樂瑜伽 Shanti Yoga

Essence and Glory of Bhagavad-Gita  

施化難陀上師著作

By Sri Swami Sivananda

博伽梵歌是阿朱那與主克里虛那的對話，在印度史詩摩訶婆羅多的畢虛瑪-帕瓦拉中講述。由十八章七百首梵文偈頌所組成。這些偈頌濃縮了相當多重要的素材，在庫魯雪查戰場上，上主克里虛那與阿朱那展開最有意思與啟發性的對談，主透露最深沉、崇高、啟發靈性的真理，並對阿朱那詳述瑜珈、吠檀多、虔敬與行動業力的奧秘。

The Bhagavad-Gita is a dialogue between Lord Krishna and Arjuna, narrated in the Bhishma-Parva of the Indian epic Mahabharata. It comprises 18 chapters of a total of 700 Sanskrit Verses. Considerable matter has been condensed and compressed within these verses. On the battlefield of Kurukshetra, Lord Krishna, during the discourse of his most interesting and instructive talk with Arjuna, revealed the profound, sublime and soul-stirring spiritual truths and expounded to him rare secrets of Yoga, Vedanta, Bhakti and Karma.

第一章 CHAPTER I

阿朱那的沮喪

The Despondency of Arjuna (Arjuna Vishada Yoga)

這個瑜珈是關於阿朱那的沮喪。阿朱那看見他的親戚們、子姪輩、表兄弟、堂兄弟、老師們（畢虛瑪、德羅那…等）列陣在戰鬥行伍之中，於是對著上主克里虛那說（26）：我四肢無力、口乾舌燥、渾身顫抖且頭髮直豎；甘地瓦大弓從我手中滑落（29）。即使為了三界的王權，我也不願意殺害他們（35）。殺死我的老師與親族是極大的罪惡，假如我殺了他們，家族傳統將毀滅，法紀蕩然無存(40)。婦女將墮落，種姓制度混淆，殺人者的家族將下地獄，祖先因沒有後代的供奉與祭祀而沉淪(42)。種姓與家族傳統都將消失(43)阿朱那被悲傷籠罩，他放下手上的弓與箭，絕望的坐在戰車上(47)。

This is the Yoga of the despondency of Arjuna.Arjuna saw all his kinsmen, sons, brothers-in-law, cousins, teachers (Bhishma, Drona and others) standing arrayed in battle and said to Lord Krishna (26): "My limbs fail and my mouth is parched, my body quivers and my hairs stand on end; Gandiva slips from my hand (29). I do not wish to kill them even for the sake of the Kingship of the three worlds (35). It is a great sin to kill my teachers and relatives. If I kill them, family traditions will perish. There will be lawlessness (40). Women will become corrupt. There will be caste-confusion. The slayer of the families will go to hell for, their ancestors will fall, deprived of rice-balls and oblations (42). Caste-customs and family-customs will vanish" (43).Arjuna was overwhelmed with grief. He threw away his bow and arrows and sank down on the seat of the chariot (47).

第二章 CHAPTER II

知識瑜珈(有關靈魂知識的商羯羅瑜珈)

The Yoga of Knowledge

(Sankhya Yoga)

這篇是智慧瑜珈或吠檀多所說到的靈魂不朽。主克里虛那對阿朱那說，從無明的沉睡中醒來吧，身體與宇宙就住在不朽的自性、梵或靈性中。沒有東西能毀滅不朽的「他」。自性不曾生也未曾死，它不生、永恆、不變、久遠與無窮盡。身體被殺時，自性並未被殺(20)。它不會殺人也不會被殺，就像一個人脫去舊衣換穿新衣，自性也是脫離舊身體進入其他新身體(22)。武器無法傷它、火不能燒它、水不能沾濕它、風不能吹乾它(23)自性是未顯明沒有具象、不可想像與不可改變的。(24)喔，阿朱那，盡你的職責吧，戰鬥是剎帝利的職責，對一個剎帝利來說，沒有什麼比正義之戰更高尚的。(31)發展平衡之心，將苦樂、得失、勝利與失敗視為平等。參與戰鬥，你不該有罪惡感，你該放下行動的包袱(38)。

This is Jnana Yoga or Vedanta which bespeaks of the Immortality of the Soul. –Lord Krishna said to Arjuna: "Wake up from the slumber of ignorance. This body and the world are indwelt by the Imperishable Atman, Brahman or the Soul. None can cause the destruction of That—the Imperishable. This Atman is not born nor does it ever die. It is unborn, eternal, changeless, ancient and inexhaustible. It is not killed when the body is killed (20). It slays not, nor is It slain. Just as a man casts off worn out clothes and puts on new ones, so also the embodied Self casts off worn out bodies and enters others which are new (22). Weapons cut It not, fire burns It not. water wets It not, wind dries It not (23). This Self is unmanifested, unthinkable and unchangeable (24)."O Arjuna! do your duty. It is the duty of a Kshatriya to fight. There is nothing higher for a Kshatriya than a righteous war (31). Develop a balanced mind. Having made pleasure and pain, gain and loss, victory and defeat the same, engage thou in battle, thus thou shalt not incur sin; thou shalt cast off the bonds of action (38).

你只管去做，但不要在意結果。勿讓行動的結果成為你的動機，也不要執意不行動(47)。展現行動，對放棄執著與平衡成敗的瑜珈修行保持堅定。平衡之心就是瑜珈。(48)阿朱那說，主克里虛那，何謂心繫至上意識、沉靜穩定之人(希塔婆那佳那)？他如何說？如何坐？如何行走(54) ？克里虛那回答，一個靈魂解脫、沒有執著的拘凡木塔，就是擺脫慾念、渴望、妄心、我執、貪著與恐懼的人。他滿足於自性中，對感官歡愉不為所動，不會因為得到想要的東西就沾沾自喜，在任何情況下，時時有顆穩定的心。他完美地控制心靈與感官。他活在梵中，以自性為中心，不為感官世界所動。(55-57)

"Thy right is to work only but never with its fruits. Let not the fruit of action be thy motive, nor let thy attachment be for inaction (47). Perform action, being steadfast in Yoga abandoning attachment and balanced in success and failure. Evenness of mind is Yoga" (48). Arjuna says, "O Lord Krishna! What is the state of a Sthithaprajna? How does he speak? How does he sit, how does he walk?" (54). Lord Krishna replies, "A Jivanmukta is free from desires, longings, mine-ness, I-ness, attachment and fear. He is satisfied in his own Self. He is indifferent amidst sensual pleasures. He is not elated by getting desirable objects. He has a poised mind at all times and under all conditions. He has perfect control over his mind and senses. He lives in Brahman. He is centred in his own Self. He is dead to the sensual world" (55 to 57).

第三章 CHAPTER III

行動瑜珈（業瑜珈）

The Yoga of Action (Karma Yoga) 

阿朱那說，如你所說，知識勝於行動，為何克里虛那你要我參與這場恐怖的戰爭？(1)你讓我的理解感到困惑，告訴我一條達到永恆喜悅的明確道路(2)。主克里虛那回答，這個世界有兩條道路，一條是桑卡雅經驗知識之路，另一條是行動瑜珈奉獻之路(3)。人甚至無法在任一刻不從事某種行動，每個人的行動都不可免地被自然屬性所趨動 (5)。只會控制行動肢體，但卻不斷想著感官事物的愚者，這種人是偽君子、冒牌貨 (6)。奉獻給諸神，他們會回饋給你豐沃的食物與家產(11)。不斷地履行個人職責，你將達到至上(19)。加那卡國王經由行動達到完美 (20)。偉人應為世俗建立榜樣 (21)。雖然在三界中沒有一件事須由我來做，但我仍有所行動 (22)。自我中心的人認為「我是行為者」，實際上，自性成就一切 (27)。有智慧的瑜珈行者靜觀事物，能分別事物特性與功能的智者不受束縛 (28)。控制並擺脫貪慾，因為它是靈性之路的障礙，好好地盡自己的責任，控制欲望與憤怒，因為它們是智慧的敵人。首先要掌控感官，藉由神我力量，以及認識超越一切智能的「他」來約束小我，即可殺除欲望這個敵人 (37-43)。

Arjuna said, "If it be thought by Thee that knowledge is superior to action, why then O Krishna, does Thou engagest me in this terrible action (1)? Thou confusest my understanding. Tell me that one way for certain by which I may attain eternal bliss" (2). Lord Krishna replies, "In this world there is a twofold path, the path of knowledge of the Sankhyas and the path of action of the Yogins (3). Man cannot remain even for a moment without performing some kind of action. Everyone is helplessly driven to action by the qualities born of nature (5). That fool, who merely controls the organs of action but continually thinks of the objects of senses is called a Mithyachara or hypocrite (6). "Do sacrifice to the Devatas. They will in turn give you plenty of food and cattle (11). Constantly perform your duty without attachment. You will attain the Supreme (19). Janaka attained perfection by action (20). The great man should set an example to the world (21). I perform action though there is nothing in the three worlds that should be done by Me (22). "The egoistic man thinks 'I am the doer'. In reality Prakriti does everything (27). A Jnani who remains as a silent witness and who knows the essence of the division of the quality and functions is not bound (28). "Control Raga-dvesha, obstructors of the spiritual path. Do your own duty well. Control desire and anger—the enemies of wisdom. Master first the senses. Kill this enemy-desire by restraining the self by the Self and by knowing Him who is superior to intellect" (37-43).

第四章 CHAPTER IV

超然智慧瑜珈

The Yoga of Wisdom (Jnana-Vibhaga Yoga)

克里虛那說，婆羅多啊，當正義沉淪、不公不義強勢壯大之時，我就會來到世間(7)。為了保護善良，毀滅做惡者，為了建立公理正義，我會累世現身 (8)。無論以何種方式歸向我的人，在每一方面都遵循我的道路，我會予以回報，喔，普利薩之子(11)。在行動中看到不行動，在不行動中看到行動，他是人中的智者，他是瑜珈士，即使在實踐所有行動中也一樣(18)。行事所為沒有欲望與目的，而且行動被知識之火所淨化的智者，這樣的人可稱為聖哲(19)。不抱期望、控制心靈、放棄對行動結果的執著、以及所有的貪婪與妒忌，對自身擁有的東西，總能很輕鬆自在就感到滿足，並從二元性觀點中解脫，在成敗間得到平衡，思想建立在梵上，雖然他有所行動，但實際上並沒做任何事，他在行動中不受束縛 (20-23)。 

Lord Krishna said, "O Bharata! Whenever righteousness declines and unrighteousness becomes powerful, then I Myself come to birth (7). For the protection of the good, for the destruction of evil-doers, for the sake of firmly establishing righteousness I am born from age to age (8). In whatever way men approach Me, so do I reward them: men follow in every way My path, O son of Pritha (11). He who sees inaction in action and action in inaction, he is wise among men, he is a Yogi, even while performing all actions (18). Whose undertakings are all destitute of desires and purposes and whose actions have been burnt by the fire of knowledge him the wise have called a Sage (19). "Without hope, with the mind self-controlled, having abandoned attachment to the fruit of actions, all greed and envy, always content with whatsoever he obtains without effort, free from the pairs of opposites, balanced in success and failure, with his thoughts established in Brahman, he is not doing anything, although doing actions; he is not bound, though acting (20-23).

梵是奉獻，梵是清澈的奶油，經由對梵的奉獻注入梵中之火。在行動中總是看到梵的人，的確能與梵合一(24)。有些瑜珈行者對天神奉獻、純淨的瑜珈行者（拘凡木塔）將自性奉獻給梵，有些人將聽覺與其它感官奉獻給節制之火，有人將感官與呼吸奉獻給以知識為基礎的自制瑜珈，有人一再的奉獻財富、苦行、讀經與知識，有人在吸氣中奉獻吐氣、在吐氣中奉獻出吸氣 (25-29).。一切事物的奉獻中，以知識奉獻最為高超，喔，帕爾薩，所有的奉獻行動，以知識奉獻為極致(33).。

"Brahman is the oblation; Brahman is the clarified butter; by Brahman is the oblation poured into the fire of Brahman; Brahman verily shall be reached by him who always sees Brahman in action (24). "Some Yogins perform sacrifice to Devas; while the Jivanmuktas offer the Self in the fire Brahman. Some again offer hearing and other senses in the fire of restraint. Others again sacrifice all the functions of the senses and the breath in the fire of Yoga of self-restraint kindled by knowledge. Others again offer wealth, austerity, study of scriptures and knowledge as sacrifice. Others offer as sacrifice the outgoing breath in the incoming and the incoming in the outgoing (25-29). " Superior is knowledge-sacrifice to the sacrifice of objects. All actions in their entirety, O Partha, culminate in knowledge (33).

經由長期地臣服、請示與服務，智者了知的真理將引導你獲得至上知識 (34)即使你是罪大惡極者，也能透過知識的木筏橫越罪行 (39)。就像燃燒火焰將木炭化為灰燼，喔，阿朱那，知識之火也同樣能將所有的行動化成灰燼(37)。充滿信心、虔誠、抑制五官與得到這種知識、或已經獲得這種知識的人，他將很快地達到至高的平靜(39)。無明、沒有信念、自我懷疑的人將毀滅，既沒有此世，也無來世，迷惑不會帶來快樂 (40)。因此，仗著知識之劍，斬斷與生俱來的無明疑惑，回到本心，以瑜珈為庇護，婆羅多，起身而戰吧(42) 。 

"Know that by long prostration, by question and service; the wise who have realised the Truth will instruct thee in that knowledge (34). Even if thou art the most sinful of all sinners, yet thou shalt verily cross all sins by the raft of knowledge (39). Just as the blazing fire reduces fuel to ashes, O Arjuna, so does the fire of knowledge reduce all actions to ashes (37). 'The man who is full of faith, who is devoted to it, and who has subdued the senses and obtains this knowledge and having obtained knowledge he goes at once to the Supreme Peace (39). The ignorant, the faithless, the doubting self goes to destruction; there is neither this world, nor the other, nor happiness for the doubting (40). "Therefore, with the sword of knowledge cut asunder the doubt of the Self born of ignorance, residing in the heart and take refuge in Yoga. Arise, O Bharata" (42).

第五章 CHAPTER V

以出離心來行動之瑜珈

The Yoga of Renunciation of Action (Karma-Sannyasa Yoga)

阿朱那說，喔，克里虛那，你讚揚出離心瑜珈，然後也讚揚行動瑜珈，請告訴我兩者中那個比較好(1)，梵主說，行動瑜珈與出離心瑜珈都可達到最高喜悅，但兩者中，行動瑜珈比出離心瑜珈更優越(2)，不像智者，幼稚的人區別商羯羅知識與行動奉獻瑜珈，其實只要確實在其中一個瑜珈建立穩固基礎，即能得到兩者的成果(4)。由出離心知識瑜珈所達到的境界，同樣也可由行動奉獻瑜珈所達到。他將知識與行動視為一體(5)。了知真理的人明白，感官隨物質世界所波動，無論在看、聽、觸、聞、吃、行、睡、呼吸、說話、排泄、獲取、開眼閉眼，他都認為「我什麼也沒做」(8-9)。梵主創造這個世界，他既不是行為客體，也非行動主體，也不是行動成果的合一成果，這一切都是自然運作所成(14)。

Arjuna said, "Renunciation of actions, O Krishna, Thou praisest and then also Yoga. Tell me conclusively that which is the better of the two" (1). The Blessed Lord said, "Renunciation and Yoga of action both lead to the highest bliss; but out of the two, Yoga of action is superior to the renunciation of action (2). Children, not the wise, speak of Sankhya (knowledge) and Yoga (Yoga of action) as distinct; he who is truly established in one obtains the fruits of both (4). That place which is reached by the Sankhyas (Jnanis) is reached by the Yogis (Karma Yogis). He sees, who sees Sankhya and Yoga are one (5). " 'I do nothing at all', thus would the knower of Truth think—seeing, hearing, touching, smelling, eating, going, sleeping, breathing, speaking, letting go, seizing, opening and closing the eyes—convinced that the senses move among the sense-objects (8-9). Neither agency nor action does the Lord create for the world, nor union with the fruits of actions. But it is Nature that acts (14).

 時時想到「他」、融入於「他」、以「他」為依歸、獻身給「他」，罪惡將被知識所洗滌，日後將免於輪迴轉世(17)。聖哲平等看待飽學與謙虛的婆羅門、母牛、大象、甚至狗與無種性階級。(13)。不貪著於外在事物的自我，將發現神我的喜悅。個體意識致力於對梵的冥想，將獲得無盡的喜悅(21)。出於感官外在的享樂只是痛苦的來源，因為這種享樂有其開始與結束，喔，昆緹之子啊，智者是不會以此為樂的(22)。

"Thinking of That, merged in That, established in That, solely devoted to That, they go whence there is no return, their sins dispelled by knowledge (17). "Sages look with an equal eye in a Brahmin endowed with learning and humility, in a cow, in an elephant, and even in a dog and in an outcaste (13). With the self unattached to external contacts he finds bliss in the Self: with the self engaged in the meditation of Brahman he attains endless bliss (21). The enjoyments that are born of contacts are only generators of pain, for they have a beginning and an end, O son of Kunti (O Kaunteya); the wise do not rejoice in them (22).

活著且尚未解脫、而且有能力抗拒慾望與憤怒帶來心靈波動的人，他是一個瑜珈行者，是個快樂的人(23)。能堅守苦行、掙脫慾望與憤怒、節制想法與了知至上的人，可達到永恆的平靜(26)。關閉所有外在的接觸、專注於眉心，保持鼻尖吸氣與吐氣的平衡，總是控制感官、心靈與智能，以解脫為最高目標，免於慾望、恐懼與憤怒，這樣的聖哲是真實恆在的解脫者(27-28)。

"He who is able, while still in the world, to withstand before the liberation from the body the impulse born out of desire and anger, he is a Yogi, he is a happy man (23). "Eternal peace lies near to those controlled ascetics who are free from desire and anger, who have controlled their thoughts and who have realised the Self (26). "Shutting out all external contacts and fixing the gaze between the eyebrows, equalising the outgoing and incoming breaths moving within the nostrils, with senses, mind and intellect ever controlled, having liberation as his supreme goal, free from desire, fear and anger—the sage is verily liberated for ever" (27-28).

第六章 CHAPTER VI

冥想瑜珈（內在的神性）

The Yoga of Meditation (Adhyatma Yoga)

克里虛那說，實踐應盡的責任、不求行動回報的人，他是一個抱持出離心行動的人，也是一個瑜珈行者，這樣的人並非沒有熱忱，也非不行動(1)。對於一個想獲得瑜珈的修行者或聖哲，行動可說只是手段，對於一個已達到瑜珈境界的聖哲，不行動或寂靜才是法門(3)。

Lord Krishna said, "He who performs his bounden duty without depending on the fruits of action—he is a Sannyasin and a Yogi; not he who is without fire and without action (1). For a Muni or a sage who wishes to attain to Yoga, action is said to be the means; for the same sage who has attained to Yoga, inaction or quiescence is said to be the means (3).

願一個人藉由內在的自性提升自我，願他不要墮落，因為自性是自我的朋友，也能成為自我的敵人(5).。藉由自性來克服自我，自性就是朋友，但若無法征服自我，自我就像外在的敵人，與我敵對(6)。

"Let a man lift himself by his own Self alone, let him not lower himself; for the Self alone is the friend of oneself and this Self alone is the enemy of oneself (5). The Self is the friend of the self for him who has conquered himself by the Self, but to the unconquered self, this self stands in the position of an enemy like the external foe (6).

找一個可以穩定安坐的潔淨之處，不要太高也不要太低，座位上層層鋪上布、鹿皮與吉祥草，身體穩定，頭頸挺直不動，凝視鼻尖，不要東張相望，穩重無懼之心，堅定臣服於梵，收攝心靈，繫念著梵我，保持平衡，將「我」當成人生最高的目標(11-14)。

"Having in a clear spot established a firm seat of his own, neither too high nor too low, made of a cloth, a skin and Kusa grass one over the other, let him firmly hold his body, head and neck erect and still, gazing at the tip of his nose, without looking around, serene-minded fearless, firm in the vow of a Brahmachari, having controlled the mind, thinking on Me, and balanced, let him sit, having Me as the Supreme Goal (11-14).

阿朱那啊，吃太多或不吃、睡太多或終日不睡，這都不是真實的瑜珈(16)。能節制飲食與活動、行事中庸、適當保持睡眠與清醒的人可消除痛苦，這才是瑜珈之道(17)。讓他以堅定的智力來逐步達到平靜，心靈繫念在神我自性中，不要心有旁鶩(25)。遠離會造成心靈焦躁與不穩定的事物，藉由控制自我來約束飄忽不定的心靈 (26)。

"Verily Yoga is not possible for him who eats too much, nor for him who does not eat at all, nor for him who sleeps too much nor for him who is always wakeful, O Arjuna (16). "Yoga becomes the destroyer of pain for him who is moderate in eating and recreation, who is moderate in exertion in actions, who is moderate in sleep and wakefulness (17). Little by little let him attain quietude by intellect held in firmness; having made the mind established in the Self, let him not think of anything (25). From whatever cause the restless and unsteady mind wanders away, from that let him restrain it and bring it under the control of the self alone (26).

心靈達到瑜珈的合諧之境，他將在眾生中看到自性，萬物中看到自性，自性中看到一切萬有(29)。在每個地方、每件事物都看到我的人，他不會與我分離，我也不會離棄他(30)。阿朱那說，喔，克里虛納，心靈的確是焦躁、不安、強烈與頑固地，我認為它像風一樣難以控制(34)。克里虛那說，無疑的，偉大的戰士，心難以控制而且焦躁，但經由練習，不動情，心就可被約制(35)。阿朱那說，既使一個人擁有信念，但卻無法控制自我的人，他的心還是遠離瑜珈，無法達到瑜珈完美之境，這樣的人將何去何從呢? (37)

"With the mind, harmonised by Yoga he sees the Self, abiding in all beings, and all beings in the Self, he sees the same everywhere (29). He who sees Me everywhere and sees everything in Me, he never becomes separated from Me, nor do I become separated from him" (30). Arjuna said, "The mind verily, O Krishna, restless, turbulent, strong and unyielding, I deem it quite as difficult to control it as that of the wind" (34). Lord Krishna said, "Undoubtedly, O mighty-armed, the mind is difficult to control and restless, but by practice, O Kaunteya and by dispassion, it can be restrained" (35). Arjuna said, "He who is unable to control himself though he is possessed of faith, whose mind wanders away from Yoga, what end does he, having failed to attain perfection in Yoga meet, O Krishna?" (37).

梵主說，已住在虔誠正直星球長久歲月的瑜珈行者，若一旦偏離瑜珈之路，他就會再一次降生在純淨且富裕的家庭(41)。或者他會出生在有智慧的瑜珈行者家裡，的確，這樣的降生在世界上很罕見(42)。然後他會延續前世的知識，並且比上輩子更努力的達到完美之境，啊，庫魯斯之子(43)。這是他前世的修為，而非這世自己的意願，即使他只是希望了解瑜珈，但他仍將超越祭司婆羅門世界(44)。瑜珈行者被認為優於苦行者、甚至優於研讀經典的有知識者，他同時也優於行動者，因此，阿朱那，成為一個瑜珈行者吧(46)。在所有瑜珈行者中，能將內在本我充滿信心，並融入「我」的人，崇敬「我」，「我」認為他是最虔誠的人(47)。

The blessed Lord said, "Having attained to the worlds of the righteous and having dwelt there for everlasting years, he who fell from Yoga is reborn in a house of the pure and wealthy (41). Or he is born in a family of wise Yogins only; verily a birth like this is very difficult to obtain in this world (42). Then he comes in touch with the knowledge acquired in his former body and strives more than before for perfection, O son of the Kurus (43). By that very former practice he is born on in spite of himself. Even he who merely wishes to know Yoga goes beyond the Brahmic world (44). "The Yogi is thought to be superior to the ascetics and even superior to men of knowledge (obtained through study of Sastras); he is also superior to men of action; therefore, be thou a Yogi, O Arjuna! (46). And among all Yogins, he who, full of faith with his inner self merged in Me, worships Me, he is deemed by Me to be the most devout (47).

第七章 CHAPTER VII

智慧與覺悟瑜珈 (絕對真理知識瑜珈)

The Yoga of Wisdom& Realization (Jnana Yoga)

梵主說，我將對你完整的闡述開悟的知識，一旦知道這個開悟的知識，就沒有什麼知識需要了解的 (2)。數千人之中恐怕只有一人想追求完美，即使在這些成功的奮鬥者中，也只有一人從本質上認識「我」 (3)。地、水、火、風、空、心靈、智能與我執，這八種項目都是「我」的自性(4)。但這是比較低層次的物質自性，孔武有力的戰士啊，不同於此的是「我」更高的原初自性，靠著這個完整的生命元素而撐起這個世界(5)。 

The Blessed Lord said, "I shall declare to thee in full this knowledge combined with realisation, which being known, nothing here remains to be known (2). Among thousands of men, one perchance strives for perfection; even among those successful strivers, only one perchance knows Me in essence (3). "Earth, water, fire, air, ether, mind, intellect, egoism—thus is My Prakriti divided eightfold (4). This is the inferior Prakriti, but different from it, know thou, O mighty-armed, My higher Prakriti, the very life-element, by which this world is upheld (5).

昆緹之子，我是水中的滋味，我是月亮與太陽的光華，在所有吠陀經上我是音節嗡，我是虛空中的聲音，男性中最有氣概者 (8)。的確，由於這些特質讓「我」神聖的化身幻象難以跨越，但只以「我」為依歸的人可以超越幻象 (14)。喔，阿朱那，擁有四種特質的人崇敬「我」，他們是痛苦受挫者、追求知識者、追求財富者，以及智者，喔，婆羅多之王啊(16)。這四種人中，堅定且敬仰「我」的智者勝過其他三種人，而「我」最親近於智者，他也最鐘愛「我」(17)。當然這四種人都很高尚，但一心堅定皈依「我」的智者，「我」認為「我」的神我自性已成為他至上的目標(18)。經過多次的轉世，智者將來到我身邊，並覺悟到一切都是瓦蘇達瓦，也就是最深秘玄奧的自性，這樣的靈魂是很罕見的(19)。喔，婆羅多啊，經由破除二元化觀念，從欲望與憎恨(喜歡與不喜歡)中甦醒，喔，帕蘭塔帕，敵人的懲罰者，眾生皆被幻像所束縛， (27)。這些行為純淨、已洗滌罪惡、從二元觀念幻像解脫的人，他們崇敬「我」，對「我」有堅定不移的誓約 (23)。在所有粗糙物質世界中看到「我」的人〈阿迪布塔〉、在眾神之中看到「我」的人〈阿迪達瓦〉、以及將一切毫無執著奉獻給「我」的人〈阿迪亞吉納〉，即使在臨命終時，都能堅定信念依歸於我(30)。

"I am the sapidity in waters, O son of Kunti. I am the light in the moon, and the sun; I am the syllable OM in all the Vedas, sound in ether and virility in men (8). "Verily, this divine illusion of Mine, caused by the qualities is difficult to cross over; those who take refuge in Me alone cross over this illusion (14) "Four kinds of virtuous men worship Me O Arjuna, and they are the distressed, the seeker of knowledge, the seeker of wealth and the wise, O lord of Bharatas (16). Of these, the wise, ever steadfast and devoted to the One excels; for I am exceedingly dear to the wise, and he is dear to Me (17). Noble indeed are all these; but the wise man, I deem as My very Self; for, steadfast in mind he is established in Me alone, as the Supreme Goal (18). At the end of many births the wise man comes to Me, realising that all this is Vasudeva, the innermost Self, such a great soul is very hard to find (19). "By the delusion of the pairs of opposites, arising from desire and aversion (likes and dislikes) O Bharata, all beings are subject to illusion, O Parantapa (scorcher of foes) (27). But those men of pure deeds, whose sin has come to an end, who are freed from the delusion of the pairs of opposites, worship Me, steadfast in vows (23). "Those who know Me in the Adhibhuta (pertaining to the elements) in the Adhidaiva (pertaining to the gods) and in the Adhiyajna (pertaining to the sacrifice), know Me even at the time of death, steadfast in mind" (30).

第八章 CHAPTER VIII

不生不滅的梵瑜珈

The Yoga of Imperishable Brahman (Akshara Brahma Yoga)

阿朱那問，何謂梵？何謂自性知識？喔，至上之主啊，何謂行動？何謂萬物的知識？何謂半神人〈阿迪達瓦〉？ (1)〈阿迪亞吉納〉是誰？他又如何存在於眾生驅體中?喔，瑪度蘇丹那，邪惡的毀滅者，當死亡到來之時，人又要如何經由自制來了悟你? (2).梵主說，梵是永恆不可滅的，是至上的，其本質稱為自性，對神的奉獻促成眾生萬物的起緣、存在與顯現，而萬物的存續被稱為行動(3)。〈阿迪布塔〉是物質的展現或萬物的知識，存在於「我」永恆不朽的自然本質，而眾生的自性或神我則是〈阿迪達瓦〉，喔，在所有生靈軀體中最優秀的人啊，「我」是〈阿迪亞吉納〉，也是存在於眾生軀體內唯一的至上超靈。(4)

Arjuna asked: "What is that Brahman? What is Self-knowledge? What is action, O Purushottama? What is declared to be the knowledge of the elements? And, what is Adhidaiva? (1). Who and how is Adhiyajna here in this body, O Madhusudana (destroyer of Madhu)? And how at the time of death, art Thou to be known by the self-controlled?" (2). The Blessed Lord said: "Brahman is the Imperishable, the Supreme; His essential nature is called self-knowledge; the offering to gods which causes the origin, existence and manifestation of beings and also sustains them is called action (3). Adhibhuta or knowledge of the elements pertains to My perishable nature and the Purusha or the Soul is Adhidaivata; I alone am the Adhiyajna here in this body, O best of the embodied (4).

任何人在臨終時憶念我，當他離開身體時，無疑的他將與我合一(5)。人在臨命終時，無論想到什麼，在離開肉身後，他就會變成所想的事物，喔，昆緹之子，正因為他一直想著那件事物(6)關閉身體的九竅、專注於心輪、將生命能量凝聚於頂輪、練習專注、發出音節嗡、憶念梵我，當他離開身體時就會獲得至上靈魂(12-13)。持續不斷記住我的瑜珈行者，心中無雜念，這樣的人很容易與我結合 (14)。未顯現而永恆不滅的又是什麼？人云這是最高的道，達到這個境界的人不再輪迴，這就是我至上的住所或境界(20)。

"Whosoever, leaving the body, goes forth remembering Me alone at the time of death, he attains My Being; there is no doubt about this (5). Whosoever at the end leaves the body, thinking upon any being, to that being alone he goes, O Kaunteya (O son of Kunti), because of his constant thought of that being (6). "Having closed all the gates, having confined mind in the heart, having fixed the life-breath in the head, engaged in the practice of concentration, uttering the one-syllabled Om , the Brahman, and remembering Me, he who departs, leaving the body, attains the Supreme Soul (12-13). "I am easily attainable by that ever-steadfast Yogi who constantly remembers Me, daily, not thinking of another (with a single mind) O Partha! (14). What is called the unmanifested and Imperishable, That, they say is the highest goal (path). They who reach It return not. That is My highest abode (place or state) (20).

 喔，帕爾薩，只對「我」不動搖奉獻的人，可獲得最高自性，最高自性住在眾生中，也充滿在萬有之中(22)。在有火神引導、光、白晝、農曆前半月、太陽繞行北方的半年 (北方至日點)，了悟梵的人在此時離開身體，他將與梵結合(24)。這是迪瓦亞那之路或稱光明之路，但在有煙、夜晚、農曆下半月、太陽繞行南方的半年 (南方至日點)，此瑜珈行者若離開肉身到月球，日後將投胎回到世間(29)。這是皮翠亞那之路，或稱黑暗之路，瑜珈行者知道這些道理後，就能超越閱讀吠陀經典、奉獻、苦行與佈施所得的一切好處，最終達到至上永恆的住所(28)。 

"That Highest Purusha, O Partha, is attainable by unswerving devotion to Him alone, within Whom all beings dwell, by Whom all this is pervaded (22). "Fire, light, daytime, the bright fortnight, the six months of the northern path of the sun (the northern solstice)—then departing men who know Brahman go to Brahman (24). This is the path of Devayana or the path of light. "Smoke, night time, the dark fortnight also, the six months of the southern path of the sun (the southern solstice)—attaining by these to the lunar light, the Yogi returns (29). This is the path of Pitriyana or the path of darkness. "Whatever fruit of merit is declared in the scriptures to accrue from the study of the Vedas, the performance of sacrifices, practice of austerities and gift beyond all this goes the Yogi, having known this, and attains to the Supreme Primeval or first Abode" (28).

第九章 CHAPTER IX

王者知識瑜珈與王者祕傳瑜珈

The Yoga of Kingly Science and Kingly Secret (Raja Vidya Raja Guhya Yoga)

克里虛納說，藉由直覺靈性知識，可以了悟帝王般的學問、至高的奧秘與至上的純淨，這合於法性，容易修練，也永恆不滅(2)。「我」以無形的方式遍佈萬物，萬物中皆有「我」，但「我」卻不受限於萬物的軀殼中(4)。「我」是宇宙的父母，行動之果的分配者，「我」是祖先，「我」是可被認知的事物，「我」是純淨者、「我」是音節嗡、「我」是黎俱、薩摩與夜柔吠陀(17)。「我」是目標、是萬物的支持者、「我」是主、是見證者、是上帝住所、是庇護所、是朋友、是起源、是毀滅，是根基、是藏寶屋與不滅的種子(18)。對於這些只敬仰我、全心想我的人，我會賜予他們匱乏的東西(瑜珈)，保留他們已擁有的福祉與幸福(希瑪)(22)。無論是誰，只要以純潔清靜的心，對「我」奉獻一葉一花、水果與水，「我」都接受(26)。喔，高緹亞，無論你做什麼、吃什麼、奉獻什麼、佈施什麼、實踐何種苦行，都將這些行為奉獻給「我」(27)。即使是罪大惡極的人，只要以純粹之心崇敬「我」，他也該被認為是正直地，因為他已做了正確的抉擇(30)。很快地他會變得符合法性，達到永恆平靜，喔，高緹亞，你可確定的是，對「我」奉獻的人永不被毀滅(31)。

Lord Krishna said, "Kingly Science, Kingly Secret, the Supreme Purifier is this realisable by direct intuitional knowledge, according to righteousness, very easy to perform, imperishable (2). "All this world is pervaded by Me in My unmanifested form (aspect); all beings exist in Me, but I do not dwell in them (4). I am the father of this world, the mother, the dispenser of fruits of action, and grandfather; the one thing to be known, the Purifier, the syllable Om , and also the Rik, the Sama and the Yajus also (17). I am the goal, the supporter, the Lord, the witness, the Abode, the shelter, the friend, the origin, dissolution, the foundation, the treasure-house and the seed imperishable (18). "To those men who worship Me alone, thinking of no other, to those ever united, I secure what is not already possessed (Yoga) and preserve what they already possess (Kshema) (22). Whoever offers Me with devotion a leaf, a flower, a fruit, water, that I accept, offered with devotion by the pure-minded (26). Whatever thou doest, whatever thou eatest, whatever thou offerest in sacrifice, whatsoever givest, whatsoever practiseth as austerity, O Kaunteya, do it as an offering unto Me (27). "Even if the most sinful worship Me, with devotion to none else, he too should indeed be regarded as righteous, for he has rightly resolved. (30). Soon he becomes righteous and attains eternal peace, O Kaunteya; know thou for certain that My devotee is never destroyed" (31).

第十章 CHAPTER X

神性光輝的瑜珈

The Yoga of Divine Glories (Vibhuti Yoga)

梵主說，全心依歸「我」的人、用生命融入我、與人分享喜悅與互相啟發，在任何時刻都提到「我」，這樣的的智者是知足與喜悅的(9)。對於永遠堅定、用愛崇敬「我」的人，「我」會給他明辨能力的瑜珈，讓他來到「我」這裡(10)。不僅是出於慈悲，「我」住在他們的自性中，藉由知識明亮之燈，摧毀生來的無明黑暗(11)。阿朱那說，主啊，請你務必毫無保留的告訴我，你存在於所有宇宙萬物眾生中神聖的光輝(16)。 

The Blessed Lord said, "With their minds wholly in Me, with their life absorbed in Me, enlightening each other and ever speaking of Me, the wise are satisfied and delighted (9). To them ever steadfast, worshipping Me with love, I give the Yoga of discrimination by which they come to Me (10). Out of mere compassion for them, I, dwelling within their self, destroy the darkness born of ignorance by the luminous lamp of knowledge" (11). Arjuna said, "O Lord! Thou shouldst indeed tell, without reserve of Thy divine glories by which Thou existeth pervading all these worlds" (16).

梵主說，喔，古達科薩(征服黑暗的阿朱那)，「我」就是自性，居住在眾生心中，「我」是萬物眾生的開始、中間與結束(20)。在12個阿提達雅中，我是維施努；在光明體中，我是光芒的太陽；在49個瑪努特中，我是瑪利其；在群星中我是月亮(21)；在吠陀中我是薩摩吠陀；眾神中我是因陀羅；在感官中我是心靈；在生靈中我是智能(22)；在樓駝羅中我是桑卡拉；在夜叉與羅剎中，我是財神庫巴拉；在瓦蘇中，我是火神怕伐卡；在七大山中我是須彌山(23)；在王族祭司中，我是布里哈師帕提；在將軍中我是桑達；在諸湖中我是海洋(24)。在偉大仙人中，我是布里古；在語言中我是音節嗡；在奉獻中，我是靜默地持誦咒語；在不可移動中，我是喜瑪拉雅山(25)。我是樹中的阿斯瓦塔；在聖人與半神人中我是那拉達；我是樂聖齊拉查拉提；在完美的人中，我是修行者卡比爾(26)。

The Blessed Lord said, "I am the Self, O Gudakesa, seated in the hearts of all beings; I am the beginning, the middle, and also the end of all beings (20). Among the twelve Adityas, I am Vishnu; among luminous objects, the radiant Sun; I am Marichi among the forty-nine Maruts; among the stars the Moon am i (21). Among the Vedas I am the Sama Veda; I am Vasava (Indra) among the gods; among the senses I am the mind; and I am the intelligence among living beings (22). And among the Rudras, I am Sankara; among the Yakshas and Rakshasas, the Lord of wealth (Kubera); among the Vasus I am Pavaka (Agni); and among the (seven) mountains I am the Meru (23). Among the household priests (of kings) O Partha, know Me to be the chief, Brihaspati; among generals I am Skanda; among lakes, I am the ocean (24). Among the great Rishis I am Bhrigu; among words I am the one syllable OM; among sacrifices I am the sacrifice of silent repetition (Japa Yajna); among immovable things, the Himalayas (25). Among the trees I am the Asvattha; among divine Rishis Narada; among Gandharvas Chitraratha; among the perfected ones the Muni Kapila (26).

淨化者中我是風，我是戰士中的羅摩，魚類中我是鯊魚，河流中我是恆河(31)，字母中我是A，在複合字中我是二元詞，我是無窮永恆的時間，我是遍佈四面八方行動結果的分配者(33)。我是所有詐術中最厲害的欺瞞者，我是輝煌中最光耀者，我是勝利者，我是有決心者中最果斷的勇者，我是良善中的美德(36)，我的神聖光輝沒有盡頭，喔，帕羅他帕 (征服敵人者)，上述這些僅是我神聖特質的簡要描述而已(40)。

"Of purifiers I am the wind; Rama of warriors am I; among fishes I am the shark; among streams I am the Ganga (31). Among letters the letter 'A' I am; and the dual among all compounds; I am, verily the inexhaustible or everlasting Time; I am the dispenser of fruits of actions having faces in all directions (33). I am the gambling of cheat; I am the splendour of the splendid; I am victory, I am determination of those who are determined; I am the goodness of the good (36). There is no end of My Divine Glories, O Parantapa; but this is a brief statement of My divine attributes" (40).

第十一章 CHAPTER XI

宇宙實相所展示的瑜珈

The Yoga of the Vision of the Cosmic Form (Visva Rupa Darsana Yoga)

阿朱那說，至上的主啊，你用那樣的方式描述你至上的自性，但我希望看到你實際的形象(3)，梵主說，看吧，我以數百千種不同的形象、神性、顏色與形狀現身 (5)，看見阿提他亞、瓦素斯、魯陀羅、阿斯文兄弟，以及49個瑪魯特，還有許多你未曾見過驚奇的形象(6)。喔，婆羅多啊，現在看我的身體，全宇宙都在我的身上，包括動與靜，以及你所想看到的(7)。光用你的肉眼是看不到我的，我給你神聖之眼讓你看到王者瑜珈(8)。克里虛那向帕爾薩展現「他」至高無上的形象，有著無數的嘴巴與眼睛、無數的神奇景象、無數神聖的裝飾物，以及舉起無數神聖武器(10)，阿朱那說，喔，主啊，我在你身上看到所有的神，也看到一切不同類眾生之主，梵天就坐在蓮花上，也看到所有的聖哲與包括濕婆神與維施努旁的天國之蛇 (15)。

Arjuna said, "Now O Supreme Lord, as Thou hast thus described Thyself in that way O Purushottama (Purusha Supreme), I wish to see actually Thy divine form" (3).The Blessed Lord said, "Behold O Partha forms of Me by hundreds and thousands of different sorts, divine, of various colours and shapes (5). Behold the Adityas, the Vasus, the Rudras, the two Asvins and also the forty-nine Maruts: behold many wonders never seen before, O Bharata (6). Now behold O Gudakesa in this My body the whole universe centred in one—including the moving and the unmoving—and whatever else thou desirest to see (7). But thou art not able to behold Me with these thine eyes alone; I give thee divine eye; behold My lordly Yoga" (8). Lord Krishna showed to Partha His Supreme Form with numerous mouths and eyes with numerous wonderful sights, with numerous divine ornaments, with numerous divine weapons uplifted (10). Arjuna said, "I see all the gods, O God, in Thy body and also hosts of various classes of beings, Brahma the Lord seated on the lotus, all the Rishis and celestial serpents (15).

我看到的「你」沒有開始、過程或結束，無數的手臂有無窮的力量，太陽與月亮是你的眼睛，你口裡熊熊火焰將宇宙蒸發，散放光芒(19)。看著你用無數駭人的嘴巴，令人畏懼的牙齒，快速的將所有持國子孫、毗斯瑪、德羅那與卡爾納等人吞噬，有些人的頭被卡在牙齒間，並被壓成粉狀(26-27)。梵主說，因此，站起來悍衛名譽吧，戰勝敵人，享受無比榮耀的王國，透過「我」，他們已被殺，你只是個工具，喔，薩亞撒奇 ( 神射手阿朱那 ) (33)。

I see Thee Without beginning, middle or end, infinite in power of endless arms, the sun and the moon being Thy eyes, the burning fire Thy mouth heating the whole universe with the radiance (19). Into Thy mouths terrible with teeth and fearful to behold all the sons of Dhritarashtra, Bhishma, Drona, Karna, etc, hurriedly enter; some are found sticking in the gaps between the teeth with their heads crushed to powder" (26-27). The Blessed Lord said, "Therefore, stand up and obtain fame. Conquer the enemies and enjoy the unrivalled kingdom. Verily by Myself they 'have been already slain; be thou a mere instrument, O Savyasachi (Arjuna)" (33).

阿朱那說，你是原初的神，最古老的自性，你是這個宇宙最高的庇護所，你是所知者，是可知者與最高的住所。因為有你，宇宙遍布無窮的生命形象(38).。我因為目睹前所未見的景象而感到喜悅，然而我的心仍因恐懼而受挫。請只對我展現四臂的形象，喔主，憐憫我，眾神之主，宇宙的庇護所(45-46)。因此梵主對阿朱那展現溫和的四臂形象，撫慰受到驚嚇的阿朱那(50)。

Arjuna said, 'Thou art the Primeval God, the Ancient Purusha; Thou art the supreme refuge of this universe. Thou art the knower, the knowable and the supreme abode. By Thee is this universe pervaded, O Being of infinite form (38). I am delighted, having seen what was never seen before and yet my mind is distressed with fear. Show me that form only with four hands, O God; have mercy, O God of gods, O Abode of the Universe (45-46). The Blessed Lord assumed His gentle form with four hands and showed this form to Arjuna and consoled him who was terrified (50).

梵主說，無論是藉由吠陀、苦行、佈施、奉獻，都無法如你輕易地看到我的形象，但經由虔誠一心，就可在現實裡知道和看到我，並與我結合。喔，帕蘭他帕，為我行動、視我為至上者、對我虔誠、擺脫執著者，以及對所有生物都沒有敵意的這些人，都會來到我身邊，般達瓦啊。(53-55)。

The Blessed Lord said, "Neither by the Vedas nor by austerity, nor by gifts, nor by sacrifice can I be seen in this form, as thou hast seen Me so easily. But by the single-minded devotion, can I of this form be known and seen in reality and also entered into, O Parantapa. He who does actions for Me, who looks on Me as, the Supreme, who is devoted to Me, who is free from attachment, who bears enmity towards no creature, he comes to Me, Pandava" (53-55).

第十二章 CHAPTER XII

奉愛瑜珈

The Yoga of Devotion (Bhakti Yoga)

阿朱那說，這些永恆堅定並崇敬你的人，以及這些尊敬不朽與未顯現形象的人，哪一種人比較精通瑜珈(1)。梵主說，專念於我、崇敬我、一貫堅定、懷抱高尚信念的人，我認為他是最精通瑜珈的人(2)。將追求至上目標放在未顯明的形象上，修行起來會碰到很大的困難，因為這對擁有肉身的人來說，比較難達到 (5).。心只專注於我，智性歸於我，無疑的，從今以後你將與我唯存 (8)，假如你無法堅定一心於我，那你可以致力瑜珈練習，藉此找到我，喔，達拿佳亞 (9)，如果你也沒法練習瑜珈，你應抱定決心為我做所有的行動，甚至為我而做，你將達到完美之境(10)。如果連這也做不到，你可以在我的庇護下，控制自我，離棄所有行動的果實(11)。知識的確比行動好，冥想比知識好，放棄行動的果實比冥想更好，有出離心之後，平靜就接踵而至(12)。

Arjuna said, 'Those devotees, who ever steadfast, thus worship Thee, and those also who worship the Imperishable, the Unmanifested—which of these are better-versed in Yoga?"(1) The Blessed Lord said, "Those who, fixing their mind on Me, worship Me, ever-steadfast and endowed with supreme faith, in My opinion are the best in Yoga (2). Greater is their trouble whose minds are set on the unmanifested; for the goal, the unmanifested, is very hard for the embodied to reach (5). Fix thy mind on Me only, place Thy intellect in Me; then thou shalt. no doubt live in Me alone hereafter (8). If thou art not able to fix thy mind steadily on Me, then by Yoga of constant practice (Abhyasa Yoga) do thou seek to reach Me, O Dhananjaya (9). If thou art unable to practise even this Abhyasa Yoga, be thou intent on doing actions for My sake; even by doing actions for My sake, thou shalt attain perfection (10). If thou art unable to do even this then taking refuge in union with Me, renounce the fruits of all actions, with the self controlled (11). Better indeed is knowledge than practice; than knowledge meditation is better; than meditation renunciation of the fruits of actions; peace immediately follows renunciation (12).

不憎恨生靈、對萬物眾生友善與慈悲、脫離貪著與我執、在苦樂間平衡、寬恕、常保知足、穩定練習冥想、自制、擁有堅定信念，心靈與智能奉獻於我，這些都是親近我的人(13-14)。免除忌妒、恐懼與焦慮、擺脫物欲的人；純潔、專致、不汲汲營營、不受波動的人；離棄所有事業名利與毀譽、不愛不恨、不悲無欲、棄絕善惡分別、充滿虔誠的人，這些都是接近我的人 (16-17)。對敵友，名譽羞辱、冷熱、苦樂一視同仁者；免於執著、稱讚毀譽平衡者；平靜、凡事知足、無家、穩定心靈、充滿奉獻的人，這些是親近我的人(18-19)。上述這些充滿信念，以我為最高目標依歸的奉獻者，他們是真實遵循不朽法性的人，也是非常親近我的人 (20)。

"He who hates no creature, who is friendly and compassionate to all, who is free from attachment and egoism, balanced in pleasure and pain, and forgiving; ever content, steady in meditation, self-controlled, possessed of firm conviction, with mind and intellect dedicated to Me, he, My devotee, is dear to Me (13-14). He who is free from envy, fear and anxiety, who is free from wants, pure, expert, unconcerned, untroubled, who has renounced all undertakings or commencements, who neither rejoices nor hates, neither grieves nor desires, who has renounced good and evil, who is full of devotion, he is dear to Me (16-17). "He who is the same to a foe and friend, and also in honour and dishonour, who is the same in cold and heat, and in pleasure and pain, who is free from attachment, who is balanced in censure and praise, pain and pleasure, who is silent, content with anything, homeless, steady-minded, full of devotion—that man is dear to Me (18-19)."They verily, who follow this Immortal Dharma (law or doctrine) as described above endowed with faith, regarding Me as their supreme goal, devotees, they are exceedingly dear to Me" (20).

第十三章 CHAPTER XIII

明辨所緣境與內在的神性的瑜珈

The Yoga of Distinction Between the Field and Knower of the Field

(Kshetra-Kshetrajna-Vibhaga Yoga)

阿朱那說，帕奎緹(自然物性)與普魯夏(自性)，也稱為場域與場域所知者，也就是知識與應知曉的知識，這些才是我想要學習的。梵主說，昆緹之子啊，身體稱為場域，聖哲知曉身體的本我，所以稱為場域所知者(1)，喔，阿朱那，你也要在所有場域裡成為場域所知者，並由此認識「我」，「我」認為兼具場域與場域所知者的知識，才是真正的知識(2)。

Arjuna said: "Prakriti (matter) and Purusha (spirit), also the field (Kshetra) and the knower of the field (Kshetrajna), knowledge and which ought to be known—these I desire to learn, O Kesava." The Blessed Lord said: "This body, O son of Kunti, is called the field (Kshetra), he who knows it (body) is called (Kshetrajna) (the knower of the field) by the sages (1). Do thou also know Me as the knower of the field in all fields, O Arjuna. Knowledge of both the field and the knower of the field is considered by Me to be the knowledge (2).

物質五大元素、我執、智能、以及未顯現的物質(三大根本物性能量)、、十種感官、心靈與五大感官對象、慾望、憎恨、苦樂、有形聚合物、智能與勇氣，這些簡要描述的場域都帶著變動性(5-6)。謙虛、真誠、不傷害、寬恕、正直、服務上師、純潔、堅忍、自制、對感官事物冷淡、沒有我執、在生老病死苦中認識到苦的本質、不貪著、摒除對子女、妻子與家庭的自我認同感，無論遇到喜歡或不順心的遭遇，都能保持平衡心、透過瑜珈對神的奉獻能不動搖，不役於物、到淨僻之處，離群索居、持續追尋靈性知識，這些才是知識，反之則是無知(7-11)。

"The great elements, egoism, intellect, and also the unmanifested (Mula-Prakriti or Avyaktam), the ten senses and the one (mind) and the five objects of the senses, desire, hatred, pleasure and pain, the aggregate, intelligence, courage—the Kshetra has been thus described briefly with its modifications (5-6). "Humility, unpretentiousness, non-injury, forbearance, uprightness, service of the teacher, purity, steadfastness, self-control; indifference to the objects of the senses and also absence of egoism; perception of evil in birth, death, old age, in sickness and pain; non-attachment, non-identification of self with son, wife, home and the like and constant balance of mind in the occurrence of the desirable and the undesirable, unswerving devotion to Me by Yoga, without other object, resort to solitary places, distaste for the society of men, constant application to spiritual knowledge of Truth—this is declared to be knowledge, and what is opposed to it is ignorance (7-11).

「他」的手、腳、眼睛、頭、口與耳無所不在，「他」存在於這個宇宙，遍佈一切(13)。「他」在眾生萬有之內與萬有之外、「他」如如不動也變動不居，因為「他」是無法想像的精微，「他」遠在天邊又近在眼前(15)。「他」是光明中的至上光明，超越黑暗、知識、可知的與知識的目標，一切都在萬物的心中(17)。「他」看到所有的行動透過自然物性展現，而自性則是無為的(30)。透過智慧之眼，能分辨場域與場域所知者，並且從物質世界中解脫者，這些人達到至上之境(34)。

"With hands and feet everywhere, with eyes, heads and mouths everywhere, with ears everywhere He exists in the world, enveloping all (13). Without and within all beings, the immovable and also the moveable; because of His subtlety incomprehensible; and near and far away is That (15). That the Light of all lights, is said to be beyond darkness, knowledge, the knowable, the goal of knowledge, seated in the hearts of all (17). "He sees, who sees, that all actions are performed by Prakriti alone and that the Self is actionless (30). They who by the eye of wisdom perceive the difference between Kshetra (the field) and the Kshetrajna (the knower of the field) and the liberation of beings from Matter (Prakriti)—they go to the Supreme" (34).

第十四章 CHAPTER XIV

明辨三種自然物質屬性的瑜珈

The Yoga of the Division of the Three Gunas (Guna-Traya-Vibhaga-Yoga)

梵主說，喔，偉大的勇士，悅性、變性與惰性(純潔、熱情與慣性)是自然物質的三種屬性，它們將不可滅的自性束縛在身體裡(5)。悅性的型態是純潔無染、光明健康的，帶來對快樂與知識的執著，喔，無罪之人(6)。變性是熱情的特質，是渴愛生命與執著物質的根源，喔，昆緹之子，變性力量緊緊地纏縛住物質軀體，形成對行動的執著(7)。惰性來自無明，迷惑所有眾生，喔，婆羅多，放逸、懶惰與昏沉，緊緊的束縛著眾生(8)。

The Blessed Lord said: "Sattva, Rajas and Tamas (purity, passion and inertia)—these Gunas, O mighty-armed, born of Prakriti, bind fast in the body the indestructible embodied one (5). Of these Sattva (purity) which from its stainlessness is luminous and healthy, binds by attachment to happiness and by attachment to knowledge, O sinless one! (6). Know thou Rajas to be of the nature of passion, the source of thirst for life and objects and attachment, it binds fast, O son of Kunti, the embodied one by attachment to action (7). But know thou Tamas (inertia) born of ignorance is the deluder of all embodied beings; it binds fast, O Bharata, by heedlessness, indolence and sloth (8).

喔，婆羅多，當克服變性與惰性力量時，悅性即充滿一切，當克服悅性與惰性力量時，變性就展現出來，當悅性與變性被征服時，就顯現出惰性(10).。當智慧之光照亮身體每個感官之門，這時候就可知道悅性力量在提昇(11)，貪婪、外向、從事各種活動、不休息、慾望，這些是變性力量的增強，喔，婆羅多族中的人傑(12)黑暗、沒有生氣、漫不經心、妄想，這些是惰性力量在增強，喔，庫魯的子孫(13)。一個將死之人若由悅性力量主導，他將去到無垢的至上世界(14)。假如臨終之時由變性力量主導，他將投胎到他所執著行動的世界，假如由惰性主導，他將轉世到無意識生物的子宮裡(15)。好的行為結果是悅性與純潔，變性的果實是痛苦，惰性的果實是無明(16)。處於悅性之人向上提升，變性特質之人居中，最低層次的惰性之人則向下沉淪(18)。當觀者明瞭除了這三種物性力量外，沒有其他主體運作，並知道凌駕於這三種力量的人，這人就可與「我」合一(19)。當肉身超越這三種力量，就能從生、老、病、死、痛苦中解脫，達到永生(20)。

"Now Sattva (purity) prevails, having overpowered Rajas and Tamas, O Bharata; now Rajas, having overpowered Sattva and Tamas; now Tamas, having overpowered Sattva and Rajas (10). "When the wisdom-light shines at every gate (sense) in this body, then it should be known that Sattva is increasing (11). Greed, activity, the undertaking of actions, restlessness, desire—these are born of increase of Rajas, O best of the Bharatas (12). Darkness, inertness, heedlessness, and also delusion—these are born of the increase of Tamas, O descendant of the Kuru (13). "If the embodied one dies when Sattva is predominant, then he goes to the spotless worlds of the Highest (14). If he dies when Rajas is predominant, he is born among those attached to action; if he dies when Tamas is predominant he is born in the wombs of the senseless (15). The fruit of good action, they say, is Sattvic and pure; verily the fruit of Rajas is pain and the fruit of Tamas is ignorance (16). Those who are seated in Sattva rise upwards; the Rajasic remain in the middle; and the Tamasic who follow in the course of the lowest Guna, go downwards (18). "When the seer beholds not an agent other than the Gunas and knows that which is higher than the Gunas, he attains to My being (19). The embodied one, having crossed beyond these three Gunas out of which the body is evolved is freed from birth, death, old age and pain and attains the immortal" (20).

阿朱那說，超越這三種力量的人具有什麼特質呢？他的行為如何？他又是如何達成的？(21)梵主說，喔，般達瓦，當光明、活躍或迷惑出現時，他並不厭惡，即使這些狀況都未顯現，他也不渴望(22)。他安住於中立，知道三種物質屬性產生的行為，而且不被三種力量所影響。他是堅定地與如如不動 (23)。平等看待苦樂、安住於自性、平等看待一團泥土、石頭與黃金、沒有親疏之別、稱譏、毀譽都平等以對、敵友一視同仁，放棄所有名利事業，這是超越三種物質屬性力量的人 (24-25)。 

Arjuna said: "What are the marks of him who has crossed over the three qualities, O Lord? What is his conduct and how does he pass beyond the three Gunas?" (21) The Blessed Lord said: "He, O Pandava, who hates not radiance nor activity, nor even delusion when present, nor longs for them when absent (22), he who, seated as a neutral, is not moved by Gunas; who knowing that the Gunas act, is firm and moves not (23). He to whom pain and pleasure are alike, who dwells in the Self, to whom a lump of earth, stone and gold are alike, to whom the dear and the undear are alike, who is firm, to whom censure and praise are same; the same in honour and disgrace, the same to friend and foe, abandoning all undertakings—he is said to have crossed over the qualities" (24-25).

第十五章 CHAPTER XV

至上意識的瑜珈

The Yoga of Supreme Purusha (Purushottama Yoga)

梵天說，無法毀滅的阿斯瓦塔樹，它的根在上，樹枝在下，它的樹葉是聖歌，知道這個的就知曉吠陀(1)。透過悅性、變性、惰性三種力量的滋養，樹枝上下蔓延，感官是其嫩芽，樹根隨著人的行為在世間往下成長(2)。它的形狀在這裡看不到，也看不到它的起始、終點與存在，當阿斯塔瓦樹穩固的樹根被強大的非執著之斧砍斷，它將凋零不再投生，這是我們要追求的目標，我在原初自性中追尋庇護，從那裡流出遠古的能量 (3-4)。

The Blessed Lord said: "With roots above, branches below, the Asvattha is said to be indestructible; its leaves are the hymns; he who knows this knows the Vedas (1). Below and above spread its branches, nourished by the Gunas; sense-objects are its buds, and its roots grow downwards in the world of men ending in action (2). Its form is not perceived here, neither its end nor its origin nor its existence; having cut asunder this firm-rooted Asvattha with the strong axe of non-attachment, that goal should be sought for, going whither none returns again. I seek refuge in that Primeval Purusha whence streamed forth the ancient energy (3-4).

脫離驕傲與迷惑，征服邪惡的執著，持續安住在自性，欲望就會完全的離去，從苦樂等二元相對認知中解脫，消除迷惑者達到永生(5)。在那裡不須要太陽與月亮照亮，也不須要火光，去到那裡將不復返，那就是至上的住所(7)。「我」永恆自性中的一部份變成宇宙的生靈，住在他們的五官與心靈物性裡 (8)。「我」也住在眾生的身體內，當胃部之火結合上行氣與下行氣，「我」消化四種食物 (14)。「我」坐在眾生的心裡，眾生的記憶、知識與遺忘都來自於「我」，透過所有吠陀經可以認識真實的「我」，「我」確實是吠檀多的作者、也是吠陀經的所知者(15)。

"Free from pride and delusion, with the evil of attachment conquered, constantly abiding in the Self, their desires having completely turned away, liberated from the pairs of opposites known as pleasure and pain, the undeluded reach that goal Eternal (5). "There the sun does not shine, nor the moon, nor fire; having gone thither they return not; that is My Supreme Abode (7). An eternal portion of My own self having become a living soul in the world of life, draws to itself the five senses with mind for the sixth abiding in Prakriti (8). Abiding in the body of living beings as the fire Vaisvanara, united with Prana and Apana, I digest the four kinds of food (14). "I am seated in the hearts of all; from Me are memory, knowledge and their absence; I am verily that which has to be known by all the Vedas; I indeed am the author of the Vedanta and the knower of the Vedas am I (15).

宇宙有兩種自性，可滅與永恆的，萬物眾生都是可滅的，不變易的庫塔沙被稱為不可滅、不變的永恆 (16)。另外還有一種稱為最高的自性，也就是永不可摧毀的梵，他遍佈萬物，支撐三界(17)。當我超越死亡、甚至超越不可滅的永恆，「我」被世間所知曉，在吠陀經裡稱為至上意識(最高的自性) (18)。解除迷惑的人了知我最高的自性，用生命全心奉獻給「我」的人也知曉「我」，喔，婆羅多，我已將最深奧的教導告訴你了，無罪之人，知道這個道理的人就開悟了，他所有的職責也都已完成(19-20)。

"There are two Purushas in the world—the perishable and the Imperishable; all beings are perishable and the Kutastha (immutable, unchanging) is called the Imperishable (16). But there is another, the supreme Purusha, called the Highest Self, the indestructible Lord, who pervading all, sustains the three worlds (17). As I transcend the perishable and am even higher than the Imperishable, I am known in the world and in the Veda as 'Purushottama' (the Highest Purusha) (18). "He who, undeluded thus knows Me, the Highest Purusha, he knowing all worships Me with his whole being O Bharata, this most profound teaching has been taught by Me, O sinless one. On knowing thus one becomes illumined, O Bharata and all his duties are accomplished" (19-20).

第十六章 CHAPTER XVI

明辨神性與魔性的瑜珈

The Yoga of Division Between the Divine and the Demoniacal

(Daivasura-Sampad-Vibhaga Yoga)

梵天說，無懼、心地純潔、堅定瑜珈智慧、施捨、控制感官(自制)、犧牲奉獻、研讀經典、苦行、正直、不傷害、不憤怒、出離心、平靜、不邪惡、對眾生慈悲、不貪心、溫和、中庸、不浮躁、有活力、寬恕、堅毅、純淨、不憎恨、不驕傲，這些都屬於生有神聖特質的人，喔，婆羅多 (1-3)。

The Blessed Lord said: "Fearlessness, purity of heart, steadfastness in the Yoga of wisdom, alms-giving, control of the senses (self-restraint) sacrifice, study of one's own scriptures, austerity, straightforwardness, non-injury, absence of anger, renunciation, peacefulness, absence of crookedness, compassion to living beings, uncovetousness, gentleness, modesty, absence of fickleness, vigour, forgiveness, fortitude, purity, absence of hatred, absence of pride—these belong to one who is born with the divine properties, O Bharata (1-3).

喔，帕爾薩，虛偽、自大、自我欺騙、憤怒、粗魯與無知、這是生有邪惡特質的人(4)。神聖特質的人可以解脫，邪惡特質的人則被束縛。般達瓦，不要悲傷，你與生就具有神聖特質 (5)，邪惡之人不知道要做什麼，也不會控制自己，既不純潔也無善行，身上找不到真實(7)。邪惡的人說，宇宙沒有真理，沒有道德基礎，沒有神，除了透過互利結盟與貪欲而發生關係以外，沒有別的 (8)，這些人充滿不知足的慾望，充滿虛偽、驕傲與無知，因為妄想而滿腦邪惡思想，他們抱持不潔的動機做事 (10)。他們被大量的慾望企求所束縛，放縱於貪欲與憤怒，基於感官享樂，亟力用非法手段想要保護財富 (12)。認為今日的成就是自我所獲、是應享的欲望，認為現在的財富是自己的，未來的財富也是自己的(13)。邪惡之人認為，我已殺了這個敵人，其他人我也殺了，我是主，我享樂、我是完美的、有權力與快樂的(14)。我是富有的、出身好、誰能與我相比？我要舉行祭祀，我要施捨，我將獲得快樂(15)。這些惡毒且殘忍的行為者，是世間最惡劣者，「我」會將他們永遠的丟到惡魔的子宮裡 (19)。

"Hypocrisy, arrogance, self-conceit, anger, harshness and ignorance, belong to one who is born, O Partha, with demoniacal properties (4). "The divine properties are deemed to make for liberation, the demoniacal for bondage. Grieve not, thou art born with divine properties, O Pandava (5). "Demoniacal men know not what to do and what to refrain from; neither purity nor good conduct, nor truth is found in them (7). They say, The universe is without truth, without a moral basis, without a God, brought about by mutual union, brought about by lust and nothing else' (8). Filled with insatiable desires, full of hypocrisy, pride and arrogance, holding evil ideas through delusion, they work with impure resolves (10). Bound by a hundred ties of hope, given over to lust and anger, they strive to secure by unlawful means hoards of wealth for sensual enjoyments (12). This today has been gained by me, this desire I shall obtain; this wealth is mine already, and also this shall be mine in future' (13). 'I have slain this enemy, and others also I shall slay. I am lord, I enjoy, I am perfect, powerful and happy' (14). 'I am rich, well-born, who else is equal to me? I will sacrifice. I will give charity. I will rejoice' (15). These malicious and cruel-doers, worst of men in the world, I hurl them for ever into the wombs of demons only (19).

色欲、憤怒與貪婪是進入地獄的三道門，能毀滅自性，吾人應棄絕 (21)。喔，昆緹之子，一個從這三道黑暗之門解脫的人，因自我行為良善，並到達至上的目標 (22)。罔顧經典的教誨，用欲望做為行為的動機，這樣是達不到完美的，也不會快樂，更達不到至上目標 (23)。因此，讓經典成為你的導師，用來決定該做什麼事、不該做什麼，了知經典所說的教導，依此在世間工作 (24)。

"Triple is the gate of this hell, destructive of the Self, lust, anger and greed; therefore, these three one should abandon (21). A man who is released from these three gates to darkness, O son of Kunti, does good to the self and thus reaches the Supreme Goal (22). "He who setting aside the ordinances of the scriptures, acts under the impulse of desire, attains not to perfection, nor happiness, nor the Supreme Goal (23). Therefore let the scriptures be thy authority in deciding as what ought to be done and what ought not to be done. Having known what is said in the ordinances of the scriptures, thou shouldst work in this world" (24).

第十七章 CHAPTER XVII

三種信仰的瑜珈

The Yoga of the Threefold Faith (Sraddha-Traya-Vibhaga Yoga)

阿朱那說，未遵循經典教誨，卻以自己的理念進行奉獻的人，這是什麼樣的信念？這是悅性、變性或惰性嗎(純潔、熱情或黑暗) ？ (1)，梵主說，生命依其本性有三種力量，即是悅性(純潔)、變性(熱情)與惰性(黑暗)。你仔細聽來(2)，喔，婆羅多，每個人的信念與其個人特質有關，一個人的信念是什麼，他就成為什麼樣的人(3)。不依照經典而採取嚴酷苦行、沉溺在虛偽與自大、被慾望與熱情力量所驅動，這些人飽受折磨與愚蠢，雖然身體裡有超靈的神我，但終究還是採用惡魔的修行方式(5-6)。能增強活力、能量、體力、健康、愉快與喜悅的食物，這是可口的、甘美、滋養與愉快的悅性食物(8)。苦、酸、鹹澀、極辣、辛味、乾燥火熱的食物帶來痛苦、悲傷與疾病，這些是變性食物(9)。不新鮮、走味、腐敗、爛掉、被棄地與不乾淨的食物，這些無疑是惰性食物(10)。 

Arjuna said: "Those who setting aside the ordinances of the scriptures, perform sacrifice with faith—what faith is theirs? Is it Sattva or Rajas or Tamas (Is it purity or passion or darkness)?" (1). The Blessed Lord said: 'Threefold is the faith of the embodied, which is inherent in their nature—Sattvic (pure), Rajasic (passionate) and Tamasic (darkness). Do thou hear of these (2). The faith of each is in accordance with his nature, O Bharata. The man consists of his faith, as a man's faith is, so is he (3). "Those men who perform terrible austerities not enjoined by the scriptures, given to hypocrisy and egoism, impelled by the force of their desires and passions, torture, senseless as they are, the aggregated elements forming the body, and Me also, who dwells in the body within, know thou these to be of demoniac resolves (5-6). "The foods which increase vitality, energy, strength, health, joy and cheerfulness, which are savoury, oleaginous, substantial and agreeable, are dear to the Sattvic (8). The foods like foods that are bitter, sour, saline, excessively hot, pungent, dry and burning, and which cause pain, grief and diseases, are dear to the Rajasic (9). That which is stale, tasteless, putrid, rotten, refused and impure, is dear to the Tamasic (10).

依照經典的訓示，以不渴望獲得回報的心態來奉獻，心中堅定將奉獻當作責任，他是純潔的(11)。抱持獲得成果，以炫耀的態度來奉獻，喔，婆羅多族的豪傑啊，你該知道這是變性的祭祀奉獻(12)。與經典反其道而行的奉獻，例如不佈施食物、不持咒、不施捨、沒信念，這是惰性(13)。崇敬諸神、兩度往來轉世、尊敬上師與智者，純潔、正直、禁慾、不傷害，這稱為身體的苦行(14)。說話不惱怒，而且要真實、和悅、言之有物，並要讀經，這是語言的苦行(15)。心靈澄靜、溫文、寡言靜默、節制、純潔天性，這稱為心靈意念的苦行(16)。

"The sacrifice that is offered by men without desire for fruit as enjoined by ordinance, with a fixed resolve in the mind that they should do the sacrifice as duty, is pure (11). That which is offered with a view to obtain fruit and for ostentation, O best of the Bharatas, know it to be a Rajasic Yajna (12). The sacrifice performed contrary to the ordinances in which no food is distributed, which is destitute of Mantras, gifts and faith, is said to be Tamasic (13). "Worship of the gods, the twice-born, the Gurus and the wise, purity, straightforwardness, continence' and non-injury are called the austerity of the body (14). Speech which causes no annoyance and is true, as also pleasant and beneficial and also study of the scriptures, are called the austerity of the speech (15). Serenity of the mind, equanimity, silence, self-control, purity of nature—this is called the mental austerity (16).

堅定的人抱著最高的信念，實踐身、語、意的苦行，不渴望行動結果，這是悅性(17)。希望受到歡迎、得到榮譽與崇拜、可以炫燿，這是變性的苦行，是不穩定且短暫的(18)。出於愚蠢的觀念、自我折磨、企圖毀傷他人的苦行，這是惰性苦行(19)。知道佈施是一種職責，不求回報，適時、適地救濟有需要的人，這是悅性的佈施(20)。希望得到回饋，或渴望獲得成果，或心不甘情不願的佈施，這是變性的佈施(21)。在錯誤的時間與地點，對不值得之人佈施，不存敬意，甚至侮辱無禮，這是惰性的佈施(22)。

"This threefold austerity, practised by steadfast men with the utmost faith, without desire for fruit is said to be Sattvic (pure) (17). That austerity which is practised with the object of gaining good reception, honour and worship and with ostentation is here (in this world) said to be Rajasic, unstable and transitory (18). That austerity which is practised out of a foolish notion with self-torture, or for the purpose of ruining another is declared to be Tamasic (19). "That alms (gift) which is given—knowing it to be a duty to give—to one who does no service in return, in a fit place and time, to a worthy person, that alms is said to be Sattvic (20). That gift which is given with a view to receiving in return or looking for the fruit or again reluctantly that gift is held to be Rajasic (21). That gift given at a wrong place or time, to unworthy persons, without respect and with insult, that is declared to be Tamasic" (22).

第十八章 CHAPTER XVIII

從輪迴中得解脫的瑜珈

The Yoga of Liberation by Renunciation (Moksha Sannyasa Yoga)

阿朱那說，喔，偉大臂力之主，我急切渴望了解桑亞薩的本質，喔，瑞希克薩(感官之主)，我也渴望了解什麼是塔嘎，喔，凱希努沙拿(殺死凱希惡魔之人) (1)，梵主說，聖哲了解桑亞薩就是不按物質慾望去行動，而智者棄絕一切行動的結果，稱為塔嘎(2)奉獻、佈施與苦行的行動，不僅不應被放棄，而且還要實踐，因為這些是智者淨化的利器(5)。勇士啊，你從我的身上知道吠陀經的商羯羅知識體系，有五種要素成就所有的行動(13)。這五種要素是身體場域、行動者、各種感官功能、各種行為努力的結果、以及至上的神靈(14)。免除我執、智性不受善惡染污者，雖然他殺了人，實際上他並未殺人，也不受行動所束縛(17)。

Arjuna said: "I desire to know severally, O mighty-armed, the essence of Sannyasa, O Hrishikesa, as also Tyaga,' O Kesinisudana (slayer of Kesi)" (1). The Blessed Lord said: "Sages understand 'Sannyasa' to be the renouncing of works with desires; the wise declare the abandonment of the fruits of all works as Tyaga' (2). Acts of sacrifice, gift and austerity should not be relinquished, but should be performed; sacrifice, gift, and also austerity are the purifiers of the wise (5). "These five causes, O mighty-armed, know thou from Me as declared in the Sankhya system for the accomplishment of all actions (13). The body, the actor, the various organs, the several functions of various sorts and the presiding deities also, the fifth (14). He who is free from the notion of egoism, whose intellect is not affected (by good or evil), though he kills these people, he kills not, nor is bound by the action (17).

完成命定的行動，沒有個人愛恨、不渴望行動的結果與遠離執著，這是悅性行動(21)。如果是基於慾望、我執或過度勉強所完成的行為，這是變性行為(24)。如果出於妄想、不計後果、傷財傷人、超出自己能力的行為，這是惰性行為(25)。

"An action which is ordained, done without love or hatred by one not desirous of the fruit and free from attachment, is declared to be Sattvic (21). But that action which is done by one longing for desires or again with egoism or with much effort, is declared to be Rajasic (24). The action which is undertaken from delusion, without regarding the consequence, loss of wealth, injury (to others) and one's own ability, that is declared to be Tamasic (25).

了知行動與捨棄之道，知道什麼該做、什麼不該做，何謂恐懼與無畏、何謂束縛與解脫，喔，帕爾薩，這樣的智力是悅性的(30)。一個人若對正法與非法、該做與不該做的事情，有著錯誤的理解，這是變性的智力(31)。若被黑暗包圍，將非法當作正法，以逆向光明的負面角度來觀看所有事，這是惰性的智力(32)。開始時像是毒藥，結果是甘露，這是悅性的快樂，來自於喜悅的自性知識(37)。若是來自感官接觸事物所得的歡樂，剛開始是甘露，最後是毒藥，這是變性歡樂(38)。若是開始與結束都是出於自性迷惑所得的歡愉，源自睡眠、怠惰、不專心，這是惰性歡樂(39)。

"That which knows the paths of action and renunciation, what ought to be done and what ought not to be done, fear and fearlessness, bondage and liberation, that intellect, O Partha, is Sattvic (30). That by which one wrongly understands right (Dharma) and wrong (Adharma), and also what ought to be done and what ought not to be done, that intellect, O Partha, is Rajasic (31). That which enveloped in darkness regards wrong (Adharma) as right (Dharma) and sees all things in a perverted light, that intellect, O Partha, is Tamasic (32). "That which is like poison at first but like nectar in the end; that happiness is said to be Sattvic, born of the blissful knowledge of the Self (37). That pleasure which arises from the contact of the senses with their objects, at first like nectar but in the end like poison, that is declared to be Rajasic (38). That pleasure which both at first and afterwards is delusion of the Self, arising from sleep; indolence and heedlessness, that is declared to be Tamasic (39).

離群索居、吃得少、控制身語意、持續冥想與專注，棲身於淡泊中(52)。放棄我執、暴力、自大、慾望、憤怒、貪婪、從自我的觀念中解脫、得到平靜，他將接近至上梵主(53)。與至上合一，獲得心靈平靜，對萬物不感悲傷也無慾望，他得到對「我」至上的奉獻(54)。經由奉獻，他在現實中認識「我」，知道「我」是誰，「我」是什麼，在已經認識「我」之後，他進一步的到達至上(55)。梵住在眾生心中，阿朱那啊，至上的梵成就眾生，眾生像在物質機具上滾動輪轉(61)。喔，婆羅多，全心依歸於「我」，透過至上的恩典，你將達到至上的平靜與永恆的居所(62)。心繫於「我」，成為「我」的皈依者，對「我」奉獻，臣服於「我」，「我」保證你將達到神我，因為你是「我」親愛的人(65)。放下所有的職責，只歸依於「我」，我將讓你從萬惡中解脫，不要悲傷(66)。喔，帕爾薩，贏得財富的人，你有全神貫注聽到我說的嗎？你的無明迷惑已經破除了嗎？ (72)

"Dwelling in solitude, eating but little, speech, body and mind controlled, ever engaged in meditation and concentration, taking refuge in dispassion (52), having abandoned egoism, violence, arrogance, desire, anger, covetousness, freed from the notion of 'mine' and peaceful, he is fit for becoming Brahman (53). Becoming Brahman, tranquil-minded, he neither grieves nor desires the same to all beings, he attains supreme devotion to Me (54). By devotion he knows Me in reality, what and who I am; then having known Me in reality, he forthwith enters into the Supreme (55). "The Lord dwells in the hearts of all beings, O Arjuna, causing all beings, by His Maya, to revolve as if mounted on a machine (61). Take refuge in Him with all thy heart, O Bharata; by His grace thou shalt attain supreme peace and the eternal abode (62). "Fix thy mind in Me, be My devotee, sacrifice to Me, bow down to Me, thou shalt reach Myself; truly do I promise unto thee, for thou art dear to Me (65). Abandoning all duties take refuge in Me alone; I will liberate thee from all sins; grieve not (66). "Has this been heard by thee, O Partha, with an attentive mind? Has thy delusion caused by ignorance been destroyed, O Dhananjaya?" (72).

阿朱那說，我的迷惑已經破除，而且透過你的恩典，我還得到知識，喔，永恆不變的主啊，我肯定我的疑惑已經消散，我會依你的教導行事(73)，我也相信，只要有瑜珈之王克里虛納的地方，就會有有弓箭手帕爾薩，那裡就會有繁榮、勝利、快樂與正確的道德力量。

Arjuna said: "My delusion is destroyed, and I have gained knowledge through Thy grace, O Achyuta (O Immutable One), I am firm; my doubts have vanished. I will do according to Thy word" (73). Wherever is Krishna , the Lord of Yoga, wherever is Partha, the archer, there are prosperity, victory, happiness and sound policy, so I think (78).

 至尊主，助我們擺脫物質屬性，進入靈性世界

身心靈永恆和平

Hari Om Tat Sat.

Om Shanti! Shanti! Shanti!

dedicated to the Sri Maharaj Swami Sivananda and all Gurus of Yoga

translated by Tejoananda Wu