00薄伽梵歌(Bhagavad-Gita)中英對照

薄伽梵歌(Bhagavad-Gita) 薄伽梵歌(Bhagavad-Gita) 第一章 悲痛战争的后果 Chapter One－Lamenting the Consequence of War Chapter One introduces the scene, the setting, the circumstances and the characters involved determining the reasons for the Bhagavad-Gita’s revelation. The scene is the sacred plain of Kuruksetra. The setting is a battlefield. The circumstances are war. The main characters are the Supreme Lord Krishna and Prince Arjuna, witnessed by four million soldiers led by their respective military commanders. After naming the principal warriors on both sides, Arjuna’s growing dejection is described due to the fear of losing friends and relatives in the course of the impending war and the subsequent sins attached to such actions. Thus this chapter is entitled: Lamenting the Consequence of War. 简 介：第一章介绍了缘起《薄伽梵歌》启示录的地理环境，时代背景，社会环境和相关的人物。 故事 滥竽充数故事班主任管理故事5分钟二年级语文看图讲故事传统美德小故事50字120个国学经典故事ppt 发生在俱卢之地的神圣旷野上，其背景和环境是战争和战场。主要人物是至尊主克里希那和王子阿朱那，以及由参战双方指挥官们率领的四百万将士。在列举了双方的主要勇士的名字之后，描述了阿朱那不断增长着的沮丧。其灰心，气馁是源于对将在逐步逼近的战争 中失去亲友以及由此而带来的罪恶的恐惧。所以这一章被命名为：悲痛战争的后果。 (1) Dhrtarastra said: O Sanjaya, what did my sons desirous of battle and the sons of Pandu do after assembling at the holy land of righteousness Kuruksetra? 持国王问道：『全胜啊，在俱卢之地正义的圣土上集结之后，我渴望参战之子们和般度之子们做了些什么呢？』 (2) Sanjaya said: At that time, King Du- ryodhana after seeing the army of the Pandavas arranged in military phalanx, approaching near his respected preceptor Dronacarya, spoke these words. 全胜回答说：当时，在视察了般度族军队的战阵之后，难敌王走到他尊敬的老师德罗讷面前，讲了下面这一番话。 (3) O respected preceptor, please behold the mighty army of the Pandavas arranged in military phalanx by your intelligent disciple, Dhrstadyumna the son of Drupada. 啊！尊敬的老师，请看看吧，这只由您聪明的弟子，木柱王之子猛光布阵的般度族们的庞大军队吧。 (4) In these military divisions are great bowmen equal to Bhima and Arjuna in battle such as Satyaki, King Virata and the mighty chariot warrior Drupada. 战阵中，有可与伟大的弓箭手怖军和阿朱那相匹敌的萨谛奇、毗罗咤王以及巨型战车勇士木柱王。 (5) Dhrstaketu, Cekitana, the powerful King of Kasi, Purujit, Kuntibhoja and King Saibya are the noblest of men. 勇旗、显光，英勇非凡的迦尸王，和战胜补卢的贡提婆阇，尸毗王，他们都是最高贵的人。 (6) The valiant Yudhamanyu, the courageous Uttamauja, Abhimanyu the son of Subhadra, and the sons of Draupadi; certainly are all mighty chariot warriors. 勇猛的尤哈曼尤，英勇的尤塔茅伽，苏哈塔之子埃博海曼禹，以及道帕笛之子们；他们当然都是伟大的战车勇士。 (7) O best of the twice born Brahmanas, please note those who are especially qualified amongst us to lead my military forces, for your information I am naming them. 啊！人中之杰两次出生的婆罗门，请注意我们当中，特别出类拔萃的我军将领们，我现在向您报告他们的名字。 (8) Your respected self and Bhisma and Karna and the always victorious in battle Krpa and Asvatthama and Vikarna, Bhuris- rava and Jayadratha the king of Sindhu. 他们包括尊敬的您本人，毗湿摩，卡尔那, 以及战场上的常胜将慈悯，马嘶以及韦卡那,胡瑞斯拉瓦和月授王之子广声。 (9) All of them equipped with many weapons, expert in military science are prepared to risk their lives for my sake as well as a great many other heroes. 还有许许多多其它的英雄们，他们都配备有多种武器，都是军事科学领域里的专家，都准备为我献身。 (10) Our army protested by the strenghth of Bhisma is unlimited; but the army of the Pandavas being protected by the strength of Bhima is limited. 我们的军队受到毗湿摩神力的保护，其力量是无穷的；而受到怖军神力保护的般度族们军队的力量却是有限的。 (11) All of you must certainly fully protect Bhisma foremost at all strategic points situated respectively in your various formations. 各位将士，坚守你们各自阵营的全部要塞，你们要全力支持和保护毗湿摩。 (12) Then Bhisma, the valiant grandsire of the Kuru dynasty roaring like a lion, blew his conch shell very loudly for increasing Duryodhana’s cheerfulness. 然后毗湿摩，俱卢王朝伟大英勇的祖父，响亮地吹起了他的螺号，就像狮子在怒吼，使难敌欢腾雀跃。 (13) Thereafter conch shells, bugles, trumpets, kettledrums and cow horns suddenly were all simultaneously sounded and that combined sound became tumultuous. 紧接着，所有的螺号，军号，喇叭，铜鼓和牛角都突然同时响了起来，交织在一起，喧嚣震天。 (14) Thereafter both Lord Krsna and Arjuna stationed on a magnificent chariot harnessed by white horses resounded their transcendental conchshells. 随后，坐在由白马驾驶的华丽战车上的主克里希那和阿朱那，也重新吹响了他们超然的螺号。 (15) Lord Krsna blew His conchshell Pancajanya and Arjuna blew his conchshell Devadatta and Bhima that activator of incredible prowess blew the great conchshell Paundra. 主克里希那吹响的是名为五生的螺号，阿朱那吹响的是名为神授的螺号，能够激起令人难以置信勇猛的怖军吹响了名为崩多罗的伟大螺号。 (16－18) King Yudhisthira, son of Kunti blew his conchshell Anantavijaya and Nakula and Sahadeva blew their conchshells Sughosa and Manipuspaka. O king, the expert bowman King of Kasi, the mighty chariot warrior Sikhandi, Dhrstadyumna and King Virata, the unconquerable Satyaki and King Drupada of Pancala, the sons Draupadi and Abhimanyu, the mighty armed son of Subhadra, all blew their respective conchshells. 贡蒂之子坚战王吹响了永胜螺号，无种吹响妙声螺号，偕天吹响珠花螺号。陛下啊，无上弓箭手迦尸王，还有战车大勇士锡刊迪，猛光和毗罗咤王，不可战胜的萨谛奇，木柱王，黑公主和大臂激昂之子们全都吹响了他们各自的螺号。 (19) The uproarious vibration resounding in the sky as well as the land shattered the hearts of the sons of Dhrtarastra. 号角齐鸣，直冲云霄，响彻大地，使持国王之子们心胆俱裂。 (20) O King, thereafter while about to engage in the releasing of weapons, Arjuna on whose banner Hanuuman is pictured, having observed the sons of Dhrtarastra ready for battle, at that time taking up his bow and spoke these words unto Lord Krsna. 陛下啊，实时，阿朱那，坐在战旗上印着猿猴图案的战车上，拿起弓正准备射箭，发现了准备战斗的持国王之子们，向主克里希那说了下面这一番话。 (21－22) Arjuna said: O Krsna, please place my chariot between both of the armies so that I may look upon those warriors arrayed for battle with whom I have to fight in preparation for combat. 阿朱那说: 克里希那啊，请把战车驶到两军之间，这样我就可以看清楚，我必须与之厮杀的敌阵中的武士们。 (23) Let me see those warriors who have assembled here in this battle as well wishes of the evil minded Duryodhana. 让我看清楚，那些集结在这个战场上的武士们是在讨好心术不正的难敌。 (24) Sanjaya said: O Dhrtarastra, thus being addressed by Arjuna, Lord Krsna drew up that finest of chariots between both of the armies. 全胜说，持国王啊，听了阿朱那的话，主克里希那就把那辆最豪华的战车驶进了两军之间。 (25) In front of Bhisma, Drona and all the kings of the world and said, behold Arjuna, all the assembled members of the Kuru dynasty. 在毗湿摩，德罗讷和所有的国王们面前，主说：看好了，阿朱那，俱卢王朝的所有成员都集结在这儿了。 (26) Thereafter Arjuna situated therein could observe in both armies fatherly elders, grand-fatherly elders, teachers, maternal uncles, brothers, sons, grandsons, friends, fathers in law and well wishers. 然后，阿朱那在两军阵中，看到了父辈，祖父辈的长者们，老师们，舅父们，兄弟们，儿孙们，朋友们，岳父和祝福者们。 (27) After seeing all his kinsman present, Arjuna became overwhelmed with compassion and then stricken by grief spoke thus: 当看到他所有的亲属都在场，阿朱那被怜悯的情感所淹没，之后心中充满了悲哀，他说了下面这番话： (28) Arjuna said: O Krsna, seeing all these kinsman assembled ready for battle the limbs of my body are weakening and my mouth is drying up. 阿朱那说：克里希那啊，看到所有这些亲属们都集结在这里，准备互相厮杀，我四肢发软，口干舌燥。 (29) My whole body is trembling, my hair is standing on end, my bow Gandiva is slipping from my hands and my skin is burning. 我全身颤抖，头发直立，我的弓甘戴瓦从我手中滑落，我的皮肤在发烧。 (30) O Krsna I am unable to keep composed, my mind is unsteady and I see dire indications of inauspicious omens. 克里希那啊，我无法振作起来，我心神不安，看到了种种不祥的凶兆。 (31) O Krsna I do not see any good in slaying kinsman in this battle, nor do I desire victory, nor a kingdom or even happiness. 克里希那啊，在这个战场上去屠杀自己的亲属，我看不到有任何益处，我也不渴望胜利，王国甚至快乐。 (32－35) O Krsna, of what value are kingdoms, what value is living for happiness if they for whom our kingdom, material pleasure and happiness is desired; preceptors, fatherly elders, sons; and grandfatherly elders, maternal uncles, fathers in law, grandsons, brothers in law and relatives are all present on this battle field ready to give up their kingdoms and very lives. O Krsna even if they want to take my life I do not wish to take their lives. O Krsna, what to speak for the sake of the earth, even for the rulership of the three worlds; in exchange for slaying the sons of Dhrtarastra what happiness will be derived by us? 奎 师那啊，当所有的老师们，父辈长者们，儿子们，祖父辈长者们，舅父们，岳父，孙子们，姻兄们和亲友们都集结在这个战场上，准备放弃他们的王国和生命而互相 厮杀，王国又有什么价值？为了幸福而生存的意义又何在？克里希那啊，即使他们想取我的性命，我也不想取他们的性命。克里希那啊，即使是为了地球的生存，为了三 界的统治权去屠杀持国王之子们，我们又能获得什么幸福呢？ (36) O Krsna, by killing these aggressors sin will surely come upon us; therefore it is not proper of us to slay the sons of Dhrtarasira along with our gamily members; since how by slaying our own kinsmen will we be happy. 克里希那啊，屠杀这些侵略者，罪恶当然就会降临到我们头上；因此屠杀持国王之子们和我们的亲友是不合适的；因为屠杀我们自己的亲友，怎么会使我们感到幸福呢？ (37－38) O Krsna, although these men their hearts afflicted by greed do not see the sinful reaction in quarrelling with friends and the crime of destroying family members; why should we not refrain from this sinful act understanding this grievous crime of destroying family members. 克里希那啊，尽管这些人的心灵，受到贪欲的煎熬，看不到由于和朋友争吵以及毁灭家族成员的犯罪所带来的恶果；而我们懂得毁灭家族成员是犯罪，为什么不应该去抑制住自己不做这种恶行呢？ (39) With the destruction of the family the spiritual traditions of the family perish forever; when spiritual values are destroyed then unrighteousness predominates the entire society. 伴随着家族的毁灭，家族的灵性传承就会永远消亡；当灵性价值被摧毁时，邪恶就统治了整个社会。 (40) O Krsna,when unrighteousness is pre-dominant then women in the family become degraded and from the degradation of womanhood O Krsna; undesirable pro- geny comes into existence. 克里希那啊，当邪恶占统治地位时，家族里的女人们就会堕落。伴随着女人们的堕落，不良后裔就会降生。 (41) Such undesirable population certainly creates a hellish situation for both the family and the destroyers of the family. Their ancestors certainly fall down due to the cessation of performing offerings of food and water. 这些不良后裔，当然就会为家族和家族的毁灭者，制造出一种地狱般的处境。他们的祖辈，当然就会由于没有水和食物的供养而倒下。 (42) Such heinous deeds by all those destroyers of the family gives rise to a population of undesirable progeny completely eradicating the time honoured spiritual traditions of the family and nobility of lineage. 由家族毁灭者们犯下的这些滔天大罪，就会增加不良后裔的人口，从而使家族的灵性传承和高贵的世系彻底终结。 (43) O Krsna, I have heard from the learned that those persons whose spiritual family traditions have been destroyed, perpetually become residents in hell. 克里希那啊，我已经从学者那里了解到，家族的灵性传承遭到毁灭的人们就会永远生活在地狱里。 (44) Alas, how strange it is that we have resolved to commit great sin. Just because of greed for royal luxuries we are prepared to slay our own kinsmen. 唉！仅仅是因为贪图皇家的奢侈生活，我们就准备去屠杀我们自己的亲友，多么奇怪呀！我们决心要去犯这样的大罪， (45) Even if the sons of Dhrtarastra armed with weapons in hand slay me unarmed and unresisting on the battlefield that would be considered better for me. 对我来说，在战场上手无寸铁，毫不抵抗地被全副武装的持国王之子们杀死，要更好一些。 (46) Sanjaya said: Thus having spoken Arjuna cast aside his bow and arrows on the battlefield and sat down on the seat of the chariot his mind overwhelmed with deep sorrow. 全胜说：这样说完了，阿朱那把他的弓和箭都抛到了战场上，颓然地跌坐在战车的座位里，陷入了深深的悲哀。 Thus ends the Sri Bhagavad-Gita Trust translation of Simad Bhagavad-Gita, chapter one, entitle: Visada Yoga: Lamenting the Consequence of War. 到此为止，由圣薄伽梵歌信托翻译(梵译英) 的斯玛德《薄伽梵歌》第一章就结束了，标 题 快递公司问题件快递公司问题件货款处理关于圆的周长面积重点题型关于解方程组的题及答案关于南海问题 为：忧伤瑜珈：悲痛战争的后果。 第二章 灵魂不朽的永恒实在 Chapter Two – The Eternal Reality of the Soul’s Immortality In chapter two, Arjuna accepts the position as a disciple of Lord Krishna and taking complete of Him requests the Lord to instruct him in how to dispel his lamentation and grief. This chapter is often deemed as a summary to the entire Bhagavad-Gita. Here many subjects are explained such as: karma yoga, jinana yoga, sankhya yoga, buddih yoga and the atma which is the soul. Predominance has been given to the immortal nature of the soul existing within all living entities and it has been described in great detail. Thus this chapter is entitled: The Eternal Reality of the Souls’ Immortality. 在第二章里，阿朱那完全皈依了主克里希那而成为其门徒。他 要求 对教师党员的评价套管和固井爆破片与爆破装置仓库管理基本要求三甲医院都需要复审吗 主指导他如何消除悲哀的情绪。本章通常被认为是对整个《薄伽梵歌》的一个总结。在这里许多主题都得到了解释：有为瑜珈，知识瑜珈，数论瑜伽，觉智瑜伽 以及阿特玛－灵魂。主要对存在于所有生灵之中的灵魂的不朽本性进行了详尽的描述。所以本章标题为：灵魂不朽的永恒实在。 (1) Sanjaya said: Lord Krsna thus spoke these words unto grief-stricken Arjuna, whose saddened eyes were brimming with tears being overwhelmed by compassion. 全胜说：阿朱那由于被同情心所淹没而悲痛得眼泪汪汪。主克里希那就对充满悲伤的阿朱那说了下面这番话。 (2) Lord Krsna said: O Arjuna from where has this illusion of yours appeared in this moment of crisis? This is not befitting honourable men nor conductive to the attainment of heavenly spheres and is the cause of infamy. 主克里希那说：阿朱那啊，在这危急的时刻，你的这种幻觉是从何而来呢？它对尊贵的人来说既不合适又不会使你到达天界，却会使人声名狼籍。 (3) O Arjuna, do not yield to unmanliness, this is not worthy of you. O chastiser of enemies giving up this base weakness of heart rise up. 阿朱那啊，不要屈服于这种没有男子汉气概的懦弱，这与你并不相称。敌人的惩罚者啊，放弃你心灵的软弱，站起来吧。 (4) Arjuna said: O Krsna, how can I counterattack with arrows in battle, Bhisma and Drona who are worthy of respect. O annihilator of enemies. 阿朱那说：克里希那啊，敌人的歼灭者啊，我怎么能够在战场上，对毗湿摩和德罗讷，那些值得尊敬的人以弓箭相还击呢？ (5) It is better to live in this world by begging without slaying our great and elevated superiors; otherwise by slaying our superiors the wealth and pleasurable things we are bound to enjoy will be tainted with blood. 在这个世界上，靠乞讨生活，也比去屠杀我们伟大的，高尚的长辈们要好。否则的话，通过屠杀我们的长辈而获得的必然要去享受的财富和快乐的事物就将会染上血迹。 (6) We do not know what is better for us whether we conquer them or they conquer us; those sons of Dhrtarastra, whom by slaying we would not desire to live are gathered before us. 是我们战胜他们，还是他们战胜我们，我们不知道哪一种结果更好；那些持国王之子们集结在我们面前，杀死他们我们也不希望活下去了。 (7) Now my natural qualities are besieged by weakness and apprehension and my thinking bewildered regarding righteousness, I am asking you to please state what is definitely good for me. I am your disciple, surrendered to you, kindly instruct me. 现在我的自然品性被软弱和忧虑所包围，有关正义与否的思考使我迷茫而不知所措。我请求您，请您一定说明，究竟做什么对我是有益的。我现在是您的门徒了，完全皈依于您，请您慈悲地指导我吧。 (8) Even after obtaining a prosperous and unrivalled kingdom on the Earth and supremacy of even the demigods; I do not see that which can dispel this grief of mine draining my senses. 即使在赢得了地球上昌盛无比的王国和天神的无上尊贵之后，我也看不到有什么东西，可以消除正在榨干我的感官的悲怆。 (9) Sanjaya said: Having addressed Lord Krsna thus, Arjuna that chastiser of enemies said: I shall not fight O Krsna, and became silent. 全胜说：这样对克里希那陈述完之后，阿朱那，那个敌人的惩罚者说道：克里希那啊，我不打了，然后就陷入了沉默。 (10) O Dhrtarastra, thereafter situated between the armies, Lord Krsna as if smiling, spoke these words unto the grieving Arjuna. 持国王啊，随后，处于两军之间，主克里希那，彷佛微笑着，对悲恸中的阿朱那说了下面这番话。 (11) Lord Krsna said: you are mourning for those not worthy of sorrow; yet speaking like one knowledgeable. The learned neither laments for the dead nor the living. 主克里希那说：你说起话来像个有学问的人，却为那些根本不值得悲痛的事物而哀伤。智者既不为活着事物悲戚也不为死去的事物而哀伤。 (12) Certainly never at any time did I not exist, nor you, nor all these kings and certainly never shall we cease to exist in the future. 当然，在过去的任何时候，你，我以及这些王者们都不曾没有存在过，在将来的任何时候，我们当然也不会停止存在。 (13) Just as in the physical body of the embodied being is the process of childhood, youth and old age; similarly by the transmigration from one body to another the wise are never deluded. 就像包裹灵魂的肉体要经历由童年，青年到老年的过程一样，通过从一个肉体转换到另一个肉体，智慧的灵魂从来都不会迷失自性。 (14) O Arjuna, only the interaction of the senses and sense objects give cold, heat, pleasure and pain. These things are temporary, appearing and disappearing; therefore try to tolerate them. 阿朱那啊，所谓冷，热，快乐，痛苦都是源于感官和被感知的事物之间的相互作用。这些事物都是暂时的，出现又消失，所以要学会去容忍。 (15) O noblest of men, that person of wise judgment equipoise in happiness and distress, whom cannot be disturbed by these is certainly eligible for liberation. 人中之瑞啊，有着智慧的判断力，在幸福和痛苦的时候，都保持中和之性而不受其困扰的人，当然就有资格获得解脱。 (16) In the unreal there is no duration and in the real there is no cessation; indeed the conclusion between both the two has been analyzed by knowers of the truth. 虚幻的事物没有持久性，真实的事物不会停止存在；掌握了真理的人，已经对二者的本性进行了分析并得出了结论。 (17) But know that by whom this entire body is pervaded, is indestructible. No one is able to cause the destruction of the imperishable soul. 但是你要知道，遍透于整个身体的那个东西－能知能觉的灵魂是不可以被摧毁的。没有人可以摧毁不朽的灵魂。 (18) The embodied soul is eternal in existence, indestructible and infinite, only the material body is factually perishable; therefore fight O Arjuna. 体内的灵魂是永恒存在的，不可摧毁的，是无限的；只有肉体事实上是容易腐烂的，会死亡的，所以，阿朱那啊，去作战吧。 (19) Anyone who thinks the soul is the slayer and anyone who thinks the soul is slain both of them are in ignorance; the soul never slays nor slain. 那些认为灵魂是屠夫，或者认为灵魂是被屠者的人都是无知的；灵魂永远也不会去杀人或被杀。 (20) The soul never takes birth and never dies at any time nor does it come into being again when the body is created. The soul is birthless, eternal, imperishable and timeless and is never destroyed when the body is destroyed. 任何时候，灵魂既不会出生也不会死亡，当肉体被创造出来的时候，灵魂也不会再次形成。灵魂是不生不灭的，永恒的，无始无终的，当肉体被毁灭的时候，灵魂永远也不会被毁灭。 (21) O Arjuna, one who knows the soul as eternal, unborn, undeteriorating and indestructible; how does that person cause death to anyone and whom does he slay? 阿朱那啊，如果一个人懂得了灵魂是永恒的，不生不灭的，不可被毁灭的，那他又怎么会使人死亡呢？他杀死了谁呀？ (22) Just as a man giving up old worn out garments accepts other new apparel, in the same way, the embodied soul giving up old and worn out bodies verily accepts new bodies. 正如一个人，放弃陈旧破损的外衣而接受其它新衣服一样，同样的，体内的灵魂，真地会放弃衰老多病的肉体而接受新的肉体。 (23) Weapons cannot harm the soul, fire cannot burn the soul, water cannot wet and air cannot dry up the soul. 武器无法伤害灵魂，火不能焚毁灵魂，水不能浸湿灵魂，风也不会使灵魂干枯。 (24) The soul is indestructible, the soul is incombustible, insoluble and unwitherable. The soul is eternal, all-pervading, unmodifiable, immovable and primordial. 灵魂是不可被毁灭的，是不会燃烧的，不会被溶解的，不会凋零的。灵魂是永恒的，遍透一切的，不变不动的，由始一如的。 (25) It is declared that the soul is imperceptible, the soul is inconceivable, the soul is immutable; therefore understanding the soul as such, it is improper for you to lament. 所以说灵魂是微妙而难以察觉的，灵魂是不可思议而难以想象的，灵魂是永恒而不可改变的；所以懂得了灵魂是这样的，你再悲伤就不合适了。 (26) O mighty armed one, even if you think the soul always takes birth or is always subject to death even then you should not lament. 伟大的武士啊，即使你认为灵魂永远有生有死，你也不应该悲伤。 (27) For one who has taken birth, death is certain and for one who is dead, birth is certain; therefore you ought not to lament for an inevitable situation. 有生必有死，有死必有生。所以你还是不应该为不可避免的，必将发生的事情而悲伤。 (28) O Arjuna, of created beings before birth is unknown, between birth and death is known and after death is again unknown; therefore what is the cause for lamentation? 阿朱那啊，被创造出的生灵对其生前一无所知，只清楚出生和死亡之间的事情，死后又陷入不知；所以为什么要悲伤呢? (29) Some see the soul as amazing and others describe the soul as amazing; similarly others also hear of the soul as amazing and some even after heard still have no knowledge of it. 灵魂奇妙，令人惊异，有人亲眼见，有人这样说，有人这样听说过，还有的人，即使这样听说过，对其依然一无所知。 (30) O Arjuna, this eternal soul within the body of every living entity is immortal; therefore you should not lament for any being. 阿朱那啊，存在于每一个活着的实体之内的，这个永恒的灵魂是不朽的；所以你不应该为任何生灵而悲伤。 (31) Moreover considering your righteousness you should not falter; indeed for upholders of justice there does not exist a more appropriate endeavour then a battle for righteousness. 此外，由于你的正性，你也不应该踌躇不前；实际上，对坚持正义的人来说，没有比为正义而战更合适不过的努力了。 (32) O Arjuna, happy are the upholders of justice who achieve a battle of this kind presented by its own accord and which is a wide open path to the heavenly planets. 阿朱那啊，坚持正义的人们，因为赢得这不期而遇的战役而幸福快乐，因为那是通往天界的光明大道。 (33) However if you do not engage in this war of righteousness then abandoning your natural spiritual duty and reputation you will incur sinful reaction. 然而，如果你不参加这场正义之战，放弃你自然的灵性责任和名誉，你就会引发罪恶的后果。 (34) Also all people will speak of your infamy for all time and for respected persons infamy is worse than death. 而且所有的人，永远都会谈论你的恶名，对受人尊敬的人来说恶名要比死亡更糟糕。 (35) The mighty chariot warriors will consider that you retired from the battlefield out of fear and for those whom you have been held in great esteem you will fall into disgrace. 对你极为尊重的伟大的战车勇士们，会认为你是由于恐惧而临阵脱逃，你会因此而蒙受耻辱。 (36) Your enemies will speak many malicious and insulting words discrediting your prowess. Alas what could be more painful than that? 你的敌人会用恶毒的语言诋毁你，讥笑你懦弱无能。哎呀！还有什么比那更令人痛苦的事吗？ (37) Either being slain you will attain the heavenly worlds or by gaining victory you will enjoy the earth; therefore O Arjuna, confident of success rise up and fight. 你或者是被杀而到达天国，或者是取胜而享受地上的王国；所以阿朱那啊，报着必胜的信念，站起来去战斗吧。 (38) Being equipoised in happiness and unhappiness, profit and loss, victory and defeat; thereafter prepare for battle and in this way you will not incur sinful reaction. 在幸与不幸，得与失，胜利和失败之间保持平衡；然后准备战斗，这样你就不会引发恶报。 (39) O Arjuna I have explained to you this spiritual intelligence regarding the nature of the soul; now listen to this science of actions without fruitive desires by which spiritual intelligence is endowed completely releasing you from the bondage of reactions from actions. 阿朱那啊，我已经向你解释了有关灵魂本质的灵性智慧。现在，再听听没有利益欲望的行为科学吧。当把灵性智慧赋予行为科学之中的时候，你就会从因果报应的束缚中完全解脱出来。 (40) In this yoga there is no loss in any endeavour, there is no diminution of result and even the slightest effort performed righteously saves one from the greates