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Bhagavad-gītā As it Is — El Bhagavad-gītā Tal y como es
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शरीभगवान उवाच
परकाशं च परवृत्तिं च मॊहम एव च पाण्डव
न दवेष्टि संप्रवृत्तानि न निवृत्तानि काङ्क्षति
उदासीनवद आसीनॊ गुणैर यॊ न विचाल्यते
गुणा वर्तन्त इत्य एव यॊ ऽवतिष्ठति नेङ्गते
समदुःखसुखः सवस्थः समलॊष्टाश्मकाञ्चनः
तुल्यप्रियाप्रियॊ धीरस तुल्यनिन्दात्मसंस्तुतिः
मानापमानयॊस तुल्यस तुल्यॊ मित्रारिपक्षयॊः
सर्वारम्भपरित्यागी गुणातीतः स उच्यते
śrī-bhagavān uvāca
prakāśaṁ ca pravṛttiṁ ca
moham eva ca pāṇḍava
na dveṣṭi sampravṛttāni
na nivṛttāni kāṅkṣati
udāsīna-vad āsīno
guṇair yo na vicālyate
guṇā vartanta ity evaṁ
yo ’vatiṣṭhati neṅgate
sama-duḥkha-sukhaḥ sva-sthaḥ
sama-loṣṭāśma-kāñcanaḥ
tulya-priyāpriyo dhīras
tulya-nindātma-saṁstutiḥ
mānāpamānayos tulyas
tulyo mitrāri-pakṣayoḥ
sarvārambha-parityāgī
guṇātītaḥ sa ucyate
WORD BY WORD — PALABRA POR PALABRA
| śrī-bhagavān uvāca |  | the Supreme Personality of Godhead said | | | | prakāśam | | illumination | | | | ca | | and | | | | pravṛttim | | attachment | | | | ca | | and | | | | moham | | illusion | | | | eva ca | | also | | | | pāṇḍava | | O son of Pāṇḍu | | | | na dveṣṭi | | does not hate | | | | sampravṛttāni | | although developed | | | | na nivṛttāni | | nor stopping development | | | | kāṅkṣati | | desires | | | | udāsīna-vat | | as if neutral | | | | āsīnaḥ | | situated | | | | guṇaiḥ | | by the qualities | | | | yaḥ | | one who | | | | na | | never | | | | vicālyate | | is agitated | | | | guṇāḥ | | the qualities | | | | vartante | | are acting | | | | iti evam | | knowing thus | | | | yaḥ | | one who | | | | avatiṣṭhati | | remains | | | | na | | never | | | | iṅgate | | flickers | | | | sama | | equal | | | | duḥkha | | in distress | | | | sukhaḥ | | and happiness | | | | sva-sthaḥ | | being situated in himself | | | | sama | | equally | | | | loṣṭa | | a lump of earth | | | | aśma | | stone | | | | kāñcanaḥ | | gold | | | | tulya | | equally disposed | | | | priya | | to the dear | | | | apriyaḥ | | and the undesirable | | | | dhīraḥ | | steady | | | | tulya | | equal | | | | nindā | | in defamation | | | | ātma-saṁstutiḥ | | and praise of himself | | | | māna | | in honor | | | | apamānayoḥ | | and dishonor | | | | tulyaḥ | | equal | | | | tulyaḥ | | equal | | | | mitra | | of friends | | | | ari | | and enemies | | | | pakṣayoḥ | | to the parties | | | | sarva | | of all | | | | ārambha | | endeavors | | | | parityāgī | | renouncer | | | | guṇa-atītaḥ | | transcendental to the material modes of nature | | | | saḥ | | he | | | | ucyate | | is said to be | | |
TRANSLATION — TRADUCCION
 | The Supreme Personality of Godhead said: O son of Pāṇḍu, he who does not hate illumination, attachment and delusion when they are present or long for them when they disappear; who is unwavering and undisturbed through all these reactions of the material qualities, remaining neutral and transcendental, knowing that the modes alone are active; who is situated in the self and regards alike happiness and distress; who looks upon a lump of earth, a stone and a piece of gold with an equal eye; who is equal toward the desirable and the undesirable; who is steady, situated equally well in praise and blame, honor and dishonor; who treats alike both friend and enemy; and who has renounced all material activities – such a person is said to have transcended the modes of nature.
| | La Suprema Personalidad de Dios dijo: ¡Oh hijo de Pāṇḍu! Aquel que no odia la iluminación, el apego ni la ilusión cuando están presentes, ni los añora cuando desaparecen; que es inquebrantable e imperturbable a través de todas estas reacciones de las cualidades materiales, quien permanece neutral y trascendental sabiendo que sólo las modalidades están activas; que está situado en el yo y considera por igual la felicidad y la angustia; que ve con igual visión un terrón, una piedra y un pedazo de oro; quién es igual hacia lo deseable y lo indeseable; quien es sabio y opina que la alabanza y el reproche son lo mismo; quien es inmutable en el honor y en la deshonra; que trata por igual a los amigos y a los enemigos; quien ha abandonado todas las actividades materiales; se dice que tal persona ha trascendido las modalidades de la naturaleza.
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PURPORT — SIGNIFICADO
| | Arjuna submitted three different questions, and the Lord answers them one after another. In these verses, Kṛṣṇa first indicates that a person transcendentally situated has no envy and does not hanker for anything. When a living entity stays in this material world embodied by the material body, it is to be understood that he is under the control of one of the three modes of material nature. When he is actually out of the body, then he is out of the clutches of the material modes of nature. But as long as he is not out of the material body, he should be neutral. He should engage himself in the devotional service of the Lord so that his identity with the material body will automatically be forgotten. When one is conscious of the material body, he acts only for sense gratification, but when one transfers the consciousness to Kṛṣṇa, sense gratification automatically stops. One does not need this material body, and he does not need to accept the dictations of the material body. The qualities of the material modes in the body will act, but as spirit soul the self is aloof from such activities. How does he become aloof? He does not desire to enjoy the body, nor does he desire to get out of it. Thus transcendentally situated, the devotee becomes automatically free. He need not try to become free from the influence of the modes of material nature.
| | Arjuna ha presentado tres diferentes preguntas y el Señor las contesta una tras otra. En estos versos Kṛṣṇa primero indica que la persona trascendentalmente situada ni es envidiosa de nadie, ni anhela nada. Cuando un ser viviente permanece en este mundo mateiral cubierto por el cuerpo material, se entiende que está bajo el control de una de las tres modalidades de la naturaleza material. Cuando uno está realmente fuera del cuerpo, entonces está fuera de las garras de las modalidades materiales de la naturaleza. Pero mientras uno no esté fuera del cuerpo material, debe ser neutral. Uno debe dedicarse al servicio devocional del Señor para olvidar automáticamente su identificación con el cuerpo material. Cuando se está consciente del cuerpo material, solamente se actúa para la gratificación de los sentidos, pero cuando uno transfiere la Conciencia de Kṛṣṇa, automáticamente detiene la gratificación de los sentidos. Uno no necesita este cuerpo material, ni necesita aceptar los dictados del cuerpo material. Las cualidades de las modalidades· materiales actuarán en el cuerpo, pero el yo siendo alma espiritual, está aparte de tales actividades. ¿Cómo puede el yo estar aparte? El no desea disfrutar el cuerpo ni salir de él. Situado trascendentalmente de esta manera, el devoto se libera automáticamente. El no necesita intentar librarse de la influencia de las modalidades de la naturaleza material.
| | | The next question concerns the dealings of a transcendentally situated person. The materially situated person is affected by so-called honor and dishonor offered to the body, but the transcendentally situated person is not affected by such false honor and dishonor. He performs his duty in Kṛṣṇa consciousness and does not mind whether a man honors or dishonors him. He accepts things that are favorable for his duty in Kṛṣṇa consciousness, otherwise he has no necessity of anything material, either a stone or gold. He takes everyone as his dear friend who helps him in his execution of Kṛṣṇa consciousness, and he does not hate his so-called enemy. He is equally disposed and sees everything on an equal level because he knows perfectly well that he has nothing to do with material existence. Social and political issues do not affect him, because he knows the situation of temporary upheavals and disturbances. He does not attempt anything for his own sake. He can attempt anything for Kṛṣṇa, but for his personal self he does not attempt anything. By such behavior one becomes actually transcendentally situated.
| | La siguiente pregunta concierne al comportamiento de una persona situada trascendentalmente. La persona situada materialmente es afectada por el honor y la deshonra supuestos que se brindan al cuerpo, pero el devoto situado trascendentalmente no es afectado por tales honores y deshonras falsos. El ejecuta su deber en Conciencia de Kṛṣṇa y no le importa si un hombre lo honra o lo deshonra. El acepta las cosas que son favorables para su deber en la Conciencia de Kṛṣṇa, de lo contrario no tiene necesidad de nada material, ya sea una piedra u oro. El acepta a todo mundo como su querido amigo quien lo ayuda en su ejecución de la Conciencia de Kṛṣṇa, no odia a su supuesto enemigo. Se comporta con equidad y lo ve todo en el mismo nivel ya que sabe perfectamente bien que no tiene nada que ver con la existencia material. Los asuntos sociales y políticos no le afectan porque conoce la posición de los trastornos y perturbaciones temporales. El no intenta hacer nada para sí mismo. Wl puede hacer cualquier cosa para Kṛṣṇa pero no hace nada nada para para su propia persona. Por ese comportamiento uno llega realmente a situarse trascendentalmente.
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