《博伽梵歌》第八章

《博伽梵歌》8.1-8.10（于伽梵文譯本）

《博伽梵歌》（于伽梵文譯本）8.1：

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arjuna uvcha

ki tad brahma kim adhytma ki karma puruhottama

adhibhta cha ki proktam adhidaiva kim uchyate

阿周那(arjuna)说(uvcha)：

什么(ki)是那(tat)梵(brahma)？什么(kim)是个体灵魂(adhytma)？什么(ki)是因果报应的原则(karma)，圣·奎师那，至高的神圣人格(puruha-uttama)啊，所谓(proktam)物质(adhibhta)是(cha)什么？

以及(cha)所谓(uchyate)神主(adhidaiva)又是什么(kim)？

arjuna uvcha—Arjun said; kim—what; tat—that; brahma—Brahman; kim—what; adhytmam—the individual soul; kim—what; karma—the principle of karma; puruha-uttama—Shree Krishna, the Supreme Divine Personality; adhibhtam—the material manifestation; cha—and; kim—what; proktam—is called; adhidaivam—the Lord of the celestial gods; kim—what; uchyate—is called;

《博伽梵歌》（于伽梵文譯本）8.2：

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adhiyajña katha ko ’tra dehe ’smin madhusdana

praya-kle cha katha jñeyo ’si niyattmabhi

谁(ka)是祭主(adhiyajña)？又怎样(katha)居于这里(atra)这个(asmin)身体(dehe)？圣·奎师那(madhusdana)啊，以及(cha)那些控制自我的人(niyata-tmabhi)，死亡之时(praya-kle)怎样(katha)知道(jñeya)你(asi)？

adhiyajña—the Lord all sacrificial performances; katham—how; ka—who; atra—here; dehe—in body; asmin—this; madhusdana—Shree Krishna, the killer of the demon named Madhu; praya-kle—at the time of death; cha—and; katham—how; jñeya—to be known; asi—are (You); niyata-tmabhi—by those of steadfast mind

《博伽梵歌》（于伽梵文譯本）8.3：

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hr bhagavn uvcha

akhara brahma parama svabhvo ’dhytmam uchyate

bhta-bhvodbhava-karo visarga karma-sanjñita

圣(hr)薄伽梵(bhagavn)说(uvcha)：

梵(brahma)是不可摧毁的(akhara)至高存在(parama)，自我(adhytmam)被称为(uchyate)永恒的本性(svabhva)，

创造(visarga)被称为(sanjñita)果报活动(karma)，造成众生存在(bhta-bhvodbhava-kara)。

hr-bhagavn uvcha—the Blessed Lord said; akharam—indestructible; brahma—Brahman; paramam—the Supreme; svabhva—nature; adhytmam—one’s own self; uchyate—is called; bhta-bhva-udbhava-kara—Actions pertaining to the material personality of living beings, and its development; visarga—creation; karma—fruitive activities; sanjñita—are called

《博伽梵歌》（于伽梵文譯本）8.4：

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adhibhta kharo bhva puruhah chdhidaivatam

adhiyajño ’ham evtra dehe deha-bhit vara

自然(bhva)是易逝的(khara)物质的展现(adhibhta)，以及(cha)神主(adhidaivatam)是原人(puruhah)，祭主(adhiyajña)是我(aham)，就在(eva)这里(atra)，存在(deha-bhit)于这个身体(dehe)，俊杰(vara)阿周那啊。

adhibhtam—the ever changing physical manifestation; khara—perishable; bhva—nature; puruha—the cosmic personality of God, encompassing the material creation; cha—and; adhidaivatam—the Lord of the celestial gods; adhiyajña—the Lord of all sacrifices; aham—I; eva—certainly; atra—here; dehe—in the body; deha-bhitm—of the embodied; vara—O best

《博伽梵歌》（于伽梵文譯本）8.5：

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anta-kle cha mm eva smaran muktv kalevaram

ya prayti sa mad-bhva yti nstyatra sanhaya

以及(cha)死亡时(anta-kle )肯定地(eva)记住(smaran)我(mm)，在他抛弃(muktv)身体(kalevaram)后，谁(ya)就获得(yti)去到(prayti)他(sa)的神性自然(mat-bhva)，这里(atra)不要(na)有(asti)怀疑(sanhaya)。

anta-kle—at the time of death; cha—and; mm—Me; eva—alone; smaran—remembering; muktv—relinquish; kalevaram—the body; ya—who; prayti—goes; sa—he; mat-bhvam—Godlike nature; yti—achieves; na—no; asti—there is; atra—here; sanhaya—doubt

《博伽梵歌》（于伽梵文譯本）8.6：

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ya ya vpi smaran bhva tyajatyante kalevaram

ta tam evaiti kaunteya sad tad-bhva-bhvita

或者(v)甚至(api)在最后(ante)抛弃(tyajati)身体(kalevaram)，无论想着(smaran)、回忆(bhva)什么(ya ya)，昆缇之子(kaunteya)，同样(ta tam)肯定(eva)达到(eti)那种(tat)恒常的(sad)记忆(bhvita)存在状态(bhva)。

yam yam—whatever; v—or; api—even; smaran—remembering; bhvam—remembrance; tyajati—gives up; ante—in the end; kalevaram—the body; tam—to that; tam—to that; eva—certainly; eti—gets; kaunteya—Arjun, the son of Kunti; sad—always; tat—that; bhva-bhvita—absorbed in contemplation

《博伽梵歌》（于伽梵文譯本）8.7：

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tasmt sarvehu klehu mm anusmara yudhya cha

mayyarpita-mano-buddhir mm evaihyasyasanhayam

因此(tasmt)，全部(sarvehu)时间(klehu)想着(anusmara)我(mm)和(cha)战斗(yudhya)吧，思想(mana)和智慧(buddhi)臣服(arpita)于我(mayi)，毫不疑惑(asyasanhaya)你将皈依(evaii)于我(mm)。

tasmt—therefore; sarvehu—in all; klehu—times; mm—Me; anusmara—remember; yudhya—fight; cha—and; mayi—to Me; arpita—surrender; mana—mind; buddhi—intellect; mm—to Me; eva—surely; ehyasi—you shall attain; asanhaya—without a doubt

《博伽梵歌》（于伽梵文譯本）8.8：

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abhysa-yoga-yuktena chetas nnya-gmin

parama puruha divya yti prthnuchintayan

通过瑜伽(yoga)练习(abhysa)，用心意和智性(chetas)不断地冥想(yuktena)，不偏离(nnya-gmin)，帕瑞他之子(prtha)啊，时刻思念(anuchintayan)至尊(parama)的原人(puruha)，神圣的(divya)人(yti)。

abhysa-yoga—by practice of yog; yuktena—being constantly engaged in remembrance; chetas—by the mind; na anya-gmin—without deviating; paramam puruham—the Supreme Divine Personality; divyam—divine; yti—one attains; prtha—Arjun, the son of Pritha; anuchintayan—constant remembrance

《博伽梵歌》（于伽梵文譯本）8.9：

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kavi puram anuhsitram

aor aynsam anusmared ya

sarvasya dhtram achintya-rpam

ditya-vara tamasa parastt

思念着(anusmared)谁(ya)？那位古代的(puram)诗人(kavi)，比原子(ao)更小(aynsam)的统治(anuhsitram)，维持(dhtram)一切(sarvasya)，形象(rpam)不可思议(achintya)，像太阳一样灿烂(ditya-vara)超越(parastt)无知的黑暗(tamasa)。

kavim—poet; puram—ancient; anuhsitram—the controller; ao—than the atom; aynsam—smaller; anusmaret—always remembers; ya—who; sarvasya—of everything; dhtram—the support; achintya—inconceivable; rpam—divine form; ditya-varam—effulgent like the sun; tamasa—to the darkness of ignorance; parastt—beyond;

《博伽梵歌》（于伽梵文譯本）8.10：

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praya-kle manaschalena

bhakty yukto yoga-balena chaiva

bhruvor madhye pram vehya samyak

sa ta para puruham upaiti divyam

死亡(praya)之时(kle)思想(manas)坚定(achalena)虔诚(bhakty)，以及(cha)肯定(eva)通过瑜伽的力量(yoga-balena)约束(yukta)自己，他(sa)完全(samyak)固定(vehya)生命之气(pram)在双眉(bhruvo)之间(madhye)，走向(upaiti)那(ta)至高(divyam)神圣(para)原人(puruham)。

praya-kle—at the time of death; manas—mind; achalena—steadily; bhakty—remembering with great devotion; yukta—united; yoga-balena—through the power of yog; cha—and; eva—certainly; bhruvo—the two eyebrows; madhye—between; pram—life airs; vehya—fixing; samyak—completely; sa—he; tam—him; param puruham—the Supreme Divine Lord; upaiti—attains; divyam—divine

《博伽梵歌》8.11-8.20（于伽梵文譯本）

《博伽梵歌》（于伽梵文譯本）8.11：

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yad akhara veda-vido vadanti

vihanti yad yatayo vta-rg

yad ichchhanto brahmacharya charanti

tat te pada sagrahea pravakhye

那(yat)精通韦达的人(veda-vida)称(vadanti)之为不朽(akhara)，那(yat)摆脱执着(vta-rg)的苦行者(yataya)进入(vihanti)其中，那(yat)盼望(ichchhanta)得到它的人实践(charanti)梵行(brahmacharya)，我将简略地(sagrahea)解释(pravakhye)给你(te)那(tat)境界(pada)。

yat—which; akharam—Imperishable; veda-vida—scholars of the Vedas; vadanti—describe; vihanti—enter; yat—which; yataya—great ascetics; vta-rg—free from attachment; yat—which; ichchhanta—desiring; brahmacharyam—celibacy; charanti—practice; tat—that; te—to you; padam—goal; sagrahea—briefly; pravakhye—I shall explain

《博伽梵歌》（于伽梵文譯本）8.12：

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sarva-dvri sanyamya mano hidi nirudhya cha

mrdhnydhytmana pram sthito yoga-dhram

守住(sanyamya)一切(sarva)身体之门(dvri)，和(cha)抑制(nirudhya)心中的(hidi)思想(mana)，建立(dhya)自己的(tmana)呼吸(pram)于头部(mrdhnI)，处身于(sthita)瑜伽(yoga)的专注(dhram)。

sarva-dvri—all gates; sanyamya—restraining; mana—the mind; hidi—in the heart region; nirudhya—confining; cha—and; mrdhni—in the head; dhya—establish; tmana—of the self; pram—the life breath; sthita—situated (in); yoga-dhram—the yogic concentration

《博伽梵歌》（于伽梵文譯本）8.13：

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o ityekkhara brahma vyharan mm anusmaran

ya prayti tyajan deha sa yti param gatim

时刻记得(anusmaran)我(mm)，这样(iti)只念颂(vyharan)一个(eka)梵(brahma)音(akhara)欧姆(o)，谁(ya)放弃(tyajan)身体(deha)离(prayti)世后，他(sa)获得(yti)至高(param)的归宿(gatim)。

om—sacred syllable representing the formless aspect of God; iti—thus; eka-akharam—one syllabled; brahma—the Absolute Truth; vyharan—chanting; mm—Me (Shree Krishna); anusmaran—remembering; ya—who; prayti—departs; tyajan—quitting; deham—the body; sa—he; yti—attains; paramm—the supreme; gatim—goal

《博伽梵歌》（于伽梵文譯本）8.14：

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ananya-chet satata yo m smarati nityaha

tasyha sulabha prtha nitya-yuktasya yogina

谁(ya)时刻(nityaha)记得(smarati)我(m)，永远(satata)心无旁骛(ananya-chet)，帕瑞塔之子(prtha)啊，不断的(nitya)进行(yuktasya)瑜伽约束(yogina)，对他(tasya)而言容易到达(sulabha)我(aha)。

ananya-chet—without deviation of the mind; satatam—always; ya—who; mm—Me; smarati—remembers; nityaha—regularly; tasya—to him; aham—I; su-labha—easily attainable; prtha—Arjun, the son of Pritha; nitya—constantly; yuktasya—engaged; yogina—of the yogis

《博伽梵歌》（于伽梵文譯本）8.15：

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mm upetya punar janma dukhlayam ahhvatam

npnuvanti mahtmna sansiddhi param gat

走向(upetya)我(mm)之后，伟大的(mah)灵魂(tmna)永不(na)再(punar)生(janma)，不再回到(pnuvanti)无常的(ahhvatam)苦难之地(dukha-layam)，达到(gat)终级的(param)完美(sansiddhi)境界。

mm—Me; upetya—having attained; puna—again; janma—birth; dukha-layam—place full of miseries; ahhvatam—temporary; na—never; pnuvanti—attain; mah-tmna—the great souls; sansiddhim—perfection; paramm—highest; gat—having achieved

《博伽梵歌》（于伽梵文譯本）8.16：

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-brahma-bhuvanl lok punar vartino ’rjuna

mm upetya tu kaunteya punar janma na vidyate

上至()梵天(brahma)星宿(bhuvanl)，世

界(lok)再次(puna)轮返(vartino)，阿周纳(arjuna)，但是(tu)皈依(upetya)我(mm)，昆缇之子(kaunteya)，再(puna)生(janma)永不(na)发生(vidyate)。

-brahma-bhuvant—up to the abode of Brahma; lok—worlds; puna vartina—subject to rebirth; arjuna—Arjun; mm—Mine; upetya—having attained; tu—but; kaunteya—Arjun, the son of Kunti; puna janma—rebirth; na—never; vidyate—is

《博伽梵歌》（于伽梵文譯本）8.17：

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sahasra-yuga-paryantam ahar yad brahmao vidu

rtri yuga-sahasrnt te ’ho-rtra-vido jan

他们知道(vidu)那(yat)梵(brahmaa)一日(aha)包括(paryantam)一千(sahasra)年代(yuga)，同样(ant)一夜(rtri)等于一

千(sahasra)年代(yuga)，那(te)些人们(jan)了解(vida)梵的日(aha)与夜(rtra)。

sahasra—one thousand; yuga—age; paryantam—until; aha—one day; yat—which; brahmaa—of Brahma; vidu—know; rtrim—night; yuga-sahasra-antm—lasts one thousand yugas; te—they; aha-rtra-vida—those who know his day and night; jan—people

《博伽梵歌》（于伽梵文譯本）8.18：

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avyaktd vyaktaya sarv prabhavantyahar-game

rtrygame pralyante tatraivvyakta-sanjñake

在一天开始时(aha-game)，一切(sarv)开始显现(prabhavanti)，从不显现(avyaktd)中显现(vyaktaya)，黑暗降临

(rtri-game)，他们消失(pralyante)，肯定(eva)进入那里(tatra)，被称为(sanjñake)不显现(avyaktd)。

avyaktt—from the unmanifested; vyaktaya—the manifested; sarv—all; prabhavanti—emanate; aha-game—at the advent of Brahma’s day; rtri-game—at the fall of Brahma’s night; pralyante—they dissolve; tatra—into that; eva—certainly; avyakta-sanjñake—in that which is called the unmanifest

《博伽梵歌》（于伽梵文譯本）8.19：

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bhta-grma sa evya bhtv bhtv pralyate

rtrygame ’vaha prtha prabhavatyahar-game

这些(sa)众生(bhta-grma)肯定(eva)这样(aya)反复诞生(bhtv bhtv)，帕瑞塔之子(prtha)，伴随夜晚(rtri)的到来(game)自动(avaha)消失(pralyate)，白天(aha)的到来(game)又显示(prabhavati)。

bhta-grma—the multitude of beings; sa—these; eva—certainly; ayam—this; bhtv bhtv—repeatedly taking birth; pralyate—dissolves; rtri-game—with the advent of night; avaha—helpless; prtha—Arjun, the son of Pritha; prabhavati—become manifest; aha-game—with the advent of day

《博伽梵歌》（于伽梵文譯本）8.20：

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paras tasmt tu bhvo ’nyo ’vyakto ’vyaktt santana

ya sa sarvehu bhtehu nahyatsu na vinahyati

但(tu)还有那(tasmt)超越(para)自然(bhva)未显现(avyaktt)，另一个(anya)永恒的(santana)未显现(avyakt)，即使(ya sa)一切(sarvehu)众生(bhtehu)被毁灭(nahyatsu)，它也永不(na)会毁灭(vinahyati)。

para—transcendental; tasmt—than that; tu—but; bhva—creation; anya—another; avyakta—unmanifest; avyaktt—to the unmanifest; santana—eternal; ya—who; sa—that; sarvehu—all; bhtehu—in beings; nahyatsu—cease to exist; na—never; vinahyati—is annihilated

《博伽梵歌》8.21-8.28（于伽梵文譯本）

《博伽梵歌》（于伽梵文譯本）8.21：

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avyakto ’khara ityuktas tam hu param gatim

ya prpya na nivartante tad dhma parama mama

据说(uktaa)如此(iti)未显现(avyakta)的叫做不朽(akhara)，那(tam)被称为(hu)至高无上(param)目的地(gatim)，到达(prpya)那(ya)里永不(na)返回(nivartante)，那个(tat)是我的(mama)至高无上(parama)的居处(dhma)。

avyakta—unmanifest; akhara—imperishable; iti—thus; ukta—is said; tam—that; hu—is called; paramm—the supreme; gatim—destination; yam—which; prpya—having reached; na—never; nivartante—come back; tat—that; dhma—Abode; paramam—the supreme; mama—My

《博伽梵歌》（于伽梵文譯本）8.22：

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puruha sa para prtha bhakty labhyas tvananyay

yasynta-sthni bhtni yena sarvam ida tatam

至高人格神(puruha)他(sa)是至尊(para)，帕瑞塔之子(prtha)，通过奉献(bhaktya)可达到(labhyas)，确实(tu)忠诚不二(ananyay)，众生(bhtni)在他(yasya)之内(anta-sthni)，这个世界(ida)由他(yena)遍布(tatam)一切(sarvam)。

puruha—the Supreme Divine Personality; sa—he; para—greatest; prtha—Arjun, the son of Pritha; bhakty—through devotion; labhya—is attainable; tu—indeed; ananyay—without another; yasya—of whom; anta-sthni—situated within; bhtni—beings; yena—by whom; sarvam—all; idam—this; tatam—is pervaded

《博伽梵歌》（于伽梵文譯本）8.23：

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yatra kle tvanvittim vitti chaiva yogina

prayt ynti ta kla vakhymi bharatarhabha

巴拉塔的杰出者(bharata-ihabha)，我将描述(vakhymi)瑜伽士(yogina)到达(ynti)离开(prayt)世界的那(ta)时间(kla)，什么(yatra)时间(kle)肯定(tu)无法返回(anvittim)，和(cha)什么时间肯定(eva)返回(vitti)。

yatra—where; kle—time; tu—certainly; anvittim—no return; vittim—return; cha—and; eva—certainly; yogina—a yogi; prayt—having departed; ynti—attain; tam—that; klam—time;

vakhymi—I shall describe; bharata-ihabha—Arjun, the best of the Bharatas;

《博伽梵歌》（于伽梵文譯本）8.24：

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agnir jyotir aha hukla ha-ms uttaryaam

tatra prayt gachchhanti brahma brahma-vido jan

火(agni)、光(jyotir)、白昼(aha)和月明(hukla)，太阳北行(uttara-ayaam)的六个月(ha-ms)，在这个时候离开(prayt)那里(tatra)，那些梵(brahma)知梵(brahma-vida)者(jan)走向(gachchhanti)梵(brahma)。

agni—fire; jyoti—light; aha—day; hukla—the bright fortnight of the moon; ha-ms—six months; uttara-ayanam—the sun’s northern course; tatra—there; prayt—departed; gachchhanti—go; brahma—Brahman; brahma-vida—those who know the Brahman; jan—persons;

《博伽梵歌》（于伽梵文譯本）8.25：

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dhmo rtris tath kiha ha-ms dakhiyanam

tatra chndramasa jyotir yog prpya nivartate

烟雾(dhma)、夜晚(rtri)和(tath)月亏的十四天(kiha)，太阳南行(dakhia-yanam)的六个月(ha-ms)，瑜伽士(yog)离世后，到达(prpya)那(tatra)光亮(jyoti)的月球(chndra-masa)，又返回(nivartate)。

dhma—smoke; rtri—night; tath—and; kiha—the dark fortnight of the moon; ha-ms—six months; dakhia-ayanam—the sun’s southern course; tatra—there; chndra-masam—lunar; jyoti—light; yog—a yogi; prpya—attain; nivartate—comes back;

《博伽梵歌》（于伽梵文譯本）8.26：

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hukla-kihe gat hyete jagata hhvate mate

ekay ytyanvittim anyayvartate puna

依据(mate)韦达经典观点(hhvate)，离开物质世界(jagata)肯定(hi)有二条(ete)路，光明(hukla)和黑暗(kihe)之路(gat)，有一(ekay)去(yti)不回(anvittim)，另一个(anyay)可以再(puna)返回(vartate)。

hukla—bright; kihe—dark; gat—paths; hi—certainly; ete—these; jagata—of the material world; hhvate—eternal; mate—opinion; ekay—by one; yti—goes; anvittim—to non return; anyay—by the other; vartate—comes back; puna—again

《博伽梵歌》（于伽梵文譯本）8.27：

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|| 27||

naite sit prtha jnan yog muhyati kahchana

tasmt sarvehu klehu yoga-yukto bhavrjuna

帕瑞塔之子(prtha)，知道(jnan)这二条(ete)路(sit)，瑜伽士(yog)永不(na)被任何(kahchana)困惑(muhyati)，因此(tasmt)，总(sarvehu klehu)是(bhava)立足瑜伽(yoga-yukta)，阿周那(arjuna)。

na—never; ete—these two; sit—paths; prtha—Arjun, the son of Pritha; jnan—knowing; yog—a yogi; muhyati—bewildered; kahchana—any; tasmt—therefore; sarvehu klehu—always; yoga-yukta—situated in Yog; bhava—be; arjuna—Arjun

《博伽梵歌》（于伽梵文譯本）8.28：

:

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|| 28||

vedehu yajñehu tapasu chaiva

dnehu yat puya-phala pradiham

atyeti tat sarvam ida viditv

yog para sthnam upaiti chdyam

瑜伽士(yog)知道(viditv)这(ida)一切(tat sarvam)，肯定(eva)超越(atyeti)研读韦达经典(vedehu)、举办祭祀(yajñehu)、苦行(tapasu)和(cha)布施(dnehu)获得(pradiham)的那(yat)功德的果实(puya-phala)，和(cha)达到(upaiti)至高(para)原始(dyam)境界(sthnam)。

vedehu—in the study of the Vedas; yajñehu—in performance of sacrifices; tapasu—in austerities; cha—and; eva—certainly; dnehu—in giving charities; yat—which; puya-phalam—fruit of merit; pradiham—is gained; atyeti—surpasses; tat sarvam—all; idam—this; viditv—having known; yog—a yogi; param—Supreme; sthnam—Abode; upaiti—achieves; cha—and; dyam—original