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Bhagavad-gītā As it Is — El Bhagavad-gītā Tal y como es
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ये तव अक्षरम अनिर्देश्यम अव्यक्तं पर्युपासते
सर्वत्रगम अचिन्त्यं च कूटस्थम अचलं धरुवम
संनियम्येन्द्रियग्रामं सर्वत्र समबुद्धयः
ते पराप्नुवन्ति माम एव सर्वभूतहिते रताः
ye tv akṣaram anirdeśyam
avyaktaṁ paryupāsate
sarvatra-gam acintyaṁ ca
kūṭa-stham acalaṁ dhruvam
sanniyamyendriya-grāmaṁ
sarvatra sama-buddhayaḥ
te prāpnuvanti mām eva
sarva-bhūta-hite ratāḥ
WORD BY WORD — PALABRA POR PALABRA
| ye |  | those who | | | | tu | | but | | | | akṣaram | | that which is beyond the perception of the senses | | | | anirdeśyam | | indefinite | | | | avyaktam | | unmanifested | | | | paryupāsate | | completely engage in worshiping | | | | sarvatra-gam | | all-pervading | | | | acintyam | | inconceivable | | | | ca | | also | | | | kūṭa-stham | | unchanging | | | | acalam | | immovable | | | | dhruvam | | fixed | | | | sanniyamya | | controlling | | | | indriya-grāmam | | all the senses | | | | sarvatra | | everywhere | | | | sama-buddhayaḥ | | equally disposed | | | | te | | they | | | | prāpnuvanti | | achieve | | | | mām | | Me | | | | eva | | certainly | | | | sarva-bhūta-hite | | for the welfare of all living entities | | | | ratāḥ | | engaged | | |
TRANSLATION — TRADUCCION
 | But those who fully worship the unmanifested, that which lies beyond the perception of the senses, the all-pervading, inconceivable, unchanging, fixed and immovable – the impersonal conception of the Absolute Truth – by controlling the various senses and being equally disposed to everyone, such persons, engaged in the welfare of all, at last achieve Me.
| | Pero aquellos que controlando los diferentes sentidos y estando igualmente inclinados hacia todos, adoran plenamente a lo no manifestado, lo cual está más allá de la percepción de los sentidos, a lo omnipresente, inconcebible, inmutable, fijo e inamovible -el concepto impersonal de la Verdad Absoluta- tales personas, dedicadas al bienestar de todos, finalmente Me alcanzan.
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PURPORT — SIGNIFICADO
| | Those who do not directly worship the Supreme Godhead, Kṛṣṇa, but who attempt to achieve the same goal by an indirect process, also ultimately achieve the same goal, Śrī Kṛṣṇa. “After many births the man of wisdom seeks refuge in Me, knowing that Vāsudeva is all.” When a person comes to full knowledge after many births, he surrenders unto Lord Kṛṣṇa. If one approaches the Godhead by the method mentioned in this verse, he has to control the senses, render service to everyone and engage in the welfare of all beings. It is inferred that one has to approach Lord Kṛṣṇa, otherwise there is no perfect realization. Often there is much penance involved before one fully surrenders unto Him.
| | Aquellos que no adoran directamente a la Divinidad Suprema, Kṛṣṇa, sino que intentan alcanzar la misma meta mediante un proceso indirecto, al final también alcanzan la meta suprema, Śrī Kṛṣṇa. Tal como se declára, «"Después de muchos nacimientos, el hombre de sabiduría busca refugio en Mí, sabiendo que Yasudeva lo es todo.» Cuando después de muchos nacimientos una persona llega al conocimiento completo, se rinde a Kṛṣṇa. Si uno se aproxima a la Divinidad por medio del método que se menciona en este verso, tiene que controlar los sentidos, rendir servicio a todo mundo y dedicarse a buscar el bienestar de todos los seres vivientes. Se deduce que uno se tiene que acercar al Señor Kṛṣṇa, de otra forma no hay iluminación perfecta. A menudo existe mucha penitencia implicada antes de rendirse totalmente a Él.
| | | In order to perceive the Supersoul within the individual soul, one has to cease the sensual activities of seeing, hearing, tasting, working, etc. Then one comes to understand that the Supreme Soul is present everywhere. Realizing this, one envies no living entity – he sees no difference between man and animal because he sees soul only, not the outer covering. But for the common man, this method of impersonal realization is very difficult.
| | Con el objeto de poder percibir la Superalma que está dentro del alma individual, uno tiene que cesar las actividades sensuales de ver, oir, gustar, trabajar, etc. Entonces uno llega a comprender que el Alma Suprema está presente en todas partes. Al percibir esto uno no envidia a ninguna entidad viviente, uno no ve diferencia entre un hombre y un animal porque únicamente ve el alma y no la cubierta externa. Pero este método de la iluminación impersonal es muy dificil para el hombre común.
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