这段时间里，你体验到一种空虚、短暂、虚幻的快乐。这种转瞬即逝的快乐是由于无明（Avidya）造成的。即使在另一个世界，你也会有同样的体验。拥有辨别力或自性知识的人，绝不会在这些感官对象中感到喜悦。只有无知且充满激情的人才会乐于感官对象。

释义 — English

Man goes in est of joy and searches in the external perishable objects for his happiness. He fails to get it but instead he carries a load of sorrow on his head.You should withdraw the senses from the senseobjects as there is no trace of happiness in them and fix the min on the immortal? blissful Self within. The senseobjects have a beginning and an end. Separation from the senseobjects gives you a lot of pain. During the interval between the origin and the end you experience a hollow? momentary? illusory pleasure. This fleeting pleasure is due to Avidya or ignorance. Even in the other world you will have the same experience. He who is endowed with discrimination or the knowledge of the Self will never rejoice in these sensual objects. Only ignorant persons who are passionate will rejoice in the senseobjects. (Cf.II.14?XVIII.38)

梵文
简体中文
English

ये

哪些；हि — 确实；संस्पर्शजाः — 接触所生；भोगाः — 享乐；दुःखयोनयः — 痛苦的根源；एव — 仅仅；ते — 它们；आद्यन्तवन्तः — 有始有终的；कौन्तेय — 贡蒂之子啊；न — 不；तेषु — 在那些中；रमते — 喜乐；बुधः — 智者。

which

探索所有章节哈奴曼颂神圣经典神圣祈祷文章

第 5 章更多内容

查看所有颂文 →

5.1阿周那说：噢，奎师那，您赞扬弃绝行动，又赞扬（业）瑜伽。请您明确告诉我，两者之中何者更优。5.2至尊主说：弃绝行动和业瑜伽二者皆导向解脱。然而，在这两者之中，业瑜伽优于弃绝行动。5.3不憎恨亦不贪求者，应被视为恒常的弃绝者。噢，大臂者，他超脱于二元对立，轻松解脱束缚。5.4愚者而非智者，视数论和瑜伽为不同。即使正确依止其中之一，亦能获得两者的果报。5.5数论者所达到的境界，瑜伽士亦能达到。视数论和瑜伽为一体者，方为真见。5.6然而，噢，大臂者，若无瑜伽，弃绝难以获得。具足瑜伽的牟尼，迅速证得梵。5.7瑜伽相应者，其心纯净，其身受控，其感官已征服，视己为众生之阿特曼（Atman）者——虽行事亦不染着。5.8相应于真理的知者，应认为“我实未做任何事”，即使在看、听、触、嗅、食、行、睡、呼吸时，5.9说话、释放、抓取、开眼、闭眼时，坚信“感官在感官对象中运作”。5.10将所有行动奉献给梵（Brahman），放弃执着而行动的人，他不为罪恶所染，犹如莲叶不沾水。