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薄伽梵歌章節

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薄伽梵歌 / 章 18 / 頌 50
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薄伽梵歌 18.50

梵文
印地語
梵文

सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे | समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा

音譯

siddhiṃ prāpto yathā brahma tathāpnoti nibodha me . samāsenaiva kaunteya niṣṭhā jñānasya yā parā

繁體中文

俱提之子啊,請確實從我這裡簡要了解,透過何種過程,已獲成就者能達到「梵」(Brahman),此乃知識的至高圓滿。

English

Understand for certain from Me, in brief indeed, O son of Kunti, that process by which one who has achieved success attains Brahman, which is the supreme consummation of Knowledge.

釋義 — 繁體中文

當一個人有幸從導師那裡聽到智慧之言時,二元論和自我主義便會消失,其心靈安住於與至高存在的合一之中。對於這樣的人來說,行動的必要性已不復存在。他已無事可做,成為一個「克里塔克里亞」(Kritakritya,即已達圓滿或已完成一切應做之事的人)。尋道者透過履行其應盡職責來崇拜主,從而獲得主的恩典。主賜予他無欲、辨別力、對知識的奉獻。主揭開他無明的面紗。對於這些始終和諧、以愛崇拜我的人,我賜予他們辨別的「瑜伽」(Yoga),藉此他們得以來到我這裡。出於我對他們的純粹慈悲,我,居於他們「真我」之內,以知識的光明之燈摧毀了無明所生的黑暗。(第十章第十節和第十一節)這種圓滿是「迦納尼什塔」(JnanaNishtha,即知識奉獻),透過它,當無明的面紗被撕裂時,他便達到「真我」實現或與至高存在合一。達到這種知識奉獻的方法將以簡潔的方式描述。在接下來的詩節中,將簡要描述「真我」實現的過程或方法。實際的技巧必須直接從導師那裡學習。

釋義 — English

When a man has the good fortune to hear the words of wisdom from a teacher? dualism and egoism vanish and his mind rests in union with the Supreme Being. The need for action no longer exists for such a man. Nothing further remains for him to do. He has become a Kritakritya (a man of total fulfilment? or one who has done all that there is to be done).The aspirant obtains the grace of the Lord by worshipping Hims with his proper duty. The Lord gives him dispassion? discrimination? devotion to knowledge. The Lord removes his veil of ignorance. To these ever harmonious? worshipping in love? I give the Yoga of discrimination by which they come unto Me. Out of My mere compassion for them? I? dwelling within their Self? destroy the darkness born of ignorance by the luminous lamp of knowledge. (X.10and11)The perfection is JnanaNishtha or devotion to knowledge by which he attains Selfrealisation or becomes identical with the Supreme Being when the veil of ignorance is rent asunder. The way to the attainment of this devotion to knowledge will be described only in a succint manner. The process or method of Selfrealisation will be described only in brief in the following verses.The actual technie has to be learnt direct from a Guna.

梵文
繁體中文
English
सिद्धिम् (悉地)
圓滿、成就;प्राप्तः (普拉普塔) — 已達到;यथा (亞塔) — 如同;ब्रह्म (梵) — 梵(永恆者);तथा (塔塔) — 如此;आप्नोति (阿普諾提) — 獲得;निबोध (尼博達) — 了解;मे (美) — 我的;समासेन (薩瑪塞納) — 簡要地;एव (艾瓦) — 甚至;कौन्तेय (俱提之子) — 俱提之子;निष्ठा (尼什塔) — 狀態、堅定;ज्ञानस्य (迦納斯亞) — 知識的;या (亞) — 或;परा (帕拉) — 至高無上
perfection
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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。