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薄伽梵歌 / 章 18 / 頌 14
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薄伽梵歌 18.14

梵文
印地語
梵文

अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् | विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम्

音譯

adhiṣṭhānaṃ tathā kartā karaṇaṃ ca pṛthagvidham . vividhāśca pṛthakceṣṭā daivaṃ caivātra pañcamam

繁體中文

依處、行為者、各種不同的感官、多樣且各異的活動,以及「天意」(Daivam),在此是第五個因素。

English

The locus as also the agent, the different kinds of organs, the many and distinct activities, and, the divine is here the fifth.

釋義 — 繁體中文

現在請聽這五個因素的特徵,其中身體是第一個。它被稱為依處或座位。身體是慾望、憎恨、快樂、痛苦、知識等事物的座位。個體靈魂透過身體體驗與物質接觸所產生的快樂和痛苦。「我執」(Egoism)是行為者、執行者或享樂者。自然(Prakriti)執行行為,但透過迷惑,個體靈魂將其執行歸功於自己,因此他被稱為行為者。「行為者」(Karta)指享樂者,他披上與其接觸的限制性附屬物的本性或屬性。「各種不同的感官」(Karanam prithagvidham)指各種感官,例如聽覺器官,個體靈魂透過它聽到聲音等;知識和行動的器官,以及心意。「天意」(Daivam)指主宰神祇,如太陽和其他神祇,透過他們的幫助,眼睛和其他器官執行各自的功能;也指命運。「活動」(Cheshta)指行為過程中器官或感官中的能量運作。缺少任何這些因素,行動都將不可能。

釋義 — English

Now listen to the characteristics of these five? of which the body is the first. It is termed the support or the seat. The body is the seat of desire? hatred? happiness? misery? knowledge and the like. The individual soul experiences through the body the pleasure and pain that arise through contact with matter. Egoism is the agent or the doer or the enjoyer. Nature does actions but through delusion the individual soul takes to himself the credit of their execution and? therefore? he is called the agent.Karta The enjoyer putting on the nature or properties of the limiting adjuncts with which he comes into contact.Karanam prithagvidham Various organs such as the organ of hearing? by which the individual soul hears the sound? etc. organs of knowledge and action and the mind.Daivam The presiding deity such as the Sun and the other gods by whose help the eye and the other organs perform their respective functions destiny.Cheshta Play of energy in the organs or the senses during the action.Absence of any of these factors will make action impossible.

梵文
English
अधिष्ठानम्
the seat or body
तथा
also
कर्ता
the doer
करणम्
the senses
च
and
पृथग्विधम्
of different
विविधाः
various
च
and
पृथक्
different
चेष्टाः
functions
दैवम्
the presiding deity
च
and
एव
even
अत्र
here
पञ्चमम्
the fifth.
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18.1阿周那(Arjuna)說道:噢,大臂者赫利希凱沙(Hrsikesa),噢,凱西(Kesi)惡魔的殺戮者,我希望分別了解「捨棄」(Sannyasa)與「放棄」(Tyaga)的真諦。18.2至尊主說道:智者們將「捨棄」(Sannyasa)視為放棄帶有獎賞慾望的行為。賢者們則稱放棄所有行為的結果為「放棄」(Tyaga)。18.3一些哲學家認為,行為因其帶有過失而應被放棄;而另一些人則說,祭祀、佈施與苦行等行為不應被捨棄。18.4噢,婆羅多(Bharata)後裔中最優秀者,請聽我關於「放棄」(Tyaga)的堅定結論。噢,人中之虎,確實,「放棄」已被明確宣稱為三種類型。18.5祭祀、佈施與苦行等行為不應被捨棄;它們確實應當被實踐。祭祀、佈施與苦行,確實是智者的淨化之道。18.6但是,噢,波利塔(Partha),即使這些行為,也必須在捨棄執著和對結果的渴望下進行。這是我的堅定且最上乘的結論。18.7捨棄義務性行為(Niyata Karma)是不恰當的。若因迷惑而放棄這些行為,則被宣稱為出於「塔瑪斯」(Tamas)愚昧本性。18.8凡是因其痛苦,或因懼怕身體勞苦而捨棄的行為,那人所行的捨棄,是屬於「羅闍」(Rajas)性的捨棄,必不能獲得捨棄的果報。18.9亞爾諸那啊!凡是僅因其為應盡之責而履行的「尼亞塔」(Niyata)行為,捨棄了執著與果報,那樣的捨棄,被認為是「悅性」(Sattvic)的。18.10捨棄者,若其心充滿「悅性」(Sattva),具備智慧且疑慮已斷,他不厭惡不合宜的行為,也不執著於合宜的行為。