티스토리 뷰




Bg 8.1
अर्जुन उवाच (Arjun Said):

किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम।
अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते॥८- १॥
arjuna uvāca
kiṁ tad brahma kim adhyātmaṁ
kiṁ karma puruṣottama
adhibhūtaṁ ca kiṁ proktam
adhidaivaṁ kim ucyate

오, 푸루쇼타마(크리슈나)시여! 무엇이 브라만입니까? 무엇이 개별적인 참나(아디야트만)이며 무엇이 행위(카르마)입니까? 무엇이 물질의 영역(아디부타)이며 무엇이 신들의 영역(아디다이바)입니까?

Word for word: 
arjunaḥ uvāca — Arjuna said; kim — what; tat — that; brahma — Brahman; kim — what; adhyātmam — the self; kim — what; karma — fruitive activities; puruṣa-uttama — O Supreme Person; adhibhūtam — the material manifestation; ca — and; kim — what; proktam — is called; adhidaivam — the demigods; kim — what; ucyate — is called.

Translation: 
Arjuna inquired: O my Lord, O Supreme Person, what is Brahman? What is the self? What are fruitive activities? What is this material manifestation? And what are the demigods? Please explain this to me.



Bg 8.2
अधियज्ञः कथं कोऽत्र देहेऽस्मिन्मधुसूदन।
प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभिः॥८- २॥
adhiyajñaḥ kathaṁ ko 'tra
dehe 'smin madhusūdana
prayāṇa-kāle ca kathaṁ
jñeyo 'si niyatātmabhiḥ

오, 마두수다나(크리슈나)시여, 희생 제의를 받는 실체(야디야그나)는 누구이며, 어떻게 이 몸안에 있습니까? 그리고 어떻게 자기통제를 수행하는 사람들이 임종의 순간에 당신을 알 수 있습니까?

Word for word: 
adhiyajñaḥ — the Lord of sacrifice; katham — how; kaḥ — who; atra — here; dehe — in the body; asmin — this; madhusūdana — O Madhusūdana; prayāṇa-kāle — at the time of death; ca — and; katham — how; jñeyaḥ asi — You can be known; niyata-ātmabhiḥ — by the self-controlled.

Translation: 
Who is the Lord of sacrifice, and how does He live in the body, O Madhusūdana? And how can those engaged in devotional service know You at the time of death?



Bg 8.3
श्रीभगवानुवाच (THE LORD SAID):

अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते।
भूतभावोद्भवकरो विसर्गः कर्मसंज्ञितः॥८- ३॥
śrī-bhagavān uvāca
akṣaraṁ brahma paramaṁ
svabhāvo 'dhyātmam ucyate
bhūta-bhāvodbhava-karo
visargaḥ karma-saṁjñitaḥ


슈리 바가반이 말했다.

브라만은 불멸의 존재(악사라)요, 지고자이다. 브라만이 몸 안에 거주할 "때 그것을 개별적인 영혼(아디야트만)이라 한다. 모든 존재들을 생성시키고 그것들을 유지하는 움직임을 행위(카르마)라 한다.

Word for word: 
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; akṣaram — indestructible; brahma — Brahman; paramam — transcendental; svabhāvaḥ — eternal nature; adhyātmam — the self; ucyate — is called; bhūta-bhāva-udbhava-karaḥ — producing the material bodies of the living entities; visargaḥ — creation; karma — fruitive activities; saṁjñitaḥ — is called.

Translation: 
The Supreme Personality of Godhead said: The indestructible, transcendental living entity is called Brahman, and his eternal nature is called adhyātma, the self. Action pertaining to the development of the material bodies of the living entities is called karma, or fruitive activities.



Bg 8.4
अधिभूतं क्षरो भावः पुरुषश्चाधिदैवतम्।
अधियज्ञोऽहमेवात्र देहे देहभृतां वर॥८- ४॥
adhibhūtaṁ kṣaro bhāvaḥ
puruṣaś cādhidaivatam
adhiyajño 'ham evātra
dehe deha-bhṛtāṁ vara

물질의 영역(아디부타)은 나의 소멸하는 부분이며, 신들의 영역(아디다이바)은 모든 존재들 안에 있는 지고의 신성한 영혼인 푸루샤를 말한다. 몸 안에서 모든 희생 제의를 받는 실체(아디야그나)는 나이다. 오, 바라타(아르주나)여!

Word for word: 
adhibhūtam — the physical manifestation; kṣaraḥ — constantly changing; bhāvaḥ — nature; puruṣaḥ — the universal form, including all the demigods, like the sun and moon; ca — and; adhidaivatam — called adhidaiva; adhiyajñaḥ — the Supersoul; aham — I (Kṛṣṇa); eva — certainly; atra — in this; dehe — body; deha-bhṛtām — of the embodied; vara — O best.

Translation: 
O best of the embodied beings, the physical nature, which is constantly changing, is called adhibhūta [the material manifestation]. The universal form of the Lord, which includes all the demigods, like those of the sun and moon, is called adhidaiva. And I, the Supreme Lord, represented as the Supersoul in the heart of every embodied being, am called adhiyajña [the Lord of sacrifice].



Bg 8.5
अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम्।
यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः॥८- ५॥
anta-kāle ca mām eva
smaran muktvā kalevaram
yaḥ prayāti sa mad-bhāvaṁ
yāti nāsty atra saṁśayaḥ

임종의 순간에 오직 나를 기억하면서 몸을 떠나는 사람은 나의 존재를 얻는다. 이에 대해서는 의심할 여지가 없다.

Word for word: 
anta-kāle — at the end of life; ca — also; mām — Me; eva — certainly; smaran — remembering; muktvā — quitting; kalevaram — the body; yaḥ — he who; prayāti — goes; saḥ — he; mat-bhāvam — My nature; yāti — achieves; na — not; asti — there is; atra — here; saṁśayaḥ — doubt.

Translation: 
And whoever, at the end of his life, quits his body remembering Me alone at once attains My nature. Of this there is no doubt.



Bg 8.6
यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम्।
तं तमेवैति कौन्तेय सदा तद्भावभावितः॥८- ६॥
yaṁ yaṁ vāpi smaran bhāvaṁ
tyajaty ante kalevaram
taṁ tam evaiti kaunteya
sadā tad-bhāva-bhāvitaḥ

사람이 평소에 무엇을 끊임없이 생각하면, 임종의 순간에도 그것을 생각할 것이다. 그는 오직 그것에게로 간다. 오, 카운테야(아르주나)여!

Word for word: 
yam yam — whatever; vā api — at all; smaran — remembering; bhāvam — nature; tyajati — gives up; ante — at the end; kalevaram — this body; tam tam — similar; eva — certainly; eti — gets; kaunteya — O son of Kuntī; sadā — always; tat — that; bhāva — state of being; bhāvitaḥ — remembering.

Translation: 
Whatever state of being one remembers when he quits his body, O son of Kuntī, that state he will attain without fail.



Bg 8.7
तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च।
मय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयम्॥८- ७॥
tasmāt sarveṣu kāleṣu
mām anusmara yudhya ca
mayy arpita-mano-buddhir
mām evaiṣyasy asaṁśayaḥ

그러므로 언제나 나를 기억하며 싸우라. 그대의 마음과 지성을 나에게 고정시킨다면, 그대는 분명히 나에게로 올 것이다.

Word for word: 
tasmāt — therefore; sarveṣu — at all; kāleṣu — times; mām — Me; anusmara — go on remembering; yudhya — fight; ca — also; mayi — unto Me; arpita — surrendering; manaḥ — mind; buddhiḥ — intellect; mām — unto Me; eva — surely; eṣyasi — you will attain; asaṁśayaḥ — beyond a doubt.

Translation: 
Therefore, Arjuna, you should always think of Me in the form of Kṛṣṇa and at the same time carry out your prescribed duty of fighting. With your activities dedicated to Me and your mind and intelligence fixed on Me, you will attain Me without doubt.



Bg 8.8
अभ्यासयोगयुक्तेन चेतसा नान्यगामिना।
परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन्॥८- ८॥
abhyāsa-yoga-yuktena
cetasā nānya-gāminā
paramaṁ puruṣaṁ divyaṁ
yāti pārthānucintayan

요가를 항상 수련하고 마음이 방황하는 것을 허락하지 않고, 빛나는 지고의 푸루샤를 명상하는 사람은 그에게 이른다. 오, 파르타(아르주나)여!

Word for word: 
abhyāsa-yoga — in the practice of meditation; yuktena — being engaged; cetasā — by the mind and intelligence; na anya-gāminā — without their being deviated; paramam — the Supreme; puruṣam — Personality of Godhead; divyam — transcendental; yāti — one achieves; pārtha — O son of Pṛthā; anucintayan — constantly thinking of.

Translation: 
He who meditates on Me as the Supreme Personality of Godhead, his mind constantly engaged in remembering Me, undeviated from the path, he, O Pārtha, is sure to reach Me.



Bg 8.9-10
कविं पुराणमनुशासितारमणोरणीयांसमनुस्मरेद्यः।
सर्वस्य धातारमचिन्त्यरूपमादित्यवर्णं तमसः परस्तात्॥८- ९॥

प्रयाणकाले मनसाचलेन भक्त्या युक्तो योगबलेन चैव।
भ्रुवोर्मध्ये प्राणमावेश्य सम्यक् स तं परं पुरुषमुपैति दिव्यम्॥८- १०॥
kaviṁ purāṇam anuśāsitāram
aṇor aṇīyāṁsam anusmared yaḥ
sarvasya dhātāram acintya-rūpam
āditya-varṇaṁ tamasaḥ parastāt
prayāṇa-kāle manasācalena
bhaktyā yukto yoga-balena caiva
bhruvor madhye prāṇam āveśya samyak
sa taṁ paraṁ puruṣam upaiti divyam

임종의 순간에 미간에 생명의 호흡을 모으고, 흩어지지 않는 마음으로 있으며, 사랑으로 가득 차 있고, 요가의 힘으로 무장하고서, 전지전능하며 태초부터 있으신 분, 지배하시는 분, 가장 작은 것보다 더 작으신 분, 모든 것을 분배하시는 분, 그 모습을 헤아릴 수 없는 분, 어두움 너머에서 태양처럼 빛나는 분을 명상하는 사람은 눈부시게 빛나는 지고의 푸루샤를 얻는다.

Word for word: 
kavim — the one who knows everything; purāṇam — the oldest; anuśāsitāram — the controller; aṇoḥ — than the atom; aṇīyāṁsam — smaller; anusmaret — always thinks of; yaḥ — one who; sarvasya — of everything; dhātāram — the maintainer; acintya — inconceivable; rūpam — whose form; āditya-varṇam — luminous like the sun; tamasaḥ — to darkness; parastāt — transcendental.
prayāṇa-kāle — at the time of death; manasā — by the mind; acalena — without its being deviated; bhaktyā — in full devotion; yuktaḥ — engaged; yoga-balena — by the power of mystic yoga; ca — also; eva — certainly; bhruvoḥ — the two eyebrows; madhye — between; prāṇam — the life air; āveśya — establishing; samyak — completely; saḥ — he; tam — that; param — transcendental; puruṣam — Personality of Godhead; upaiti — achieves; divyam — in the spiritual kingdom.

Translation: 
One should meditate upon the Supreme Person as the one who knows everything, as He who is the oldest, who is the controller, who is smaller than the smallest, who is the maintainer of everything, who is beyond all material conception, who is inconceivable, and who is always a person. He is luminous like the sun, and He is transcendental, beyond this material nature.
One who, at the time of death, fixes his life air between the eyebrows and, by the strength of yoga, with an undeviating mind, engages himself in remembering the Supreme Lord in full devotion, will certainly attain to the Supreme Personality of Godhead.



Bg 8.11
यदक्षरं वेदविदो वदन्ति विशन्ति यद्यतयो वीतरागाः।
यदिच्छन्तो ब्रह्मचर्यं चरन्ति तत्ते पदं संग्रहेण प्रवक्ष्ये॥८- ११॥
yad akṣaraṁ veda-vido vadanti
viśanti yad yatayo vīta-rāgāḥ
yad icchanto brahmacaryaṁ caranti
tat te padaṁ saṅgraheṇa pravakṣye

베다를 아는 사람들이 불멸이라 부르는, 갈망을 없앤 고행자들이 들어가고자 하는, 순결의 삶(브라마차리야)을 살면서 알고자 하는 그 불멸의 목적지를 그대에게 간단히 설명해 줄 것이다.

Word for word: 
yat — that which; akṣaram — syllable oṁ; veda-vidaḥ — persons conversant with the Vedas; vadanti — say; viśanti — enter; yat — in which; yatayaḥ — great sages; vīta-rāgāḥ — in the renounced order of life; yat — that which; icchantaḥ — desiring; brahmacaryam — celibacy; caranti — practice; tat — that; te — unto you; padam — situation; saṅgraheṇa — in summary; pravakṣye — I shall explain.

Translation: 
Persons who are learned in the Vedas, who utter oṁkāra and who are great sages in the renounced order enter into Brahman. Desiring such perfection, one practices celibacy. I shall now briefly explain to you this process by which one may attain salvation.



Bg 8.12-13
सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च।
मूर्ध्न्याधायात्मनः प्राणमास्थितो योगधारणाम्॥८- १२॥
 
ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन्।
यः प्रयाति त्यजन्देहं स याति परमां गतिम्॥८- १३॥
sarva-dvārāṇi saṁyamya
mano hṛdi nirudhya ca
mūrdhny ādhāyātmana prāṇam
āsthito yoga-dhāraṇām
oṁ ity ekākṣaraṁ brahma
vyāharan mām anusmaran
yaḥ prayāti tyajan dehaṁ
sa yāti paramāṁ gatim

모든 감각의 문을 닫고, 마음을 가슴 안에 두고, 프라나를 정수리에 모으고, 요가 명상에 열중하고, 단음절로 있는 브라만인 '옴'을 소리 내면서 나를 명상하며 떠나는 사람은 지고의 목적지에 이른다.

Word for word: 
sarva-dvārāṇi — all the doors of the body; saṁyamya — controlling; manaḥ — the mind; hṛdi — in the heart; nirudhya — confining; ca — also; mūrdhni — on the head; ādhāya — fixing; ātmanaḥ — of the soul; prāṇam — the life air; āsthitaḥ — situated in; yoga-dhāraṇām — the yogic situation.
oṁ — the combination of letters oṁ (oṁkāra); iti — thus; eka-akṣaram — the one syllable; brahma — absolute; vyāharan — vibrating; mām — Me (Kṛṣṇa); anusmaran — remembering; yaḥ — anyone who; prayāti — leaves; tyajan — quitting; deham — this body; saḥ — he; yāti — achieves; paramām — the supreme; gatim — destination.

Translation: 
The yogic situation is that of detachment from all sensual engagements. Closing all the doors of the senses and fixing the mind on the heart and the life air at the top of the head, one establishes himself in yoga.
After being situated in this yoga practice and vibrating the sacred syllable oṁ, the supreme combination of letters, if one thinks of the Supreme Personality of Godhead and quits his body, he will certainly reach the spiritual planets.



Bg 8.14
अनन्यचेताः सततं यो मां स्मरति नित्यशः।
तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः॥८- १४॥
ananya-cetāḥ satataṁ
yo māṁ smarati nityaśaḥ
tasyāhaṁ sulabhaḥ pārtha
nitya-yuktasya yoginaḥ

오, 파르타(아르주나)여! 다른 것에 생각을 주지 않고 끊임없이 나를 명상하는 확고한 요기는 나에게 쉽게 이른다.

Word for word: 
ananya-cetāḥ — without deviation of the mind; satatam — always; yaḥ — anyone who; mām — Me (Kṛṣṇa); smarati — remembers; nityaśaḥ — regularly; tasya — to him; aham — I am; su-labhaḥ — very easy to achieve; pārtha — O son of Pṛthā; nitya — regularly; yuktasya — engaged; yoginaḥ — for the devotee.

Translation: 
For one who always remembers Me without deviation, I am easy to obtain, O son of Pṛthā, because of his constant engagement in devotional service.



Bg 8.15
मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम्।
नाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः॥८- १५॥
mām upetya punar janma
duḥkhālayam aśāśvatam
nāpnuvanti mahātmānaḥ
saṁsiddhiṁ paramāṁ gatāḥ

나에게 도달한 위대한 영혼들은 무상하며 고통의 자리인 이 세상에 두 번 다시 태어나지 않는다. 그들은 가장 높은 완성에 이르렀기 때문이다.

Word for word: 
mām — Me; upetya — achieving; punaḥ — again; janma — birth; duḥkha-ālayam — place of miseries; aśāśvatam — temporary; na — never; āpnuvanti — attain; mahā-ātmānaḥ — the great souls; saṁsiddhim — perfection; paramām — ultimate; gatāḥ — having achieved.

Translation: 
After attaining Me, the great souls, who are yogīs in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection.



Bg 8.16
आब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन।
मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते॥८- १६॥
ā-brahma-bhuvanāl lokāḥ
punar āvartino 'rjuna
mām upetya tu kaunteya
punar janma na vidyate

오, 아르주나여! 위로는 브라마의 세계로부터 아래에 있는 모든 세계의 거주자들은 다시 돌아오게 되어 있다. 그러나 오, 카운테야(아르주나)여! 나에게로 온 사람들은 다시 태어나지 않는다.

Word for word: 
ā-brahma-bhuvanāt — up to the Brahmaloka planet; lokāḥ — the planetary systems; punaḥ — again; āvartinaḥ — returning; arjuna — O Arjuna; mām — unto Me; upetya — arriving; tu — but; kaunteya — O son of Kuntī; punaḥ janma — rebirth; na — never; vidyate — takes place.

Translation: 
From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kuntī, never takes birth again.



Bg 8.17
सहस्रयुगपर्यन्तमहर्यद्ब्रह्मणो विदुः।
रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः॥८- १७॥
sahasra-yuga-paryantam
ahar yad brahmaṇo viduḥ
rātriṁ yuga-sahasrāntāṁ
te 'ho-rātra-vido janāḥ

브라마의 낮이 1천 유가이고, 브라마의 밤이 1천 유가임을 아는 사람은 진실로 낮과 밤이 무엇인지를 아는 사람이다.

Word for word: 
sahasra — one thousand; yuga — millenniums; paryantam — including; aha — day; yat — that which; brahmaṇaḥ — of Brahmā; viduḥ — they know; rātrim — night; yuga — millenniums; sahasra-antām — similarly, ending after one thousand; te — they; ahaḥ-rātra — day and night; vidaḥ — who understand; janāḥ — people.

Translation: 
By human calculation, a thousand ages taken together form the duration of Brahmā's one day. And such also is the duration of his night.



Bg 8.18
अव्यक्ताद्व्यक्तयः सर्वाः प्रभवन्त्यहरागमे।
रात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसंज्ञके॥८- १८॥
avyaktād vyaktayaḥ sarvāḥ
prabhavanty ahar-āgame
rātry-āgame pralīyante
tatraivāvyakta-saṁjñake

낮이 오면 나타나지 않고 있는 것으로부터 온갖 피조물들이 나타나며, 밤이 오면 그것들은 다시 나타나지 않고 있는 것 안으로 사라진다.

Word for word: 
avyaktāt — from the unmanifest; vyaktayaḥ — living entities; sarvāḥ — all; prabhavanti — become manifest; ahaḥ-āgame — at the beginning of the day; rātri-āgame — at the fall of night; pralīyante — are annihilated; tatra — into that; eva — certainly; avyakta — the unmanifest; saṁjñake — which is called.

Translation: 
At the beginning of Brahmā's day, all living entities become manifest from the unmanifest state, and thereafter, when the night falls, they are merged into the unmanifest again.



Bg 8.19
भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते।
रात्र्यागमेऽवशः पार्थ प्रभवत्यहरागमे॥८- १९॥
bhūta-grāmaḥ sa evāyaṁ
bhūtvā bhūtvā pralīyate
rātry-āgame 'vaśaḥ pārtha
prabhavaty ahar-āgame

오, 파르타(아르주나)여! 모든 피조물들은 낮이 오면 생겨났다가 밤이 오면 바라든 바라지 않든 사라진다. 그리고 다시 낮이 오면 생겨난다.

Word for word: 
bhūta-grāmaḥ — the aggregate of all living entities; saḥ — these; eva — certainly; ayam — this; bhūtvā bhūtvā — repeatedly taking birth; pralīyate — is annihilated; rātri — of night; āgame — on the arrival; avaśaḥ — automatically; pārtha — O son of Pṛthā; prabhavati — is manifest; ahaḥ — of daytime; āgame — on the arrival.

Translation: 
Again and again, when Brahmā's day arrives, all living entities come into being, and with the arrival of Brahmā's night they are helplessly annihilated.



Bg 8.20
परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनः।
यः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति॥८- २०॥
paras tasmāt tu bhāvo 'nyo
'vyakto 'vyaktāt sanātanaḥ
yaḥ sa sarveṣu bhūteṣu
naśyatsu na vinaśyati

그러나 이 나타나지 않고 있는 것(아비약타) 너머에 나타나지 않고 있는 영원한 존재(악샤라)가 있다. 그는 모든 존재들이 소멸할 때에도 소멸하지 않는다.

Word for word: 
paraḥ — transcendental; tasmāt — to that; tu — but; bhāvaḥ — nature; anyaḥ — another; avyaktaḥ — unmanifest; avyaktāt — to the unmanifest; sanātanaḥ — eternal; yaḥ saḥ — that which; sarveṣu — all; bhūteṣu — manifestation; naśyatsu — being annihilated; na — never; vinaśyati — is annihilated.

Translation: 
Yet there is another unmanifest nature, which is eternal and is transcendental to this manifested and unmanifested matter. It is supreme and is never annihilated. When all in this world is annihilated, that part remains as it is.



Bg 8.21
अव्यक्तोऽक्षर इत्युक्तस्तमाहुः परमां गतिम्।
यं प्राप्य न निवर्तन्ते तद्धाम परमं मम॥८- २१॥
avyakto 'kṣara ity uktas
tam āhuḥ paramāṁ gatim
yaṁ prāpya na nivartante
tad dhāma paramaṁ mama

나타나지 않고 있는 이 불멸의 것을 궁극의 경지라 한다. 그 곳에 도달한 사람은 아무도 돌아오지 않는다. 그곳이 나의 지고의 거처이다.

Word for word: 
avyaktaḥ — unmanifested; akṣaraḥ — infallible; iti — thus; uktaḥ — is said; tam — that; āhuḥ — is known; paramām — the ultimate; gatim — destination; yam — which; prāpya — gaining; na — never; nivartante — come back; tat — that; dhāma — abode; paramam — supreme; mama — My.

Translation: 
That which the Vedāntists describe as unmanifest and infallible, that which is known as the supreme destination, that place from which, having attained it, one never returns—that is My supreme abode.



Bg 8.22
पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया।
यस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम्॥८- २२॥
puruṣaḥ sa paraḥ pārtha
bhaktyā labhyas tv ananyayā
yasyāntaḥ-sthāni bhūtāni
yena sarvam idaṁ tatam

오, 파르타(아르주나)여! 모든것이 그 안에 있고 모든 것이 그로써 퍼져있는 이 지고의 푸루샤는 오직 그분에게로만 향한, 영혼을 다한 헌신으로 도달할 수 있다.

Word for word: 
puruṣaḥ — the Supreme Personality; saḥ — He; paraḥ — the Supreme, than whom no one is greater; pārtha — O son of Pṛthā; bhaktyā — by devotional service; labhyaḥ — can be achieved; tu — but; ananyayā — unalloyed, undeviating; yasya — whom; antaḥ-sthāni — within; bhūtāni — all of this material manifestation; yena — by whom; sarvam — all; idam — whatever we can see; tatam — is pervaded.

Translation: 
The Supreme Personality of Godhead, who is greater than all, is attainable by unalloyed devotion. Although He is present in His abode, He is all-pervading, and everything is situated within Him.



Bg 8.23
यत्र काले त्वनावृत्तिमावृत्तिं चैव योगिनः।
प्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ॥८- २३॥
yatra kāle tv anāvṛttim
āvṛttiṁ caiva yoginaḥ
prayātā yānti taṁ kālaṁ
vakṣyāmi bharatarṣabha

오, 바라타르샤바(아르주나)여! 나는 그대에게 요기들이 어느 때 이 세상을 떠나면 다시 태어나지 않게 되고, 어느 때 떠나면 다시 태어나게 되는지 그 시간을 말해 주겠다.

Word for word: 
yatra — at which; kāle — time; tu — and; anāvṛttim — no return; āvṛttim — return; ca — also; eva — certainly; yoginaḥ — different kinds of mystics; prayātāḥ — having departed; yānti — attain; tam — that; kālam — time; vakṣyāmi — I shall describe; bharata-ṛṣabha — O best of the Bhāratas.

Translation: 
O best of the Bhāratas, I shall now explain to you the different times at which, passing away from this world, the yogī does or does not come back.



Bg 8.24
अग्निर्ज्योतिरहः शुक्लः षण्मासा उत्तरायणम्।
तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः॥८- २४॥
agnir jyotir ahaḥ śuklaḥ
ṣaṇ-māsā uttarāyaṇam
tatra prayātā gacchanti
brahma brahma-vido janāḥ

불, 빛, 낮 시간, 달이 차오르는 밝은 2주일, 태양이 북쪽 지점에 가있는 여섯 달(1월-6월)동안에 세상을 떠나는, 브라만을 아는 사람들은 브라만에 이른다.

Word for word: 
agniḥ — fire; jyotiḥ — light; ahaḥ — day; śuklaḥ — the white fortnight; ṣaṭ-māsāḥ — the six months; uttara-ayanam — when the sun passes on the northern side; tatra — there; prayātāḥ — those who pass away; gacchanti — go; brahma — to the Absolute; brahma-vidaḥ — who know the Absolute; janāḥ — persons.

Translation: 
Those who know the Supreme Brahman attain that Supreme by passing away from the world during the influence of the fiery god, in the light, at an auspicious moment of the day, during the fortnight of the waxing moon, or during the six months when the sun travels in the north.



Bg 8.25
धूमो रात्रिस्तथा कृष्णः षण्मासा दक्षिणायनम्।
तत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते॥८- २५॥
dhūmo rātris tathā kṛṣṇaḥ
ṣaṇ-māsā dakṣiṇāyanam
tatra cāndramasaṁ jyotir
yogī prāpya nivartate

안개, 밤 시간, 달이 이우는 어두운 2주일, 태양이 남쪽 지점에 가 있는 여섯달 동안에 세상을 떠나는 요기는 달의 영역에 도달하였다가 다시 돌아온다.

Word for word: 
dhūmaḥ — smoke; rātriḥ — night; tathā — also; kṛṣṇaḥ — the fortnight of the dark moon; ṣaṭ-māsāḥ — the six months; dakṣiṇa-ayanam — when the sun passes on the southern side; tatra — there; cāndra-masam — the moon planet; jyotiḥ — the light; yogī — the mystic; prāpya — achieving; nivartate — comes back.

Translation: 
The mystic who passes away from this world during the smoke, the night, the fortnight of the waning moon, or the six months when the sun passes to the south reaches the moon planet but again comes back.



Bg 8.26
शुक्लकृष्णे गती ह्येते जगतः शाश्वते मते।
एकया यात्यनावृत्तिमन्ययावर्तते पुनः॥८- २६॥
śukla-kṛṣṇe gatī hy ete
jagataḥ śāśvate mate
ekayā yāty anāvṛttim
anyayāvartate punaḥ

밝고 어두운 이 두 길은 세상에 있는 영원한 길이다. 전자의 길을 가는 사람은 태어나지 않지만, 후자의 길을 가는 사람은 다시 태어난다.

Word for word: 
śukla — light; kṛṣṇe — and darkness; gatī — ways of passing; hi — certainly; ete — these two; jagataḥ — of the material world; śāśvate — of the Vedas; mate — in the opinion; ekayā — by one; yāti — goes; anāvṛttim — to no return; anyayā — by the other; āvartate — comes back; punaḥ — again.

Translation: 
According to Vedic opinion, there are two ways of passing from this world—one in light and one in darkness. When one passes in light, he does not come back; but when one passes in darkness, he returns.



Bg 8.27
नैते सृती पार्थ जानन्योगी मुह्यति कश्चन।
तस्मात्सर्वेषु कालेषु योगयुक्तो भवार्जुन॥८- २७॥
naite sṛtī pārtha jānan
yogī muhyati kaścana
tasmāt sarveṣu kāleṣu
yoga-yukto bhavārjuna

오, 파르타(아르주나)여! 이 두길을 아는 요기는 미혹에 떨어지지 않는다. 그러므로 오, 아르주나여! 언제나 요가에 확고히 머물러 있어라.

Word for word: 
na — never; ete — these two; sṛtī — different paths; pārtha — O son of Pṛthā; jānan — even if he knows; yogī — the devotee of the Lord; muhyati — is bewildered; kaścana — any; tasmāt — therefore; sarveṣu kāleṣu — always; yoga-yuktaḥ — engaged in Kṛṣṇa consciousness; bhava — just become; arjuna — O Arjuna.

Translation: 
Although the devotees know these two paths, O Arjuna, they are never bewildered. Therefore be always fixed in devotion.



Bg 8.28
वेदेषु यज्ञेषु तपःसु चैव दानेषु यत् पुण्यफलं प्रदिष्टम्।
अत्येति तत्सर्वमिदं विदित्वा योगी परं स्थानमुपैति चाद्यम्॥८- २८॥
vedeṣu yajñeṣu tapaḥsu caiva
dāneṣu yat puṇya-phalaṁ pradiṣṭam
atyeti tat sarvam idaṁ viditvā
yogī paraṁ sthānam upaiti cādyam

이것을 아는 요기는 베다들의 공부, 희생 제의, 고행, 자선 등을 통해 얻는 공덕들 너머로 간다. 그는 지고의, 태초의 거처에 이른다.

Word for word: 
vedeṣu — in the study of the Vedas; yajñeṣu — in the performances of yajña, sacrifice; tapaḥsu — in undergoing different types of austerities; ca — also; eva — certainly; dāneṣu — in giving charities; yat — that which; puṇya-phalam — result of pious work; pradiṣṭam — indicated; atyeti — surpasses; tat sarvam — all those; idam — this; viditvā — knowing; yogī — the devotee; param — supreme; sthānam — abode; upaiti — achieves; ca — also; ādyam — original.

Translation: 
A person who accepts the path of devotional service is not bereft of the results derived from studying the Vedas, performing sacrifices, undergoing austerities, giving charity or pursuing philosophical and fruitive activities. Simply by performing devotional service, he attains all these, and at the end he reaches the supreme eternal abode.


한역참조:바가바드기타-알라디 마하데바샤스트리 영역/김병채 옮김