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Bhagavadgītā (Bhagavad Gita): Harmadik fejezet (Karmayoga) Tiszta
A Karma vagy cselekvés Yoga-ja - Tiszta fordítás
Introduction
Arjuna continues to hesitate because he still sees no wisdom in fighting in this terrible war despite the previous teachings dealing with Sāṅkhyayoga, which were imparted to him by Kṛṣṇa. Therefore, now Lord Kṛṣṇa teaches him Karmayoga or Yoga of Action in order to dissipate at least some of his doubts and fears. Listen to His words...
This is a "pure translation" document, that is, there will be no original Sanskrit, but sometimes there will be a minimal quantity of transliterated Sanskrit in the translations themselves of the stanzas. Of course, there will not be any word for word translation. Anyway, there will be very often transliterated Sanskrit in the explanatory notes. If you are a blind person using a screen reader and do not want to read the notes, or simply if you are not blind but want to skip the notes, click on the respective "Skip the notes" link to jump directly onto the next stanza.
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. Besides, although I have not written any commentary on each stanza, I have added my own notes when a more detailed explanation is needed. In addition, note that I will use inverted commas 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 inverted commas or quotation marks.
Chapter 3: Karmayoga (Yoga of Karma or Action)
Arjuna said:
"Oh You who agitates men1, if buddhi or intelligence2 is considered by You as superior to karma or action; therefore, why (do) You compel me to a terrible action, oh long-haired One3?"||1||
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1 Epithet for Kṛṣṇa.
2 Buddhi is also synonymous with "prajñā" (wisdom) in this context.
3 Epithet for Kṛṣṇa. It is to be noted that this word might also mean alternatively: "slayer of the demon Keśī".
"You bewilder my intellect, as it were, (with Your), in a certain manner, ambiguous assertion. Tell (me) definitely that only (means) by which I (can) obtain what is most auspicious1"||2||
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1 The word "śreyas" is synonymous with "mokṣa" or liberation in this context.
Venerable Bhagavān1 said:
"In this world, a twofold steadiness (was) formerly described by Me, oh faultless one2!: (1) in the form of Yoga of Knowledge for the ones who tread the path of knowledge and discrimination3, (2) in the form of Yoga of action for the yogī-s"||3||
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1 Lit. "The Divine or Adorable One", or also "The Fortunate One", i.e. Lord Kṛṣṇa.
2 Epithet for Arjuna.
3 According to Śrīdhara are the ones who have attained the stage of knowledge and whose antaḥkarana-s or inner psychic organs are pure and practice meditation, etc.
"A person does not attains freedom from action and its influence by not undertaking actions, nor does he attain Perfection --i.e. Mokṣa or Liberation-- by renunciation alone"||4||
"Nobody ever remains without doing actions, even for a moment indeed, because every (being who) has no free will1 is made to do action(s) by the qualities born of Prakṛti2"||5||
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1 In other words, every creature lacking free will is forced to do actions by those qualities.
2 Prakṛti is the source from which all matter is produced. It has three qualities: Sattva, Rajas and Tamas.
"He is said to be a bewildered1 hypocrite who, having controlled (his) Karmendriya-s or Powers of action2, continues mentally recollecting the objects of the senses"||6||
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1 Another possible translation is "foolish-minded".
2 Karmendriya-s are the five Powers of action, viz. Vāk (power of speaking), Pāṇi (power of handling), Pāda (power of locomotion), Pāyu (power of excreting) and Upastha (power of sexual activity and restfulness).
"However, oh Arjuna, he excels who, having controlled the senses by (his) mind, undertakes, with no attachment, Karmayoga or Yoga of action through the Karmendriya-s or Powers of action"||7||
"Perform (your) prescribed duty because action is superior to inaction. Even the maintenance of your body cannot be accomplished through inaction"||8||
"This living being --also, 'world'-- is bound by actions with the exception of the action (which is performed) for the sake of Yajña1. (Thus,) oh son of Kuntī2, free from attachment, perform action(s) for Him"||9||
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1 Epithet for Lord Viṣṇu in this context.
2 Epithet for Arjuna.
"Formerly, after having created the living beings along with the yajña-s --sacrifices--, the lord of creatures said: 'Procreate by this (yajña). Let this (yajña) be for you (like Iṣṭakāmadhuk or the cow of plenty) who grants (all) desires1!'"||10||
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1 Lit. "wished desires", which is redundant, of course.
"'Foster the gods with this (yajña or sacrifice, and let) those gods foster you (all)! By fostering one another, you will get the highest good and welfare'"||11||
"'(And) the gods, fostered by (such) yajña-s or sacrifices, will give you the desired enjoyments indeed. He (is) just a thief who enjoys what have been granted by them --i.e. by the gods-- without giving (the same thing) to these (gods in return)'"||12||
"The good people enjoy what is left from the yajña-s or sacrifices (and thus) they are liberated from all (their) faults. Nevertheless, those wicked (people) eat sin who cook (only) for their own sake"||13||
"From food the living beings come into being; from rain (there is) production of food; from yajña or sacrifice rain comes into being; (and) yajña springs from action"||14||
"Know (that) action comes from Brahma --viz. Veda--1; Brahma arises from the Imperishable One. Therefore, all-pervading Brahma or Veda always abides in yajña or sacrifice"||15||
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1 Brahma generally means the impersonal aspect of God, but here (i.e. in this stanza) it is to be understood as "the Veda-s". This is corroborated by the Śrīdhara's commentary: "Brahma vedaḥ" - "Brahma (means) Veda (here)".
"Oh son of Pṛthā1, he lives in vain who delights in the senses, whose life (is) sinful, (and) who does not follow here --i.e. in this world-- the wheel thus set in motion"||16||
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1 Epithet for Arjuna.
"Nonetheless, there is no duty for that human being who rejoices only in (his own) Self, (who) is satisfied with (his own) Self, and (who) feels quite contented in (his own) Self alone"||17||
"For him --i.e. for the human being mentioned in the previous stanza-- there is no concern with (either) action --viz. what has been done-- (or) the opposite --viz. what has not been done-- here --in this world--. Also, as for him, there is no support or dependence upon all beings for any purpose"||18||
"For that reason, remaining detached, constantly perform action(s) as a duty, because a person who performs action(s) with no attachment attains the Highest --i.e. Mokṣa or final Liberation--"||19||
"(The celebrated king) Janaka and others have truly attained complete perfection through action(s). (So,) please, do (actions) as well with a view to the welfare of the world alone"||20||
"Whatsoever a superior being performs, that very thing an ordinary person (does too)! Whatsoever he sets up as an authority, the world follows that"||21||
"Oh son of Pṛthā1, there is nothing in the three worlds that must be done by Me, nor (there is anything) unattained which must be obtained (by Me)... (anyway, I am) engaged in action(s) certainly"||22||
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1 Epithet for Arjuna.
"Because if I ever would not be engaged vigilantly in action(s), oh son of Pṛthā1, the human beings (would) follow My path in every way --i.e. they will not be engaged in actions either--"||23||
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1 Epithet for Arjuna.
"These worlds would fall into ruin if I would not do action(s). Also, I would be an agent of confusion --specially of castes--, (and consequently) would damage these creatures"||24||
"Oh descendant of Bharata1, just as the ignorant act --i.e. they do actions-- attached to the action, so the knower (of the Self)2 should act, (but) detached (and) desirous to do (so) for the welfare of the world"||25||
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1 Epithet for Arjuna.
2 According to Śrīdhara, "vidvān" is synonymous with "ātmavit" or "knower of the Self". In other words, the Lord is not referring to a person with mere ordinary education but to one endowed with knowledge of his own Self. This is the sense. The same thing is true regarding "the ignorant", i.e. the Lord is not referring to the ones who are not educated from an ordinary viewpoint, but to the people who do not know their own Self.
"(Such) a knower (of the Self) should not bring about disturbance of mind in the ignorant who are attached to actions, (but) he should make (those ignorant) be devoted to all (kind) of actions (by remaining himself) occupied (in) performing (actions)"||26||
"The actions are performed completely by the qualities of Prakṛti1. One who is deluded and bewildered by (his) ego thinks: 'I (am) the doer'"||27||
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1 Prakṛti is the source from which all matter is produced. It has three qualities: Sattva, Rajas and Tamas.
"However, one who knows the truth about the two distinctions or differences (with reference to) actions (and) qualities (of Prakṛti), by thinking 'the senses are occupied with the objects'1, does not get attached, oh big-armed one2!"||28||
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1 The word "Guṇa" may mean "quality of Prakṛti", "sense", or even it may be considered as a synonymous with "viṣaya" or "object", according to the contexts... a long topic for a mere explanatory note. So, I have translated that term by following the viewpoint of eminent commentators of the Gītā such as Śrīdhara, Baladeva, etc.
2 Epithet for Arjuna.
"The ones who are thoroughly deluded by the qualities of Prakṛti1 are attached to the actions (performed by such) qualities. The omniscient one should not agitate or disturb those dull-witted who are not omniscient"||29||
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1 Prakṛti is the source from which all matter is produced. It has three qualities: Sattva, Rajas and Tamas.
"By entrusting all actions to Me with (your) mind (fixed) on the Supreme Self, by becoming free from desire, devoid of the notion of 'mine' (and) delivered from grief, fight!"||30||
"Those human beings who always follow out this view --in the sense of 'opinion or viewpoint'-- of Mine, with faith (and) without cavil or displeasure, are also freed from actions"||31||
"Nevertheless, (regarding) the ones who decry this view --in the sense of 'opinion or viewpoint'-- of Mine (and) do not follow (it) out... know them to be deluded and confounded about all knowledge, devoid of discernment (and) lost"||32||
"Even one who is endowed with knowledge acts according to his own nature. The living beings follow (their own) nature. (So,) what will (mere) restraint accomplish?"||33||
"Attachment and aversion as regards the (respective) object(s) of each of the senses are exactly determined and distinguished. One should not fall into power of those two because they (are) his adversaries or enemies"||34||
"One's own duty, (though) imperfect or defficient, (is) better than another's duty duly observed and performed. Death (is) better when (one is doing) his own duty. (Anyway,) another's duty brings fear and danger"||35||
Arjuna said:
"But then, by what (does) this urged person commit sin(s), even without wishing (to do so, and) impelled as if by force, oh descendant of Vṛṣṇi1?"||36||
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1 Epithet for Kṛṣṇa.
Venerable Bhagavān1 said:
"This desire... this (subsequent) wrath arising from the quality (called) Rajas2 (is) voracious (and) extremely sinful... know it --i.e. the desire which is transformed into wrath when not fulfilled-- to be the enemy here --i.e. in this world--"||37||
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1 Lit. "The Divine or Adorable One", or also "The Fortunate One", i.e. Lord Kṛṣṇa.
2 Rajas is one of the three qualities of Prakṛti (the source of all matter in this universe). Rajas is commonly known as the quality of passion.
"Just as fire is covered by smoke, a mirror by dirt, and just as an embryo is surrounded by a membrane, so (is) this1 enclosed by that2"||38||
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1 The meaning of "this" is made clear from reading the next stanza... so, keep reading, please.
1 Śrīdhara and other authors indicate that "tena" means "kāmena" or "by desire" (read the previous stanza), which is of three kinds. Fortunately, all commentaries I could read seem to have come to an agreement regarding the meaning of "tena".
"Oh son of Kuntī1, knowledge --i.e. discriminative knowledge-- is covered by this whose form (is) kāma or desire, which is the eternal enemy of the ones who have (such a) knowledge and (looks like) an insatiable fire"||39||
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1 Epithet for Arjuna.
"It is said that the (group of) senses, mind (and) intellect (is) its --i.e. of kāma or desire-- abode or seat. This (kāma or desire) confounds and bewilders the embodied soul by covering knowledge --i.e. discriminative knowledge-- by means of these, (viz. senses, mind and intellect)"||40||
"Therefore, you, oh best of the Bharata's descendants1, by firstly controlling the senses, slay that (kāma or desire) indeed, which is sinful (and) a destroyer of knowledge (and) wisdom"||41||
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1 Epithet for Arjuna.
"(The sages) say that the senses (are) superior (to knowables such as body, etc.). (In turn,) the mind (is) superior to the senses. However, the intellect is superior to the mind. But He --viz. the Self-- (is) the one who (is) higher than the intellect"||42||
"Thus, knowing by the Self that the Self is superior to the intellect (and) stopping the mind1 through a resolute intellect2, oh big-armed one3, kill the enemy whose form (is) kāma or desire, which is difficult to be approached"||43||
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1 When "ātmānam" is used with "saṁstabhya" is to be interpreted as "the mind" instead of "the Self" in this context. This is in accordance with the Śrīdhara's opinion, and I also consider it as the right way to translate the sentence, in my humble opinion.
2 When "ātmanā" is used with "saṁstabhya" is to be understood as "through a resolute intellect" instead of "through the Self" in this context. This follows the Śrīdhara's view too.
3 Epithet for Arjuna.
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.