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Bhagavadgītā (Bhagavad Gita): Chapter VIII (Tārakabrahmayoga)
The Yoga of the Absolute as the Savior
Introduction
Arjuna is now taught by Lord Kṛṣṇa about the Eternal Brahma. Listen to His words...
Important: All that is in brackets and italicized within the translation has been added by me in order to complete the sense of a particular phrase or sentence. In turn, all that is between double hyphen (--...--) constitutes clarifying further information also added by me. In addition, note that I will use quotation marks to delimit text only when the person speaking is not Sañjaya himself (the narrator). Therefore, the words spoken by Sañjaya will not be delimited by quotation marks.
Chapter 8: Tārakabrahmayoga (Yoga of the Absolute as the Savior)
अर्जुन उवाच
किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम।
अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते॥१॥
Arjuna uvāca
Kiṁ tadbrahma kimadhyātmaṁ kiṁ karma puruṣottama|
Adhibhūtaṁ ca kiṁ proktamadhidaivaṁ kimucyate||1|||
Arjuna (arjunaḥ) said (uvāca):
"Oh the best of men (puruṣa-uttama)! What (kim) (is) that Brahma --or also "the Brahma"-- (tad brahma), what (kim) (is) Adhyātma (adhyātmam), what (kim) (is) Karma (karma), and (ca) what (kim) is said to be (proktam) Adhibhūta (adhibhūtam)? (Finally,) what (kim) is said to be (ucyate) Adhidaiva (adhidaivam)?"||1||
अधियज्ञः कथं कोऽत्र देहेऽस्मिन्मधुसूदन।
प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभिः॥२॥
Adhiyajñaḥ kathaṁ ko'tra dehe'sminmadhusūdana|
Prayāṇakāle ca kathaṁ jñeyo'si niyatātmabhiḥ||2||
"Oh destroyer of the demon Madhu (madhusūdana)! Who (kaḥ) (is) here (atra) Adhiyajña (adhiyajñaḥ) (and) how (katham) (does He exist) in this body (dehe asmin), and (ca) how (katham) are You (asi) known (jñeyaḥ) by the self-controlled ones (niyata-ātmabhiḥ) at the time of (their) death (prayāṇa-kāle)?"||2||
श्रीभगवानुवाच
अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते।
भूतभावोद्भवकरो विसर्गः कर्मसञ्ज्ञितः॥३॥
Śrībhagavānuvāca
Akṣaraṁ brahma paramaṁ svabhāvo'dhyātmamucyate|
Bhūtabhāvodbhavakaro visargaḥ karmasañjñitaḥ||3||
Venerable (śrī) Bhagavān (bhagavān) said (uvāca):
"Brahma (brahma) (is) the Indestructible (akṣaram) Supreme One (paramam), (whereas) Adhyātma (adhyātmam) is said to be (ucyate) the essential nature (sva-bhāvaḥ). The offerings --e.g. offerings of porridge, rice, etc., according to Śaṅkarācārya-- (visargaḥ) which bring about the origin of the existence of things (animate and inanimate) --or also, "... of the existence of beings (which are animate)"-- (bhūta-bhāva-udbhava-karaḥ) are called Karma (karma-sañjñitaḥ) --another interpretation of "bhūtabhāvodbhavakaro visargaḥ" might be: "the emission/creative force which produces the generation of the existence of beings"--"||3||
अधिभूतं क्षरो भावः पुरुषश्चाधिदैवतम्।
अधियज्ञोऽहमेवात्र देहे देहभृतां वर॥४॥
Adhibhūtaṁ kṣaro bhāvaḥ puruṣaścādhidaivatam|
Adhiyajño'hamevātra dehe dehabhṛtāṁ vara||4||
"O you who are the best (vara) of the embodied ones (deha-bhṛtām)! Adhibhūta (adhibhūtam) (is) the perishable (bhāvaḥ) reality (kṣaraḥ), and (ca) Puruṣa (puruṣaḥ) (is) Adhidaivata (adhidaivatam). I Myself (aham eva) in this body (atra dehe) (am) Adhiyajña (adhiyajñaḥ)"||4||
अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम्।
यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः॥५॥
Antakāle ca māmeva smaranmuktvā kalevaram|
Yaḥ prayāti sa madbhāvaṁ yāti nāstyatra saṁśayaḥ||5||
"And (ca) he who (yaḥ... saḥ) departs (prayāti) remembering Me alone (mām eva smaran) at the final moment (anta-kāle), after leaving (muktvā) (his) body (kalevaram) goes (yāti) to My State (or Reality) (mad-bhāvam), of this (atra) there is no (na asti) doubt (saṁśayaḥ)"||5||
यं यं वाऽपि स्मरन्भावं त्यजत्यन्ते कलेवरम्।
तं तमेवैति कौन्तेय सदा तद्भावभावितः॥६॥
Yaṁ yaṁ vā'pi smaranbhāvaṁ tyajatyante kalevaram|
Taṁ tamevaiti kaunteya sadā tadbhāvabhāvitaḥ||6||
"Or (vā) even (api) the one who remembers (smaran) any state or reality (yam yam... bhāvam) while abandoning (tyajati) (his) body (kalevaram) at the end (ante), O son of Kuntī (kauteya)!, being always absorbed in that state or reality (sadā... tad-bhāva-bhāvitaḥ), goes (eti) to that very thing --that is, to that state or reality-- (tam tam eva)"||6||
तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च।
मय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयः॥७॥
Tasmātsarveṣu kāleṣu māmanusmara yudhya ca|
Mayyarpitamanobuddhirmāmevaiṣyasyasaṁśayaḥ||7|||
"Therefore (tasmāt), remember Me (mām anusmara) at all times (sarveṣu kāleṣu) and (ca) fight (yudhya). With the mind and intellect fixed (arpita-manas-buddhiḥ) on Me (mayi), without doubt (asaṁśayaḥ) you will come (eṣyasi) to Me only (mām eva)"||7||
अभ्यासयोगयुक्तेन चेतसा नान्यगामिना।
परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन्॥८॥
Abhyāsayogayuktena cetasā nānyagāminā|
Paramaṁ puruṣaṁ divyaṁ yāti pārthānucintayan||8||
"O son of Pṛthā (pārtha)! The one who meditates --or "the one who thinks"-- (anucintayan) with a mind devoted to the Yoga of practice and which does not go to anything else --lit. which does not go to another-- (abhyāsa-yoga-yuktena cetasā na anya-gāminā), goes (yāti) toward the Divine (divyam) Supreme (paramam) Person (puruṣam)"||8||
कविं पुराणमनुशासितारमणोरणीयं समनुस्मरेद्यः।
सर्वस्य धातारमचिन्त्यरूपमादित्यवर्णं तमसः परस्तात्॥९॥
Kaviṁ purāṇamanuśāsitāramaṇoraṇīyaṁ samanusmaredyaḥ|
Sarvasya dhātāramacintyarūpamādityavarṇaṁ tamasaḥ parastāt||9||
"The one who (yaḥ) remembers (samanusmaret) (the Supreme Divine Person) who is omniscient (kavim), ancient (purāṇam), the ruler (anuśāsitāram), who is smaller than the smallest (aṇoḥ aṇīyam), who supports everything (sarvasya dhātāram), whose nature/form is inconceivable (acintya-rūpam), who has the color of the sun (āditya-varṇam), (and) who is beyond (parastāt) darkness (tamasaḥ), (goes to That)"||9||
प्रयाणकाले मनसाऽचलेन भक्त्या युक्तो योगबलेन चैव।
भ्रुवोर्मध्ये प्राणमावेश्य सम्यक् स तं परं पुरुषमुपैति दिव्यम्॥१०॥
Prayāṇakāle manasā'calena bhaktyā yukto yogabalena caiva|
Bhruvormadhye prāṇamāveśya samyak sa taṁ paraṁ puruṣamupaiti divyam||10||
"In the moment of death (prayāṇa-kāle), the one who is engaged (yuktaḥ... saḥ) —with a steady mind (manasā acalena), with devotion (bhaktyā) and (ca eva) through the force of Yoga (yoga-balena)— in making the vital energy enter (prāṇam āveśya) completely (samyak) between the eyebrows (bhruvoḥ madhye), reaches --expected "upeti", perhaps a typographical error, or maybe "upa eti", separating the prefix "upa", yes, strange-- (upaiti) the Divine (tam... divyam) Supreme (param) Person (puruṣam)"||10||
यदक्षरं वेदविदो वदन्ति विशन्ति यद्यतयो वीतरागाः।
यदिच्छन्तो ब्रह्मचर्यं चरन्ति तत्ते पदं सङ्ग्रहेण प्रवक्ष्ये॥११॥
Yadakṣaraṁ vedavido vadanti viśanti yadyatayo vītarāgāḥ|
Yadicchanto brahmacaryaṁ caranti tatte padaṁ saṅgraheṇa pravakṣye||11||
"I will speak to you (te... pravakṣye) briefly (saṅgraheṇa) about that State (tad... padam) which (yad) the knowers of the Vedas (veda-vidaḥ) call (vadanti) Imperishable (akṣaram), (for) which (yad) the ascetics (yatayaḥ), free from attachment (vīta-rāgāḥ), desiring (icchantaḥ) which (yad), practice (caranti) brahmacarya --although the translation is generally "celibacy", the literal meaning is "a moving in Brahma, the Absolute"-- (brahmacaryam)"||11||
सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च।
मूर्ध्न्यार्धायात्मनः प्राणमास्थितो योगधारणाम्॥१२॥
Sarvadvārāṇi saṁyamya mano hṛdi nirudhya ca|
Mūrdhnyārdhāyātmanaḥ prāṇamāsthito yogadhāraṇām||12||
"After restraining (saṁyamya) all the gateways (sarva-dvārāṇi), confining (nirudhya) the mind (manas) in the heart (hṛdi), and (ca) fixing (ādhāya) one's own vital energy (ātmanaḥ prāṇam) in the head --although the translation "in the forehead" is also possible-- (mūrdhni), he resorts (āsthitaḥ) to mental concentration according to Yoga (yoga-dhāraṇām)"||12||
ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन्।
यः प्रयाति त्यजन्देहं स याति परमां गतिम्॥१३॥
Omityekākṣaraṁ brahma vyāharanmāmanusmaran|
Yaḥ prayāti tyajandehaṁ sa yāti paramāṁ gatim||13||
"He who (yaḥ... saḥ) departs (prayāti) leaving (tyajan) (his) body (deham) while uttering (vyāharan) the single syllable (eka-akṣaram) «Om» (om iti), (and) while remembering Me (mām anusmaran), goes (yāti) to the Supreme (paramām) State (gatim) "||13||
अनन्यचेताः सततं यो मां स्मरति नित्यशः।
तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः॥१४॥
Ananyacetāḥ satataṁ yo māṁ smarati nityaśaḥ|
Tasyāhaṁ sulabhaḥ pārtha nityayuktasya yoginaḥ||14||
"O son of Pṛthā (pārtha)! For that yogī who is always concentrated and attentive (tasya... nitya), whose mind constantly thinks of nothing else (ananya-cetāḥ satatam), (and) who (yaḥ) always (nityaśas) remembers Me (mām smarati), I (aham) am easy to access and attain (su-labhaḥ)"||14||
मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम्।
नाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः॥१५॥
Māmupetya punarjanma duḥkhālayamaśāśvatam|
Nāpnuvanti mahātmānaḥ saṁsiddhiṁ paramāṁ gatāḥ||15||
"Having come (upetya) to Me (mām), the great beings (mahā-ātmānaḥ) who have attained (gatāḥ) the Supreme (paramām) Accomplishment --or Perfection-- (saṁsiddhim) do not (na) obtain (āpnuvanti) a rebirth (punar janma), which is impermanent (aśāśvatam) (and) an abode of suffering (duḥkha-ālayam)"||15||
आब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन।
मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते॥१६॥
Ābrahmabhuvanāllokāḥ punarāvartino'rjuna|
Māmupetya tu kaunteya punarjanma na vidyate||16||
"O Arjuna (arjuna)! From the world of Brahmā (ā-brahma-bhuvanāt), people --it could also be "the worlds", but the verb that follows would not make sense-- (lokāḥ) return (āvartinaḥ) again (punar) --i.e., people are reincarnated--. But (tu), O son of Kuntī (kaunteya)!, after coming (upetya) to Me (mām), there is no (na vidyate) birth (janma) again (punar)"||16||
सहस्रयुगपर्यन्तमहर्यद्ब्रह्मणो विदुः।
रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः॥१७॥
Sahasrayugaparyantamaharyadbrahmaṇo viduḥ|
Rātriṁ yugasahasrāntāṁ te'horātravido janāḥ||17||
"Those (te) people (janāḥ) who knew day and night (ahorātra-vidaḥ) knew (viduḥ) that (yad) the day (ahar) of Brahmā (brahmaṇaḥ) lasted a thousand yuga-s (sahasra-yuga-paryantam), (while) the night (of Brahmā) (rātrim) lasted (another) thousand yuga-s (yuga-sahasra-antām)"||17||
अव्यक्ताद्व्यक्तयः सर्वाः प्रभवन्त्यहरागमे।
रात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसंज्ञके॥१८॥
Avyaktādvyaktayaḥ sarvāḥ prabhavantyaharāgame|
Rātryāgame pralīyante tatraivāvyaktasaṁjñake||18||
"When the day comes (ahar-agame), all (sar) manifestations (vyaktayah) arise (prabhavanti) from the unmanifest (avyaktat), (and) with the arrival of night (ratri-agame), they dissolve (praliyanti) right there (tatra eva) —in what is called the unmanifest (avyakta-sanjnake)—"||18||
भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते।
रात्र्यागमेऽवशः पार्थ प्रभवत्यहरागमे॥१९॥
Bhūtagrāmaḥ sa evāyaṁ bhūtvā bhūtvā pralīyate|
Rātryāgame'vaśaḥ pārtha prabhavatyaharāgame||19||
"This very same (saḥ eva ayam) host of manifested things and beings --the word 'bhūta' has very many meanings, so everything is very ambiguous here, as is usual throughout the Bhagavadgītā; I tried to translate it as best I could according to the context-- (bhūta-grāmaḥ), after being born and being born --that is, after taking on and taking on existence-- (bhūtvā bhūtvā), dissolves (pralīyate) hopelessly and helplessly (avaśaḥ) when night comes (rātri-āgame), O son of Pṛthā (pārtha)! When day comes (ahar-āgame), it arises (again) (prabhavati)"||19||
परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनः।
यः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति॥२०॥
Parastasmāttu bhāvo'nyo'vyakto'vyaktātsanātanaḥ|
Yaḥ sa sarveṣu bhūteṣu naśyatsu na vinaśyati||20||
"But (tu) beyond (paras) that which is avyakta or unmanifest (avyaktāt), (there is) another (anyaḥ) Reality (bhāvaḥ) unmanifest (avyaktaḥ) which (yaḥ) is eternal (sanātanaḥ). It --said Reality-- (saḥ) does not perish (na vinaśyati) when all things and beings are destroyed (sarveṣu bhūteṣu naśyatsu)"||20||
अव्यक्तोऽक्षर इत्युक्तस्तमाहुः परमां गतिम्।
यं प्राप्य न निवर्तन्ते तद्धाम परमं मम॥२१॥
Avyakto'kṣara ityuktastamāhuḥ paramāṁ gatim|
Yaṁ prāpya na nivartante taddhāma paramaṁ mama||21||
"It is said that (uktaḥ) avyakta --the unmanifest-- (avyaktaḥ) (is) 'the Imperishable' (akṣaraḥ iti). They --that is, the sages-- called it (tam āhuḥ) the Supreme (paramām) Condition (gatim), (and) after reaching (prāpya) which (yam), one does not return --lit. 'they do not return'-- (na nivartante). That (tad) (is) My (mama) Supreme (paramam) Abode (dhāma) "||21||
पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया।
यस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम्॥२२॥
Puruṣaḥ sa paraḥ pārtha bhaktyā labhyastvananyayā|
Yasyāntaḥsthāni bhūtāni yena sarvamidaṁ tatam||22||
"O son of Pṛthā (pārtha)!, that (saḥ) Supreme (paraḥ) Person (puruṣaḥ), within whom things and beings abide (yasya antaḥsthāni bhūtāni), (and) by whom (yena) all (sarvam) this (idam) is pervaded (tatam), is certainly attainable (labhyaḥ tu) through one-pointed devotion (bhaktyā... ananyayā)"||22||
यत्र काले त्वनावृत्तिमावृत्तिं चैव योगिनः।
प्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ॥२३॥
Yatra kāle tvanāvṛttimāvṛttiṁ caiva yoginaḥ|
Prayātā yānti taṁ kālaṁ vakṣyāmi bharatarṣabha||23||
"But (you) (there is) a time in which --the Sanskrit is far-fetched here-- (yatra kāle) the yogī-s (yoginaḥ) who have departed or passed away (prayātāḥ) do not return (to a physical body) (anāvṛttim... yānti), and (ca eva) (there is another time in which) they do return (āvṛttim... yānti). O best of the Bhārata-s --or "O best of the Bharatavarṣa/Bhāratavarṣa, of the country of the Bhārata-s"-- (bharata-ṛṣabha)!, (now) I shall speak (vakṣyāmi) about that time (tām kālam)"||23||
अग्निर्जोतिरहः शुक्लः षण्मासा उत्तरायणम्।
तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः॥२४॥
Agnirjotirahaḥ śuklaḥ ṣaṇmāsā uttarāyaṇam|
Tatra prayātā gacchanti brahma brahmavido janāḥ||24||
"Fire (agni), light (jyotiḥ), the bright half of a lunar month (śuklaḥ), (and) the six months (ṣaṭ-māsāḥ) of the sun's northern course (uttarāyaṇam). The Brahma-knowing people (brahma-vidaḥ janāḥ) who have departed or passed away (prayātāḥ) there (tatra) attain Brahma (gacchanti brahma)"||24||
धूमो रात्रिस्तथा कृष्णः षण्मासा दक्षिणायनम्।
तत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते॥२५॥
Dhūmo rātristathā kṛṣṇaḥ ṣaṇmāsā dakṣiṇāyanam|
Tatra cāndramasaṁ jyotiryogī prāpya nivartate||25||
"Smoke (dhūmaḥ), night (rātriḥ), likewise (tathā) the dark half of a lunar month (kṛṣṇaḥ), (and) the six months (ṣaṭ-māsāḥ) of the sun's southern course (dakṣiṇāyanam). Having obtained (prāpya) the lunar (cāndramasam) light (jyotis) there (tatra), the yogī (yogī) returns (nivartate)"||25||
शुक्लकृष्णे गती ह्येते जगतः शाश्वते मते।
एकया यात्यनावृत्तिमन्ययावर्तते पुनः॥२६॥
Śuklakṛṣṇe gatī hyete jagataḥ śāśvate mate|
Ekayā yātyanāvṛttimanyayāvartate punaḥ||26||
"These (ete) two courses (gatī hi) of the world (jagataḥ), bright and dark --or also "white and black"-- (śukla-kṛṣṇe), are considered (mate) eternal (śāśvate). By one --by the bright course-- (ekayā), he does not return (yāti anāvṛttim), (and) by the other --by the dark course-- (anyayā), he returns (āvartate) again (punar)"||26||
नैते सृती पार्थ जानन्योगी मुह्यति कश्चन।
तस्मात्सर्वेषु कालेषु योगयुक्तो भवार्जुन॥२७॥
Naite sṛtī pārtha jānanyogī muhyati kaścana|
Tasmātsarveṣu kāleṣu yogayukto bhavārjuna||27||
"O son of Pṛthā (pārtha)!, the yogī (yogī) who knows (jānan) these two (ete) paths (sṛtī) is never deluded --is never confused-- (na... muhyati kaścana). Therefore (tasmāt), O Arjuna (arjuna)!, be engaged in Yoga (yoga-yuktaḥ bhava) at all times (sarveṣu kāleṣu)"||27||
वेदेषु यज्ञेषु तपःसु चैव दानेषु यत्पुण्यफलं प्रदिष्टम्।
अत्येति तत्सर्वमिदं विदित्वा योगी परं स्थानमुपैति चाद्यम्॥२८॥
Vedeṣu yajñeṣu tapaḥsu caiva dāneṣu yatpuṇyaphalaṁ pradiṣṭam|
Atyeti tatsarvamidaṁ viditvā yogī paraṁ sthānamupaiti cādyam||28||
"Having known (viditvā) all (sarvam) this (idam), the yogī (yogī) goes beyond (atyeti) that fruit of merit --or of meritorious acts-- (puṇya-phalam... tad) which (yad) is pointed out (pradiṣṭam) in relation to the Veda-s, sacrifices, austerities and charities (vedeṣu yajñeṣu tapaḥsu ca eva dāneṣu), and (ca) attains (upaiti) the Supreme and Primordial (param... ādyam) State (sthānam)"||28||
CHAPTER 8 IS TOTALLY FINISHED
Further Information
Ezt a dokumentumot Gabriel Pradīpaka, a website egyik társalapítója készítette, aki spirituális guru és aki a Szanszkrit nyelv és a Trika filozófiai rendszerben jártas.
Szanszkrit, Yoga és indiai filozófiával kapcsolatosan, vagy ha csupán hozzászólni, kérdezni szeretnél, esetleg hibára felhívni a figyelmet, bátran lépj kapcsolatba velünk: Ez az e-mail címünk.
| Vissza VII. Vijñānayoga |  |
Folytatás IX. Rājavidyārājaguhyayoga |